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.

(Book 4)

OF THE ARMENIANS, MEDES, PERSIANS, PAR∣THIANS, SCYTHIANS, TARTA∣RIANS, CHINOIS, AND OF THEIR RELIGIONS. (Book 4)

THE FOVRTH BOOKE. (Book 4)

CHAP. I.

Of ARMENIA MAIOR, and GEORGIA: and the neighbouring Nations.

HItherto wee haue proceeded slowly in the discouerie of a part of Asia; sometime the store, sometimes the want, of conuenient matter, detaining our penne: In the one, Time, the consumer of things, causing much time and paines to be spent in curi∣ous search, that we might produce some light out of darknesse: In the other, store of Stories, and va∣rietie of varying Authors hath dimmed our weaker eyes with too much light, vncertaine, in so many Tracts and Tractats, where to begin, and when to end. Now at last are wee passed Euphrates, into a Countrey that often exalteth it selfe, as though it would pierce the Skies, and as often receiueth the due punishment of ambitious pride, being cast downe into so many lowly valleyes and deiected bottomes. The World, which after the Floud was repeopled from hence, still carrieth in the seuerall Ages, Pla∣ces. Peoples, and Men thereof, the resemblance of this her Cradle, now vp, now down, in all varietie and vicissitude of chaunce and change, constant in vnconstancie, trea∣ding this Armenian Measure with vnequall paces, ouer Hils and Dales, like it selfe onely in vnlikenesse. Here Noes Arke setled, and here must our Shippe hoyse sayle.

Armenia hath a part of Cappadocia & Euphrates on the West; Mesopotamia on the South; on the North part, Colchis, Iberia, Albania; on the East, the Caspian Sea, and Media. Part of this greater Armenia is now called Turcomania, the other part is con∣tained in Georgia. Ptolomey a 1.1 reckoneth in it principall Mountaines, the Moschici, Paryarges, or Patiedri, Vdacespes, Antitaurus, Abos, and the b 1.2 Gordaei, which the Chaldaean Paraphrast calleth Kardu, and Q. Curtius, Cordaei; Berosus, Cordyaei.

On these Hils the Arke rested, whereof we haue spoken in the first booke. c 1.3 Hai∣thon (if we beleeue him of his owne Countrey, where he was of royall linage) cal∣leth this Mountaine Arath, little differing from the Scripture-appellation Ararat, and addeth, That although, in regard of abundance of Snow, alway possessing the toppe thereof, none be able to goe vp thither, yet there alway appeareth in the toppe a cer∣taine blacke thing, which the vulgar people esteeme to be the Arke.

Armenia (as Strabo d 1.4 affirmeth) receiued the name of one of Iasons Compa∣nions, which followed him in his Nauigation out of Harmenia, a Citie of Thessa∣lie, betweene Pherae and Larissa. The wealth of this Region appeared, when Ptolo∣mey appointed Tigranes to bring in to the Romanes sixe thousand Talents of Siluer, he added voluntarily, beyond that summe, to euery souldior in the Campe fiftie drammes of Siluer, to euery Centurion a thousand, to euery Deputie of a Countrey, and Chiliarche, a Talent.

Their Religion must at first be that which Noah and his Familie professed; after by time corrupted. Here ( e 1.5 sayth our Berosus) Noah instructed his posteritie in di∣uine and humane Sciences, and committed many naturall secrets vnto writing, which the Scythian Armenians commend to their Priests onely; none else being suffered to see, or reade, or teach them. He left also Rituall Bookes, or Ceremoniall, of the which he was tearmed Saga, i. Priest, or Bishop. He taught them also Astronomie, and the distinction of yeares and moneths: For which, they esteemed him partaker of diuine Nature, and surnamed him Olybama and Arsa, that is, the Heauen and the Sunne, and dedicated to him many Cities; some (sayth he) remaining at this day, which beare these names. And when he went from thence to gouerne Cytim, which now (as he affirmeth) they call Italie, the Armenians were much affected to him, and after his death accounted him the Soule of the heauenly bodies, and bestowed on him diuine honours.

Thus Armenia, where he began, and Italie, where he ended, doe worship him, and ascribe to him Names, Heauen, Sunne, Chaos, the Seede of the World, the Father of the greater and lesse Gods, the Soule of the World, mouing Heauen, and the Crea∣tures, and Man; the God of Peace, Iustice, Holinesse, putting away hurtfull things, and preseruing good. And for this cause both Nations signifie him in their writings with the course of the Sunne, and motion of the Moone, and a Scepter of Domini∣on, persecuting and chasing away the wicked from among the societie of men, and with the chastitie of the bodie, and sanctimonie of the minde, the two keyes of Re∣ligion and Happinesse. They called also f 1.6 Tidea, the mother of all, after her death, Aretia, that is, the Earth, and Esta, i. the Fire, because she had beene Queene of the Holy Rites, and had taught maidens to keepe the holy euerlasting fire from euer go∣ing out.

Noah, before he went out of Armenia, had taught men Husbandrie, more ai∣ming at Religion and Manners then Wealth and Dainties, which prouoke to vnlaw∣full things, and had lately procured the wrath of GOD. And first of all men hee found out and planted Vines, and was therefore called Ianus, which to the Aramae∣ans soundeth as much as the author of Wine. Thus farre Berosus, lib. 3. and in the fourth booke he addeth, That Nymbrot (the first Saturne of Babylon) with his sonne Iupiter Belus, stole away those Rituall or Ceremoniall bookes of Iupiter Sagus, and came with his people into the Land Sennaar, where he appointed a Citie, and layed the foundation of a great Tower a hundred one and thirtie yeares after the Floud; but neither finished this, nor founded the other. Olde Ianus when he went hence, left Scytha, with his mother Araxa, and some inhabitants, to people Armenia, being the first King thereof; Sabatius Saga being consecrated High Priest, from Armenia vnto the Bactrians: all which space (sayth hee) in our Age is called Scythia Saga. In his fifth booke hee reporteth, That Iupiter Belus, possessed with ambition of subduing the whole World, closely endeauoured to make (or take) away Sabatius Saga, who, being not able otherwise to escape his trecherie, sledde away secretly. But Ninus, the sonne of Belus, pursuing his fathers intent

against Sabatius who substituted his sonne Barzanes in his place, and fled into Sar∣matia, and after from thence into Italie, to his father Ianus. Barzanes was subdued by Ninus. But to come to an Author of better credit, g 1.7 Strabo sayth, The Armeni∣ans and Medes haue in veneration all the Temples of the Persians, but the Armenians especially esteeme the Temples of h 1.8 Tanais as erecting them in other places, so in Acilesina. They dedicate vnto them men-seruants and women-seruants: the most noble of that Nation there (dedicating shall I say? or) prostituting their daughters: where after long prostitution with their Goddesse, they are giuen in marriage; none resusing such matches. How much can the shadow, how little can the substance of Religion persuade men to? The Image of Tanais, or Anaitis, was set vp in her Temple, all of solide Gold; and when as Antonius warred against the Parthians, this Temple was robbed. The fame i 1.9 went, That he which first had layed sacrilegious hands on the spoyles, was smitten blinde, and so diseased, that he died thereof. But when Augustus, being entertained of an auncient warrior at Bononia, asked him of the truth of this report, he answered, Thou now, O Emperour, drinkest that bloud; for I am the man, and whatsoeuer I haue, came by that bootie. This Goddesse is sup∣posed to be the same with Diana. A Region of Armenia bare the same name, A∣naitis.

How bloudie Rites the Armenians sometimes vsed, appeareth k 1.10 by the Historie of the Riuer Araxes, before called Halmus, borrowing this later name of a King there raigning; to whome, in warres betwixt him and the Persians, the Oracle prescribed the sacrifice of his two faire daughters. Pietie forbad what pietie commaunded; and whiles the King would be an Vmpire betweene Nature and the Oracle (which is the vsuall euent in arbitrements) he satisfied neither. That the Oracle might be fulfilled, he sacrificed two of noble birth, of notable beautie: That Nature might not be wron∣ged, he wronged Iustice (the true touch-stone of true pietie) he spared his owne, and offered the daughters of Miesalcus but so he lost both his daughters by Miesalcus reuenging sword, and himselfe in this Riuer by himselfe drowned. Bacchus loued Al∣phoesibaea, an Armenian Damsell, and while Tygris, then (if you beleeue the Storie) called Sollax, was too coole a mediator betweene the two hot louers, he swamme o∣uer on a Tygers backe. Hence the fable of his Metamorphosis into a Tygre: hence that name left to the Riuer. Armenia was subdued to the Persians by Cyrus: One part thereof payed to the Persians twentie thousand Colts for yearely tribute. l 1.11 Sariaster, sonne to Tigranes the Armenian King, conspired against his father: the conspirators sealed their bloudie faith with a bloudie ceremonie; they let themselues bloud in the right hands, and then dranke it. Wonder, that in such a trecherie (as immediately be∣fore the same Author affirmeth of Muhridates his sonne) that any man would helpe, or that he durst importune the Gods: no wonder, that so bloudie a seale was annexed to such euidence.

The Temple of Baris (mentioned by Strabo) may happily be some Monument of Noahs descent, by corruption of the word Lubar as before said, m 1.12 Iosephus out of Nicolaus Damascenus calling it Baris with losse of the first syllable.

Iuvenal accuseth the Armenians of Sooth-saying, and Fortune-telling, by viewing the inwards of Pigeons, Whelpes, and Children. His words are in Sat. 6.

Spondet amatorem tenerum vel divitis orbi Testamentum ingens, calidae pulmone columbae Tractato, Armenius vel Commagenus Aruspex Pector a pulmonum rimabitur, exta catelli Interdum & pueri: That is,

A tender Louer, or rich Legacie, Of child-lesse Rich man, for your destinie, Th'Armenian Wizard in hot Lungs doth spie Of Pigeons: Or of Whelpes the inwards handling, Or sometimes (bloudie search) of children, mangling.

The Mountaines o 1.13 of Armenia pay tribute vnto many Seas: Phasis and Lycus vnto the Pontike Sea; Cyrus and Araxes vnto the Caspian; Euphrates and Tigris vnto the Red or Persian Sea: These two last are famous for their yearely ouerflowings, the former of them arising amidst three other Seas, yet by the incroaching violence of the beetle-browed Hils enforced to a farre longer, more intricate, and tedious way, before he can repose his wearied waues: the other, for his swiftnesse, bearing the name of Tygris, which with the Medes signifieth an Arrow. Solinus, cap. 40. sayth, That it passeth through the Lake Arethusa, neither mingling waters nor fishes, quite of another colour from the Lake: It diueth vnder Taurus, and bringeth with it much drosse on the other side of the Mountaine, and is againe hidden, and againe restored, and at last carrieth Euphrates into the Sea. The Armenians, besides their naturall Lords, haue beene subiect to the Persians; after that, to the Macedonians, and againe to the Persian; after, to Antiochus Captaines: then, to the Romanes and Parthi∣ans, tossed betwixt the Grecians and Saracens, subdued after successiuely to the Tar∣tarians, Persians, and Turkes. Of these present Armenians M. Cartwright reporteth, p 1.14 That they are a people very industrious in all kinde of labour: their women very skil∣full and actiue in shooting and managing any sort of weapon, like the antient Ama∣zons. Their families are great, the father and all his posteritie dwelling together vnder one Roofe, hauing their substance in common: and when the father dieth, the eldest sonne doth gouerne the rest; all submitting themselues vnder his Regiment: after his death, not his sonne, but the next brother succeedeth, and so after all the brethren are dead, to the eldest sonne. In diet and clothing they are all alike. Of their two Patri∣arkes, and their Christian profession, we are to speake in fitter place.

The Turcomanians (later inhabitants) are as other the Scythians or Tartarians, (from whence they are deriued) theeuish, wandering vp and downe in Tents without certaine habitations, like as the Curdi also their Southerly neighbours, their cattell and their robberies being their greatest wealth. Of their Religion (except of such as after their manner be Christians, which we must deferre till a fitter time) we can finde little to say, more then is said alreadie in our Turkish Historie. This we may here deplore of the vnhappie site of Armenia, which though it repeopled the world, yet is it least be∣holding to her viperous off-spring, a mappe of the worlds miseries, through so many ages. For being hemmed alway with mightie neighbors on both sides, it selfe is made the bloudie Lists of their ambitious encounters, alway loosing whosoeuer wonne, al∣way the gauntlet of the Chalenger, the Crowne of the Conqueror. This (to let passe elder times) the Romanes and Parthians, Greeke Emperors and Saracens, Turkes and Tartarians, Turkes and Mamalukes, Turkes and Persians, do more then enough proue. Ptolomey placeth to the North of Armenia, Colchis, washed by the Pontike Sea; Alba∣nia by the Caspian; and betwixt these two Iberia, now (together with some part of Armenia) called Georgia, either for the honour of their Patron S. George, or haply be∣cause they descended of those Georgi, which Plinie q 1.15 nameth among the Caspian in∣habitants. Strabo r 1.16 recordeth foure kindes of people in this Iberia: of the first sort are chosen two Kings, the one precedent in age and nobilitie, the other a leader in Warre, and Law-giuer in Peace: The second sort, are the Priests: The third, Husbandmen and Souldiors: The fourth, the vulgar seruile people. These haue all things common by Families, but he is Ruler which is eldest; a thing obserued of the Armenian Christians (as before is said) euen at this day. Constantinus Porphyrogenitus * 1.17 the Emperour wri∣teth, That the Iberians boast and glorie of their descent from the wife of Vriah, which Dauid defiled, and of the children gotten betweene them. Thus would they seeme to be of kinne to Dauid and the Virgin Marie: and for that cause they marrie in their owne kindred. They came (they say) from Ierusalem, being warned by Vision to depart thence, and seated themselues in these parts. There departed from Ierusalem Dauid and his brother Spandiates, who obtained (say they) such a fauour from GOD, that no member of his could be wounded in warre, except his heart, which he there∣fore diligently armed; whereby he became dreadfull to the Persians, whome he sub∣dued, and placed the Iberians in these their habitations. In the time of Heraclius

they aided him against the Persians, which after that became an easie prey to the Sara∣cens. Of the Roman conquests and exploits * 1.18 in Armenia, Colchis, Iberia, Albania, I list not heare to relate.

Albania s 1.19 (now Zuiria) lieth North and East betwixt Iberia and the sea, of which Strabo affirmeth that they need not the sea, who make no better vse of the land: for they bestow not the least labour in husbandry, and yet the Earth voluntarily and libe∣rally yeeldeth her store: and where it is once sowen, it may twice or thrice be reaped. The men were so simple, that they neither had vse of money, nor did they nūber aboue an hundred; ignorant of weights, measures, warre, ciuility, husbandrie: there were in vse amongst them sixe and twentie languages. They had t 1.20 Spiders which would pro∣cure death vnto men smiling, and some also which did men to die weeping.

They worshipped the Sunne, Iupiter, and the Moone, whose Temple was neere to Iberia. The Priest, which ruled it, was next in honor to the King: hee performeth the holy rites, ruleth the Holy Region which is large and full of people: of the sacred ser∣uants, many, being inspired, doe diuine or prophecie. He which is most rauished with the spirit, wandereth alone thorow the woods: him the Priest taketh, and bindeth with a sacred chaine, allowing him sumptuous nourishment the space of a yeare, and after bringeth him to be slaine with other sacrifices to the Goddesse. The rites are thus. One which is skilfull of this businesse, holding that sacred speare where with they vse to slay the man, stepping forth, thrusteth it into his heart: in his falling they obserue certaine tokens of diuination: then doe they bring out the bodie into some place, where they all goe ouer it. The Albanians honored old-age in all men, death in none, accounting it vnlawfull to mention a dead man; with whom they also buried his wealth. u 1.21 Pliny out of Isigonus affirmeth, that a people called Albani (not these I thinke, if any) were hoary haired from their childhood, and saw as well by night as by day.

Mengrelia (sometime Colchis) adioyneth to the Euxine sea, in which country Stra∣bo mentioneth the Temple of Leucothea, builded by Phryxus: where was also an Ora∣cle, and where a Ramme night not be slaine. This Temple was sometimes very rich, but spoiled by Pharnax, and after of Mithridates. This countrie the Poets haue made famous by the fables of Phryxus, and Iason. Phrixus the sonne of Athamas Prince of Thebes, and of Nephele, with his sister Helle fled from their cruell stepdam Ino, vpon the backe of a golden Ramme, from which Helle falling into the water gaue name thereto, of her called Hellespont: Phrixus comming safe into Colchis, sacrificed to Iupiter, and hanged vp the fleece of his Ramme in the groue of Mars. which custome was yearely practised of his posteritie. Iason after by command of Pelias (seeking by a barbarous enemie, or a dangerous nauigation to destroy him) with fourescore and nineteene other companions in the ship, called Argo, fetched this fleece from hence by the helpe of Medea: and the ship and the Ramme filled heauen with new constel∣lations. That fable x 1.22 had ground of historie, howsoeuer by fictions obscured. For the riuers heere in Colchis are reported to carrie gold downe with their streames and sands, which the people take with boords bored full of holes, and with fleeces of wooll. Spaine hath of late yeelded many such Argonauts, with longer voiages, seeking the golden Indian Fleece, which their Indian conquest may make the ensigne of their Order more fitly, then their Burgundian inheritance.

Herodotus y 1.23 is of opinion that Sesostris left some of his armie heere at the riuer Pha∣sis, perswaded hereunto by the agreement of the Colchians and Egyptians in the same ceremonie of Circumcision, and in the like workes of hempe, Vadianus citeth out of Valerius Flaccus the like testimony. Pliny in his sixth booke, and fifth chapter, repor∣teth of Dioscurias a Citie of Colchis, whilome so famous, that Timosthenes affirmeth that three hundred nations of differing languages liued in it, and afterwards the Ro∣man affaires were there managed by an hundred & thirtie Interpreters, z 1.24 Cornelius Ta∣citus saith that they accounted it vnlawfull to offer a Ramme in sacrifice, because of Phry••us his Ramme, vncertaine, whether it were a beast, or the ensigne of his shippe. They report themselues the issue of the Thessalonians.

The present Mengrelians are rude and barbarous, defending themselues from the

Turkes by their rough Hills and ragged pouertie: so inhumane that they sell their owne children to the Turkes. I reade not of any other religion at this day amongst them but Christian, such as it is. Some adde these also to the Georgians. * 1.25 The wiues of diuers of these people reported to be exercised in armes and martiall feates, happily gaue occasion to that fable or historie of the Amazons.

Busbequius * 1.26 saith, that Colchos is a very fertile countrey, but the people idle and carelesse: they plant their Vines at the foote of great Trees, which marriage pro∣ueth very fruitfull, the husbands armes being kindly embraced, and plentifully laden. They haue no money, but in stead of buying and selling they vse exchange. If they haue any of the more precious mettals, they are cōsecrated to the vse of their Temples, whence the King can borrow them vnder pretence of publike good. The King hath all his tributes paid in the fruits of the earth, whereby his Pallace becommeth a pub∣like store-house to all commers. When Merchants come, they giue him a present, and he feasteth them: the more wine any man drinketh, the more welcome he is. They are much giuen to belly-cheere, dauncing, and loose sonnets of loue and daliance. They much caroll the name of Rowland or Orlando, which name it seemeth passed to them with the Christian armies which conquered the holy Land. No maruell if Ceres and Bacchus lead in Venus betwixt them, which so ruleth in these parts, that the husband bringing home a guest, commends him to his wife and sister, with charge to yeeld him content and delight, esteeming it a credit that their wiues can please and be accepta∣ble. Their Virgins become Mothers very soone; most of them at ten yeares old can bring witnesses in their armes (little bigger then a great frogge, which yet after grow tall and square men) to proue that there is neuer a maid the lesse for them. Swearing they hold an excellent qualitie, and to be a fashion-monger in oathes, glorious: to steale cunningly winnes great reputation, as of another Mercury; and they which can∣not doe it, are holden dullards and blockes. When they goe into a Church, they giue meane respect to the other Images: Saint George is so worshipped, that his horses hoofes are kissed of them. Dadianus the King of Colchos or Mingrelia, came a suiter to Solyman. while Busbequius was there. Betwixt them and the Iberians, their neighbors, is much discord. And thus much of their present condition.

Haithon a 1.27 the Armenian, extending the confines of Georgia to the great sea, saith: In this kingdome is a thing monstrous and wonderfull, which I would not haue spo∣ken nor beleeued, had I not seene it with mine owne eyes. In these parts there is a Pro∣uince called Hamsem, containing in circuit three dayes iourney, and so farre is it co∣uered with an obscure darkenesse, that none can see any thing, nor dare any enter into it. The inhabitants thereabouts affirme, that they haue often heard the voice of men howling, cockes crowing, neighing of horses; and by the passage of a riuer, it appea∣reth to haue signes of habitation. This is reported by the Armenian histories to haue come to passe by the hand of GOD, so deliuering his Christian seruants (by Sauoreus a Persian Idolater, Lord of this place appointed to die) and so punishing with outward darkenesse the inward former blindnesse and rage of those persecuting Idolaters. Thus Haithonus or Antonius á Churchi (for so Ortelius nameth him) but this darknesse see∣meth more ancient, and to haue beene the cause of that prouerbe b 1.28 Cimmeriaete∣nibrae.

The Georgians (girt in with two mightie aduersaries, the Persian, and the Turke) haue endured much grieuance from them both: and, in the late warres, especially from the Turke, c 1.29 who hath taken and fortified many of their principall places of impor∣tance, Gori, Clisca, Lori, Tomanis, Teflis, the chiefe citie of Georgia, vnto which from Derbent there yet remaine the foundation of a high and thicke wall built by A∣lexander. Ortelius esteemeth Derbent to bee Cancasiae portae, which Pliny d 1.30 calleth a mightie worke of nature, &c. Westward from hence is entrance into the Circassian countrey, extending it selfe on Meotis fiue hundred miles, and within land two hun∣dred. Christians they are in profession: from hence the Soldans of Egypt had their slaues, of which were raised their Mamalukes. Their chiefe Cities are Locoppa and Cromuco: at the mouth of Tanais, the Turke hath fortified Asaph. They liue in great

part on robberies. In old time in this tract was Phanagoria, and therein the Temple of Venus surnamed Apaturia, e 1.31 because, that when the Giants assaulted her, she implored the aide of Hercules, who slew them all one after another. Cimmerium a towne at these straits, gaue name thereunto of Cimmerius Bosphorus. But little can be said of these in particular, more then generally may be said of the Scythians, to whom they are reckoned.

Georgius Interianus f 1.32 hath written a tractate of these Zychi, or Circassi, called of themselues Adiga; expressing their vnchristian christianitie, and barbarous manner of liuing; which I hold fittest in our discouery of the diuers professions of Christian Re∣ligion to relate.

Some g 1.33 adde vnto Armenia in their moderne Mappes and Discoueries, besides the Turcomani, a people that came thither out of Tartaria, the Curdi, both still retaining the Tartarian and Arabian manner of life in tents without Cities, Townes, or houses. Their religion halteth betwixt diuers religions of the Turkes, Persians, and Christians of the Iacobite and Nestorian Sects. In heart, they are neither fast to GOD nor man; dissembling with the Persian and Turke, whose subiects they haue successiuely beene, and better skilled in robbery, murther, and faithlesse treacherie (their daily practise) then mysteries of faith and religion. They are also Lords of Bitlis, and some other Ci∣ties and holds in those parts. They are supposed to be a remnant of the ancient Parthi∣ans, and neuer goe abroad without their armes, bowes, arrowes, scimitars, and buck∣lers, euen when Age seemeth to haue fastened one foot in the graue. They adore h 1.34 and worship the Diuell, that he may not hurt them, nor their cattell: they are cruell to all sorts of Christians: their countrie is therefore called Terra Diaboli. One of their Townes is named Manuscute, a mile from which is an Hospitall dedicated to Saint Iohn Baptist, much frequented as well by Turkes, as Christians, whom superstition hath perswaded, that whosoeuer will bestow, kidde, sheepe, or money, to releeue the poore of that place, shall both prosper in his iourney, and obtaine the forgiuenesse of his sinnes.

CHAP. II.

Of the Medes.

ARmenia extending it selfe (if Iustine a 1.35 haue measured rightly) eleuen hundred miles, on the East encountreth Media, in which lieth our next perambulation. It receiued the name of Madai, the sonne of Ia∣phet, not of Medus the sonne of Medea and Iason. It is limited b 1.36 on the North, with the Caspian sea; on the South, with Persia; on the East, with Parthia. Ecbatana, the chiefe Citie built (as Pliny c 1.37 affir∣meth) by Seleucus (indeed farre more ancient, and by him happily reedified) is distant from the Caspian Straits twentie miles. These Straits are a narrow way made by hand thorow the hilles, scarce wide enough for a cart to passe, eight miles in length, the rockes manifesting their indignation at this interruption, by obscure frownes, and salt d 1.38 teares continually streaming from them, which I know not by what sudden hor∣ror, are presently congealed into ice; also all the Summer time with armies of Serpents keeping the passages. Well may this be the house of Enuy: so fitly doth that fable of the Poet e 1.39 agree with the nature of this place.

—Domus est imis on vallibus huius, Abdita, sole carens, non vlli pernia vento, Tristis, & ignaui plenissima frigoris, & quae Igne vacet semper, caligine semper abundet. —videt intus edentem Vipereas carnes, vitiorum alimenta suorum, INVIDIAM.—

Of Ecbatana we reade in the Historie of * 1.40 Iudith that Arpachshad built the walles of hewen stones, seuenty cubits high, and fiftie cubits broad, &c. Herodotus * 1.41 affirmeth, that after the Assyrians had raigned in Asia fiue hundred and twentie yeares, the Medes rebelled, and chose Deioces to be their King, and at his command builded him this roi∣all Citie, and a Pallace of great beautie (the timber whereof was Cedar, ioyned with plates of siluer and gold; it was seuen furlongs in compasse) his successours are there reckoned, Phraortes, Cyoxares, Astiages, Iustine f 1.42 reporteth that Arbactus or Arbaces, Liefetenant of the Medes vnder Sardanapalus, rebelled against him for his effeminate life, and translated the Empire from the Assyrians, with whom it had continued thir∣teene hundred yeares, to the Medes. Diodorus Siculus g 1.43 addeth in this conspiracie, vn∣to this Arbaces the Mede, Belesus, whom some call Phul Beloch the Babylonian, who shared the State betwixt them; the Babylonian possessing Babylonia and Assyria; and Arbaces, Media and Persia. Of this more is h 1.44 said before.

In the time of Ninus, Farnus (saith i 1.45 Diodorus) was King of Media, who, encoun∣tring with Ninus in battell, was there taken, with his wife and seuen sonnes: all which the bloudie Conquerour commanded to be crucified. And thus remained Media hand-maid to the Assyrians, till the time of Sardanapalus; but not without some dis∣quiet. For in Semiramis time the Medes rebelled, and destroyed Niniue. But Semira∣mis inuaded their countrey with a mightie armie: and comming to the hill Bagistanus, sacred to Iupiter, there pitched her tents; and k 1.46 in the plaine fields made a garden, con∣taining twelue furlongs. Beyond the garden she cut a rocke seuenteene furlongs high, grauing therein her owne Image, and an hundred others, bringing her gifts. Some l 1.47 tell this otherwise, that she pourtrayed her owne Image in that huge quantitie, and appointed an hundred Priests continually to attend the same with offerings and diuine worships. At Chaona a Citie of Media, she espying another huge rocke in the plaine, caused another garden to be made in the middest thereof, with sumptuous houses of pleasure therein, whence shee might behold all her armie, and there gaue her selfe a long space to rest and voluptuousnes, making choice of the likeliest Gallants in her Campe for her bed-fellowes, all whom she after did to death. Thence to Ecbatana she made the way shorter, and more passeable, casting downe hilles and exalting the valleyes into a plaine, still bearing her name. At Ecbatana m 1.48 she built a Pallace, and brought water thither from the hill Orontes, by a laborious and costly chanell. And thus did she not only subdue the rebellious Medes, but made a conquest of Nature in ostentation of her puissance. The same n 1.49 Author telleth, that multitudes of Sparrowes, which eat vp their seedes, forced the inhabitants to leaue their soile; as did Mice cause some parts of Italy, and Frogges (rained out of the clouds) the Attariota, and (as we haue o 1.50 obserued) the Fleas chased away the inhabitants of Myus. How great is the Creator, that of the smallest of his creatures can muster armies to the conquest of them which swell in conceit of their owne greatnesse? We like Giants by our wicked∣nesse defie the Heauens, and defile the Earth, saying (by our workes) p 1.51 Who is the Al∣mightie, that we should serue him? when as yet this LORD of Hosts need not tame vs with legions of Angels (one could destroy Senacheribs host) nor set the Heauens in their courses to fight his battailes (as against the Cananites) nor arraunge the Ele∣ments with an ouer-whelming Chaos to confound vs, by a Sodomiticall fire, or airy pestilence, or deluge of waters, or deuouring of the earth: nor needs he Lions to chal∣lenge apart of this glorie to their strength and prowesse: Frogges, and Lice, and Flies shall be Pharaohs chalengers, conquerours, iaylers: And how many nations in Afri∣ca haue the insulting triumphing Grassehoppers exiled from their natiue dwellings? Proud man, well may the basest of thy basest seruants thus make thee to see thy base∣nesse; and by rebelling against thee, argue thy rebellions against their and thy Creator. * 1.52

But that we be not too farre transported with this not vniust passion; let vs returne to our Prouince of Media; which Arbaces q 1.53 deliuered from Assyrian seruitude, and subiected it together with the Easterne Empire to himselfe, vnder whose posteritie it continued three hundred and two and twentie yeares. Astyagas, the last, was by

Cyrus, his Nephew, conquering according to two dreames, which had fore-signified this vnto him. In the first he dreamed, that he saw so much vrine streaming from his daughter Mandane (his only childe) that all Asia was drowned therewith: in the o∣ther, a Vine grew from her, which shadowed all Asia. His Magi r 1.54 told him, that here∣by was foretold his nephewes greatnesse, with the losse of his kingdome. To preuent this, he wedded his daughter to Cambyses a Persian: and when she was deliuered of a childe, he committed it to Harpagus (one of his trusty Counsellers) to be made away. He fearing reuēge from the daughter, if she should after succeed her father, deliuereth the Infant to Mitradates the Kings Heard-man, commanding him in Astyages name, to expose it on the mountaine. He returning home, found his wife newly deliuered of a dead childe, which, by her entreatie, was laid forth in stead thereof. Her name was Spaco, which in the Median language signifieth a Bitch: whence the fable grew, that Cyrus being so exposed, was nourished by a Bitch. This Infant growing vp, and called by the Heard-mans name, after ten yeares was knowne by this occasion. s 1.55 A company of boyes playing together, chose this stripling for their King, who vsed his childish royalty with more then childish discipline. For he ordained diuers officers, some of them to be his guard, some builders, messengers, &c. as he thought fit. A∣mongst whom was a sonne of one Artembares, a man of great estimation, who for neglecting his office, was by this yong kingling seuerely chastised. Hee complained thereof to his father, and the father brought the childe to the King, accusing the indig∣nitie of the fact, that his Heard-mans sonne should deale so malapertly and cruelly, shewing his beaten shoulders to Astyages. The Heard-man and his supposed sonne was sent for, that Artembares might be satisfied: where the yong King gaue so good account of that his fact, that Astyages much amazed, tooke the Heard-man aside, and with busie enquiry learned of him all the truth of this matter: wherewith enraged a∣gainst Harpagus, who ought himselfe to haue done that dismall execution, but dissem∣bling the same, he told him that he would doe sacrifice for the childes safety, and bad him send his childe to beare Cyrus company, inuiting him also to suppe with him, where he feasted him with the flesh of his owne sonne, whose head, fingers, and toes were set before him at the last seruice. Harpagus bare it as patiently as he could, till fit∣ter occasion of reuenge offered it selfe, which thus fell out. The Magi told Astyages that in this childish kingdome of Cyrus, the danger of his dreame was alreadie passed, and that he needed not feare any further danger. Wherefore he was sent into Persia to his parents. After he was now a man, Harpagus, hauing secretly sollicited the Medes to rebellion against their cruell Soueraigne, acquainted Cyrus with his proiect, to that end enclosing a letter in a Hares belly, which he sent to Cyrus by one of his hunts∣men: which was with such industrie and successe prosecuted, that Astyages lost his Scepter, and Cyrus translated the Empire to the Persians. For Harpagus being made Generall of the armie of the Medes, reuolted to Cyrus with all such as he had made ac∣quainted with his treason. And when the Medes after rebelled in the time of Darius, they were forced againe to subiection. The Magi were by Astyages command cruci∣fied: and he himselfe re-enforcing his power, and bidding battell to Cyrus the second time, was taken aliue, and by his nephew set ouer the Hyrcans.

The Magi had large and fertill possessions (thus reporteth * 1.56 Ammianus) assigned them in Media. Their Science called Magia, is by Plato termed Machagistia, which mysticall word signifieth the purest worship of the Gods: to which Science Zoroastres of Bactria in old times added many things out of the mysteries of the Chaldees. But because the Persians had from hence their Empire and this religion, by whose armes they were made knowne to the world: there shall bee fitter place to speake of these Magi, when we treate of the Persian Rites. In this Region was made the oyle Medi∣cum, wherein their arrowes were steeped, which being shot out of a looser bow (for a swifter shot extinguished it) did burne the flesh in which it did sticke, and if water were applied to it, the fire thereof encreased. Nor could any remedie cure the same, but hurling dust thereon. It was composed of Naphta. The Medes made league with this ceremonie. t 1.57 They wounded the souldiers of each partie, either licked others bloud.

The North parts of Media were barren, and therefore they liued on Apples, dried and stamped together: of roasted Almons they made bread, and wine of the roots of herbs. This and Venison was their food. In one plaine u 1.58 of Media were pastured fiftie thou∣sand Mares, belonging to the King: the hearbe whereon they principally fed, is still called Medica. The race of horses, called Nisaei, were heere bred, and hence disper∣sed all ouer the East.

Among x 1.59 the Medes, none might be King by the law of the countrey, except hee were in stature and strength eminent. All the Medes (saith Bardesanes y 1.60 a famous Chal∣daean) nourish dogges with great care, to which they cast men readie to die (whiles they are yet breathing) to be deuoured of them.

The Medes z 1.61 worshipped the fire, with barbarous honors done thereto. Their Kings held such Maiestie, that none might laugh or spit before them: They were sel∣dome seene of their people: They had alway Musitians attending them. Their wiues and children accompanied them in their battailes.

The name of the Medes remained famous after the Persian conquest, as appeareth by the stile which the Scripture a 1.62 giueth them: the law of the Medes and Persians which was vnchangeable, the King himselfe not hauing power to reuoke his sentence.

As for the Catalogue of the Kings which succeeded Arbaces, vntill the time of A∣styages, and the times of their raigne, we haue before shewed it out of Scaliger, b 1.63 in our first booke, Chap. 13. True it is, that all agree not in that account. Reinerus c 1.64 Reinecci∣us leaue out diuers of them, and numbreth the yeares of the Median Dynastie but 261. whereas our former account hath 322. But I had rather referrre the Reader to that Ca∣talogue, then trouble him with new out of this or other Authors.

Media hath beene d 1.65 diuided into Media Maior, and Airopatia: the former con∣taineth Tauris, supposed by Ortelius to be the forenamed Eebatana (yet now wanting walls altogether) containing in circuit sixteene miles, and of people two hundred thousand; subdued to the Turke 1585. and before by Selim and Soliman. Sultania e 1.66 fa∣mous for the fairest Moschee in the East. Casbin, to which the Persian hath remoued the royall seat from Tauris. The lake of Van three hundred miles long, and an hun∣dred and fiftie broad (after Strabo f 1.67 , Manlianus Lacus) of salt water the greatest next to Meotis. Gyllius g 1.68 affirmeth, that eight great riuers runne into it, without any appa∣rentissue to the sea.

Atropatia is now called Seruan; the chiefe Citie is Sumachia, or Shamaki, in which the Sophi not long since h 1.69 built a Turret of flint and free-stone, and in a ranke of flints therein did set the heads of the Nobilitie and Gentrie of the countrey, for a terrour to the rest: the quarrell was pretended for religion, intended for soueraignetie.

Their ancient Religion i 1.70 differed not much from the Persian, and such also is it still. Their k 1.71 Kings had many wiues, which custome extended after to the Villages and mountaines, in so much that they might not haue lesse then seuen. The women l 1.72 also esteemed it a credit to haue many husbands, & a miserable calamitie to haue lesse then fiue. Cyrus subdued them to the Persians, Alexander to the Macedons. What should we speake of the Parthians? who made Ecbatana their seat royal in the summer time: and of the Saracens, Tartars, Persians & Turks, who haue successiuely vexed these coūtries.

Not farre from Shamaki, saith Master Ienkinson m 1.73 , was an old castle, called Gulli∣stone (now beaten downe by the Sophi) and not farre from thence a Nunry of sump∣tuous building, wherein was buried a Kings daughter, named Ameleck Chauna: who slew her selfe with a knife, for that her father would haue forced her (shee professing chastitie) to haue married a Tartar King: vpon which occasion the maidens euery yere resort thither to mourne her death.

There is also a high hill called Quiquifs; vpon the top whereof (they n 1.74 say) dwel∣leth a Giant named Arneoste, hauing on his head two great hornes, and eares and eyes like a Horse, and a taile like a Cow, who kept a passage thereby, till one Haucoir Hamshe (a holy man) bound him with his woman Lamisache and his sonne After; who is therefore had in Saint-like reputation.

Obdolowcan King of this countrey vnder the Sophie, besides gratious entertainment

granted vnto Master Anthonie Ienkinson for our English Merchants great priuiledges, Anno 1563.

Gilan, also anciently Gelae, is reckoned to Media. Into these Cities of Media the o 1.75 Israelites were transported, together with their religion by Salmanesar the Assyrian: GOD in his manifold wisdome so punishing their sinnes, and withall dispersing some sparkes of diuine truth.

CHAP. III.

Of The Parthians, and Hyrcanians.

PArthia is placed by Pliny a 1.76 in the rootes of the hilles: hauing on the East, the Arians; on the West, the Medes; on the South, Carmania; on the North, Hyrcania, rounded with deserts. He affirmeth that the kingdomes of the Parthians were eighteene. Eleuen of them neere to the Caspian sea; and the other seuen neere the red sea. The word Par∣thian signifieth with the Scythians an exile. Their chiefe Citie was He∣catompylos, now (as some b 1.77 affirme) Hispaham, for the excellencie thereof called of the Persians, Halfe the World. These Scythian exiles in the times of the Assyrians, Medes, Persians, and Macedonians, were an obscure people, the prey of euery Con∣querour, which after seemed to diuide the world with the Romans. Their speech was mixt of the Median and Scythian: their armies consisted most part of seruants, which they held in great respect, instructing them in feats of armes. In an armie of fiftie thou∣sand, wherewith they encountred Antony, there were onely 800. free-men. The par∣thians c 1.78 had no vse of gold or siluer, but in their armor. They had many wiues, whereof they were so iealous, that they forbad them the sight of other men. They performed all busines priuate and publike on horse-backe; this being the distinction of free-men from seruants. Their burial was in the bellies of birds, or dogs. Their naked bones were after couered with earth: they were exceedingly superstitious in the worshippe of their gods: a stout, vnquiet, seditious, vnfaithfull people. Arsaces, first a famous theefe, af∣ter, the founder of that kingdome, left no lesse memorie of himselfe amongst the Par∣thians, then Cyrus among the Persians, or Alexander among the Macedonians. The day wherein he ouerthrew Seleucus, was solemnely obserued euery yeare amongst them, as the beginning of their liberty. Of him they called all their Kings Arsaces, as the Roman Emperours are named Caesars. They d 1.79 called themselues the brethren of the Sunne and Moone, which are in those places worshipped. This Arsaces was worship∣ped after his death. They were no lesse bloudy to their brethren, when they came to the Crowne, then the Ottomans are at this day. Phrahartes e 1.80 slew thirty of his brethren, and before them, his father, and after, his sonne, rather then he would endure a possibility of a Competitor. About f 1.81 228. yeres after CHRIST, Artabanus the last Persian King be∣ing slaine by Artaxeres or Artaxares the Persian, the Empire returned to the Persi∣ans, who were thereof depriued by the Saracens; and they againe by the Tartars: and now for the greatest part vnder the Sophi: they had their cuppe-quarrels, striuing who should draw deepest: which custome we need not goe into Parthia to seeke. Strabo mentioneth among the Parthians a Colledge or Senate of Magi and Wise-men. Their ancient religious Rites I find not particularly related.

The Parthian affaires are thus by some g 1.82 related. After Alexanders death, none of the Macedonians vouchsafing so meane a Prouince, Stragonor a forreiner obtained it: after which the Macedonians, contending in ciuill quarrels for the Soueraignety, Parthia wauered in vncertaintie, till in the time of Soleucus the nephew of Antiochus, Theodotus, Deputie of Cachia, entituled himselfe King: so giuing example of rebelli∣on to the Easterne Nations, which Arsaces among the Parthians easily followed. He combining himself with Theodotus, and after his death, with his sonne strengthened himself in his new erected gouernement of two Cities. But Seleucus taking armes

against him, was by him ouerthrowne in battell: which day first gaue light to the Par∣thian greatnesse, not vnworthily obserued therefore of their posteritie with solemni∣ty. For Seleucus being by more important affaires called home, the Parthians had leasure to establish their hopes. Athenaeus reporteth that Arsaces tooke him priso∣ner, and after gentle vsage he sent him home.

After this first, came a second Arsaces, who encountered with Antiochus the sonne of Seleucus, comming against him with an armie of an hundred thousand foot-men, and twentie thousand horse. The issue was, they parted friends in mutuall league. Priapatius or Pampatius was their third King, to whom Phraates his sonne succee∣ded; and next, his brother Mithradates, who subdued the Medes and Helimaeans, enlarging the Parthian Empire, from Mount Caucasus to Euphrates. He tooke De∣metriu. King of Syria prisoner: and died in his old age. His sonne Phraates was the fourth: on whom Antiochus warred, and the Parthian opposed against him his bro∣ther Demetrius, till then detained prisoner. But whiles he warred against the Scy∣thians, by treason of his owne subiects he was slaine; and Artabanus his vncle placed in his roome. He also soone after died of a wound receiued in the field: and his sonne Mithridates succeeded, whom the Parthian Senate expelled and deposed. But o∣thers reckon betweene Artabanus and Mithridates, Pacorus, and his sonne Phraates. So vncertaine is the Parthian Historie; for which cause also h 1.83 Scaliger blameth Onu∣phrius for being too peremptory in such vncertainties.

Next in order is reckoned Orodes or Herodes, who besieged his said brother Mithri∣dates in Babylon, and tooke both it and him, and caused him to be slaine in his sight, Against him Crassus the Roman Consul (moued with couetousnes, i 1.84 hatefull to GOD and man, saith Florus) led the Roman Legions to winne the Parthian gold: And by the way, k 1.85 passing thorow Iudaea, spoiled the sacred Treasury which Pompey spared, amounting to two thousand talents, and robbed the Temple of eight thousand ta∣lents besides. He also carried away a beame of solid gold, weighing three hundred Minae (euery Minae is two pound and a halfe Roman) deliuered vnto him by Eleazarus the Treasurer, vpon condition to take nothing else. But Crassus violated the oath which he had giuen to Eleazarus, and carried all he liked. Many dismall l 1.86 presages prohibited Crassus this expedition, as the curses of the Tribune, whom Dion, Plutarch, and Appian, call Ateius Capito. Those curses were denounced with inuocation of some vnknowne gods. Also the Roman ensignes were drowned, with sudden tem∣pests in Euphrates: and when m 1.87 he had sacrificed to Venus, his sonne stumbled and fell, and Crassus with him. He reiected the Legates of the Parthian, alledging the for∣mer league with Pompey. Thus posting to his destruction, one Mazaras (as Florus calls him; or as Plutarch, Ariamnes; Dion, and Appianus, name him Augarus) encoun∣tred him, not with armes, but with artes and wiles, professing great hostilitie to the Parthians. Crassus following his aduice, led his armie into by-wayes and deserts, till being brought into the Parthian snares, his new guide forsooke him, and the coue∣tous Consul with his sonne were slaine, and eleuen Roman Legions taken or left in the place. His head and periured right hand were sent by Surinas the Parthian Gene∣rall (who was said to haue then in the field with him twelue hundred Concubines, and a thousand Camels laden with his owne furniture) vnto King Orodes: who contume∣liously, (if contumely and merit can ioyne societie) vsed the same, powring into his iawes, sometimes greedie of that metall, molten gold. Orodes enuying Surinas the glorie of this victorie, slew him, and committed the remnants of that warre to be pur∣sued by his sonne Pacorus, adioyning to him in that exploite Osaces. In the ciuill warres they tooke part with Pompey against Caesar. Pacorus being receiued into so∣cietie of the kingdome with his father, inuaded Iudaea, and placing Antigonus in the kingdome, captiued Hircanus. But whiles he aspired to greater hopes, hee lost him∣selfe and his armie, in which were twentie thousand horse-men, in a battell with Ven∣tidius; who by a wily Stratageme, counterfeiting flight and feare, and suffering the Parthians to come vp to their tents, that they had now no space for their arrowes, ef∣fected this ouerthrow.

Pacorus his head reduced the Cities of Syria to the Roman subiection, without further war. This newes made his father madde, who before boasting of the conquest of Asia by Pacorus, now in many dayes did neither speake nor eate: but when hee once did open his mouth, all his speech was Pacorus, who still seemed present vnto him. In this extaticall moode, Phraates, one of his thirtie soones, which he had by so many Concubines, slew him, and after them his brethren, as before is said, with a sonne also of his owne. This cruelty caused many Parthians to betake themselues to voluntarie exile, among which Monaeses prouoked n 1.88 Antonius to warre vpon this Tyrant. He did so, but with badde successe, of sixteene Legions scarce bringing the third part backe againe. Phraates, impotent and vncapable of so glorious aduentures, grew into such insolencies, that the people exiled him, and placed Tiridates in his roome; who was soone after displaced by the Scythians, and Phraates restored to his place. Tiridates fled to Augustus (then warring in Spaine) for refuge and aide, carry∣ing with him the sonne of Phraates, whom Caesar sent backe againe to his father without any price, maintaining neither partie against the other, but allowing liberall prouision to Tiridates.

But after this, o 1.89 Augustus going into the East, the Parthian, fearing ill measure, re-deliuered all the Roman captiues, and ensignes, and gaue hostages also, his two sonnes, with their wiues and children, and resigned Armenia to the Romans. Phraatax his sonne slew him, with greatest iniustice repaying that which was most iust, and due to his former paricide. This Phraatax, vsing incestuous acquaintance with his mother Thermusa (an Italian, whom Augustus had bestowed on Phraates, and by whose helpe he was slaine) was killed in an vprore, leauing his sonne Orodes his successor. He also in a conspiracie was killed: and Vonon p 1.90 substituted, whom the Parthians not long en∣during, forced to seeke helpe of the Romans, where he was perfidiously slaine.

Artabanus obtained the Empire, q 1.91 from whence he was after chased by Vitellius, who placed Tiridates in the throne, which he had scarce warmed, when Artabanus re∣couered it, and after left to his sonne Bardanes; the Arsacian stocke being now dis∣possessed. This Bardanes r 1.92 whiles he mindeth warres against the Romans is killed of his owne. Gotarzes his brother succeded to the Scepter: which he held, notwithstanding the decree of the Roman Senate for Meherdates the son of Vonon, whom he tooke and cut off his eares: Vonones was his successor, a little while, and presently after Vologaeses, his sonne. The next was Artabanus, and after him Pacorus; and in the next place Cos∣droes his brother: against whom Traian warred with good successe, who extended the Roman Empire to the Indians. But Adrian renued league with the Parthian. Partha∣naspates succeeded: and soone after Vologaeses, who left heire his sonne of the same name, depriued by his brother Art abanus. He being vniustly dealt with by the Romans trechery, draue them to sue for peace: which, after that Antonius s 1.93 the author of the breach was dead, was easily obtained by Macrinus his successor. But Artaxares a Per∣sian preuailed better, in a third battell ouerthrowing him, and reducing the kingdome after such a world of yeares to the Persian name. Some reckon this 472. yeares from Arsaces, and 228. after CHRIST. Scaliger t 1.94 reckoneth the time of the Parthian Dynastie 479. yeares. The number of their Kings after this computation is 29. They which list to see further of their warres of the Romans, may reade the Roman Au∣thors which haue written the same: the summe whereof is heere presented to your view.

Cornelius Tacitus u 1.95 telles a merry tale (for I thinke these tragedies haue wearied you) and pertinent to our purpose, of a good-fellow-like Hercules, whom the Par∣thians worshipped. This kind-hearted god warneth his Priests in a dreame, that neere to his Temple they should set horses ready furnished for hunting, which they doe, la∣ding them with quiuers full of arrowes. These after much running vp and downe the forrest, returne home at night blowing and breathlesse, their quiuers being emptied. And Hercules (no nigard of his venison) acquainteth the Priests at night by another vision with all his disport, what woods he hath raunged, and the places of his game. They searching the places, find the slaine beasts.

Better fellowship certaine had their Hercules then their Kings, when they inuited any to their feasts. For the King x 1.96 had his table alone and loftie, the guests sit below on the ground, and, like dogges, feed on that which the King casteth to them. And many times vpon occasion of the Kings displeasure, they are haled thence & scourged, & yet they then, prostrate on the ground, adore their striker. They y 1.97 worshipped the Sunne at his arising. Bardesanes z 1.98 in Eusebius, saith of them, that to kill his wife, or sonne, or daughter, or brother, or sister (yet vnmarried) was not prohibited by the law to any Parthian, nor any way subiect to punishment. The Parthian a 1.99 ensigne was a Dragon; the royall ensigne a bow: their stile was, King of Kings; they ware a double crowne. They had an oyntment made of a certaine composition, which no priuate man might vse. Nor might any else drinke of the waters of Choaspes and Eulaeus. None might come to the King without a present. The Magi were in great authoritie with them. Their Rites were mixt of the Persian and Scythian. Nothing was more seuerely punished then adultery. A seruant might not be made free, nor might be suffered (except in the warres) to ride, or a free-man to goe on foot. Their fight was more dangerous in fly∣ing, then in standing or giuing the onset.

Terga b 1.100 conuer simetuenda Parthi. The Parthians flight doth most affright.

They account c 1.101 them the most happy which are slaine in battell. They which die a naturall death are vpbraided with cowardise. Their fight Lucan d 1.102 describeth:

Pugna levis, bellum{que} fugax, turmoe{que} fugaces, Et melior cessisse loco, quàm pellcre, miles: Illita terr a dolis, nec Martem cominùs vnquam Ausa pati virtus, sed longè tendere nerves.

That is, Light skirmish, fleeing warre, and scattred bands, And better soldiours when they runne away, Then to beate off an enemy that stands. Their crafty caltrops on the ground they lay: Nor dares their courage come to right-downe blowes, But fighteth further off most trusting to their bowes.

Many Cities amongst them, and two thousand Villages are said e 1.103 to haue beene o∣uerwhelmed with Earth-quakes. They are said to be of spare diet, to eat no flesh, but that which they take in hunting: to feed with their swords girt to them, to eat Locusts: to be false liers and perfidious: to haue store of wiues and strumpets. Their countrey is now called Arach; in it is made great quantitie of silkes.

Hyrcania (now called Straua or Diargument) hath on the West, Media; on the East, Margiana; on the South, Parthia; on the North, the sea, which hereof is called the Hyrcane, otherwise Caspian. Famous it hath beene, and is, for store of woods and Tygers. There are also other wild beasts. Here in the Citie Nabarca was an Oracle, which gaue answeres by dreames.

Some riuers in this countrey haue so steepe a fall into the sea, that vnder the waters the people resort to sacrifice or banquet; the streame shooting violently ouer their heads without wetting them. Iouins writeth, That the aire is vnwholesome by reason of the fennes. Straua the chiefe Citie aboundeth in traffike for Silke. The Ilands be∣fore it in the sea, were no lesse refuge to the inhabitants in the Tamberlane-tempest, then to the Italians, in the time of Attila, those places where now Venice standeth. Their Religion, as their State, both in times past and present, hath followed the Persi∣an: of whom we are next to speake.

It is f 1.104 reported of the Tappyri, inhabiting neere to Hyrcania, That their custome was to bestow their wiues on other men, when they had borne them two or three chil∣dren: so did Caeto his wife Martia, on Hortensius: and such, saith Vertomannus, is the

custome at this day of the Indians in Calechut, to exchange wiues in token of friend∣shippe.

They had wine in such estimation, that they annointed their bodies g 1.105 therewith. The Caspij shut vp their parents, after they are come to the age of seuentie yeares, and there in respect of pietie (what more could the impious doe?) starue them to death. Some say, That after that age they place them in some desert, and a farre off obserue the euent. If the fowles seize on them with their talents, and teare them out of their cof∣fius, they account it a great happinesse: not so, if dogs or wilde beasts prey thereon. But if nothing meddle therewith, it is accounted a miserable and lamentable case. The Der∣bices account all faults (though neuer so small) worthy of the vtmost punishment. The Earth was their Goddesse: to their holies they admitted nothing female, nor to their tables. They killed such as were aboue seuentie yeares old, calling to that bloudie banquet their neighbours, esteeming such miserable, as by disease were intercepted and taken away. Old womens flesh they eate not, but strangled, and then buried them: they likewise buried such as died before that age.

CHAP. IIII.

Of Persia, and the Persian affaires, vntill the Mahumetan conquest.

PErsia, if we take it strictly, is thus bounded by Ptolomey * 1.106 : It hath on the North, Media; on the East, Carmania; on the West, Susiana; on the South, part of the Persian Gulfe. But this name is sometimes stret∣ched as farre, as that wide and spacious kingdome; all that Empire being often called in Authors, Persia, and differing in the bounds and limits, according to the enlarging or contracting of that Monarchie. It is supposed, that the Persians descended of Elam, the sonne of a 1.107 Shem; whose name remained vnto a Region called Elymais, mentioned by b 1.108 Ptolomey, placed in the North parts of Media. Pliny mentioneth c 1.109 the Elamstae, on the South, next to the sea, which name Hierome d 1.110 in his daies gaue to one of that Nation, frater quidam Elamí∣ta, &c. Xenophon also nameth the Tribe of the Elamites. Moses telleth of the reigne and power of Chedorlaomer King of Elam, e 1.111 in that morning of the world extended to the borders of Canaan. Herodotus f 1.112 reporteth, that they were called of the Greekes Cephenes; of the neighbouring nations, Artaei. Suidas g 1.113 affirmeth that they were cal∣led of the inhabitants Magog, and Magusaei. Other names are by Ortelius h 1.114 added, Chorsori, Achaemenij, Panchaia &c. It was called Persia of Perseus the sonne of Da∣nae, or of Perses the sonne of Andromeda; or (as others) of Perses the sonne of Me∣dea.

From the time of Chedorlaomer, whom Abram with his houshold-army ouer∣threw, vntill the time of Cyrus, little mention is made of them: he freed them from the Median seruitude, and erected first that mightie Persian Monarchie. Bizarus i 1.115 (which hath written twelue bookes of the Persian affaires) supposeth that in that time of their subiection to the Assyrians and Medes, they had Gouernours, and lawes, of their owne: onely owing a tributarie subiection to the other, as their supreme Lords. This he collecteth out of Xenophon. Cyrus was by name foretold by Esay k 1.116 , and the re∣building of Ierusalem, and the Temple, by his authoritie, before that Babylonian Mo∣narchie was erected which destroyed them. GOD after reuealed to Nebuchadnezzar and Daniel by dreames, this Persian both rising and fall. And by dreames did hee make way vnto the effecting of his decree; as appeareth in Herodotus, Iustine and o∣thers. For Astyages l 1.117 dreaming that he saw a vine growing out of the wombe of his daughter Mandane, which couered all Asia (interpreted by his Wizards, of the sub∣uersion of his kingdome by his daughters future issue) married her as before is said, to Cambvses a Persian, descended of the stocke of Perseus sonne of Iupiter, and Danae, and the sonne of Achaemenes, * 1.118 that so in that remote region, meanes might faile vnto

any aspiring designes. The Chaldaeans report, as Alphaeus recordeth out of Megasthe∣nes, that Nabuchodonosor * 1.119 hauing conquered all Libya, and Asia, as far as Armenia, at his returne, rauished with diuine fury, cried out, That a Persian Mule should come, and subdue the Babylonians. This agrees somewhat both with the dreame, and the mad∣nesse recorded of that King by Daniel, Chap. 2. and 4. The Oracle of Delphos made like answere to Craesus. That the Lydians should then flee, when a Mule should gouern the Medes. He was termed a Mule, * 1.120 because of his more noble parentage by the mo∣ther, then the father, and their diuersitie of Nation. Strabo m 1.121 thinkes he was called Cyrus of a Riuer in Persia, being before called Agradatus. n 1.122 Plutarch saith, he was cal∣led Cyrus of the Sunne, which with the Persians hath that name. Polyoenus o 1.123 calleth his wife Nitet is, daughter of Aprias King of Egypt. Suidas saith it was Bardane, and that she was daughter of Cyaxares, otherwise called Darius Medus. He conquered the Median Empire first; and after added two others, the p 1.124 Lydian and q 1.125 Babylonian. Craesus the Lydian consulting with the Oracle about the successe of his warre, receiued answere.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Craesus passing Hale, great state shall make to fall.

This he interpreted of the ouerthrow of Cyrus, but proued it in himselfe; Craesus his sonne had beene mute, till (now seeing the sword of the enemy readie to giue the fa∣tall stroke vnto his father) violence of sudden passion brake open those barres and stoppes which Nature had set before, as impediments to his speech, and by his first most fortunate-infortunate language, cried to the bloudie souldiers to spare his * 1.126 fa∣ther. After his many great exploits, he warred vpon Thamyris the Scythian Queene, where he lost his life. I know not how, Diuine Prouidence seemeth to haue set those Scythian stints to the Persian proceedings: those great Monarches, both in the elder, and our later world, euer finding those Northerne windes crossing, and in some dis∣mall successe prohibiting their ambition that way.

Ctesias (as Photius * 1.127 hath collected out of his eleuenth booke) telleth somewhat o∣therwise of Cyrus; as that Astyages, whom he calleth Astygas, was not of any kinne to him, but being conquered by him, was first imprisoned, and after enlarged, and kind∣ly entreated: likewise that his daughter Amytis (her husband Spytama being slaine) was married to Cyrus: that Craesus being taken, was first by magicall illusions deliue∣red from the executioners, and after by tempest of thunder, with many other things of like vnlikenesse to the current of Authors,

Cyrus was of so firme memory, that he could call all the souldiers (some say but all that had any place of command) by their proper names. He ordained, that his souldiers should in the first ioyning with the enemie sing certaine Hymnes to Castor and Pollux, that by this means they should not be surprised with sudden feare. He gaue leaue to the Iewes to returne and re-people their country, & to rebuild the Temple. r 1.128 A. M. 3419.

Cambys••s his sonne succeeded, who tooke, and after slew, Psammenitus King of E∣gypt. And when he would haue added Aethiopia s 1.129 to his new conquests, with the spoiles of the Temple of Ammon, for which purposes he sent two armies; the one was almost consumed with famine, the beasts and prouisions failing, and that barren desert denying grasse; the remainder by consuming one another, were (a strange remedie) preserued from consumption, euery tenth man being by lot tithed to the shambles, and more returning in their fellowes mawes, then on their owne legges. The other armie was quite buried in the sands. At his returne finding the Egyptians solemnizing the feast of their Idoll Apis, he slew the same (it was a Bull which they worshipped): and after dreaming that Smerdis reigned, he sent, and slew his brother which was so cal∣led, in vaine seeking to frustrate this presage, which was fulfilled in another of that name. He fell in loue with his sister; and asking whether it were lawfull for him to marry her, the Iudges (whose authoritie with the Persians lasted with their liues) an∣swered, that they had no such law, but they had another that the King of Persia might doe what him liked; whereupon he married her. His crueltie appeared, in that Prexaspis presuming to admonish him of his too much inclination to drunkennesse,

he answered, he should see proofe of the contrarie, and presently sending for Prexaspis his sonne, with an arrow shot him to the heart: the father not daring but to commend his steadie hand & art in shooting. He died of his owne sword, which falling out of his scabberd as he mounted his horse, killed him, not fearing in this countrey of Syria any such disaduenture, because the Oracle of Latona t 1.130 in Aegypt had told him he should die at Ecbatana; which he vnderstood of Media, and was fulfilled at another Ecbatana (more obscure) in Syria. He caused a Iudge, which had beene corrupted with money, to be flayed, and made of his skinne a couering for the Tribunall. Polyaenus tels, That against the Aegyptians he vsed this stratageme, to set their Gods (Dogges, Cattes, Sheepe, &c.) in the fore-front of his battaile. He neither deserued nor obtained that ho∣nourable funerall which Cyrus had, who was buried at Pasargadae, a Tower shadowed with Trees, hauing in the vpper part a Chappell furnished with a Bedde of Gold, a Ta∣ble, Cuppes, and Vessels of the same mettall, with store of Garments and Furniture, set with Iewels. Certaine Magi were appointed to attend it, with daily allowance of a Sheepe, and once a moneth a Horse for Sacrifice. His Epitaph was, O man, I am Cyrus, King of Asia. Founder of the Persian Empire; therefore enuie me not a Sepulchre. Alexander opened the same in hope of Gold, but found nothing, sauing a rotten Shield, a Sword, and two Scythian Bowes: he crowned it with Gold, and couering it with his owne apparrell, departed. These things u 1.131 Strabe, Arrianus, and Curtius report.

Next to Cambyses x 1.132 succeeded, for a small time, one Smerdis, which was slaine as an Vsurper, by the seuen Princes; and Darius y 1.133 , the sonne of Hystaspes, succeeded, desig∣ned to that greatnesse by the first neighing of his Horse. For when no male issue royall was left, these Princes agreed, That meeting in a place appointed, he whose Horse first neighed, should be acknowledged Emperour. Darius his Horse-keeper, the night be∣fore, had suffered his Horse there to vse his bruitish lust with a Mate; which the place presently causing him to remember, he there (by his lustfull neighing) aduaunced his Master to the Scepter. Darius for his couetousnesse (first exacting tribute) was called a Marchant, Cambyses a Lord, Cyrus a Father of his people. Babylon rebelled, and was z 1.134 recouered by the costly stratageme of Zopyrus a 1.135 , who cut off his nose and eares, and fleeing in that deformed plight to the Babylonians, accused Darius of that cruel∣tie. They beleeuing, entertained him, and knowing his Nobilitie and Prowesse, com∣mitted their Citie to his fidelitie, which he vpon the next opportunitie betrayed to his Master. Darius warred against the Scythians, but vnfortunately. His Armie was of 700000 men. After Darius his death Xerxes b 1.136 raigned (whome Scaliger proueth to be Assucrus, the husband of Esther.) He made League with the Carthaginians, warred vpon the Grecians with an Armie (as Herodotus c 1.137 numbreth) of 1700000 footmen, 80000 horsemen, 20000 Chariot-men: Others say, That there were 2317000 foot∣men in Land-forces, besides 1208 shippes. Before the Armie was drawne the sacred Chariot of Iupiter, by eight white horses; no mortall man might ascend the Seat. He offered to Minerua at Troy 1000 Oxen. He, taking view of his huge Armie, wept, in thinking, that of al that number in 100 yeres none would be aliue. At the passing of the Hellespontike straits, he (besides other deuotions performed) at the Sunne-rising tooke a golden Viall full of sacred liquor, & cast the same into the Sea, with a golden Bowle and a Persian Sword; vncertaine whether in honour of the Sunne, or in satisfaction to the angrie Hellespont, which a little before, in more then madde arrogance, he had cau∣sed to be whipped, and hurled fetters therein, with many menacing threats. He wrote letters with like threatnings to Mount Athos, and accordingly pierced his bowels, and made way by force through that high and huge Mountaine. This Expedition was in the yeare of the World 3470. Leonides, with his Spartans, enlarged his glorie at the Thermopylaean straits d 1.138 , or narrow passage, which a long time, with a handfull of men, hindred the Persians from passing. Mardonius was slaine, & Xerxes fled out of Greece, after he had taken Athens, and lost great part of his Armie, which in two yeares space receiued fiue ouerthrowes, at Thermopylae, at Artemisium, at Salamis, at Plataeae, at My∣cale. Xerxos being slaine of Artabauus his kinsman, A. M. 3485. Artaxerxes succeeded.

Among other the mad parts of Xerxes, it is reported, That hee fell in loue with a e 1.139 Plane Tree in Lydia, which he adorned with chaines and costly furniture, and ap∣pointed a Guardian thereto. Artaxerxes writ to Hystanes, Gouernour of Hellespon∣tus, That he should giue Hippocrates Cous (who then liued, and whose writings still re∣maine the Physicians Oracles) as much Gold and other things as he would, and send him vnto him. In his time the Aegyptians rebelled, and created Inarus their King, to whome the Athenians sent three hundred Gallies for defence; but by Artabazus and Megabyzu they were subdued. To him Ismenias the Theban was embassador: who loth to pollute the Grecian freedome with that Persian custome of adoration (a thing for the shew of Religion therein, as some interprete, no lesse hated of Mordecay, Esth.3.) and not suffered otherwise to doe his Embassage, let fall his Ring when hee was brought into the Kings presence, and falling downe, tooke it vp at the Kings feet, satisfying both the Persian and his owne by this f 1.140 subtletie. Artaxerxes died An. M. 3525.

After this Artaxerxes, surnamed Long-hand, another Xerxes succeeded and raigned a small time, as did also Sogdianus, or Ogdianus, whome Darius Nothus slew, and pos∣sessed the Throne. In the time of this King was the Peloponnesian Warre, which Thu∣cydides hath related. Artaxerxes Mnemon his sonne succeeded An. M. 3545. He slew his brother Cyrus, and enioyed the Scepter 43. yeares. After his death succeeded O∣chus, and raigned three and twentie yeares. Next to him was Arses, or Arsames; and last of all Darius, whome Alexander ouerthrew the second time at Arbela, An. M. 3619, and conquered that Persian Monarchie to the Macedonians. Of the Macedoni∣an successors of Alexander (so much as concerneth this place) is before handled in our Syrian relation. They were depriued of these parts by Arsaces, of whome and all his Parthian followers, euen now yee haue read in the Chapter of Parthia.

Concerning these Persian Kings, Chronologers (after their wont) differ not a little: Master g 1.141 Liuely hath taken great paines in this Argument; besides the painefull labours of Scaliger, Iunius and many others, both Rabbines, and Greeks, and Latines, in whose streams Elephants may swimme, and the greatest Students may find enough to busie their studious braines: for me, it is sufficient to tast, or at least to enter so farre as a Lambe may safely wade, without perill of drowning, The Hebrews, through ig∣norance of the Olympiades, and humane Authors (where they are destitute of their owne) are most absurd, some h 1.142 reckoning but foure Persian Kings in all, till Alexan∣ders time: some * 1.143 account fiue: and some i 1.144 three. Against these, Pererius and Tem∣porarius * 1.145 most sharpely (and not vnworthily) inueigh, as also against their k 1.146 Chroni∣cles, which ascribe to the Persians, from the first yeare of Darius the Mede, but two and fifty yeares. Iosephus better seene in Ethnike Authors dissenteth from them. As for Metasthenes of Annius, wee haue before shewed him to bee counterfeit, and the rest of his brethren, to be either the bastards of Annius, or Changelings, which he hath nursed, and would father vpon those Authors, whose names they beare. Viues * 1.147 calls them Portentosa & vel solo auditu horrenda, monstrous reports, dregges, friuolous pamphlets of vncertaine Authors; which, if any be in loue with, he may enioy with∣out him his corriuall. l 1.148 Goropius bestowes much paines in the vncasing of them; and learned men m 1.149 doe now generally distast them. Iosephus n 1.150 cites Megasthenes in quarte Indicorum, the fourth Booke of his Indian Historie; from whence Petrus Comestor alledgeth the same testimonie, with deprauing the word Indicorum, and making it Iu∣diciorum. Annius addes, not onely the corrupting of the name Metasthenes for Me∣gasthenes, but a Historie vnder his o 1.151 name, de Iudicio Temporum & Annalium Persice∣rum, wherein no maruell if he proceede in the Storie as he began in the title. Beroal∣dus p 1.152 in the Persian Chronologie faineth diuerse names to the Persian Kings; as As∣suerus, Artaxerxes, Darius Assyrius, Artaxerxes Pius. Lively, and other moderne Writers out of the Greeke Olympiads and Histories, haue giuen truer accompt of the Persian Times and Gouernment, beginning with the fiue and fiftieth Olympiad, and continuing the same to the third yeare of the hundred and twelfth.

Scaliger and Calvisius (as you haue seene before) doe a little differ from this ac∣compt of M. Lively. which he liuely proueth by conference of other Histories, both Humane and Ecclesiasticall, Clemens, Eusebius, Herodotus, Diodorus, Polybius, Xeno∣phon, Thucidides, Diouysius Halicarnasseus, Livie and others. As much adoe is made about the beginning and ending of Daniels weekes, and the time of the building and finishing the second Temple, both which are much illustrated by the right knowledge of the Persian Chronologie. Iunius q 1.153 , Lively r 1.154 , and some others begin the accompt of the threescore and tenne weekes, and reckon the building of the second Temple, in the second yeare of Darius Nothus * 1.155 , to whose reasons I referre the Reader, and re∣turne to our Persian affaires. How this Persian Empire agreed to the dreame of Na∣buchodonosor and the Visions of Daniel, Broughton s 1.156 , Reusnerus, and others haue writ∣ten; it were too tedious here to relate. Artaxerxes (others call him, perhaps more truly, Artaxares) recouered the Persian Name and Empire fiue hundred thirtie eight yeares, as Bizarus. Lib. 4. reckoneth, after Alexander the Great had extinguished them, and in the yeare of our LORD, 230. Others say it was in the yere of CHRIST 233, and in the yeare of the World 4182, and 563 after Alexanders Conquest: others otherwise. The catalogue of t 1.157 the Persian Kings in that their second Dynastie, you may reade before, Lib. 1. c. 13.

Artaxares being a man of haughtie spirit, fought three battailes with Artabanus the Parthian, and at the third time depriued him of Life and Scepter together. He pro∣ceeded to subdue the neighbouring Barbarians; and passing ouer Tigris, disturbed the Romane Prouince of Mesopotamia, deuouring in hope, and threatening in tearmes all those Asian Prouinces, sometimes subiect to the Persians, before the Macedonian de∣luge. Alexander Seuerus (sonne of Mammea) the Emperour writ to him, to stay his course: But Pikes, not Pennes, were like to preuaile with Artaxares, who brought into the Field seuen hundred Elephants and eighteene hundred Charriots, and many thou∣sands of horsemen, but with much bloudshed was forced to leaue the honour of the day to the Romans. Herodianus seemeth to write harder fortunes of the Romanes in this warre. But Lampridius, Eutropins, Orosius. and Zosimus write, That Senerus obtai∣ned the victorie, and tooke Ctesiphon and Babylon, and subdued also Arabia. Aga∣thias u 1.158 affirmeth, That Artaxares was called Magus.

Valerianus was ouerthrowne by Sapores, the successor of Artaxares, in Mesopota∣mia, and there taken, and was made a foot-stoole for Sapores, on whose necke he vsed to tread, when he tooke horse; and at last was flayed aliue, and sprinkled with Salt. Zosimus sayth, That he was trecherously taken at a meeting for conference: and Tre∣bellius Pollio ascribeth it to the treason of his guide. This cruell Tyrant afflicted the Ro∣man Prouinces, to Cilicia and Cappadocia, filling with dead bodies the broken spaces betweene the Hils feeding (as it were) those deformed gaping iawes with cruell ban∣quets of mans flesh. Oaenatus Palmirinus brought some light to the Romans in this darkened and dreadfull Eclipse of their Sunne, and recouered the Romane territories. His wife Zenobia after his death, like another Semiramis, proued a fortunate Generall and Warrior against the Persians, and also against the Romans, from whome she with∣held Syria, till Valerius Aurehanus carried her to Rome, being by vnexpected accident surprised. As for Valerianus, it was the iust iudgement of GOD for his cruell perse∣cution of the Christians, whome he had at first fauoured, till one of the Aegyptian Priests had persuaded him to this and other wickednesse, as humane sacrifices, and such like, Euseb. l. 7. e. ••. He was taken of Sapores, An. Dom. 260. after Calvisius computati∣on. Buntingus hath two yeares lesse.

In the time of Probus the Persians sued for peace, and obtained it; he procuring such peace in the East (sayth Vopiseus) that a rebellious Mouse was not heard to peepe. Carus his successor warred against the Persians, and hauing entred their Countrey as farre as Ctesiphon, was slaine with a Thunderbolt (no Romane Emperour, by I know not what secret destinie, from the time of Crassus, passing those parts, without vnfor∣tunate successe.) This was Av. Dom. 283.

Diecletian sent Galerius against Narses the Persian, sonne to Varranes, or Varaara∣nes,

the second: (for after Sapores, Hormisda his sonne had raigned a yeare; Varranes the first, three yeres; Varranes the second, sixteene; and a third of that name only foure moneths, as Agathias reckoneth.) But not farre from Carrhae (fatall to the Romanes) Galerius Caesar lost x 1.159 almost all his Armie, and therefore found homely welcome at his returne, Diocletian suffering him to lacquey (in his Purple Robes) some myles after his chariot. Indignation supplying his former defects, he recouered his credit with the o∣uerthrow of the Persians; Narses fled, leauing his wiues, sisters, & children to the Con∣querour. A League was made, with returne of Armenia, Mesopotamia, and Assyria to the Romanes.

Misdates the Persian began his raigne An. Dom. 301. To him An. 309. succeeded his sonne Sapores, and raigned (which I thinke was neuer read of any) longer then he liued in view of the world, beginning his raigne before his birth, which he continued three∣score and tenne yeares. For Misdates y 1.160 dying without issue male, and leauing his wife great with child, the Princes consulted with the Magi, whether this future birth would be a male; which they affirmed, obseruing their predictions by a Mare, then readie to foale, and the Princes set on the Crowne, or Royall Ensigne, on the mothers belly, ac∣knowledging him for their King. This Sapores, in a letter to Constantius the Emperor, insituled himselfe King of Kings, partaker of the starres, brother of the Sunne and Moone: he demaunded all that had before belonged to the Persians, to be restored. Betwixt them grew a bloudie warre, as Ammianus relateth. Sapores tooke Singara & Bezabde, An Dom.359. but was repelled into Persia by Constantius. Iulian his successor seeking to sub due the Persian, lost himselfe. The best part of himselfe he had lost before in A∣postasie, which plucked this destruction vpon him, A. 362. It is vncertaine whether di∣uine or humane hand executed this iustice on him. Iovinian was presently saluted Em∣peror, but forced to agree on dishonourable conditions with the Persians, leauing the Rabdicens, Carduens, Rhesens, Zalens, & Nisibis to the Persian dominion. And a little after, in the raigne of Valens, the league was broken by Sapores, who wonne Ctesiphon: Valens intending this warre, was by the Gothes ouerthrowne & burnt aliue, before he could effect any thing, An. 377. When Theodosius raigned, the peace was renewed.

After Sapores succeeded Artaxerxes; and after him Sapores, his sonne, both which raigned nine yeares. Then followed Varanes Cermasat eleuen yeres, to whō succeeded z 1.161 Isdigertos, who held peace with the Romans. Procopius writes, That Arcadius the Em∣peror on his death-bed, An. 407. ordained in his last Will, this Isdigertes the Tutor and Protector to his sonne and heire Theodosius, which he faithfully performed. Agathias also acknowledgeth it a currant report. a 1.162 Maruthas was in credit with this King. He was a Christian Bishop, and by his praiers had cured him of a grieuous sicknesse, which the Magi with their Fierie superstition, and all their labour, could not effect. The Magi conspiring against Maruthas, watched opportunitie, that when the King should come (after the Persian wont) to worship the Fire, a man (whome they had hidden before within the earth for that purpose) cried aloud, That the King should goe forth, as be∣ing accounted of their God impious, who so loued a Christian Bishop. Hereupon the King bethought him of sending him away. But Maruthas suspecting the knauerie, counselled the King to cause the earth to be digged vp; for the Fire, sayth he, cannot speake. The King going into the Chappell or Sanctuarie, & hearing this voice againe, followed Maruthas his counsell, and found out their packing, & punished the authors, allowing Maruthas to build a Church, wheresoeuer he pleased, in Persia. And whiles the Magi yet added to their trecheries, he not onely punished their persons, but distasted their Religion, and purposed to become a Christian, but by death was preuented, which happened An. 421. Varanes, or Vararanes his sonne, followed not his steppes, but both brake league with the Romanes, and persecuted the Christians. Narses his Generall, with his forces, were defeated, Azamaea wasted, Nisibis besieged by the Im∣perials: The Saracens, which aided the Persian, stricken with a strange furie & amaze∣ment, drowned themselues in Euphrates. It is said, a hundred thousand men perished. Theodosius then Emperor knew these things by Palladius b 1.163 , who in three daies did ride from Constantinople hither, and backe againe in as many, vsing to flee in this manner

to any the remotest parts of the Empire, with such admirable, and almost miraculous expedition, with his celeritie making that spacious Empire seeme but narrow & strait. Varaaranes sent an Armie of those expert souldiors which were among them, for their excellencie called Immortall. but the Roman swords soone proued them mortall. Thus succeeded that warre which he had begun for despight to the Christian Religion and Profession. He was forced to seeke peace, and ended or mitigated his persecution. To him succeeded, An 441. another Izdigerdes, who raigned seuenteene yeres; and after him Perozes, who raigned foure and twentie yeares: after him, his brother Obalas (Bt∣zarus calls him Bleses) ruled foure yeares. Cabades his successor renewed the Warres with the Romans: and no maruell, for he was cruell to his owne people, and warred euen against Nature: for he ordained (as some report) That women should be com∣mon, any wedlock-bands notwithstanding. Whereupon his Nobles conspired against him, depriued and imprisoned him. Blases was enthronized (Scaliger hath Zamaspes) who foure yeares after resigned the State vnto Cabades againe, who hauing before raigned eleuen yeares, added thereto thirtie more. Nicephorus c 1.164 tells, That he became friend to the Christians, & permitted free libertie of that Religion vpon this occasion. Betweene Persia and India was a Castle, called Tzundadaer, wherein Cabades had heard, that much money and iewels were kept. Cabades vsed all meanes to obtaine it, but in vaine; so strongly was it (as the Storie saith) garded with Deuils. He therefore vsed all the Persian Exorcismes to dispossesse them; and when they preuailed not, he sought to effect it by the Iewes, but with the former successe. At last he made vse of the Christians, who expelled the spirits, and deliuered the Castle vnto him.

It is reported, that he slew Zeliobes, King of the Hunnes, for playing on both hands, and comming to helpe him in his warres against the Romans, hauing before sworne to assist the Emperour. About these times were the Maniehees d 1.165 destroyed in Persia, for corrupting his sonne Phatuarsa with their infectious leauen. He therefore slew their chiefe Prelate Indagarus, and many thousand Manichees, all in one day, hauing assem∣bled them with a wile, professing, that he would make that his sonne King. He assem∣bled also the chiefe of the Magi, Glonazes; and Boazanes a Christian Bishop, for the greater solemnitie, with like deuotion as Iehu sacrificed to Baal, with the presence and assistance of Iehonadab, 2. King.10. Calvisius saith, this was done An.Dom. 523. Caba∣des died An. 531.

His sonne Cosroes the Great succeeded and raigned eight and fortie yeares. He a∣bout the thirteenth yeare of Iustinians Empire, An. 539. inuaded the Romane domini∣ons, tooke Surus, burnt Berraea, destroyed Antiochia, and with lesse successe besieged Edessa. Agathias preferreth this Cosroes for his great exploits before Cyrus and Xerxes. Yet was his end ignoble, and vnworthie his high spirit. For Mauritius, in the time of Tiberius, entred into the Persian dominions, and burnt some villages neere to the place where Cosroes then was for his recreation, and saw this burning spectacle: wherewith Indignation and Griefe mustering greater multitudes of fearefull, vnquiet, enraged thoughts in his heart, then Mauritius had souldiors in his Armie, vnable to beare such vnwonted sights of hostile flames in his Countries, and such vnwonted fights of in∣ward perturbations, euen greatnesse of spirit made way to Pusillanimitie, and being weakened with colluctation of contrarie passions, a Feauer, taking that occasion and aduantage, apprehends him, and soone after kils him.

Some say, his sonne Ormisda raigned seuen yeares with his father. He succeeded and raigned eight yeares; against him Mauritius performed worthie attempts, which made way vnto him for the Romane Empire. And then also he had good successe a∣gainst the Persians, by the valor of Philippicus his Generall: insomuch, that the Persians moued with these & other discontents, by incitement of Varamus, deposed Ormisda, killed his wife and sonne before his eies; which hauing remained to performe vnto him that their last, vncouth, vnnaturall seruice, were presently after put out, and himselfe imprisoned. That Varamus had, a little before, beene sent as Generall against the Romane Armie: which his seruice being found vnseruiceable, and the Romanes preuailing, he was not onely depriued of his place, but, to his further disgrace,

was, by the Kings commaundement, clothed in womans attyre: which indignities he repayed not in words alone (in his letters stiling Ormisda, The Daughter of Chosroes) but with those vnnaturall and disloyall practises: which hee continued also against Cosroes, sonne and heire of Ormisda, forcing him to flee to Mauritius the Emperour for succour.

The Turkes are e 1.166 said to helpe Varamus in his rebellion; the first warres which we read of atchieued by that Nation: but both he and they receiued discomfiture by Narses the Romane Generall, and sixe thousand were taken and slaine. The Turkes being asked why they helped Varamus answered, That they were forced thereto by famine: they were also marked with a blacke Crosse, which (they said) they learned of the Christians, thereby to expell hunger. Cosroes thus recouered the Kingdome by aide of the Empire.

Nicephorus f 1.167 witnesseth, That he was deepely seene in the Chaldaean mysleries, and being by a Romane Gouernour reproued for some excesse, in those times when he so much needed their helpe; he answered, That the times did aduantage him to those reproofes: but know (saith he) that calamities shall also befall the Romanes, and the Babylonian Nation shall rule them three weekes of yeares. After that, in the fifth weeke, the Romanes shall subdue the Persians: Which being come to passe, a day shall come that shall haue no night, and the expected end of the Empire shall be at hand; in which time Corruption shall bee abolished, and men shall liue according to Diuine Ordinance. This, either false or vncertaine Prophecie (according to that Deepenesse of Sathan) he vttered, but what effect answerable hath followed, I know not.

This Cosroes raigned nine and thirtie yeares. Hee held peace with the Romanes whiles Mauritius liued; but when Phocas cruelly and treacherously had slaine him, a world of euils at once assaulted the Empire. The Germanes, Gaules, Italians, Hunnes, and Persians, by their Armies afflicted the publike State; and the Roman Bishop then began to aspire to an vniuersall Soueraignetie, which that Murtherer first entitled him vnto. That Armie which was yet redde with the bloud of Mauritius, by the Per∣sians sword was punished, and died in their owne bloud: who hauing ouerthrowne the Romanes in two battailes, possessed Mesopotamia, Syria, Aegypt, Palaestina, and Phoenicia. He entred Ierusalem, slew and captiued many Christians g 1.168 , and carried thence the Crosse. Against the Iberians, Armenians, Cappadocians, Galatians, Paph∣lagonians, euen vnto Chalcedon, hee preuailed. Thus did GOD punish that Mur∣therer, and besides (to pay him in his owne coyne) Priscus, Heraclon, and Hera∣clius conspired against this Conspirer, and murthered the Murtherer, and hauing cut off his Priuities, and his Head, hurled him into the Sea, and destroyed his Issue.

Heraclius succeeded, who repressed Cosroes, vnto whose power Carthage, with A∣frica, was now also subiected, which he had inuaded, conducting his Armies through Aegypt. Heraclius sends an Embassage to him, which receiued this answere, That he would neuer lay downe Armes till the Crucified GOD were abolished, and the Persian Mithra worshipped. This encouraged Heraclius, seeing now CHRIST himselfe was a partie; vnder whose banners hee could not but finde happie euents of Warre. Cosroes had slaine in Palaestina fourescore and tenne thousand Christians, and the Iewes also had brought many of them to the slaughter. Heraclius encountred with Ostanes, and slew thirtie thousand Persians. By a stratageme he wonne Sarbatus, a great Commaunder, to his part. In another battaile he had lost the Field, but Thun∣ders and terrible Tempests were sent (as Succenturiatae Copiae) to assist the souldiors of their Lord, and vshered destruction to the Persian Campe, whiles the Romanes killed them, being both blinded with Lightnings, and amazed with inward terrours and outward Tempests. He had before chased Cosroes, and taken Thebarma (a Per∣sian Citie) wherein was a Temple of the Fire, which by fire he consumed. And in the yeare 626, Cosroes now at his wits end, or rather quite beyond them, appointed Me∣darses his sonne to be his successor and heire apparant: wherewith Siroes, his elder

sonne, being discontent; conspired to betray his father and brother to Heraclins: and sonne after caused them both to be slaine at Ctesiphon. Peace was concluded with the Romans, & their prouinces restored. Only Arabia was by Mahumet holden, as a Semina∣ry of a greater mischiefe, vnder which the world with griefe & amazement still groneth. Siroes Adeser, Barazas, & Baram the daughter of Cosroes, in their order of succession in that disordered & turbulent estate, had scarse two yeares allowed to them all: to whom succeeded Ormizda, Iezdegird, who about the yeare sixe hundred threescore and two, was ouerthrowne and slaine by the Saracens: and that Persian kingdome (then weake∣ned by ciuill dissentions) was subdued to Saracenicall seruitude; and that second Persi∣an Dynastie (continued as Scaliger h 1.169 reckoneth in eight and twenty successions, the space of foure hundred and two yeares) had an ende. From thence vnto this time their religion is Saracenicall: their state gouerned, by the Califas, i 1.170 and such commanders or Sultans as they placed ouer them, till their Sultans warring with the Califa for soue∣raintie, procured aide from the Turkes: who dispossessed them of their kingdome pre∣sently after they had disburthened them of their enemies: The Turkes were displa∣ced and chased away by the Tartars. Of these both Saracens and Turkes you haue the history in the former booke, and therefore needelesse here to be related: Of the Tartars shall follow in their order.

Of those ancient Persian Kings this doth Sardus relate. * 1.171 The Persian Kings birth-day, is by all Asia obserued solemne, festiuall to th'immortall Gods: Eunuches haue charge of his body, that he may grow strait and faire: at seuen yeares he is taught to manage horses: at fourteene hee is committed to the Kings masters; the most excellent which can be chosen among the Persians, for wisedome, iustice, temperance, fortitude. These teach him Magike, instituted of Zoroastres, containing Religion of the Gods: and the Kings I awes; to embrace the truth, to bridle his affections; not to bee afraide of any thing. When he taketh possession of the kingdome, hee releaseth the tributes, and in the Temple of the Pasagordan Geddesse he putteth on the garment of Cyrus, whose se∣pulchre is in the towne. He eateth dry Figges, Turpentine, drinketh soure milke, and af∣ter that, water out of Eubaeus, and Choaspes, riuers of Media, Chalybonian Wine out of Syria, Wheate of Assos in Troas; his head annointed with Myrrhe, and couered with a turbant. To sit in his throne (which was of gold sustained of foure pillars beset with ie∣wels) was death to any: at his table sate onely his Mother & wife: and Artaxerxes ad∣mitted his brethren. In the winter hee liued at Susae: in Summer, at Ecbatana: in Au∣tumne, at Persepolis: in the spring, at Babylon. The nobles attend at the gates ready at the Kings command. There stood a Triuet of iron, to which they which are out of his fa∣uour resort expecting their sentence: For he pardoneth none, till hee hath them in his power. When he sleepeth, he is attended by three hundred women dancing by a lampe: at his beds feete are three thousand talents of gold, at the head fiue thousand, ouer the same a Vine of gold, with the clusters of Iewels. In the morning he is wakned with these words: Arise, thinke of those things which Mesoromasdes would haue thee, that is, Zoroastres. He sacrificeth for the Persians, and giueth to each man gifts, because Cyrus had done so at his returne out of Media: and hee receiueth presents from them: in his slore-houses he keepeth of the waters of Nilus, and Ister, as the Lord of all lands. Fire is carried before him. They which meete him, close their hands behinde their backe, and adore him: for which cause some report that the Persians (as also the Aethiopians, Meroites, Indians, Assyrians) hold their Kings in place of Gods. Which diuine adorati∣on k 1.172 Conon denied to the King, and Mordeeai to Agag. Est. 3. but in Daniels time they vsurped further: Dan. 6. that none should aske any petition of God, or man, besides.

Bart. l 1.173 Keckerman, as he was admirable in Philosophie, so he was like himselfe in his Aphorismes and Disputations of the Persian Monarchy. Wherein he propoundeth and proueth, that their King was to be well featured & of personable presence without bo∣dily deformitie or defect: learned in their sciences; free from punishment of lawes: they had their delectable gardens which they called Paradises: accustoming thē selues to hun∣ting, and to solemne feasts, especially on their birth-daies, when no suter might be deni∣ed his request. For conseruation of his Maiesly, he was seldome seene: the King sware

by Mithres which is the Sun: was inaugurated at Palargidae (as the later haue vsed at Cafe.) Many other things of excellent note the desirous Reader may there finde. Hero∣dotus sheweth, that the Persians exercised their children to running long races, to en∣dure all hardships of heate, cold, showres, & such like. He m 1.174 which was punished with the whip by the Kings command, was to giue thankes to the King for that his remembrance of him. There were officers appointed among the Persians, to see that none were idle: they punished seuerely n 1.175 Ingratitude, they hated lying, regarded Hospitalitie & courtesie. The lawes did not onely award punishments to the guilty, but rewards also to the well∣deseruing. Whiles the King was drinking, o 1.176 there were women which did sing, one be∣ginning, and the rest following. The Kings vsed to be present in person in their warres. They were very deuout in their religion, offering daily (the Magi being present) a thou∣sand sacrifices, amongst which were Kine, Asles, Harts. But I hold you too long in this discourse.

How the Sophian Family, which now ruleth, came to the kingdome, shall after in due place be declared, when we haue first acquainted you with their Ancient superstitions.

CHAP. V.

Of the Persian Magi, and of their ancient Religion, Rites, and Customes.

THE name of Magi is sometimes applied (say some) to all the Persians, a 1.177 or else to the particular Nation amongst them: sometime signifyeth the most excellent in Philosophie, and knowledge of Nature, or in sanctity and holines of life. Thus Suidas b 1.178 calleth the Persian Magi, Philoso∣phi, and Philothet, studious of knowledge, of Nature, and of God. Sometimes it signified such as we now call Magicians, practisers of wicked Artes. Among the Persians this name was auncient and honourable, saith c 1.179 Peucerus, applied onely to the priests, which liued in high reputation for dignitie and authority, being also Philosophers, as the Chaldreans were. To these was committed the custody of Religion, of ancient Monuments, of later Histories, of publike Records, and the explanation of the Persian wisedome, whose account appeareth in the former chapter, whereafter Cambyses death, one of them is reported to succeed in the Throne, Now whereas the Ethnikes had a tradition of two Genij, d 1.180 which attend euery man, one good; the other euill; proceeding (to likelihood) from diuine truth, concerning good and euill Angels, which are either ministring spirits for mans good, or tempters vnto euill: Curious men hence tooke occasion to deuise new Artes, which were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; by the one calling vpon the good Daemon or Genius; by the other, on the euill: which euill One could easily turne himselfe into an Angell of light, to delude blinde people, being indeede (as in our White and Blacke witches at this day) vvorse when an Angell, then when a Deuill. Hereof were diuers kindes; e 1.181 Necromancie, which inuocated the spirits of the dead: Of which smoakie Soote, the Heathens Diuine Po∣ets, and our poeticall Diuines in the tales of Hell and Purgatorie, striue who shall haue the blackest tincture. They had also their Lecanomancie, which was obserued in a Ba∣son of water, wherein certaine plates of golde and siluer were put with Iewels, mar∣ked with their iugling Characters, and thence after pronuntiation of their words were ausweres whispered; f 1.182 Gastromancie procured answere by pictures, or representations in glasse-vessels of water, after the due rites. Catoptromancie receiued those resem∣blances in cleare glasses: Crystallomancie, in Crystall; Dactyliomancie was a diuina∣tion with Rings (which perhaps Gyges vied) consecrated by certaine positions of the heauens and diuelish enchantments. Onymancie with Oile and Soote daubed on the Naile of an vndefiled child, and held vp against the Sunne: Hydromancy with water: Acromancie with ayre. But what should I adde the many more names of this Artlesse Art, vnworthy the naming? Tibi nomina mille, Mille nocendi artes; Infinitely diuersi∣fied are these blind by-waies of darknes and mischiefe.

Leaue wee them in their mazes, circles, Iabyrinths of Errour: and let vs take

view of the Persian Magi, from whence Plinie g 1.183 deriueth the first originalls of Ma∣gicall Vanities; which are (saith hee) compounded of three Arts, that exercise most imperious power ouer the mindes of men; Physicke, and that offering her selfe more sublimate and pure, in the sacred name and rites of Religion, beautified also with the addition of Mathematicall Sciences; (a threefold cord not easily broken, like a three-headed Cerberus, or tripple crowned Prelate, holding the world in feare or loue thereof.) Zoroastres (who liued as Endoxus testifieth sixe thousand yeares before Pla∣to) first inuented it in Persia. Hermippus affirmeth, that Agonax taught him. A∣pusorus and Zaratus among the Medes, Marmaridius the Babylonian, Hippo∣cus the Arabian, and Zarmocenidas the Assyrian, haue beene famous for their practise and writings of this Art. Pythagoras, Empedocles, Democritus, Plato, sailed farre to learne it, vndertaking long exiles, rather then pilgrimages or peregrinations, to that ende. Hee impiously addeth Moses and Iochabell (it may be hee meaneth Ioshua) to this impious number. The Scripture tells of Iannes, and Iambres, and Simon Magus famous in this infamie. It is like that in the Persian Magi concurred both a certaine stocke or kindred, which were all so called (as is said) and the Philo∣sophicall inquisition of Nature, and the Priestly function, and also some either im∣plicite or explicite societie with Deuils. The same they were, at least in profession and reputation, that the Philosophers vvith the Greekes, their Priests in Egypt, Gymnosophistes in India, Chaldaeans in Babylon, Druydes in Gallia, and in this our lsle, the Italian Aruspices, and other religious persons (the Treasurers of their Theologie and Philosophie) in other places. As for those Magi mentioned in the h 1.184 Gospell, some suppose them to come from Aethiopia; some from Arabia; some from Mesopotamia; some from Chaldaea; and some from Persia; and some from diuers of these Regious. Whencesoeuer they came, they had a brighter Starre to guide them with diuiner light, then those Magicall brands of hellish fire could yeeld.

Plato i 1.185 commends this Magia, and calls it Machagistia, and saith that the Kings of Persia learned it, as a knowledge of diuine mysteries, wherein by the worlds common∣wealth, they were instructed to gouerne their owne. Others, as they were led by differing affection, doe as much discommend them. And truely (as in the Chaldae∣an and Aegyptian Priests) their searching out the mysteries of Nature can not but de∣serue commendation, but their abusing this naturall Philosophie to vnnaturall con∣spiracie with diuels, cannot but bee detested of those which are not themselues de∣tested of God. And either from this deuilish conspiracie, or ouer-curious vanity, did arise their predictions of future euents: in which respect the Ethnikes had them in high reputation. Ammianus Marcellinus, k 1.186 saith that Zoroastres added much to this Art from the Chaldaean mysteries, and Hystaspes, the father of Darms, from the Brachmanes, which he in his Indian trauels had found in a woodie solitarinesse, and learned of them the motions of the Scarres, and pure rites of sacrifices: which he taught the Magi, and they, together with the skil of diuination, deliuered to their posteritie by tradition: and that progeny is alway consecrated to diuine seruices, and keepe continually burning certaine fire which first came from heauen; a small portion where∣of was wont to bee carried before the Kings of Asia. There were but a few of them at the first: and it was vnlawfull to touch the sacrifice, or approach to the Altar, be∣fore the Magus with a certaine set speech had powred on his sacred preparatiue liquors. Afterwards beeing increased in number, they grew into an entire Nation, and inhabited vnwalled townes, beeing gouerned by their owne lawes, and honoured for religion.

That which hee telleth of the Chaldaean, and Indian originall of their Science, Proueth it to bee such as vsed vnlawfull prognosticatings, which the Scripture af∣firmeth of the Chaldaeans, and Philostratus l 1.187 of the Indians, whose Historie of Apollonius (a Pythagorean) sheweth, that hee was not little infected vvith this va∣nitie, trauelling as Pythagoras had done to learne the same in forreine Regi∣ons. And although some commend one sort of Magia, as being their Theologie and

Philosophie, yet seeing their Philosophie was corrupted with curiositie, and their Theologie with superstitious Idolatrie, it could not bee free from some kinde of im∣plicite forcerie, as the examples of those m 1.188 which were most eminent herein, doe shew. Such an one Pases was, who by enchantments would make shewes and resem∣blances of sumptuous feasts, with many attendants: and had a Magicall n 1.189 or enchanted halfe-penny, which would returne to him againe, when he had bought any thing ther∣with.

The Magi had one chiefe amongst them in their Societie, called by Sozomene, o 1.190 Priu∣ceps magorum. Cicero p 1.191 affirmeth that none might be Kings in Persia, before they had learned the discipline of the Magi; neither was it any more lawfull for euery one to be a Magus, then to be a King: Such was their estimation in Persia. Strabo q 1.192 tells that they vsed carnall company with their mothers: and when they are dead are cast forth vnburied, to bee a prey to the Birds. The Ostanoe, and Astrampsychi are by Suidas reckoned successours of the Magi. One r 1.193 Sect of them liued onely on meale and Hearbes. Pausanias s 1.194 reporteth that in Lydia, in the Cities Hierocesarea, and Hypaepo, hee saw Temples hauing Persian surnames, and in euery of those Tem∣ples, Chappell and Altar, whereon was Ashes not like in colour to the ordinarie sort. The Magus entering into the roome, layeth drie wood on the Altar, after that hee hath set his mitre on his head, and then at the name of a certaine God, singeth barbarous hymnes (which the Greekes vnderstand not) out of the booke: which being done, the heape is fired, and the flame breakes forth. Diogenes Laer∣tius t 1.195 relateth, that these Magi spent their time in the seruice of their Gods, offe∣ring vnto them prayers and sacrifices, as if none but they might be heard: they disputed of the substance and generation of the Gods, whom they reckoned to be the Fire, Water, and Earth. They reprehended Images, especially such as made a differing sexe of Male, and Female, among the Gods. They discoursed of iustice. To burne their dead bodies, they held it impious: but to lie with their owne mothers, or daughters, they accounted lawfull. They practised diuinations, and fore-tellings, affirming that the Gods appeared to them, that the ayre was full of formes * 1.196 or shapes, which subtilly and as it were by euaporation, infuse themselues into the eyes. They forbade out∣ward ornaments, and the vse of Golde. Their garments were white, the ground their bed, Hearbs, Cheese, and bread their foode. Aristotle saith, that they helde two beginnings, a good spirit and an euill, calling the one Iupiter and Oromasdes: the other Pluto and Arimanius (Empedocles u 1.197 translated this plant into Philosophie, and long af∣ter, x 1.198 Manes a Persian herelike into diuinitie.) Theopompus addeth these opinions of theirs; That men should againe be restored to life, & become immortall, and that all things consisted by their prayers; Hecateus, that the Gods were begotten: Clearchus, that the Gynmosophista descended from the Magi. Thus farre Diogenes.

Plutarch z 1.199 in his Treatise de Osir. and Isid. citeth, approueth and applyeth the opini∣on of the Magi vnto many others, which they conceiued touching their two begin∣nings, Arimanius and Orimazes: For whereas they saw such a mixture of euill in euerie good (which made Solomon to brand them all with the title of vanity) they gathering that good could not be either cause or effect of euil, found out this remedy worse thē the disease, to hold two Authors of all things, calling Orimazes a God; and Arimanius, the fountaine of euill, a diuell; the one cause of light: the other of darknes. Betwixt these two they placed Mithres as Mediator or Intercessor. Zoroastres was author of this opi∣nion. To the first of these was praise and vowes offered: to the later mournefull deuoti∣ons. For, rubbing a certaine hearbe called Omomi, they call on Dis Pater & Orcus, then they wash it with the bloud of slain Wolfe, & carry it into a shadowy place, where they powre it out. They assigne plants partly to the good, partly to the bad God: as they doe also quick creatures; the earthly creatures to the good, the watery to the bad, and therefore esteeme him happy that hath killed most of them. Oromazes, say they, be∣gotten of pure light, and Arimanius the child of darknes, warre one against another. The first created sixe Gods, Beneuolence, Truth, Politie, Wisedome, Riches, Honest de∣light: the later as many contrary. When Oromazes had thrice enlarged himselfe, hee

was as farre beyond the sunne, as the sunne is from the earth, and formed the starres: Of which, one he fixed as a Gardiau and watchman, the dog-starre: hee made other foure and twenty Gods, which he closed in an Egge. Arimanius did as much, but his foure and twenty brake their shell. And so became good things and euill mingled. But a fatall time shall come, when Arimanius the Author of plague and samine shall perish, and then shall bee one societie of all mankinde in happinesse, vsing but one language. Theopompus saith, according to their opinion, that one of these Gods shall raigne three thousand yeares, the other being discomfited; and other three thousand they shall fight and labour to destroy one another: at last Dis Pater shall be destroied, and men shall be happy. This opinion of the Magi, the Chaldeans haue applied to their Astronomie; in the seuen Planets, making two good, two bad, three indifferent: The Graecians, to their Iupiter, Dis Pater & Harmonia: Empedocles to his Friendship and Discord: Aristotle to his Forma & Priuatio. Pythagoras to his One and Two: Plato to his Idem and Alterum: Manes to his deuilish haeresie, as before is said.

Onely Persians, saith a 1.200 Gramay, were chosen into their number. The name Magi, is among Authors applyed also to the Chaldaeans, which in Babylon professed the same arts and superstitions; the disciples (saith b 1.201 Lucian) of Zoroastres, of whose cunning in charmes you may reade in his Necromantia, a pleasant discourse: Mithrobarzanes a Chaldaean Magus. and Menippus, whom he washeth nine and twenty daies in Euphra∣tes by the Moone, and in the morning sets him against the rising Sunne, with long charmes: after that spitting three times in his face, he brings him backe againe not once looking aside. Their meate was Acornes, their drinke Milke, Mulse, and the water of Choaspi, their lodging on the wide field on the grasse. After all this hee brought him about midnight to Tygris, where washing him, he purifieth him with a Torch, and the hearbe squilla, and other things, &c. which howsoeuer Lucian suteth to his scoffing, yet I haue inserted, as somewhat expressing their superstitions obserued in charming and diuinations.

Leauing these Magi, let vs take view of the Persian religious rites which c 1.202 Herodotus thus describeth. The Persians neither erect Images, nor Altars, nor Temples, and im∣pute it to madnesse in such as doe: therefore as I thinke, because they are not of the Greekes opinion, that the Gods haue arisen from men. Their custome is, ascending vp the highest hilles to offer sacrifices to Iupiter, calling the whole circle of heauen Iupi∣ter. They sacrifice to the Sunne, and Moone, and Earth, to the Fire, and Water, and Windes: to these onely haue they accustomed to sacrifice from the beginning. They sacrifice also to Vrania, which they haue learned of the Assyrians, and Ara∣bians. The Assyrians call Venus, Mylitta; the Arabians, Alitta; the Persians, Metra.

Their rites in sacrificing are these. Being to sacrifice, they neither set vp Altar, nor kindle fire, nor vse vestments, pipes, cakes, or libaments: but hee which intendeth to sacrifice, placing the sacrifice in a cleane place, calleth vpon that God, wearing their Tiara d 1.203 girded about with myrtle. The sacrificer prayeth not for himselfe alone, but generally for all Persians, and especially for the King. And after that the sacrifice is cut into small peeces, he streweth vnder the sodden flesh, small hearbes, chiefely trifoly; and setting the flesh in order thereon, the Magus standing by singeth e 1.204 some hymnes (of the generation of the Gods) which they hold to be a most effectuall inchantment. Without one of their Magi no sacrifice is accounted lawfull. After all this, the sacrificer vseth the flesh at his pleasure.

Of all daies euery man accounteth his owne birth-day to bee most solemnely obser∣ued: and then maketh greatest cheere. The richer sort then set whole Beeues, Camels, Horses, Asses, baked in an Ouen or fornace, on the Table: the poorer, smaller beastes. The Persians are small eaters: but in their drinking consult of the weightiest af∣faires. Of which they deliberate fasting, but pronounce sentence after they are well in drinke. To vomit or make water openly, is vnlawfull to them. Those that are aequall, salute vvhen they meete each other vvith a mutuall kisse; which is fastened on the cheeke onely, if they bee of vnequall degree. They holde

themselues the best of all men, their neighbours so much better, how much neerer them they dwell. They are much addicted to Venery with both sexes. Next vnto Mar∣tiall valour, they repute excellent the procreation of many Children; the King allow∣ing annuall presents to him who hath begotten most Children, & therefore they vse many women. The child commeth not in his fathers sight till he be fiue yeares old, but liueth with the women, that if hee die before, his father should thence conceiue no greefe. From that time till he be twenty, he learneth three things, to ride, to shoote, to speake truth. For to lie is with them the most shamefull thing; the second, to be in debt. For one fault onely no man ought to be punished. Whatsoeuer is not meere to bee done, ought not to be spoken. A Leprous person if he be a Citizen may not en∣ter into the Citie, nor haue any societie with men: for this disease is sent (say they) for some offence against the Sunne: if hee bee a forrenner, they banish him out of their Region, and for the same cause carrie into that Region white Pigeons. In a Ri∣uer they neither spit, nor make water, nor wash, but haue them in very religious ve∣neration. These things, saith Herodotus, I can affirme of the Persians out of mine owne knowledge: that which followeth I doe not so well know; that they bury not their dead bodies before they be torne of some fowle, or dogge: but I well know that their Magi doe wrap them vp in waxe and then bury them. These Magi differ both from other men, and from the Aegyptian Priests in this, that these pollute themselues with the death of nothing but their sacrifices, but the Magi with their owne hands kill any thing: except a man and a dogge: yea, they esteeme it some great exploit if they haue killed verie many Ants or Serpents, or other things which creepe or flye. Thus farre Herodotus. Strabo e 1.205 nameth Anaitis, Amanus, and Anandatus, Gods of the Persi∣ans: When the Persian Emperours had ouerthrowne the f 1.206 Sacae, they encompassed with a wall a certaine rocke situate in a field. and erecting a Temple of the foresaid Gods, there instituted yearly solemnities, named Saca, which of the inhabitants of Zela are yet celebrated, (so they call the place.) That towne in great part belongeth to them which are called Sacred seruants, to which Pompey added a great countrey. Some report that Cyrus, hauing ouercome the Sacae, attributing this victory to diuine power, consecrated that day to his countrey-Goddesse, naming is Sacaea, and wheresoeuer the Temple of that Goddesse is, there also are celebrated those Sacaean feasts, in manner of the Bac∣chanals, day and night, the men and women drinking themselues drunken. Strabo in the end of the same eleuenth booke mentioneth their Temples, and amongst others the Temples of Tanais, which before in Herodotus is denied to be the vse of the Persians: g 1.207 Cicero blameth the Magi, for procuring Xerxes to burne all the Temples of Greece, because they included their Gods in walles, and to whom the whole world was a Tem∣ple and house. h 1.208 Strabo thus reporteth of the Persians: The Persians haue neither Ima∣ges nor Altars: they sacrifice in a high place, they thinke heauen to be Iupiter: they wor∣ship the Sunne, whom they call Mithra, the Moone also and Venus, and the Fire, and the Earth, and the Windes, and the Water: they sacrifice in a cleane place, and present their sacrifice crowned: & whē as Magus, the ruler of this busines, hath diuided the flesh in peeces to euery one, they goe their waies leauing no part thereof to the Gods, who (say they) are satisfied with the soule of their sacrifice. Some, as it is reported, lay a part of the Numbles on the fire. They sacrifice especially to the Fire, and to the Wa∣ter, laying on the fire drye stickes, the barkes pulled off, and laying thereon fat Tal∣low, and pouring on the same, Oyle, they kindle the same, not blowing with their breath, but fanning or otherwise enforcing the winde thereto. If any bloweth the fire, or cast any dead thing or durt therein, hee is punished with death. They per∣forme their Water-ceremonies in this sort: Comming to a Lake, or Riuer, or Foun∣taine, they make a ditch, and there slay a sacrifice, with great heede that none of the next water bee touched with the bloud: after, laying the flesh on myrtle and Lawrell, the Magi burne the same with small twigges, and making certaine pray∣ers, sprinkle oyle mixed with Milke and Honie, not in the fire or water, but on the earth. They are a long while muttering their prayers, holding a bundle of small Tamariske∣twigges.

In Cappadocia, where is very great store of the Magi, which (of the Fire) are cal∣led Pyrethi, and many Temples of the Persian Gods, they slay not the Sacrifice with a knife, but a Clubbe or Mallet, wherewith they beate it. The Pyretheia are great in∣closed places, in the middest whereof there is an Altar: Thereon the Magi keep much ashes, and a fire continually burning, whither they euery day resort, & make their prai∣ers about an houres space, holding a bundle of twigges before the fire, hauing their heads couered with a kind of labelled Mitre, hanging downe on both sides, that the strings couer their lippes. These things are done in the Temples of Anaitis and Ama∣nus. For there are their Temples, and there the Image of Amanus is carried in proces∣sion. These things we haue seene. It seemeth, that whereas Herodotus reporteth they had no Temples, Altars, nor Images: and Strabo so often mentioneth their Temples, and heere the Altar and Image of Amanus; that in Herodotus dayes they had none: which grew afterwards in vse, as a forreine rite brought in amongst the Persians after the Macedonians had conquered them; or else that there were differing Sects among their Magi, some (as these in Cappadocia) embracing Altars, Images, and Temples, some refusing some or all of these. For otherwise Strabo disagreeth not only from He∣rodotus, but from himselfe, before denying them the vse of Altars and Images, and here affirming it of the Cappadocian Magi (in other things) of the Persian Religion.

We may further adde (from Gramay a 1.209 his Collections out of diuers Authors, and from others, concerning the Persian Religion) that they sometime obserued the Grae∣cian Deities, calling Iupiter, Bel; Hercules, Sandes; Venus, Anaitis. To Iupiter was sa∣cred a Charriot with a Beame of gold. The Sunne they worshipped (by the name of Mithra, and Eldictus) at Sunne-rising: and adored also the painted Image thereof. They accounted the horse the Sunnes peculiar beast, and offered vnto him white hor∣ses: and with white horses his sacred Chariot was drawne before the King, when hee sacrificed. Ouer b 1.210 Darius his tabernacle, the Image of the Sunne, enclosed in Cristall, shone forth so that it might be seene of all. The order also of Darius his march, when he warred against Alexander, had in the first place their Fire, which they called Sacred and Eternall, carried on siluer Altars. Next hereunto the Magi, singing their Coun∣trey-Hymnes, followed by three hundred sixtie and fiue yong-men, (so many as their yeare had dayes) clothed in bright red. Then came Iupiters Chariot, drawne by white horses: after whom followed a horse, of exceeding greatnesse, consecrated to the Sunne. Their Riders had white garments, and golden Roddes. Likewise, both sides of the Kings Chariot were adorned with Images of gold and siluer: two being most eminent among them; the one, of Peace, the other, of Warre.

That souldiour, which was initiated in Mithra's hallowed orders, was first proued by foure-score seuerall kindes of punishment: and if hee continued stedfast, hee was washed, putting on his head a c 1.211 Crowne with a Sword interposed. Chast virgins were hallowed the Sunnes Priests. They worshipped Diana whom they called Nannea, (as some will haue it) in that history of d 1.212 Antiochus. They solemnized certaine feasts, the chiefe whereof was that of Mithra. Another holy-day they called the Destruction e 1.213 of vices, in which the Magi killed venemous things, and offered; and the seruants lorded it fiue dayes together, ruling both the family and their maisters. Their Kings birth-daies they did also solemnize, making therein a banquet called Lycta: at which time the King might not deny any thing to any sinter. Magophonia they celebrated in memory of the Magi slaine by Darius Histaspis, and his Colleagues. Of their holie∣day Saca before is spoken: in which (some report, that) the seruants changed offices and garments with their Maisters. Minutius Foelix f 1.214 obiecteth against them their in∣cestuous copulation with their mothers. Arnobius derideth their worshipping of Ri∣uers. The Christian Fathers and heathen Authors are plentifull in the narration of the Persian vanities. Eusebius g 1.215 citeth a saying of Bardesanes Syrus; Among the Persians there was a Lawe to marry their sisters, daughters, and mothers: which custome the Persians obserued also in other Countries, & therefore other nations hating them, cal∣led them Maguss••••i; of which are many in Egypt, Phrygia, and Galatia, whose poste∣rity succeedeth them in the same wickednes. This name Magussoei is deriued of Magi.

CHAP. VI.

Of the alterations of the State and Religion in Persia, vnder the Saracens.

THe Saracens (as is already shewed) a people bred, as it were, of putri∣faction in that corrupt estate of the World, dispossessed of his stato and life Ormisdas the last Persian King. Their Religion had sustained small alteration in Persia before this time, for aught I finde, sauing what the Christian had in these parts preuailed, (which belongeth to another taske.) But from that time that the Saracens were Conquerours, the soules of the Persians haue no lesse beene subiect to those foolish Mahumetan superstitions then their bodies to cruell slauerie: yea the a 1.216 name of Persian was drowned in the ti∣tle of Saracens. Homar was then Caliph. But when Iezid the sonne of Muavi was Priest and King (such are the Caliphs) of the Saracens, Mutar, the Deputy or Go∣uernour of Persia, proclaimed himselfe a Prophet, and seised on the state: from him the Persian Sophi deriueth his originall. When Iezid was dead, the Inhabitants of Cufa in Arabia proclaimed Hocem the sonne of Ali, Caliph: but Abdalam the sonne of Iezid intrapped and slew him: and at his Sepulchre was after erected the city Car∣bala. This Hocem had twelue sonnes, Zeinal, Abadin, Zeinal Muamed, Bagner Mu∣amed, Giafar Cadeneg, Ciafar Musa, Cazin Musa, Hali Macerat, Alle Muamed Ta∣guin, Muamed Halmaguin, Alle Hacem Asquerin, Hacem Muamed Mahadin: This last b 1.217 the Persians say that he is not yet dead, but that he shall come sitting on a horse, to preach their Law to all Nations: beginning in Massadalle where Ali his grandfa∣ther lieth buried. And therfore they haue there alway a horse prepared ready, which in time of Diuine Seruice, on a certaine festiuall day, they bring with Lights burning to the Temple in which Ali is buried, praying him to send his nephew quickely. That day is solemnely celebrated with so great concourse of people, as a Portugall there present said hee had neuer seene the like. The other eleuen brethren were buried in diuers places. To returne to Mutar; Abdimelec one of the following Calipha's, sent Ciafa against him, by whose ouerthrow that new Prophet wanne new and greater estimation then before. But an other tyrant, Abdala Zubir, arising amongst the Sara∣cens, sent his brother Musub against Mutar, who slew Mutar, and was soone after slaine himselfe of Abdimelec, who recouered againe that Prouince of Persia. Abdi∣melec being dead, in the yeare seuen hundred and two and twenty, Gizid his sonne c 1.218 succeeded, and an other Gizid vsurped the Scepter in Persia, but was ouerthrowne by Masabner the Captaine of Abdimelecs sonne.

In the reigne of Marvan, Asmulin tooke on him the protection of Mutars Sect, af∣firming Ali to be greater then Mahumet: he was Prince of the Corasens in Persia, and by one Catabanus his counsell incited the seruants, by force or treachery, to kill their Masters: and these being growne great by their Maisters wealth were diuided into two factions, the Caisms, and the Lamonites. Asmulin Captaine of the Lamo∣nites destroyed the Caismi: and with his Lamonites, and Catabanus, inuaded Per∣sia, and were there incountred by Iblinus the Lieutenant with an armie of an hun∣dred thousand men; but the Lamonites by the incouragement of Asmulin and Cata∣banus (whom they reckoned holy men) discomfited him and his; and after incoun∣tred Marvan himselfe with three hundred thousand men, and made him to flee with foure thousand into Aegypt, where Salin the sonne of Asmulin ouerthrew him. Thus the Maruanian race being expelled (the reliques whereof setled themselues in Fesse and Spaine) Asmulin, from whom the family of the Sophi descendeth, with Cataba∣nus reigned ouer the Saracens.

By this which hath bin said, appeareth a continual difference betwixt the Persians,

and other Saracens about their Religion; eyther (as some affirme) for that the Persi∣ans preferred Ali to Mahumet, or for that (which is more likely) they accounted Ali, and not any of the other three (Eubocar, Osmen, or Homar) to be the true successour of Mahumet. The Sultans or Deputies of Persia, which gouerned there vnder the Chaliph, vsed that their schismaticall fancie, as they sawe occasion to their owne am∣bitious designes, vnder colour of Religion. Among the rest Muamet or Mahumet is famous, who being hardly beset for the like cause by his Maister, the Chaliph of Bagadet, required aide, (as before is more largely shewed) e 1.219 of the Turkish Nation then wandering in part of Armenia, called of them Turcomania, who sent him for his succour three thousand Turkes vnder the leading of Tangrolipix, by whose helpe Pisasiris the Califa was ouerthrowne. And after this hee obtained both the Sultan∣ship of Persia, in the yeare of our LORD, 1030. and also slew Pisasiris, and enioy∣ed that soueraignty: f 1.220 from thenceforth the Califa's of Bagadet being stripped of their temporalls, but retayning still the places of Patriarchs of their Religion (as some re∣late) euen to this day. The Turkes thus possessing the Persian royalty, and possessed of the Persian superstitions, there reigned one hundred and seuentie yeares, the Tar∣tars then chasing them out of Persia. For after g 1.221 that Changis Can had founded that Empire, Hocota, or Occoda Can his successour sent out his sonnes diuers wayes with diuers armies with intent to subdue the world, Iochi conquered Turquestan and Per∣sia: and not long after Mango Can sent Haolon his brother, who continued and prosecuted the Tartarian Conquests beyond Phison or Tigris, subdewing the whole kingdome of the Persians, taking Baldach, with the great Chalifa, whom he starued amiddest his treasure; beleagered a Castle of the Assassini, with a siege of seuen and twenty yeares, and then taking the same by composition of the defendants, only for want of clothing: he wanne Aleppo, and the kingdome of Syria, with Damascus the head City thereof: and had intended also the Conquest of the Holy Land from the Sa∣racens, if he had liued; for both this Haolon & Mango the great Can were both Chri∣stians by perswasion of Ait••on the Armenian King.

About this time in the North-East parts of Persia (which of this new heresie they called Mulehet) there was an old man, named Aloadin, a Mahumetan (as all those parts then were) which had inclosed a goodly h 1.222 valley situate betweene two hilles, and furnished it with all variety, which Nature and Art could yeeld, as fruits, pictures, rilles of milke, wine, hony, water, pallaces, and beautifull damosells richly attired, and called it Paradise. To which was no passage, but by an impregnable Castle. And dai∣ly preaching the pleasures of this Paradise to the youths, which he kept in his Court, sometimes would minister a sleepy drinke to some of them, and then conueigh them thither: where being intertained with these pleasures foure or fiue dayes, they suppo∣sed i 1.223 themselues rapt into Paradise. And then being againe cast into a trance by the said drinke, he caused them to be carried forth; & then would examine them of what they had scene, and by this delusion would make them resolute for any enterprise, which he should appoint them; as to murther any Prince, his enemy. For they feared not death, in hope of their Mahumeticall Paradise. But this k 1.224 Haolon or Vlan after three yeares siege, destroyed him, and this his Fooles Paradise. Some tell l 1.225 this of A∣ladeules in the time of Zelim the first. Abaga succeeded him in the gouernment of these parts, anno 1264, but not in the Christian religion: Tangodor the next, became a Sara∣cen, and called himselfe Mahomet, and at Tauris and other places destroyed the Churches of the Christians, as Haolon had done of the Saracens: hee banished the Christians, and peruerted as many Tartars as he could to Mahumetisme. But Argo∣nus the sonne of Ahaga rebelled, and taking him, cut him asunder in the middle, suc∣ceeding in his place, anno 1285. after him Regayto whom the Tartars slew, placing in his steed Baydo a christian, who forbad the preaching of Mahumetism among the Tar∣tars, and reedified the Churches of the Christians: Casan succeeded in his dominion & deuotion: and after his death Carbaganda, who in his childehood had been baptized, and named Nicholas, but when his Christian mother was dead, he became a Saracen.

Thus farre out of Haithonus; in which history appeareth the vicissitude of diuers Re∣ligions,

sometime Tartarian, sometime Christian, sometime Mahumetan, as in the Princes who gouerned these Countries vnder the great Cham or Can of the Tartars: so also no doubt in a great part of the Countries themselues, which vsually are of the Kings religion. This Carbaganda, reigning about 1305, is the last Tartar Prince which ruled in these parts; for as their religion, so also their Empire failed; the Aegyptian Soldans preuayling in Syria; the Ottoman Turkes, in Asia; and Gempsas, in Persia. This Gempsas was Soldan of the Parthians: and about the yeare 1350. restored that Persian kingdome to the Parthians. From him descended the m 1.226 Persian Kings to Ma∣laonchres, who being taken away by fraud, Vsun Cassan succeeded. Yet was not the Persian state so settled in Gempsa his posteritie, but that Great Tamerlane subdewed the same vnto himselfe, which his sonne after lost againe. This Tamerlane some re∣port to haue bin of meane parentage; others, of royall descent, and Michouius, libr.1. cap.8. deriueth him from Baths, one of the greatest Conquerors among the Tartars.

Vsuncassan (called also Assymbe••••••) depriued the Sultan of Parthia and Persia of his life and kingdome: his name is by some Malaonchres; by others, De••••••: but Ambrosio Contarini, & Iosapha Barbaro (which both were in Persia with Vsuncassan) cal him Iau∣sa. In the yeare 1478. died Vsuncassan; and his sonne lacob succeeded, whose wife, bearing dishonest affection to one of the court, sought by the murther of her husband to aduance this Courtier to her husbands bed and empire. And n 1.227 hauing conueighed venime into a golden Cup presents her husband the same to drinke, who somewhat suspecting her, caused her to beginne; himselfe and his sonne following her both in drinking and dying. And thus was Persia, by the wickednesse of one woman, made the stage of ciuill warres, whiles the chiefe Nobles sought each to possesse himselfe of the state, which at last, after fiue or six yeares warre befell to Alumut or Elvan-beg, then being but foureteene yeares old, who was slaine by Ismael in the yeare 1499.

The history of Ismael, because it giueth much light both into the state and religion of Persia, is more fully to be reported. When as Mustacen Mumbila the Chaliph of Bagdet had beene by the Tartars done to death, in the yeare after Haithonus account 1258 (about the yere 1369) there arose in Persia o 1.228 a noble man called Sophi, lord of the City Ardouil, reporting himselfe to be of the bloud of Alle or Hali, descended from Musa Cazin, or Cersin one of the twelue sonnes, (as is said) of Hocem.

Guinue his sonne (otherwise written, Ginni, Guine, and Giunet) maintained his Sect after him. Minadoi p 1.229 saith, That Sexehiuni, or more distinctly, Serec Ginnet, was Au∣thor of the Persian sect, who vnder the name of q 1.230 Sofi, and of Siec, (that is, of a wise man, and an Author of Religion) or rather vnder the pretence of holines, beganne to perswade the people, that the 3 first successors of Mahomet were vsurpers, onely Ali ought to be named lawfull successor, and ought to be called vpon in their prayers, and by all means to be honored. From this time forward the Sepulchre of Ali and his sons in Cafe grew in great credit, and was visited euery yeare after the same sort that the Turkes visit the Sepulchre of the other three: and the Kings of Persia vsed there to be crowned, and girt with their sword, and their great Calife there kept his residence. Because this Cafe was neare Babylon, hence grew the common errour, that these things were done at Babylon or Bagdet. Ionius also is deceiued, where hee maketh Arduelle or Aidere, author of the Persian faction. This Persian superstition was brought in by Giunet the Sofi, afterward maintained by Siec Sederdin, and after him by Siec Ginnet the second, then by Siec Aider called by Ionius, Arduelle, and at last encrea∣sed and enlarged by Ismael and his successors. Ismael renewed or continued the name Sofi or Sofiti: but his successors leauing that, and the name of Siec, haue retained one∣ly the title of Saha, which some write Shaugh, some Xa, a royall title communica∣ted by the head of this superstition to those Kings which participate with them there∣in. Ioseph Scaliger r 1.231 saith, that Sa or Seha is the same with Monsieur among the French, and Don among the Spaniards. The Iewes and Arabians write it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: It is sometimes set before the name, as in the present King Scha Habas; sometime comes after, as Me∣lixa for Melic-scha. Barrius s 1.232 beginnes this pedegre at the father of Giunet, or Guine (so he calls him) and not as Minadoi, with Guinet himselfe. He addeth, That for the

Ensigne, Character, or Cognisance of his Sect, he ordained, that in the midst of their Turbant, (which they weare with many folds) there should arise a sharp top, in maner of a Pyrainis, diuided into twelue parts; (in remembrance of Ali his twelue sons) from the top to the bottome. They vsed the colour red on their heads (saith Minadoi) by or∣dinance of Arduelle, and therefore were called Cheselbas, that is, Red-heads, some write it Cuselbas. Guine (as Barrius affirmeth) was holden in such reputation of holines by Tamerlane, that he came to visit him as a Saint; and at his request, set free 30000. slaues, which he had taken in the warres against Baiazet. These slaues became his dis∣ciples first, and after souldiers to his sonne Aidar against the Christian Georgians.

This p 1.233 Aidar Erdebil (or after I••vius, Harduelles,) forsaking (as some say) the world, led a streight life in continencie and austerity, and was therefore admired as a Prophet, and resorted to out of all parts of Armenia and Persia comming to Tauris to see him: He inueighed against the common opinion concerning Mahomets successors, as Guin∣ne and Sophi had done, shutting vp heauen to all, sauing Hali his followers. For so the Persians vse to say in their praiers; Cursed be Ebubeker, Omar, and Osman: God be fa∣vorable to Hali, & wel pleased with him. Vsuncassan moued with his fame, gaue him in marriage his daughter Martha begot of the Christian Lady Despina, daughter of Calo Ioannes emperor of Trapezoned; both of them by this alliance strengthning themselues against the Turke. Aider had by this Mar••ha, Ismael, whom shee trained vp in the principles of Christian Religion. Iacob, successor of Vsuncassan, iealous of the multitude of Aiders disciples, and the greatnes of his fame, caused him to be secretly murthered; persecuting all his professed followers with fire and sword. Ismael then a child fled in∣to Hircania to one Pyrchales, a friend of his fathers, who afterwards ayded him to the recouering of his patrimony. Boterus saith, That Iacob, after the murther of Ai∣dar, committed his two sonnes, Ismael and Solyman, to Amanzar (a Captaine of his) to be conueighed to Zalga, a strong mountainy place: but he brought them vp liberally with his owne children, and in his last sickenes, gaue them horse and two hundred du∣cats, with aduise to repaire to their mother; where taking vpon him the protection of the sect of Hali, & the reuenge of his fathers death, his enterprises succeeded prospe∣rously. q 1.234 Gionan Maria Angiolello saith, That Iacob being poysoned 1485, the seig∣niorie was possessed by a kinsman of Iacobs called Iulauer, after whose ••. yeares reigne succeeded Baysingir two yeres; after, Ru••tan seuen yeres, who sent Solimanbec against Sechaidar the father of Ismael, who made challenge to the state in right of his wife the daughter of Vsuncassan, who slew him in the field. Rustan would also haue killed the mother and her sons, had not intreaty of his nobles preuented it. He committed them to warde in the Iland of the Armenians in the lake Astumar; whither the sent for them againe after three yeares, but they for feare fled to Ardovill, and there liued closely for a time. Rustan was slaine by Agmat through his mothers procurement, who loued that Agmat, who abode Sultan fiue months, and was slaine by Rustans souldiors. And Alvan the kinsman of Vsuncassan was Seignior, whom Ismael slew.

A certaine Merchant who abode a long time in Tauris, and trauelled through the most part of Persia (skilfull of the Turkish, Persian, and Arabian languages, either see∣ing himselfe, or learning of them which did see) in the time of Ismael, relates this Hi∣story somwhat otherwise, * 1.235 whom, as learning of the Persians themselues the Persian af∣faires, we may reckon worthy to be followed, saith, That this Sechaidar in Ardovil was the head of this Sophian Sect, and had three sons and three daughters by the daugh∣ter of Vsuncassan. He was a zealous enemy against the Christians, oftentimes with his followers repairing into Circassia, doing the people much damage, which when in the daies of Sultan Alumut he attempted as before times, he was by Alumuts order forbid∣den at Darbent further passage: but seeking to make way by force, he was by the for∣ces of Alumut taken, and his head, on the toppe of a launce, presented to Alumut, and by his commaund, giuen to the dogges to be eaten; the cause why the Sophians are such enemies vnto dogs, killing all they finde. This newes comming to Ardouill, his three sons fled, one into Natolia, another to Aleppo, Ismael the third to an Iland in the lake of Van, in which is a city of Christian Armenians, where he abode foure yeares in

the house of an Armenian priest, being then about thirteene yeares old, who vsed him curteously, and instructed him in the rudiments of Christian Religion. A yeare after he went from Arminig to Chillan, where he kept with a Goldsmith his fathers friend. In this time he had intelligence, by mutuall writing, with his friends at Ardouil: and with this Goldsmith hauing gathered together eighteene or twentie men of their Sect secretly to take a strong castle, called Maumutaga, and hidden in ambush two hundred horsemen of his friends in Ardouil, suddenly slaying the gard, and possessing himselfe of the Castle, he entred a Towne not farre from the Castle, killing the inhabitants, and carrying the spoyle to the Castle. This Castle was very rich, because it was a principall Hauen of the Caspian Sea; and so strong, that when Alumut had newes hereof, he was dissuaded from sending any power thither to besiege him. Two dayes iourney from hence is Sumachi: which with his power, now encreased, he also tooke, and diui∣ded the spoyles euery where to his souldiors, which with fame of this liberalitie came from all parts vnto him. He sent also into Hiberia, three or foure dayes iourney from thence, which was then gouerned by seuen great Lords, three of which, Alexander Sbec, Gorgurambec, and Mirzambec, with many promises of present spoyles and fu∣ture exemptions from tribute, he woon to his side, receiuing from each of them three thousand horse, so that he was now growne fifteene or sixteene thousand strong. A∣lumut with thirty thousand valiant souldiers went to meete him betweene Tauris and Sumachia, and hauing passed a great riuer, ouer which were two Bridges, he presently caused them to bee broken: Ismael arriuing there the next day, with great diligence found a passage through the streame, & with his whole forces, in front, in the breake of the day, assailed Alumut his army, little suspecting such a good morrow, that Alumut with a few companions hardly escaped. The pauilions, horses, and other bootie, Is∣mael bestowed on his souldiers: and then hasted to Tauris, where entring without re∣sistance, he made great slaughter, killing all the race of Iacob, opening his Sepulchre, and the Graues of other noblemen, which had bin at the battell of Darbent against his father, & burning their bones; 300 harlots he caused to be cut asunder in the middle: he killed all the dogges in Tauris, and because his mother had married to one of those nobles which were in the battell of Darbent, hee caused her head to be stricken off in his presence. In this while many towns, cities, castles, and Lords submitted themselues to him, and ware his red-coloured Turbant: but the Castle Alangiachana (whereto were subiect eighteen villages of Christians, which vsed yerely to send to Rome two men from the Patriarch to the Pope, of whose faith they were, speaking Armonian, ha∣uing some bookes, but quite lost the vse of the Italian language) this castle (I say) held out for Alumut vntill his death.

While Ismael was Sultan in Tauris, the Sultan in Bagadet Murat Can son of Iacob, with an army of 30000. marched against him, & in a plaine meeting with Ismael was there ouerthrowne, not 70. persons escaping to Bagadet with Murat Can: the place bearing witnes of the slaughter, buried vnder many new hils of bones. All these things were done anno 1499. And while I was in Tauris, many came from Natolia, Carama∣nia, and Turkie to serue him; of whom they were gratiously intertained, Anno 1507. our Author being then in Malacia saw with his eyes, the Sultan Alumut conueyed pri∣soner by Amirbec, who with foure thousand men going from Mosul (somtime Niniue) to Amit, where the Sultan kept, with promise and profession of his succor, being ad∣mitted the city, tooke him, & cast a chaine about his necke, whose head Ismael smote off with his owne hands. He was presented to him by Amirbec in the country of Ala∣duli, against whom Ismael was now warring: where taking the city Cartibirt, he cut off the head of Becarbec son of Aladuli lord thereof with his own hands. From thence returning to Tauris he had almost done as much to his two brethren, whome hee had left Gouernours in his absence, for transgressing their Commission, but with much in∣treaty of his Lords, spared their liues, yet confined them to Ardouill, not to depart from thence. The next yeere he pursued Murat Can, who was come to Syras, a Ci∣tie not inferiour to Cairo in Egypt, with sixe and thirtie thousand men, but male con∣tent, and therefore many of them fleeing vnto Ismael. Whereupon Murat Can sent

two Embassadours with fiue hundred followers, with offer of Vassallage vnto him. Ismael cut them all in pieces, saying, That if Murat can would be his Vassall, hee should come in person, not by Embassage. Muratcan had closely sent Spies to ob∣serue the sequele of his businesse, and being hereof by them aduertised, fledde: For many of his Nobles had alreadie put on the redde Turbant, of whome he feared to be taken, as Alumut had beene; and therefore with three thousand of his most faithfull he fledde vnto Aleppo: but the Soldan of Cairo not admitting him, hee went to Aladuli, who entertained him honourably, and gaue him his daughter to wife.

Ismael, after great slaughters in Siras and Bagadet, was forced to returne to Spaan with his Armie. For Ieselbas the Tartar had taken all the Countrey of Corasan, and the great Citie of Eri, which is in compasse betwixt fortie and fiftie myles, well peo∣pled, and full of Marchandize: He had taken also Strava, Amixandaran, and Sari, on the Caspian shore; and with intent to beguile Ismael, desired leaue to passe through is Countrey to Mecca on Pilgrimage. Ismael with deniall, and other sharpe words; repelled his suit, and abode a yeare in Spaan, to withstand his enterprises. After he returned to Tauris, where were great Triumphes solemnized in his honour. This Sophi is so loued and feared (sayth this Marchant) that they hold him as a God, es∣pecially his souldiors: of which, some goe into the warres without Armour, holding it sufficient, that Ismael will succour them: others, because they content themselues to die for Ismael, goe into battaile with naked breast, crying, Schiack, Schiack, i. GOD, GOD. And they forget the name of GOD, alway naming Ismael: they hold, That he shall not die, but liue euer. And where other Mosulmans say, La ylla yllala, Mahamet resullalla, the Persians say, Laylla yllala, Ismael vellilalla; reputing him a God and a Prophet. I haue learned, that Ismael is not contented to be called or wor∣shipped as God. Their custome is to weare redde Bonnets, with a certaine thing like girdle, large below, and straiter vp wards, made with twelue foulds, a finger thicke, signifying the twelue Sacraments of their Sect, or those twelue brethren, nephewes of Ali, Ismael was of faire countenance, of reasonable stature, thicke and large in the soulders, shauen all but the mustaches; left-handed, stronger then any of his Nobles, but giuen to Sodomie. At his second comming to Tauris, he caused to take twelue of the fairest boyes in the Citie to serue his lust, and after gaue to each of his Nobles one for the like purpose, and before tooke tenne of the best mens sonnes for the same intent.

Thus farre haue we had commerce with this namelesse Persian Marchant in Ra∣musius his shoppe, * 1.236 who sometime attended on his Court and Campe. Others adde hereunto, That he sent Embassadours to all the Mahumetan Princes of the East, to re∣ceiue that redde-Hat Ensigne, together with his Sect; as did his sonne Tammas after him, when Nizzamulucco onely accepted thereof. But it is the common opinion, that the greatest part of the Mahumetanes in Soria and of Asia Minor are secretly of at Sect. Ismael after this warred, and wonne, vpon the Zagatai Tartars, and other adiacent Nations, that he left vnto his successours a very great Estate, * 1.237 reaching from the Caspian Sea to the Persian, and betweene the Lake Iocco and Tigris, the Riuer Abbiam, and the Kingdome of Cambaya, more then twentie degrees from East to West, and eighteene from North to South. He ordained a new Liturgie, and forme of Prayer, differing from the auncient. Such was his authoritie, that they would sweare, By the Head of Ismael, and blesse in his name, saying, Ismael graunt the thy desire. Vpon his Coyne, on the one side, was written, La illahe illa∣lahu Muhamedun resulallahe: And on the other, Ismaill halife Iullahe, that is, Ismael the Vicar of GOD. * 1.238 The Iewes, at the first, had this Ismael in such admiration, that they foolishly reckoned Ismael to be their promised Messias, gratulating themselues, in this conceit, throughout the most part of Europe, celebrating feastiuall Solemnities, with mutuall Presents, in testimonie of their ioy; which yet was soone dashed, none hating the Iewes more then Ismael.

He lyeth buried at Ardouil, in a faire Meskit, with a sumptuous Sepulchre made by himselfe in his life time; where is a faire Stone-Hospitall erected by him for strangers, allowing to all trauellers three dayes reliefe for horse and man freely. * 1.239 Ardouil is in latitude 38. degrees.

The life of Ismael had beene answerable to the bloudie presages in his ominous birth; * 1.240 for he came forth of his mothers wombe with both his hands shut, and full of bloud: for which cause his father would not haue brought him vp, but commaunded him to be slaine: but they which carried him away, moued with compassion, secretly nourished him three yeares, * 1.241 and after presented him to his father, who then acknow∣ledged and receiued him with loue and kindnesse: for this his bloudie and warre-like spirit dwelt in a louely and amiable bodie, adorned with all the Ensignes of beautie. He died Anno 1524.

Schiack Theemes, or Shaugh Tamas, succeeded, and raigned aboue fiftie yeares. * 1.242 He liued deuoutly, and yet (for their Law reconcileth both) very voluptuously, inheri∣ting his fathers Throne, but * 1.243 not his valour, and spending the greatest part of his time amongst his women. * 1.244 So zealous he was of their superstition, that when M. Ienkinson came to his Court with the Queenes Letters to treat with him of Traffique and Com∣merce for our English Marchants, before his feet touched the ground, a payre of the Sophies owne Shooes or Basmackes (such as himselfe vsed to weare, when he arose in the night to pray) were put vpon his feet, least their holy ground should be polluted with Christian steppes. And being admitted into his presence, and asked of his Reli∣gion, Whether he were a Gower, that is, an Vnbeleeuer, or a Muselman (so they call them of their owne profession) hauing answered, That he was a Christian, beleeuing CHRIST to be the greatest Prophet: Oh thou vnbeleeuer (said he) we haue no need to haue friendship with the vnbeleeuers, and so willed him to depart: which he did, and after him followed a man with a Basanet of Sand, fifting all the way that he had gone within the said Pallace, euen from the Sophies sight vnto the Court-gate.

In his time Solyman (as in our Turkish Relations before is shewed) much endam∣maged the Persians, * 1.245 and tooke Babylonia, Tauris, and other parts of their dominions: yet did Tam•••• recouer some part thereof againe, and draue Solyman out of Tauris, (or Ecbatana, as Minadoi * 1.246 interpreteth) and, by a composition, caused him to rase the Fort of Chars, erected by the Turkes in his frontiers. He died the eleuenth of May, 1576, leauing behind him eleuen children: Mahamet the eldest, who had li∣ued a while in Heri (sometime called Aria) and after in Siras (aunciently named Per∣sepolis:) his second sonne was Ismahel, whome for his fiercenesse his father had con∣fined to the Castle Cahaca: the third, Aidere; the rest, Mamut, Solimano, Mustaffa, Emanguli, Alichan, Amet, Abrahim, and Ismahel the younger. He appointed his second sonne Ismahel his successour, esteeming him more worthie then Maha∣met Codabanda (this surname was giuen him for his diseased eyes) as being giuen to a studious and quiet life, and contenting himselfe, that Abas Mirize (which now raig∣neth) was confirmed in the Citie of Heri, and honoured with the title of the Visier of that Countrey.

Periaconcona, the daughter of Tamas, and elder then any of the brethren, being in Commission with other Councellors of State to see her fathers Will executed, whiles the Postes ranne with aduertisements to Ismahel, was attempted by Aidere with ear∣nest solicitation for the Crowne: whose ambitious desire shee so farre satisfied, as that shee caused him to be inuefted in Regall apparrell, and setled in the great Gal∣lerie, attending the acclamation of the people; being publikely installed, as though he were elected King. But meane while she set sure gards of men, deuoted to Isma∣hel, at the gates of the Palace; thus purposing to entertaine him (with dreames of dangerous honours) till Ismahel arriued at Casbin. But whiles he (suspecting the de∣ceit) sought to flee, he left his head behind in the hands of Sahamal his vncle, which he cast, all-bloudie, in the middest of his conspiring partakers. Ismahel soone after came, and receiued with publike applause the desired Soueraigntie: & as he had before

addicted himselfe to the studie of the Turkish Law; (enough, if it had beene knowne, to haue barred his succession) so now, after the Turkish manner, he foundeth his Throne (a foundation too slipperie to stand) in bloud, causing the heads of his eight younger brethren to be cut off, together with all such as were neere them in bloud or affinitie, and all the fauourites of the late slaine Aidere. * 1.247 Thus is Casbin dyed in the bloud of her hopefull Gallants, and entertaines her beholders eyes with streames of bloud running from the slaine, which cause another streame of teares to issue from their liuing friends; who filling the ayre with mournefull complaints (which retur∣ning answere by Ecchoes, seemed to sympathize their griefe) and in compassion of those dying bodies, then gasping their fatall breaths, imitating (with true affection, and not affected imitation) the same in deepe and broken sighes: viewing also their owne dangers in the present ruine of their neerest and deerest some-time allies and acquaintance: tossed with this varietie of turbulent passions, conceiue, in this confu∣sion of thoughts (that which is truly the daughter and mother also of confusion) Tre∣cherous Disloyaltie to the author of these their sorrowes. Ismahel posting on to his owne destruction, had now forbidden the deuotions of Aly the Persian Prophet, and enioyned the Turkish Rites of Abubar, and other the followers of Mahomet, by imprisoning, rayling, pulling out the eyes, and killing Aly his obseruants, establishing his Decree, not sparing, in this persecution, to torment the tender Ladies (some of them of his owne bloud) nor reuerencing age or profession, depriuing euen the Ca∣liffe of Casbin (the eye of their blindnesse) of both his eyes, because he would not see equitie in this noueltie; and purposing (as the Fame went) to goe to Bagdat, there to receiue the Crowne from him whomsoeuer he should finde the successour of the great Califfe, in the middest of his cruelties he was (with like crueltie) murthered by Peria∣concona. The Executor of her fathers Will is thus made an Executioner of her fathers sonne, hauing brought in the conspirators, apparrelled in womens weedes, to strangle him among his paramours. This was done the 24. of Nouember 1577; after he had raigned one yeare, seuen moneths, and sixe dayes. Mahomet Codabanda thought it now time for him to looke to his right, which by meanes of Mirize Salma••, the chiefe of the Sultans, he obtained. This Sultan presented him with the head of that Virago Periaconcona vpon the top of a Launce, with the disheuelled haire, gastly lookes, and bloudie impressions, yeelding an vncouth (though not vndeserued) spectacle to the beholders: * 1.248 which (if like the Snakie scalpe of Medusa it did not transforme them in∣to stones, yet, as if it had beene the banner of Megaera) seemed to display new quar∣rels, kindling inward hatreds, tumultuous seditions, and ciuill broyles, which exposed them to Amuraths forces, who thought it fit time for him to fish with his Turkish Nets in this troubled Persian streame. Of these warres is alreadie spoken * 1.249 . Much losse did the Persians by this meanes sustaine, and much more had followed, had not Emir Hamze, Mahomets eldest sonne, with his valorous attempts, stopped the Turkish pro∣ceedings, and, like the Easterne Sunne, with his greater brigtnesse dispersed those wea∣ker beames of The Moonie Standards of proud Ottoman. * 1.250

But soone was this Sunne eclipsed, not by the Moones interposition (for that is na∣turall, if we vnderstand it of the heauenly; and ordinary, if of the earthly and Turkish) but by extraordinary and vnnaturall procurement (as was thought) of his ambitious brother Abas, or of others suspected of his father, effected by a treacherous Eunuch that garded him; which sodainely strucke him through the body and slew him. Abas his brother by solemne oath cleared himselfe of this odious imputation. And yet he is no lesse suspected of a more monstrous and vnnaturall treachery against his owne fa∣ther, who is thought * 1.251 to bee poysoned by his meanes, that by these bloudie steps hee might ascend to that throne which now hee enioyeth. But (all this notwithstan∣ding) he hath since so subtilly handled the matter, that he is both beloued of his owne, and feared of his enemy: his subiects sweare and blesse in his name. * 1.252 He hath recoue∣red from the Turke both Tauris, and other Regions of Servania and Georgia, which the Turke had before taken from the Persians. Hee was reported also to haue taken Bagdat, bnt (it seemeth) not truely.

As for Tauris, in the yeare 1514, Selim tooke it (as some say) on composition, which he brake, and carried thence three thousand of the best artificers to Constantinople. An. 1535, Solyman gaue it for a prey to his souldiors; An 1585, Osman spoyled it vvith vncouth and inhumane cruelties; whatsoeuer the insulting Conqueror, in the vtmost extent of lawlesse lust, could inflict, or the afflicted condition of the conque∣red could in the most deiected state of miserie sustaine, was there executed. Abas in recouerie here of vsed the Canon, an Instrument which before they had, to their owne losse, scòrned. This Prince is (sayth our Author) excellent both of compositi∣on of bodie, and disposition of minde, of indifferent stature, sterne countenance, pier∣cing eyes, swart colour, his mustachees on the vpper lippc long, his beard cut close to the chinne. He delights in Hunting and Hawking, Running, Leaping, and trying of Masteries: He is an excellent Horseman and Archer. In the morning he vseth to visit his stables of great Horses, and hauing there spent most of the fore-noone, he returnes to his Pallace: About three of the clocke in the afternoone he goeth to the At-Maidan, which is the high street of Hispaan, the Citie of his residence, round about which are seaffolds for the people to sit and behold the King and his Nobles at their Exercises of Shooting, Running, Playing at Tennis, &c. all on horsebacke. In this place very often, in his owne person, he heareth causes, and pronounceth sentence, executing Iustice seuerely.

Now that we may mention some of the chiefe Cities of Persia (vnder which name I here comprehend, as vsually in this Historie, their * 1.253 Dominion, not as it is measured by the Pennes of Geographers, but by the Swords of their Princes.) In Sumachia Ma∣ster Cartwright sayth, They saw the ruines of a cruell spectacle, which was a Turret ere∣cted with Free-stone & Flints, in the middest whereof were placed the heads of all the Nobilitie and Gentrie of the Countrey. A mile from this Towne was a Nunnerie, wherein was buried the bodie of Amalcke Canna, the Kings daughter, who slew her selfe with a knife, for that her father would haue forced her to marrie a Tartarian Prince: the Virgins of the Countrey resort hither once a yeare to lament her death. Sechi is foure dayes iourney thence, not farre from which is Eres, which, because they yeelded to the Turke, were by Emir-Ha••ie vtterly destroyed, man, woman, and child. Arasse is the chiefe Citie of Marchandise in all Servania, especially for raw Silkes. Tau∣ris hath out-liued many deaths, and is very rich by reason of continuall Trade, nouri∣shing almost two hundred thousand people within her compasse; for walls it hath not. This was sometimes the Seat-Royall, and after that, Casbin, which is situate in a fertile Plaine, foure dayes iourney in length, wherein are two thousand Villages. The buil∣dings are of Bricke dried in the Sunne, as in Persia is most vsuall: The At-maidan, or chiefe street, is foure-square, almost a mile in circuit. Neere to it is Ardouil, of chiefe note for beginning of the Sophian Superstition. G••ilan is foure dayes iourney from Casbin, and stands neere to the Caspian Sea. Neere to Bachu is a Fountaine of blacke oyle, which serueth all the Country to burne in their houses. Cassan is well seated, and rich in marchandise, but subiect to heat more then other parts of Persia. No person is there permitted to be idle. Hispaan is thought to be Hecatompolis: the walls are a dayes iourney about on horsebacke, before the greatest, now the royall Citie of the Persians. It hath a strong Fort, two Seraglio's, the walls where of glister with red Mar∣ble and Parget of diuers colours, paused all with Mosaique worke, all things else combining Maiestie and louelinesse, Magnificence and beautie. The inhabitants, as did the ancient Parthians, buy, sell, talke, and performe all their publike and priuate affaires on horsebacke: the Gentlemen neuer goe on foot. Sieras is thought to be Persepolis, it is rich of Trade, and there is the best Armour made in all the East, of Iyron & Steele, cunningly tempered with the iuice of certaine hearbes.

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. * 1.254 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 * 1.255 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 * 1.256 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, * 1.257 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 * 1.258 . 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, * 1.259 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. * 1.260 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, * 1.261 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, * 1.262 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, * 1.263 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. * 1.264 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: * 1.265 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. * 1.266 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, * 1.267 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 1.268 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 1.269 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 1.270 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 1.271 (this also was the Ignatians deuise) or like to that newes of the late Queene, e 1.272 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 1.273 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 1.274 would goe out and be a lying spirit in the mouth of all Achabs Prophets, which, h 1.275 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 1.276 raunged amongst the poore pollicies of the Hospitall of the desperate.

CHAP. VIII.

Of the Scythians, Sarmatians, and Seres, and of their Religion.

VNder the name of Scythia, is contained a very great part of the world: It was diuided into Scythia Europea, and Asiatica. Pliny a 1.277 saith, that this name reacheth vnto the Sarmatians and Germans, and to those farthest nations, which were vnknowne to other men. And Strabo in his first booke saith, that all knowne regions towards the North were called Scythians or Nomades: and in his eleuenth booke he affirmeth, that the Greekes called all those Northerne Nations, Scythians, and Celtoscythians. Those beyond the Adriatike and Pontike seas, and the Riuer Ister or Danubius, were called Hyperborei, Sauromatae and Arimaspi: those beyond the Caspian sea, Sacae and Massagetae. Some b 1.278 will haue this name to be giuen them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signi∣fieth to be angrie: Others of their Shooting, c 1.279 called still of some of those Nations, and in some other languages Schieten, of which our word Shoote is deriued: Mela in his third booke and fifth chapter, calleth them all Sagae: and in the fragment which bea∣reth the name of d 1.280 Cato de Originibus, is mentioned Scythia Saga: this word Saga, Berosus e 1.281 interpreteth a Priest: saying, that Noah left to the Scythian Armenians his rituall bookes, which only Priests, and that only among priests, might reade, who were therefore called Saga, as Noah himselfe had beene. These peopled the countries from Armenia to the Bactrians, all which place was called Scythia Saga: ouer which Saba∣tius reigning in the time of Iupiter Belus, Araxa with his sonne Scytha possessed all from Armenia Westward, to Sarmatia in Europe. The Graecians fable Hercules to be the father of these Nations, begetting f 1.282 Scythes on a monster, whose vpper halfe resem∣bled a woman, the nether part a Viper. It were an endlesse and boundlesse worke, to seeke and set out the true and proper beginnings and bounds of this so large a Tract of the world, called Scythia: the particular Nations of them would be but harsh to recite out of Pliny, Mela, Strabo, and others: the multitude whereof he that will may finde in g 1.283 Ortelius his Thes••••rus collected together. The Sarmatae, or Sauromatae, are some∣time made one peculiar people of the Scythians: and sometimes the names are con∣founded, Sarmatia also being diuided into Europaea and Asiatica, whereof the one is interpreted by h 1.284 Oliuerus, Polonia, by Ortelius, Russia, and the other Tartaria.

Goropius i 1.285 in his Beccesel••ua admiring his owne language, coniectureth that while Nimrod and his company fell to Babel, or after our pronunciation, Babble at Babel, o∣thers, namely, the Cymbrians, or posteritie of Gomer, stayed stil in Margiana, a country fruitfull of Vines; whither he imagineth Noah descended out of the Arke, and there a∣bode after the Floud. These he supposeth, being not at Babel, retained their old and first vniuersall language. But Margiana growing too little for their multiplied num∣bers, they wer forced to send out Colonies. And thus the Saxons, Tectosages, Sauro∣matae, Getes or Gothes, the Danes, Galles, and other Scythian Nations, the true po∣steritie of Gomer, and keepers of the first languge, as he by Dutch Etimologies ga∣thereth, peopled both Scythia and Sarmatia in Asia, and Europe together with all Germany, France, England, Norway, Denmarke, and some parts of Asia Minor. He that will be further informed of his Reasons, let him reade his Saxonica Getodanica, and other Treatises of his Becceselanian Antiquities.

k 1.286 Ptolomey distinguisheth Scythia from Sarmatia: he confineth Sarmatia Europaea with the Sarmatian Ocean, and the land vnknowne on the North: with Vistula on the West: the Easterne border is Tanais: from whence vnto the Hircanian sea Eastward, is Sarmatia Asiatica, on the North abutting on the vnknowne parts of the earth, on the South with the Euxine sea, and a line drawne right from thence to the Caspian sea. Scythia is by l 1.287 him placed to the East of Sarmatia, diuided by the hill Imaus, exten∣ding vnto the region called Serica, hauing on the North vnknowne places; on the South, the Sacae, Sogdiana, Margiana and India. But our purpose is to take them here

in their more generall sense, vnderstanding all the North parts of Asia, now Tartaria Asiatica, (for of Europe, sauing wherein the Europaean Scythians agree with the Asi∣an, we are not now to speake:) And of these, first to consider their ancient Scythian rites, and in the next place their later Tartarian appellation and religion.

Iustin m 1.288 out of Trogus relateth the arguments vsed of the Egyptians and Scythians, each seeking to challenge to themselues, to be the ancientest of Nations, in which quarrell the Scythians preuailed. Their manners and customes he thus reporteth. They haue no limitation of lands, nor tillage, nor house, but alwayes wander thorow places not inhabited, feeding their heards and flockes. They carry their wiues and children with them on carts, which also being couered with hides, they vse for houses. No of∣fence is more hainous amongst them then theft: gold & siluer they as much contemne, as others desire. Milke and hony is their food; their cloathes, skins of beasts, for the vse of wooll they know not. They haue three times sought the Empire of Asia, neuer con∣quered of others. They chased Darius the Persian King out of their coasts: they slew Cyrus with all his army: they ouerthrew Zopyron a Captaine of Alexander the Great with all his forces. They only heard of, neuer felt the Roman armes, and themselues founded the Parthian Empire.

That which credulous & fabulous antiquitie hath reported, of the monstrous peoples inhabiting the Northerly and vnknowne parts of Scythia, is not heere to be recited, the countries being at this time discouered, and knowne to haue no such men, as either by nature are balde and flat nosed, with huge chins; or haue but one eye, where there are also Gryphons keepers of their treasures, or men with goats feet: or other monsters of men, which Pliny, n 1.289 Herodotus and others, haue rather mentioned then beleeued; Man∣deuil and Munster following them in like relations. Next to these both in place and credit, we may reckon the Hyperboreans, of whom the Delians o 1.290 report that they sent to Delos virgins with sacrifice to Lucina, bound vp in wheat-straw: through so many nations inhabiting betweene. Of the Issedones is reported, that when one dieth, his kindred bring thither beasts, which they kill, and cut, and dresse, and eat together with the flesh of the dead man, whose skull also they keepe and gilde, vsing it as an idoll, to which they performe yearely ceremonies: mese exequies doth the sonne there per∣forme to his dead father. Generally of the Scythian religion thus. Of the gods, they worship first Vesta, whome they call in their language Tabits: next of all Iupiter, in their speech Papeus, and the Earth supposing her to be the wife of Iupiter, and call her Apia. In the next place they worship Apollo and Venus, by the names of Oetosyrus, and Artimpasa, and Mars and Hercules. Some of them sacrifice also to Neptune or Thamimasades. Images, Altars and Temples, they thinke ought not to be made, ex∣cept to Mars. Their manner of sacrificing is generally this: The sacrifice is presented with the fore-feet bound, the Sacrificer at his backe hauing laid aside his holy vest∣ment, woundeth the same, and while it falleth, calls vpon that god to whom he sacri∣ficeth; and then putteth a halter about the necke, and strangleth it, without kindling any fire, or vowing, or other ceremony, and flayeth it; the flesh plucked from the bones, he casteth into a great Caldron, the bones he vseth for fewell to seeth the same (for wood the countrie doth not yeeld:) And if they haue not any such vessell, they put all the flesh with water into the paunch, and so the beast doth seeth it selfe. After it is boyled, he which sacrificed offereth the libaments, or offerings of the flesh and and in∣wards: their sacrifices are, besides other beasts, especially of horses.

Their Temples to Mars they builde on this manner. * 1.291 They heape together bundles of twigs three furlongs in length and bredth, & aboue on them is made a square plaine, three sides thereof are vpright, the fourth is made slope, and bending-wise thereby to get vp: thither they bring euery yeare an hundred and fifty waines of twigs to supply the waste of them. Vnderneath this work is erected an old iron sword, and this is their image of Mars, to which they offer yearly sacrifices, both of other cattel and of horses: and more to this blade then to other gods. Of their captiues they offer one of an hun∣dred, but after another manner. For after they haue offered wine on their heads, they kill them by a certaine vessell, and after lifting them vpon that their heape or Temple,

they embrew the Sword-god with the bloud. This they doe aboue: beneath in the Temple they cut off all the right shoulders of the slaine men, and hurle them vp in the aire together with the hands; wheresoeuer the hand shall fall, there it lieth, and the dead bodie apart. When they haue performed all their solemnities they depart. Swine are so odious to them, that they will haue none of them nourished in their countrey.

There are among them Diuiners, whose rites are these. * 1.292 They bring great bundles of willow twigges, which they lay on the ground, and vntie, and laying them asunder one by one, diuine. Some of them practise diuination with the leaues of the Teil∣tree, which they fold and vnfold in their hands. The King, when at any time he falleth sicke, sendeth for three choice men of those diuiners; who for the most part name some man vnto him, which hath forsworne himselfe, hauing sworne by the Kings throne, an oath vsed of the Scythians: presently the man is brought forth, who, if he denieth what their art hath accused him of, the King sendeth for twice the number of diuiners: or if they by new practise of their art finde him guiltie, his head is cut off, and the first diui∣ners share his goods: but if they shall absolue him, more diuiners are sent for; and if the most of them doe absolue him, then those three first are thus done to death. They lade a waine with twigges, and binding the diuiners hand and foot, and stopping their mouthes, cast them into the waines, and set all on fire, burning oxen waine and men together, vnlesse some of the oxen by the burning of their harnesse escape. This pu∣nishment inflict they on their false Prophets. They make their leagues with other na∣tions in this sort. They powre wine into a great bowle, mixing therewith the bloud of them which ioyne in league, cutting some part of the bodie with a knife or sword; and then dippe in that bowle or mazer a sword, arrowes, an axe, a dart, and after curse themselues with many words, last of all drinking the wine.

Their Kings are buried amongst the Gerrh••, with many ceremonies carrying the dead bodie through all the countries ouer which hee raigned, which cut and shaue themselues; and with him is buried his best beloued Paramour, his Cup-bearer, Cook, Master of his horse, Waiter, Messenger, Horses, and the first fruits of all other things, and also golden cuppes: and then cast on earth, making a very great hill.

When the yeare is gone about, they take fiftie of his principall attendants, which are not slaues, but free-borne Scythians, and strangle them with so many horses of the best, and fasten the dead men on the dead horses with much solemnitie. But to relate all the particulars hereof, and their burialls also of priuate men (whose dead bodies are carried about fortie dayes, from one friend to another, entertained euery where with feastes, &c.) would be too tedious.

The Scythians so farre hate forren rites and religions, that Anacharsis, a Scythian Philosopher, hauing trauelled through a great part of the world, and vowed to the mother of the gods, if he returned home in safetie, that he would sacrifice to her with such rites as hee had seene obserued in Cyzicus: in the performance of his vow, was slaine by King Saulius.

Scyles p 1.293 also being King of the Scythians, when he brought in forren rites, and ob∣serued the madde Bacchanal solemnities, which he had seene among the Greekes, lost both his kingdome and life. q 1.294 They cut off the noses of men, and imprinted pictures in the flesh of women, whom they ouercame: and generally their customes of r 1.295 warre were bloudie: what man soeuer the Scythian first taketh, he drinketh his bloud: he of∣fereth to the King all the heads of the men he hath slaine in battell: otherwise he may not share in the spoile: the skinnes of their crownes flaied off, they hang at their horse bridles: s 1.296 their skinnes they vse to stay for napkins and other vses, and some, for cloa∣thing. Once a yeare the chiefe men haue a solemnitie amongst them, in which they powre wine into a Mazor, of which none may drinke, which hath not slaine an enemy.

These customes were generall to the Scythians in Europe and Asia (for which cause * 1.297 Scytharum facinor a patrare, grew into a prouerbe of immane crueltie, and their Land was iustly called * 1.298 Barbarous): Others were more speciall and peculiar to particular nations Scythian.

Of the Barbarous t 1.299 crueltie of the Scythians, the sea confining was called Euxinus,

by the contrary, as the furies were called Eumenides, saith Ammianus, because they sa∣crificed strangers to Diana, whom they worshipped vnder the name of Orsiloche, and hanged vp their heads on the walls of their Temples. The Ile Leuce, neere to Taurica, was dedicated to Achilles, where none of his deuout worshippers durst abide in the night time; for none might spend the night on shore without danger of his life.

The Massagetae u 1.300 famous for the ouerthrow of Cyrus, esteeme the Sunne alone for GOD, and offer vnto him a horse. They haue one wife to each man, and yet euery one vseth also his neighbours wife openly, hanging meane while his quiuer on the waine or cart: The best death and most happy amongst them, is, when they are become old, to be cut in pieces, and to be eaten together with sheeps flesh: if he die naturally, they burie him in the earth, as dying a base and beastly x 1.301 death. Their weapons are of brasse, their furniture of gold, of both which they haue much store, little of iron & siluer. y 1.302 The Bactrians, when they were old or worne with sicknesse, cast their parents to dogges, which they kept for this purpose, and called Buriall dogges. The Bactrian women are pompous, * 1.303 riding in great state, and lie with their seruants, and with strangers. They haue among them Brachmanes; Zoroastres the Bactrian is accounted first author of the Magi, and of liberall Artes: he liued twenty yeares in a wildernesse with cheese.

The Sacae sometimes made neerer, sometimes further inuasions: they possessed Ba∣ctria, and a great part of Armenia, which after of them was called Sacasena, and pro∣ceeded vnto Cappadocia, where, in the middest of their feastings, being in the night surprised by the Persians, and slaine, they left their name Saca or Sacea to a yearely so∣lemnitie among the Persians in memory of this victory. Of the Sacae, some hold z 1.304 our Saxons to be descended.

The Amazons, of whom is before related, are said a 1.305 to be descended of the Scythi∣ans, who vnder the conduct of Plinos and Scolpythus, setled themselues by the Riuer Thermodon, and possessed the field of Themiscyra: But when they continued to spoile the adioyning countries, they were by secret conspiracie of those people destroyed. Their wiues * 1.306 became warriours both in defence and offence, and did great acts vn∣der their two Queenes, Marthesia and Lampedo: after Ohera and Antiope the daugh∣ters of Marthesia, in the time of Hercules raigned: then Penthesilea, who in the Troian warres was slaine. Yet the reliques of that nation continued vntill Minthia or Thale∣slris in Alexanders time; and by degrees ware out altogether. One of their Queenes instituted the sacrifice to Mars and Diana called Tauropolium, saith Diodorus, b 1.307 who addeth that they liued not without men, but that they put the men to domestike drud∣geries, and exercised the women in the field. Yet doth he no lesse then Strabo make doubt of these Amazonian, or Vnimammian Nation c 1.308 : and no lesse of the Hyperbo∣rean, which he thus relateth out of Hecataeus, that they dwell in an Iland in the Ocean neere vnto the Pole, in which Latona was borne, and Apollo was most of all worship∣ped: and that the Ilanders generally are Apolloes Priests, euery day chaunting Hymnes in his praise: they haue also a huge groue, and a round Temple dedicated to Apollo, to whom their Citie is sacred. These and other things fable they of the Hyperborei, to which Solinus d 1.309 addeth many other, of the clemencie of the aire, of the innocencie of the men, of their freedome from sicknes, and voluntary seeking for death in the fulnesse of dayes (after they haue made merry, casting themselues from a certaine rocke into the sea) all these pleasures concurring notwithstanding; things contrary both to truth and Nature, except with Goropius e 1.310 we turned some parts, at least, of this historie into an allegory. He yet historically interpreteth, that they which placed the Hyperborei be∣yond the Arimaspi, these beyond the Issedones, and those also beyond the Scythians, and these againe beyond the Cimmerians, intended the Europaean Scythians, or inha∣bitants about Maeotis, the Liuonians and Muscouites: the Issedones to be in Scandia, and all alongst those frozen or Icie seas, as he proueth by Etimologie of the word: North-east, and Eastwards from these in the continent of Asia he placeth the Arimaspi, and in the continent of America Mexicana he seateth the Hyperborei: They which list may haue recourse to his learned discourses of this argument.

The Scythians punished f 1.311 no fault more seuerely then theft. They would make them∣selues

drunken with the smoake of herbes burnt in the fire. They sware by the Kings throne, by their sword, and by the winde g 1.312 . When they had sacked Athens, and piled a heap of bookes to the fire, which others had compiled with studious pains; one of the com∣pany disswaded burning of them, lest that the Greekes neglecting the Mus••s, would become Martiall. * 1.313 They doubled their numbers at foure, as we do at ten, through vnskilfulnesse in numbring.

We might proceed further in these cold Scythian narrations, if the deepe snowes, long deserts, beastly men, and man-kind beasts, men-eaters, and other monstrous ad∣uentures in the way, did not make it both perplexed and dangerous. Leauing there∣fore these horrid and vncouth nations: the first ciuill countrey Eastward is the h 1.314 Sores, the quietest and mildest of men, fleeing the commerce and traffique with other nati∣ons, bartering yet with such nations as resort to them, not valuing wares by words, but by their eyes. Among them is reported to be neither theese nor whore, nor mur∣therer, nor hailes nor pestilence, nor such like plagues. A women after conception, or in her purgation is not desired. None eateth vncleane flesh; none knoweth sacrifices, but euery one is iudge to himselfe of that which is right. They i 1.315 tell, that they liue two hundred yeares, that the common-wealth in gouerned by a Counsell of fiue thousand, euery one of whom findeth an Elephant to the common-wealth. They haue this name of Sera the chiefe Citie, by Ptolomey k 1.316 placed in 177. 15. and 38.36. This region he li∣miteth on the West with Scythia extra Imau••; on the East, with Terra incognita; and likewise on the North (here some place the promontary Tabin, there the Easterne O∣cean) on the South with part of India Extra Gangem. Our silkes haue the name of this region, where it is made of a most fine wooll, growing on the leaues of trees. Ta••••••••l∣••••lici opere, saith Pliny tam long in qu•• orbe petitur vt in publico matrona transl••c••at. This Serica, l 1.317 Castaldus calleth Cataio: and so doe most of our new writers. Orosius m 1.318 num∣breth from the Serike Ocean to the Caspian sea, 42. nations of Hircanians and Scythi∣ans, and from thence Westward to the Riuer Tanais 34. The region betwixt Albania and the Caspiā, he attributeth to the Amazons. The Seres n 1.319 are supposed to inhabit the coūtrey now called Cat••ay, which name Niger deriueth from a Scythian nation called Chata. They had a law against Idolatry, and worship of Images. They had no Temples.

CHAP. IX.

Of the Tartarians, and of diuers Nations which they subdued; with their Pristine Rites.

THe names of Scythia and Sarm••tia, are now together with those Nati∣ons swallowed vp and drowned in that Tartarian deluge, which about foure hundred yeares since with a sudden torrent ouerwhelmed the greatest part of Asia, that we speake not of Europe, the heart whereof, quaked & trembled with feare of this tempest. From Rome did Pope a 1.320 Innocent the fourth send Ambassadors, by entreaties to preuent their armes, when as they had already ouer-runne (besides those countries which still beare their name) Russia, Polonia, Slesia, Moraui••, Hungaria, euen as farre as 2 ••••••••••••. So farre was the huge vnwealdy Empire of Alexander, or of the Romans, short of the Tartarian geatnes, that the expedition of some one b 1.321 of the subiects of this Empire, hath pierced as farre into the West, as euer Alexander into the East, and that happily among more re∣solute courages, then the Persians or Indians, effeminated with wealth & peace, could afford: and Tamerlane alone some ages after (if we credit that history c 1.322 of his life, trans∣lated out of the Arbike) subdued and obtained more (besides his owne inheritance) then all that which the Romans had archieued in that eight hundred yeares and vp∣wards, wherein their Empire was growing to the full; but of him afterwards.

The name Tartar is proper to a riuer in Mongul, from whence it was deriued to the people inhabiting neere the same, which after gaue both name & lawes to so great a part of the world. For thus writeth Ioannes d 1.323 de Plan•• Carp••••, which was sent embassa∣dour

to the Tartarian Court, from Pope Innocent, An.1246. There is a countrey in the East part of the world called Mongol: which had sometimes foure sorts of inhabitants: Yeka-Mongol, that is, the great Mongols; Su••••••ngol. that is, water-Mongols; these cal∣led thēselues Tartars * 1.324 , of a Riuer which runneth thorow their coūtrey named Tartar: the third Merkat, the fourth Metrit. These all were alike in person and language, but diuided amongst themselues into seuerall Prouinces, and vnto seuerall Princes. In the land of Yeka-Mongol, was * 1.325 Cyngis, who began to be a mightie hunter before the LORD: for he learned to steale men. He raunged into other countries, taking as many cap∣tiues as he could, and ioyned them vnto himselfe. Also he allured the men of his owne countrey vnto him, who followed him as their ring-leader to doe mischiefe. Then be∣gan he to warre vpon the Sumongols or Tartars, and slew their captaine, and after ma∣ny conflicts-subdued them to himselfe, and brought them all into bondage. Afterward he vsed their helpe against the Merkats, whom also he vanquished in battell. Procee∣ding from thence, hee fought against the Metrites, and vanquished them also. The Naiman•• hearing that Cyngis was thus exalted, greatly disdained thereat: for they had a great and mightie Emperour, vnto whom all the foresaid nations paid tribute. Whose sons (when he was dead) succeeded him in his Empire. Howbeit, being yong and foo∣lish, they knew not how to gouerne the people, but were diuided, and fell at variance among themselues. These inuaded Cyngis his countrey, putting the inhabitants to the sword, but were after ouerthrowne by the Mongols, & either slaine or made captiues.

Some e 1.326 fetch the Tartarian pedegree from the ten Tribes of Israel, which Salmana∣sar carried captiues: and in their Mappes f 1.327 place hordes of Danites, Nephthalites, &c. in the furthest Northerly and Easterly bounds of Asia; which yet are a great part of the world, not onely from Media (whither those people were conueyed) but from any part of the Assyrian Empire. (The King of Tabor, or Tybur, in these parts, is said to haue come into France, to Francis the French King, about the yeare 1540, and was after at Mantua by Charles the Emperour burned, for secret sollicitation of him and other Christian Princes to Iudaisme.) And Opmeerus g 1.328 reporteth of that their iourney passing thorow Euphrates, miraculously staying his streame (to wonder at the vanitie of Writers) when they went into a region called Aisarich, which was a yeare and a halfes trauell, there to keepe their law; where neuer before had beene any habitation.

M. Panlus h 1.329 who with his father and vncle liued many yeares in the Court of the great Cham, aboue three hundred yeares since, saith that they dwelled at first (if such wandring may be so called) in the North, where they had no Lord ouer them, but paid tribute to a great Signor (there called Vncam, and heere in these countries Presbiter Iohn) to whom they paid the tenth of their beasts. But this Vncam or Presbiter Iohn fearing their numbers euery where multiplying, deuised to disperse them through the world: which the Tartars perceiuing, with ioynt consent forsooke their former habi∣tation, & departed thence far off into the North, denying further tribute vnto Vncam.

After they had there continued a certaine time, they chose to their King about the yeare 1162 one which was calld Cingis Can, who ruled them with such modestie and iustice, that they loued and feared him as a god, his fame reducing all the other Tar∣tars in other parts vnder his obedience. He thus strengthened, weary of those deserts, commanded them to arme themselues with bowes, and other weapons, and began to inuade and conquer Cities and Prouinces to his subiection, the principall inhabitants whereof he carried with him, kindly entertaining them, leauing such discreet Gouer∣nours in the same, that the people were secured in their persons and goods. When he had thus subdued about nine Prouinces, he sent his ambassador to * 1.330 Vncam, to demand his daughter in mariage which Vncam with much indignation and many threatnings denying, Cingis assembling his forces marched against him, and by the way enquired of his Astrologers and Diuiners touching his successe. They taking a greene reed, cle••t it asunder, placing the parts thereof a good distance one from another, and writ vpon the one the name of Vncam, and Cingis on the other; telling the King that whiles they were reading their coniuring charmes, these reeds would fight together, and the victo∣rie should remaine with him whose reed got the better: which accordingly came to

passe in the sight of the army: Cingis his reed ouercomming the other, as after Cingis himselfe did Vncam, whom he slew in the field, and possessed his daughter and state, wherein he continued sixe yeares conquering Cities and Kingdomes, and at last was wounded, at a Castle called Thaigin, in the knee, whereof he died, and was buried in mount Altay.

The next Emperour (after his account) was Cyn Can the third, Bathyn Can the fourth, or Allan the brother of Mangu; Esu Can, the fifth, Mongu Can the sixth, Cubl••i Can who not only inherited what the former had conquered, but in the sixtieth yeare of his raigne subdued in a manner the rest of (those parts of) the world. The word Can signifieth Emperour. Where soeuer these Emperours die, they are buried in Altay afore∣said; they which carry him, killing all they meet within the way, bidding them goe to the other world to serue their Emperour. For this end they also slay the best horses, to serue their dead Lord in another world. When Mangu Can was buried, there were more then ten thousand men slaine by the souldiers which conueyed him. In this Hi∣story of M. Paul, obserue that this catalogue of Emperours is vnsound: for W. de Ru∣bruquis in Bathyes time, was at the Court of Mangu Can, to whom Bathy was subiect. Occoday is left out, and Es•• put in. The cause of this error seemeth to be the giuing of this name can to the chiefe Dukes, as Bathy, &c. and the want of exact written chro∣nicles in those times amongst them.

For further light into this history, I thinke it not amisse to set downe what Haithon or Anthony the Armenian hath written of the Tartarian beginnings. This our Author was royally descended in Armenia, where he liued about three hundred yeares since, and at the request of Pope Clement the 5, writ the history of the Tartars, from Cingis or Cangius til Mango Can, taken out of the Tartarian histories: the rest he partly saw with his eyes, & partly learned of his vncle, an eie-witnes of the same, who had attended on Haython the Armenian King, in the great Cha••••s Court. The countrey where the Tar∣tars first dwelt (saith i 1.331 Haithon) is beyond the mount Belgian, where they liued like beasts, hauing neither letters nor faith, nor habitation, nor souldiourie, nor reputation among their neighbor-nations. There were of them diuers nations, called by one com∣mon name Mogli, which were diuided into seuen principal tribes, whose names were Tatar, Tangut, Cunat, Talair, Sonich, Monghi, Tebeth. These all being subiects to their neighbours, a poore old man being a Smith (who as they beleeue, was ingendered of the Sun-beames) saw in his sleep an armed man on a white horse, which said vnto him, O Cangius, The will of the immortall GOD is that thou be the Gouernour of the Tar∣tarians, and Ruler of the seuen nations, to free them from their bondage and tribute. This his vision, when he reported to others, they would not beleeue him, vntil that the night following, the chiefe men amongst thēselues saw the same man, with command from the immortall GOD, to yeeld obedience vnto Cangius. This they performed with all reuerence, and spread in the midst of them a black felt, with a seat theron, on which the seuen Princes or chiefe men placed Cangius, calling him Can, that is, Emperour, and kneeled before him. This happily was then the most sumptuous throne * 1.332 their State could afford, but continued in the royall inuestiture of their succeeding Soue∣raignes, their exceeding riches and conquests notwithstanding: at two of which so∣lemnities (saith our Author) I my selfe haue beene present. Cangius thus inthronized on his felt, commanded them many things: first to beleeue the immortall GOD: and from thence forwards, the Tartars beganne to call vpon the name of the immortall GOD, seeking for his aide in all their enterprises. Secondly, he commanded to make a generall view of all such as were able to beare armes, appointing Captaines ouer tennes, ouer thousands, and ouer ten thousands, which made a full regiment. Hee commanded also those seuen principall heads of their Tribes, to bereaue themselues of their dignities, and for further triall of their obedience, each of them to bring thi∣ther his eldest sonne, and to cut off his head each with his owne hand: which they re∣fused not to doe, in reuerence to that Diuine ordinance, whereby he was made their Soueraigne. Cangius hauing thus made triall of their fidelitie, subdued many Nations: and one day hauing his horse slaine in battell vnder him, was forsaken of his Tartars,

despairing his recouery after they saw him fall, and might easily haue beene slaine, had not his enemies through ignorance neglected him, to pursue the rest: which Cangius perceiuing, conueyed himselfe into a thicket of shrubbes: and when his enemies re∣turned to despoile the dead, an Owle came and sate on the shrubbe, vnder which Cangius was hidden, which caused them not to suspect any to lurke there, and so they departed. He the next night fled to his people; who seeing him, and hearing the or∣der of his escape, gaue thankes to the immortall GOD, who by meanes of that bird had preserued him. They also had (after this) that * 1.333 fowle in such reuerence, that it is accounted a happie thing to weare one of her fethers on their heads. Cangius after∣wards assaulting his enemies, brought vnder, both them, and all the countries on that side of Belgian. The exact time of these things Haithon could not learne, not∣withstanding his much inquirie: which hee imputeth to their want of letters at that time.

These countries thus conquered, the armed man appeared to him the second time, and commanded him in the name of the immortall GOD to passe the mountaine Bel∣gian, and go toward the West, where he should conquer Kingdomes, Seignories and Lands. And that thou mayest be assured that this is the will of GOD, arise and goe with thy people towards the mountaine, to that part which ioyneth on the sea: There thou shalt dismount, and turne thee toward the East, and kneeling downe nine times, shalt worshippe the immortall GOD, and he which is Almightie shall shew thee the way by which thou mayest commodiously passe. Cangius presently commands his people with their wiues and families to accompany him in this enterprise; and when they were come to the sea, forgate not with his followers to performe those nine wor∣ships; and staying there that night in his prayers, the next day he saw that the sea had gone nine foote backe from the Mountaine, and left a spacious way, by which they with all their substance passed, Westward. Hence it is that the Tartars ascribe some happinesse to the number of nine: and he that will offer a present to any Tartarian Sig∣nor, must offer nine things * 1.334 , which custome they vse in their tributes vnto this day, as Master Ienkinson found by experience to his cost. Cangius after many aduentures, and many lawes which of him were called Iasack Cangis Can, hauing first perswaded his twelue sonnes (wherein I thinke his nephews were also reckoned) to concord, bidding each of them to bring him an arrow, which together, none of them; asunder, the least of them might easily breake, he died.

This Historie of Cingis or Cangius I haue thus fully related, for knowledge both of the beginnings of their: State and Religion: and if these visions seeme fabulous, yet might Cingis in his subtiltie deale with them, as Mahomet with his Arabi∣ans, or Numa with the Romans; the one making Gabriel, the other Aegeria, authors of their policies: and what hee in part pretended, might by Fame and Time bee augmented. Although I see not, but that this Historie of Cingis may as well bee credited, as that of Alexander, in Iosephus, to whome appeared one in the habite of the Iewish High Priest, commaunding him to vndertake that enterprise, with promise of assistance, for which cause, hee whom the world worshipped as a King, and as a god, did worshippe, k 1.335 himselfe prostrate before Iadad the High Priest. And the same l 1.336 Author also saith, that the Pamphylian sea diui∣ded it selfe to giue way vnto his Macedonian souldiers, hauing no other way to de∣stroy the Empire of the Persians.

To returne to our Frier with whom we began; he reporteth m 1.337 that Cingis, after his victory against the Naimani, warred vpon the Kythayans, but were ouerthrowne, and all the Nobles, except seuen, slaine. Hauing breathed himselfe a while at home, he inua∣ded the Huyria Christian people of the Nestorian sect, whom they ouercame, & recei∣ued of thē letters, of which before they were ignorāt. After thē, he subdued the Saroyur, Ka••anites, & Hudirat. This done, he waged war against the Kythayans or Cathayans, whose Emperour he shut vp into his chiefe City, where Cyngis besieged him, till that victual failing in his Camp, he commanded that they should eat euery tenth man of the army. They of the City fought valiantly with engines, darts, arrowes: and when stones

wanted, they threw Siluer, especially molten Siluer. But by vndermining, the Tartars made way from the Armie into the middest of the Citie, where they issued vp, and ope∣ned the gates by force, and slew the Citizens. This is the first time that the Emperour of the Kythayans being vanquished, Cyngis Cham obtained the Empire. The men of Kytay * 1.338 are Pagans, hauing a speciall kinde of writing by themselues, and, as it is re∣ported, the Scriptures of the Old and New Testament. They haue also recorded in Histories the liues of their fore-fathers, and they haue Eremites, and certaine houses made after the manner of our Churches, which, in those dayes, they greatly resorted vnto. They say, that they haue diuerse Saints also, and they worship one GOD. They adore and reuerence CHRIST IESVS our LORD, and beleeue the Article of e∣ternall life, but are not baptized. They doe also honorably esteeme and reuerence our Scriptures. They loue Christians, and bestow much almes, and are a very courteous and gentle people. They haue no beards, and they agree partly with the Mongals in the disposition of their countenance. There are not better artificers in the world. Their Countrey is exceeding rich in Corne, Wine, Gold, Silke, and other Commodities.

After the conquest of Cathay, cyngis sent his sonne Thossut Can (for so they tearmed him also) against the people of Comania, whome he vanquished. Another sonne hee sent against the Indians, who subdued India Minor. These Indians are the blacke Sa∣racens * 1.339 , which are also called Aethiopians. Thence he marched to fight against Chri∣stians, dwelling in India Maior, whose King was commonly called Presbyter Iohn, who by a stratageme repelled them out of his dominion. In trauelling homewards, the said Armie of the Mongals came vnto the Land of Buirthabeth, the inhabitants whereof are Pagans, and conquered the people in bartaile. This people haue a strange custome; when any mans father dieth, he assembleth all his kindred, and they eat him. They haue no beards, but with an yron Instrument plucke out the haires, if any grow. Cyngis himselfe went vnto the Land of Kergis, which they then conquered not. And in his returne home his people suffered extreame famine: and by chaunce finding the fresh entrailes of a beast, they cast away the dung, sodde it, and brought it before cyngis, and did eate thereof. Hereupon Cyngis enacted, That neither the bloud, nor the en∣trailes, nor any other part of a beast, which might be eaten, should be cast away, saue onely the dung. He was afterward slaine by a thunderclap, leauing behind him foure sonnes; the first Occoday, the second Thossut can, the third Thiaday, the name of the fourth is not knowne.

Cyngis being dead, Occoday * 1.340 was chosen Emperor. He sent Duke Bathy his nephew, the sonne of Thossut can, against the Countrey of Altisoldan, and the people called Bisermini, who were Saracens, but spake the Language of Comania, whome he subdu∣ed. Thence they marched against Orna, a Port Towne on the Riuer Don, where were many Gazarians, Alanians, Russians, and Saracens, which he drowned with the Riuer running through the Citie, turning it out of the chanell. Thence they passed into Rus∣sia, and made foule hauocke there, destroying Kiou, the chiefe Citie. They proceeded against the Hungarians and Polonians, and in their returne inuaded the Morduans, being Pagans, and conquered them in battaile. Then they marched against the people called Byleri, or Bulgaria magna, and vtterly wasted the Countrey. From hence they proceeded towards the North against the people called Bastarci, or Hungaria magna, and hauing conquered them, subdued also the Parossitae and Samogetae, thence pro∣ceeding vnto the Ocean Sea.

At the same time Occoday sent cyrpodan against Kergis * 1.341 , who subdued them in battaile. These are Pagans, hauing no beards at all. They haue a custome, when any of their fathers die, in token of lamentation, to draw (as it were) a Leather thong ouerthwart their faces, from one eare to the other. Hence hee marched with his forces Southward against the Armenians, which they conquered, with part of Georgia, receiuing tribute of the other part; and from thence into the Do∣minions of the mightie Soldan, called Deurum, whome they vanquished in sight. And to be short, they went on further, sacking and conquering euen vnto the Soldan of A∣leppo, whose Countries they subdued. They marched against the Caliph of Baldach,

and exacted at his hands the daily tribute of foure hundred Byzantines, besides Bal∣dakines, and other gifts. Thus farre of their Conquests out of Frier Iohn a∣foresaid, who was in person with Bathy, or Baydo, and at the Court of Guine the Emperour.

Haython n 1.342 calleth Baydo the second sonne of Ocoday, or Hoccota Can, affirming, That he sent his three sonnes; Iochi into the West, as farre as Tygris; Baydo towards the North, and Chagoday towards the South. He sent also one Baydo (whether the same, or another) with thirtie thousand horse, against the Soldan of the Turkes, whose Realme he subdued in the yeare 1244. He addeth, That Baydo hauing conquered Cu∣mania * 1.343 , (which he confineth on the East with the Corasmians, on the West with the Euxine, on the North with Cassia, happily Casan, on the South with the Riuer Etil) he subdued Russia, Gazaria, Bulgaria, and so passing into Austria, following the streame of his victories, in the passage of a great streame was there drowned. His heires suc∣ceeded him in the places which he had conquered; which Seignorie Tochay possessed in Haithons time. This Historie of Baydo his death is not likely: For Yvo of Narbona, in an Epistle to the Archbishop of Burdeaux, recorded by o 1.344 Mat. Paris in the yeare 1243, sayth, That in the same present Summer they had departed out of Hungarie, and layd siege to Neustat, wherein this Yvo then was: and in the yeare 1246, Frier Iohn was with the said Baydo, who also rehearseth that Hungarian Expedition, and his re∣turne vnto those parts about Volga, or Etil. Likewise William de Rubi uquis, a Frier Mi∣norite, was sent to Baatu (so he calleth him) from Lewes the French King, in An. 1253.

And to this agreeth Mathias à Michon p 1.345 in his Sarmatian Historie, who witnesseth, That in the yeare 1241 the Tartars, vnder Bathu, came into Russia, & destroyed Kiou, a Citie before stately and beautifull, hauing in it three hundred Churches and more, very faire, of which some remaine to this day among the shrubbes and bryers, recep∣tacles for wilde beasts. It was the Seat of the Metropolitan, who had vnder him many Bishops through Moldauia, Valachia, Russia, and Muscouia. He sent Peta into Polo∣nia, who destroyed the Countrey, and on Ashwednesday turned Cracouia into ashes, abandoned before both of the Prince and People; and after ouerthrew Duke Henrie, and other Noblemen, with the forces of the Countrey assembled against them, toge∣ther with Pompo, the great Master of the Dutch Order in Prussia: in which battaile, a certaine Tartarian Standard-bearer, carrying in a great Standard the Greeke letter X, and on the top of the staffe a blacke and terrible Image, with a long beard, began * 1.346 with inchantment strongly to shake the head of the Image: whereupon a smoake and cloud of intolerable stinke was presently dispersed ouer the Polonians, & they became heart∣lesse and vnable to fight. Duke Henrie and Duke Boleslan•• and Pompo, with the flower of their Nobilitie, was here slaine, and the Countrey miserably spoyled. From hence they went into Morauia, where they put all to fire and sword more then a moneth to∣gether: and thence to Hungarie to Bathy, who entred Hungarie with 500000 souldi∣ors; where first ouerthrowing those forces which King Bela had sent to prohibit them passage, they after chased the King himselfe, with the power of his Kingdome oppo∣sing himselfe against them, out of the field, who fled into Austria, and after into Sclauo∣nia, leauing his Countrey a prey to the Tartars: who making spoile on that side of Da∣nubius, the next Winter passed ouer the Riuer, then frozen, & filled all with bloud and slaughter. Bathy sent Cadan to pursue the King into Scalauonia, still fleeing before him, who wasted Bosna, Seruia, and Bulgaria. And after two yeares sackage in Hungarie, they passed by the fennes of Maeotis into Tartaria, and happily had returned to make fresh spoyles in Europe, if the Embassage of Pope Innocent had not diuerted their pur∣pose: or rather, that Occoday, their great Cham, being about that time poysoned, they were to expect a new Commission from his successor, which was Cuine; who when he was installed, euen in the presence of Frier q 1.347 Iohn, the Popes Legat, erected a Banner against all Kingdomes of the Christians, except they would be subiect to him: for their intent was to subdue all the world, as Cyngis Cham had ordained; and the superscrip∣tion of his Seale was, GOD in Heauen, and Cuine Cham vpon Earth, the strength of GOD, the Scale of the Emperour of all men.

But Cuine * 1.348 in short time after died, and left the Empire to Mangu Can; to whome Aytonus r 1.349 the Armenian King went voluntarily in person, about the yeare 1257, and receiuing gracious entertainement, made vnto him seuen petitions: first, That he and his people should become Christians: secondly, That there should bee perpetuall peace betweene the Tartars and Christians: thirdly, That in all Countries conquered by the Tartars, the Churches and Clergie-men of the Christians should be free from seruitude and tribute: fourthly, That he would redeeme the Holy Sepulchre and the Holy Land from the Saracens: fifthly, That he would destroy the Caliph of Baldack: sixtly, That himselfe might haue aid, as need should require, in his defence, of such Tartars as were neere vnto Armenia: seuenthly, That such parts of Armenia which the Saracens now possessed, and the Tartars should recouer from them, might, returne to the Crowne of Armenia. Mangu-can answered, after deliberation with his Nobles, to the first, That himselfe would be a Christian, and persuade other his subiects, but force none thereunto: and to the rest in order, that his requests in all should be fulfil∣led, and to that end he would send his brother Haolon into those parts, as is before al∣readie shewed. Thus was Mangu baptized by a Bishop, then Chauncellor of Arme∣nia, and all his household, and many Nobles of both sexes. But before Ierusalem could be recouered, Mangu died, and Cobila, or Cublai * 1.350 Can succeeded, in whose time M. Paulus s 1.351 was an eye-witnesse of the Tartarian proceedings, who affirmeth, That this Cublas exceeded in power, not his predecessours onely, but all the Kingdomes of Christians and Saracens, although they were ioyned in one. Before he obtained the Soueraignetie, he shewed himselfe a valiant souldior: but after he was Emperour, he neuer fought field but once against Naians his vncle, who was able, out of the Pro∣uinces wherein he gouerned, to bring together foure hundred thousand Horse, to whome Caidu should haue added a hundred thousand Horse more. These both con∣spired against their Master and Lord Cublai: but before their forces were ioyned, Cublai stopping the passages, that none might passe to carrie newes, suddenly assem∣bled, within tenne dayes iourney of Cambalu, three hundred and threescore thousand horse, and a hundred thousand footmen. * 1.352 With this power riding day and night, hee came suddenly on his enemies, and hauing first consulted with his Diuiners, after their manner, gaue the on-set, and tooke Naiam prisoner, whome he strangled betwixt two Carpets, least the Earth should drinke, or the Sunne should see the bloud of that impe∣riall familie. Naiam had beene secretly baptized, and now also had the Crosse for his Banner, which occasioned the Iewes and Saracenes to scoffe at the Christians: but Cublai vnderstanding hereof, called them all before him, & said, That the Crosse would not helpe such wicked men as Naiam, who was a Traitor to his Lord; say yee not therefore, that the GOD of the Christians is vniust, to forsake his followers; for he is the chiefe Bountie and Iustice. Cublai by his Captaines conquered the Kingdomes of Mien, Bengala, Mangi, &c.

After * 1.353 Cublas Can succeeded Tamor Can sonne to Cingis, the eldest sonne of Cublai: in whose time, Haithon (which then liued) sayth, That there were besides, three great Tartarian Princes, but subiect to the great Can: Chapar, which ruled in Turquestan, who was able to bring into the Field foure hundred thousand horsemen armed: Hoch∣tay, in the Kingdome of Cumania, who was able to arme sixe hundred thousand horse∣men to the warres, but not so resolute as the former. Carbauda, the third, ruled in Tau∣ris, able to assemble an Armie of three hundred thousand horse, well prouided. And all these liued in the Westerne bounds of the Tartarian Empire, euery way inferior in wealth and numbers to the Southerly and Easterly parts thereof.

CHAP. X.

A Continuation of the Tartarian Historie, and the question discussed, whether Cathay and China be the same.

SInce this Tamor Can, wee haue not so continued a Historie of their Empire and Emperours as before, and yet we haue had succeeding te∣stimonies a long time of their State and Magnificence, but neither so diligent obseruers, nor so exact Writers as the former: besides that, their Histories seeme in some things more fabulous. Of this later sort are Odoricus a 1.354 , a Frier, which liued three yeares in the Emperours Court, and trauelled as farre as Quinsay, who died in the yeare 1331; Sir Iohn Mandeuile b 1.355 our Countreyman spent many yeares in those Countries a few yeares af∣ter Odoricus, and writ the Historie of his Trauels in the Reigne of Edward the third of England, Echi••nt Can being then Emperour of the Tartars: in which, if many things seeme not worthie credit, yet are they such as Odoricus, or some others, not of the worst Authors, had before committed to writing, and happily be others after his time, in those dayes when Printing wanted, foisted into his booke. Once, he setteth downe the distances and passages of Countries so exactly, as I thinke hee could not then haue learned but by his owne Trauels. After his time c 1.356 Nicholo di Conti, a Vene∣tian, trauelled through India and Cathay, after fiue & twentie yeares returning home: and going to Eugenius the fourth, then Pope, to be absolued, because he had denied the Christian Faith to saue his life, his enioyned penance was, truly to relate to Poggius the Popes Secretarie his long peregrination: This was in the yeare 1444. About the same time d 1.357 Iosafa Barbar••, a Venetian, in the yeare 1436, had learned of a Tartarian Embassadour (which had beene at Cambalu, and returning by Tana, was entertained of the said Iosafat) some particulars touching the great Cham and Cathay, some part whereof he heard after confirmed by the mouth of Vsun-cassan, the mightie Persian King, in the yeare 1474: So that from the yeare 1246 thus farre we haue a continued succession of the Cathayan Historie, besides that which an Arabian hath written in his Historie of Tamerlane, now extant in English.

I am the more curious in naming these Authors, least any should thinke that which is written of this people to be fabulous (all these, in a manner, concurring in the most substantiall things) or should confound, as diuerse e 1.358 lately haue done, the Countries and Affaires of China and Cathay. The cause of both these errours is, because that in these last hundred yeares and more, in which more of the World then euer before hath beene discouered, yet nothing of moment is found out of this Countrey or People. Whereunto may be answered. That since, diuers of the great Tartarian Lords, before subiects to the great Cham, hauing made themselues absolute Lords of their seuerall States, the way hath not beene so open to passe, being otherwise of it selfe exceeding∣ly both long, difficult, and dangerous: and the adioyning Princes recouering them∣selues from Tartarian seruitude, will neither suffer their owne to goe out, nor others freely to enter their Dominions; as the Muscouite, the King of China, and others. M. Ant. f 1.359 I••nkinson, which went as farre thither-ward as Bogharre, could not pafle further for warres in those parts. Neither haue any gone thither by Sea. And yet e∣uen in this time we haue not altogether wanted witnesses. Ludonicus g 1.360 Vertomannus, a hundred yeares since, in Bengala met with diuerse Christians, who affirmed, That there were in their Countrey diuers Signiors, Christians, subiect to the great Cham. These were white men, of a Citie called Sarnau. In M. Hakluits h 1.361 painefull labours wee may reade of diuerse passages out of Russia and Persia by Caravans into Ca∣thay. Ramusius also, in his Annotations i 1.362 before M. Paulus, telleth of one Chaggai Me∣met, a Persian Marchant, who had beene at Campion and Succuir in Catay (Damircan

then raigning) and had acquainted him with diuerse particulars thereof.

Also in the Epistle of k 1.363 Emanuel Carualius, a Iesuite, dated at Malaca in Ianuarie, 1599, is contained the transcript of Ierome Xaverius his letter from Lahor, the Citie Royall of the great Mogor, dated August 1598. Wherein the Iesuite relateth, That whiles he was in conference with the Prince, there entred into the Pallace an old man of Mahomets Religion, threescore yeares of age, who affirmed to the Prince, That he had come from Xatai by the way of Mecca. Presently some which knew him, affir∣med, That he had distributed in almes a hundred thousand pieces of Gold at Mecca. The Prince asking if it were so, he affirmed, That he did it because he was old, & could not long liue, nor carrie those things away with him. Being demaunded of the state of Xatai, he answered, That he had there liued thirteene yeares in the Citie Royall, Xam∣balu, the King whereof was very mightie, and had in his Empire a thousand and fiftie Cities, some of them very populous. He said, he had often seene the King, with whom no man speaketh but by a supplication, nor is answered but by an Eunuch. Being as∣ked how he had accesse thither, he answered, That he sustained the person as well of the Embassador of the King of Caygar, as of a Marchant: and being detained in the first Citie by the Magistrate, he shewed his Commission, and post was presently sent to the King, who returned in a moneth, riding 90. or 100. myles a day, with change of Horses, bringing him letters of admission. No man was troublesome to him in the way. They punish theeues seuerely (which also is obserued of the Cathayans in Iosa∣pha Barbaro and in Marcus Paulus aforesaid.) The people hee affirmed were white, comely, long-beareded, and very personable. In Religion he said they were Isauites, (or Christians, professors of IESVS) and some among them Mussauites, or Iewes, and many Mahumetans, who hoped to draw the King, being a Christian, to their Sect. The Iesuite addeth, That he farther conferred with him another day about their Religion, who told him, That they had many Churches, and some very great; many Images, both painted and carued, especially of the Crucifixe, which they religiously worship. Euery Church hath his Priest much reucrenced. The Priests liued single, and kept Schooles, wherein they instructed the youth, which should after take Orders: they had also one among the Priests supereminent, and were all maintained at the Kings costs, as were the Churches also both built and repaired. They ware blacke clothes, and on holy∣dayes, redde; with Cappes much like the Iesuites, but greater. He added, That he had often seene the King goe to Church: That there were many of both Sexes, which in Cloysters liued a Monasticall life, some obseruing also a single life in their own houses. * 1.364 He reported, That the Countrey was rich, and had in it many Mines of Siluer: the King had foure hundred Elephants, which they said were brought from Malaca. And from pegu also he said, that Marchants resorted thither, which voyage was halfe a yeare (it seemeth through the Sea betweene China and Iapan.) Xauerius addeth, That while he was at Caximir, he heard of many Christians in Rebat, a Kingdome adioyning to Xa∣tai, who had Churches, Priests, and Bishops, to whome he had written three wayes in the Portugall and the Persian Tongues.

The greatest obiection against this Historie, that distinguisheth Cathay from Chi∣na, is the report of Iacob Pantogia l 1.365 , a Iesuite, in a letter dated from Panquin, the Seat Royall of China, in March 1602, in which he blameth a double error of our Mappes, both for making China larger then it is, and for adioyning to the same this questioned Kingdome of Cathay, whereas (saith he) China, or Sina, is Cathay, and this Panquin, where now we liue, is Cambalu. This he proueth by the incredible riches which he here saw, agreeing to that which is commonly reported of Cathay, and by the testi∣monie of certaine Moores and Mahumetanes, whome he found in Panquin, which vsually, euery fifth yeare, resort hither vnder shew of an Embassage, and paying of tri∣bute; indeede for gaine, by way of traffique: (their tribute meane-while obtaining sufficient retribution out of the Kings Coffers, who sustaineth them and theirs, all the time of their abode in China, at his owne costs, besides other gifts.) Of these Mar∣chants, which resorted hither out of Persia and the Countrey of the Mogores, the Iesu∣its by enquirie learned, that this countrey of China was called Cathay, & had no other

name in Persia, and among the Mogores, nor did they know any other Countrey so called. And asking further, how they called the Citie Panquin, they answered, Cam∣balu: whereupon the Iesuite concludeth without all scruple, as is said. And againe, in the Chinian Epistles, dated 1607, is reported, That m 1.366 Benedictus Goes (sent sixe yeares after of the Iesuites by the way of Mogor to finde out Cathay) remained in the borders of China, in the Prouince of Xanti, from whence he writ, An. 1606. That he could finde no other Catay then the Kingdome of China. This report fur∣thereth Pantogia's opinion.

But if it be not sufficient to oppose the former report of Xamer to these of Pan∣togia and Goes, and the different qualities of the Chinians and Cathayans (as in their proper places shall follow) both in things priuate and publike, diuine and humane; I answere, That the name Cambalu is by M. Paulus n 1.367 and others interpre∣ted the Citie of the Prince, or Cam. And Perera o 1.368 interpreteth Pachin, or Panquin, where the King of China alwayes resideth, to signifie the Towne of the Kindgome, as he was there aduertised, the same signification (in manner) remaining to the di∣uers appellations in differing Languages, as a common name to be applyed to any Citie Royall * 1.369 . This Perera was himselfe a longtime prisoner there, and accounted it a wonder in one Citie to meete with a few Moores, who were detained in China, hauing come thither twentie yeares before, and were permitted the vse of their Reli∣gion; of which they could say almost nothing, but Mahomet was a Moore, and their father was a Moore, and I am a Moore, with some other wordes of their Alcoran; wherewithall, and in abstinence from Swines flesh, they liue (sayth he) till the Deuill take them all. And yet the report of Xauier telleth vs, That the Moores are many and mightie in Cathay; of Iewes I remember nor the mention of them in any Chinian re∣lation: of Christians, which (he saith) is the Religion in Cathay, there are not to my knowledge, except some late gleanings of the Iesuites, any reported to be at all in China, but at Xensi p 1.370 at Xucheo, which also were aliens, as appeareth by their com∣plexion, long beards, and the vse of Bells.

And whereas in China theeues and malefactors are seldome executed (and none hath power to execute any without speciall Commission from the King) but either they die by stripes, hunger, or imprisonment, except some few once in a yeare: M.Pau∣lus and Iosafa Barbaco, from the relation of eye-witnesses, affirme, That in Cambalu was such suddaine and rigorous execution of Iustice, that one taking a Iarre of Milke from a womans head, and beginning to drinke, vpon the womans out-cry was appre∣hended, and presently with a sword cut in funder, that the bloud and milke issued to∣gether; a Tartarian Embassador affirming both this, and that he had seene the like exe∣cution vpon another, for taking a piece of Bayes from a woman, so chopped in twaine. But the relation of the Chinian and Cathayan differing Rites will further cleare this point. As for the name of Cathay, ascribed to China by the Moores, I answere, That William de Rubruquis q 1.371 , who was in the Court of Mangu Can supposeth Cathay to be Serica Regio, described by Ptolomey farre more Northerly then the Iesuite repor∣teth China to be, by his own Astrolabicall obseruation. And to these Seres r 1.372 Ptolomey ioyneth the Sinae, or Chinois, on the South, and our later Geographers generally con∣curre in this opinion. He also which readeth Ioannes de Plaeo Carpins s 1.373 , shall find, that the Tartars conquered the Kara-Kitai, or blacke Cathayans, and then the Emperour of Kithai, by vndermining his Citie, as is said, in the dayes of Cyngis; and yet a great part of Kitai remained yet vnconquered, and withstood his forces, and namely that part which is neerest the Sea. And this wealthie Countrey of Great Cathaya hath many Prouinces, the more part whereof doe yet withstand the Moals or Tartars (it is the last period in Will.de Rubruquis). I hence gather, that the name Kitai was applyed to a great part of the North-east corner of Asia, happily no lesse generall to many Regi∣ons on that side, then India to the Southerly parts. And why may not the name of Kathay * 1.374 , as well by the Mogores and Persians, be giuen to the North parts of China (one parcell of the North-east of Asia) as the name of India, not onely to so great a part of Asia, but to America also, which was called India, because the first

discouerers that thought they had encountred the Indian Continent? And these parts of China, may much fitter retaine the name of Cathay, to which Empire it had so long beene subiect, and by the Cathayan conquest was first knowne to our world.

But they knew no countrey else so named: True; for the Lawes of the Cathay∣ans forbidding egresse of the Natiues, and ingresse of Aliens, and a more forcible law of Mountaines and deserts, wilde beasts, and wilder men; the manifold smaller and more beggerly Segniories betweene, euery one challenging their ninth (if not themselues confiscating, or theirs robbing all) now in so long a space may bury euen the name and knowledge of the great Cam, whereas neither armes of Princes, nor traffique of subiects, can open any new, or retaine the olde notice of Nations. What dreames did the West conceiue of the East in Asia, and South in Afrike, till the ar∣mies first, and Marchants after, of the Carthaginians, Macedonians, and Romanes discouered them ? And yet how did those flouds of Barbarous people afterwards drowne with barbarous ignorance the knowledge of all Arts, and this of Geography amongst the rest? And till the Tartarians, like a terrible thunderclap, with the light∣ning and noise of their Armies, brought a more sudden then welcome knowledge of themselues to the world, who euer in Persia or Assyria had heard of their names or of diuers people else, (and these Cathayans among the rest) first knowne by their conquests? Further the Iesuite himselfe to Panquin ascribeth iust fortie degrees: and Marcus Paulus his Father and Vnkle went from Boghar (the altitude whereof Maister Ienkinson u 1.375 at his being there, obserued to be thirtie nine degrees, and ten minutes: or as x 1.376 Abilfada Ismael placeth it, thirtie nine, and an halfe North & Northeast to goe in∣to Cathay. The like course did the same men hold going into Cathay, from Armenia afterwards with Marcus himselfe, y 1.377 sempre alla volta di Graco & Tramontana; whereas a course directly East, or inclining to the South, must haue beene taken, if China had beene Catai. Neither is it likely that their iourney would haue beene so much letted by Frosts and Snowes. The same may bee gathered out of the discoures following in Marcus Paulus, z 1.378 where hee abutteth the countreyes in succeeding linkes to Ca∣thay, from the East, to the Northwards, and from the North-east declining West∣ward in reckoning from thence. And whereas Pantogia raiseth the most Northerly part of China but to two and forty degrees at the most, wherein as to an eie-witnes wee yeeld him credit: How can it stand with reason, how can it be likely that in those temperate climes, the world can yeeld but a few Nations, and those base Mores, and Ethnkies, when as a good part of Spaine, halfe Italy, Greece, all France, Germany, and Hungry (to omit other wealthy parts of the world) are subiect to the same paral∣lels? And indeede herein Pantogia hath well helped vs, whereas our moderne Mappes haue caused no small scruple to a diligent obseruer, in placing Cathay, a countrey reported to bee so fertile and ciuill in so Northerly a clime, very indis∣creetely a 1.379 raising Cambalu to the height of threescore degrees, and paralelling Ca∣thay with Norwey: which cannot stand with other things thereof reported, howso∣euer the Tartars themselues were happily of a more Northerly climate then this men∣tioned. Others goe not so farre, yet they place Cambalu too farre within land, which Paulus saith is within two daies iourney of the Sea. It seemeth that now this great Tartarian Prince hath no strength at sea, and therefore is the lesse knowne. And here in participate other great and mighty Princes, Prester Iohn (so called) of Ae∣thiopia in Africa, and the Sophi, and great Mogor, in Asia; ranked iustly a∣mongst the greatest Emperours of the world: who hauing some part of their Domini∣on adioning to the Sea, make little or no vse thereof. Abilfada Ismael a Syrian Prince who wrote an exact Geography in Arabian b 1.380 about three hundred yeares since, pla∣ceth Cambalu in 144. 8. Long. and 35. 25. Latit, it may haply bee 45. degrees in Lati∣tude, one Figure being falsified, or else inuerted for 53. And as this Latitude disagreeth from that of Panquin, so the Longitude a great deale more.

Thus much haue I thought good to dispute touching that difficult and hard question of Cathay and China: which though it will bee tedious to some, yet to the

curious may seeme short enough; although somewhat else may bee obserued to this purpose in the particulars of China, and Cathay following: this confirming my opi∣nion further, that Chaggi Memet, Mar. Polo, Mandenill, Odoricus, Nicolo di Conti, and others, eie-witnesses, speake of China or Mangi, and of Cathay, as diuers Coun∣treys.

And Farfur King of Mangi c 1.381 possessed his Countries, now knowne by the name of China, in peace till An. 1269. being counted a richer countrey then Cathay it selfe, which was conquered before, if we vnderstand it properly: and Cambalu seemeth to be the Citie wherein Cingis the first Cham besieged and tooke the Cathayan Emperour. Paulus also mentioneth among the greatest Cities of Mangi, Panghin, and Nang∣hin, which sound to be the same with Panquin and Nanquin; reporting further that Mangi alone had in it a thousand and two hundred great, rich, and industrious Ci∣ties, (as much as is reported of whole China, and more) and that after Cublai Can had conquered that State, he diuided it into nine tributarie kingdomes, gouerned by so many Vice-royes vnder him, (which possibly the Chinois recouering diuided into fif∣teene, as now they reckon them:) And these Cities he fortified with Garrisons, not of the Naturall inhabitants, but of Cathay. And these things are reported by him who long liued in these parts, & non interfuit solum sed etiam praefuit, & quorum pars mag∣nafuit, possessing the place of Gouernour vnder the Can three yeeres (according to the Tartarian custome) in Iangni d 1.382 one of the chiefe Cities of Mangi, hauing vn∣der it seuen and twenty other Cities: and the whole prouince of Mangi hee placeth Southeast from Cathay. And wherefore doth the King of China alwaies abide in Panquin, in the Northerly part of his Kingdome, but, as all which write hereof af∣firme, because of the Tartars which from those parts conquered the kingdome? which if they were so base a people as Pantogia affirmeth, could not bee so dreadfull to the Chinois, that their King for their sakes should there make his residence in the skirts and borders of the Kingdome. Alhacen e 1.383 a learned Arabian wrote the Hi∣storie of Tamerlanes life, wherein he telleth of the great Cham of Cambalu, and the King of China: as diuers Princes of diuers countries, one of which accrewed to Ta∣merlaine by marriage of the Chams onely Daughter, and the other by conquest. What needed such a wall (which Scaliger f 1.384 saith he hath seene in the Mappes of Chine) made by the Chinois, if the Tartars were not mighty neighbours, especially themselues being so mighty and populous?

For my part I cannot but thinke that in so great a tract as is situate to the North of China, there is now as there haue beene of olde many Cities, and a Tartarian or Cathayan Kingdome, although it remaine yet vnknowne. And who knew that there was such a Kingdome as China a hundred yeares agoe? or who hath sailed that way to seeke this, since? and how long was it before it was knowne in our world that there was such a Prince in the world as the great Negus aboue mentioned in Ae∣thiopia; especially hee hauing no ships for warre or marchandise, nor many (scarse any) good hauens by Sea to make himselfe knowne: and within land Nature hath as it vvere imprisoned him, barring vp the passages with Mountaines and de∣serts: which seemeth now to be the case of the Cathayan; furthered by the iealou∣sie of many great Princes not to admit any forreiner in, or license any of theirs to passe out, for feare of innouation. Sed plenum aleae est saith g 1.385 Scaliger, de ijs aliquid statuere quae nobis per caliginem duntaxat nota sunt. It is hard to determine in these misty mysteries. Euen as in Nature it falls out that the sunne shines there many howers before it ariseth to vs, so in Historie it may happen that there may shine a Tartarian Sunne in Cathay, when as a darke night in this longinquitie of distance hideth him from our eyes. Let euery Reader iudge as pleaseth him: I am afraid be∣twixt Cathay and China I shall get a checke for staying longer then becommeth a pilgrim. Let vs now therefore minde our Pilgrimage, and take view of the Tartari∣an Religion: with thankes to the Iesuites for their paines, but loth to follow them in nouelties except we be forced: the rather, because none are so ready to blame men therein as their societie; which though they be new sprung vp, yet are Veteratores,

(so Scaliger fitly h 1.386 calls them) pretenders of Antiquitie, but i 1.387 nihil illis antiquins quàm antiquare antiquitatem. It is indeede for their nouelties that wee forsake them. Id¦verius quodprius. Truth and Antiquitie haue kissed each other. But let vs leaue the Ietnites, which in more necessarie matters haue left the true Antiquitie, and come to our Tartarian taske.

CHAP. XI.

Of the Religion of the Tartars, and Cathayans.

IOannes a 1.388 de Plano Carpini thus writeth of their religion. They beleeue that there is one GOD, the maker of all things visible and inuisible, the Author of good things and punishments, yet doe they not wor∣ship him with prayers, praises, or any certaine rites. They haue also Idols of Felt, in the fashion of a man, and the same they set on both sides of their Tent-doores, and vnder them they put a thing of Felt fashioned like a Dugge. These they account the keepers of their Cattell, Authors of their Milke and yongstore. Others they make of silke, and doe them much honour. Some place them in a faire Chariot couered, before the doore of their flation: and who∣soeuer stealeth any thing out of that Chariot is slaine without all pitty. Their Captaines haue one alway in the middest of their Tent. To these Idols they offer the first fruits of their Milke: and the first morsels of their meate, and first draught of their drinke, at meales. And when they kill a beast, they offer the heart to their Idoll, leauing it be∣fore him till the morning, and then they take and eate it. They make an Idoll also to their chiefe Emperour, and offer thereunto with great solemnitie, as well other crea∣tures as horses, which none after dare ride on till death. They breake not a bone of the beasts which they kill for meate, but burne them with fire. They bend themselues to this Idoll toward the South, as to God. They worship the Sunne, Lights, and Fire: Water also, and the Earth, offering thereunto the first of their meates and drinkes, and in the morning before they eate or drinke. They haue no set rites prescribed by Lawe, nor doe they compell any to deny their religion simply: although in some of their cu∣stomes they are very rigorous. Thus they martyred Michael Duke of Russia, because he refused to doe reuerence to the Image of Cingis Can, which had beene their first Em∣perour: and compelled they yonger brother of Andrew Duke of Saruogle in Russia, to marry his said brothers wife according to their custome, after that they had slaine her former Husband.

They haue certaine traditions, according to which they reckon these things follow∣ing to be sinnes. * 1.389 To thrust a knife into the fire or any way to touch the fire with a knife, or with their knife to take flesh out of the Cauldron, or to hew with an hatchet neare to the fire. For they thinke that they should so cut away the head of the fire. They ac∣count it sinne also to leane on the whip wherewith they beate their horses (for they ride not with spurres.) Also to touch arrowes with a whip, to take or kill yong Birds, to strike an horse with the raine of their bridle, and to breake one bone against another. Like∣wise to poure out meate, milke, or any kinde of drinke, vpon the ground: or to make water within their Tabernacle, which whosoeuer doth willingly, is slaine: but otherwise he must pay a great summe of money to the inchanter to bee purified: who causeth the Tabernacle with all things therein to passe betweene two fires. Besides if any hath a morsell giuen him which hee is not able to swallow, and for that cause casteth it out of his mouth, there is an hole made vnder his Tabernacle, by which hee is drawne forth, and slaine without all compasion. Likewise whoso∣euer treades vpon the threshold of any of the Dukes Tabernacles hee is put to death. Thus are these Gnattes strayned, vvhen as hostile inuasions, mur∣ther, and such other Camels, are easily amongst them swallowed. They thinke that

after death they shall liue in another world, and there multiply there cattell, eate, drinke and doe other actions of life. At a new Moone, or a full Moone, they begin all new en∣terprises. They call her the great Emperour, and bow their knees and pray thereto. The Sunne they say is the Moones mother, because she hath thence her light. * 1.390

They are giuen to Diuinations, Auguries, Sooth-sayings, Witchcrafts, Inchant∣ments: and when they receiue answere from the Diuell, they attribute the same vnto God, whom they call Itoga, & the Comanians call him Cham, that is, Emperor, whom they maruellously feare and reuerence, offering to him many Oblations, and the first fruits of their meate and drinke. According to his answeres they dispose all things. They beleeue that all things are purged by fire: therefore when any Embassadours, Princes or other Personages whatsoeuer, come vnto them, they and their gifts must passe be∣tweene two fires to be purified, least peraduenture they haue practised some Witch∣craft, or haue brought some poison or other mischiefe with them. And if fire fall from heauen vpon men or beasts, which there often hapneth; or if they thinke themselues any way defiled or vncleane, they thus are purified by their Inchanters. If any be sicke, a speare is set vp in his Tent with blacke Felt welted about it, and from thenceforth, no stranger entreth therein. * 1.391 For none of them which are present at his death, may enter the hord of any Duke or Emperour, till a New Moone. When he is dead, if he be a chiefe man, he is buried in the field where pleaseth him. And he is buried with his Tent, sitting in the middest thereof, with a Table set before him, and a platter full of meate, and a Cup of Mares milke. There is also buried with him * 1.392 a Mare and Colt, a Horse with bridle and saddle: and they eate another Horse, whose bones the women burne for the soule of the dead, stuffing his hide with straw, setting it aloft on two or foure poles, that hee may haue in the other world a Tabernacle and other things fitting for his vse. They bury his golde and siluer with him: the Chariot or Cart in which he is carried forth is broken, his Tent is destroyed, neither is it lawfull to name his name, till the third generation. They obserue also other funerall rites, too long to rehearse. They lament their dead thirty daies, more or lesse. Their Pa∣rents and those of their Family are thus cleansed. They make two fires, and pitch neere thereunto two Speares, with a line from the top of the one to the other, fastening on the same line some peeces of Buckeram, vnder which, and betwixt the fires, passe the men, beasts, and Tents. There stand also two women; one on this side, the other on that, casting water, and repeating certaine charmes: if any thing fall, or be broken, the inchanters haue it. And if any be slaine of Thunder, the men in the Tent must thus bee cleansed and all things in the Tent, being otherwise reported vncleane, and not to be touched. * 1.393 No men are more obedient to their Lords then the Tartars. They seldome contend in words, neuer in deedes. They are reasonably courteous one to another: their women are chaste; adulterie is seldome heard off, and theft is rare, both puni∣shed by death. Drunkennesse common, but without bralls among themselues, or dis∣credit among others. They are proud, greedy, deceitfull. They eate Dogs, Wolues, Foxes, Horses, and in necessitie, mans flesh, Mice, and other filth, and that in as filthy a manner, without Cloathes, and Napkins, (their bootes and the grasse can serue to wipe their greasie hands:) they haue no bread, hearbes, Wine, meate or Beere, nor doe they wash their dishes. It is a great sinne amongst them to suffer any of their foode to bee lost: and therefore they will not bestow a bone on a dogge, till they haue eaten the marrow.

Yvo. Narbonensis in an Epistle recited by Mat. Paris b 1.394 An. 1243. reporteth the confession of an English man, which was taken with other Tartars by the Christians. He saith that they called by the Name of Gods the ancient founders and fathers of their Tribes, and at set times did solemnise feasts vnto them, many of them being particular, and but foure onely generall. They thinke that all things are created for themselues a∣lone. They be hardy and strong in the breast, leane and pale-faced, rough and huf-shoul∣dred, hauing flat and short noses, long & sharpe chinnes, their vpper iawes low and de∣clining. their teeth long and thinne, their eie-browes extending from their foreheads down to their noses, their eies inconstant & blacke, their thighs thick, and legges short,

yet equall to vs in stature. They are excellent Archers. Vanquished, they aske no fa∣uour; and vanquishing, they shew no compassion. They all persist as one man in their purpose of subduing the whole world.

Their proud swelling titles appeare in the copies of those Letters of Duke Baioth∣noy & Cuin Can, expressed by c 1.395 Vincentius. One of them beginneth thus. By the precept of the liuing GOD, Cingischam sonne of the sweet and worshipfull GOD saith, that GOD is high aboue all, the immort all GOD, and vpon Earth Cingischam onely Lord, &c. These Letters of the Emperour, the Tartars called the Letters of God: and so begin∣neth Duke Baiothnoy to the Pope, who had sent Frier Ascelline, with Alexander, Albe∣ricus, and Simon, thither in Embassage. The word of Baiothnoy, sent by the diuine disposi∣tion of Cham, Know this O Pope, &c.

Frier Iohn d 1.396 saith, he stileth himselfe The power of GOD, and Emperour of all men: and hath in his scale ingrauen words of like effect, as is already shewed. Mandeuill e 1.397 hath the same report.

Will. de Rubruquis f 1.398 saith, that they haue diuided Scythia amongst them, from Da∣nubius to the sunne-rising, euery Captaine knowing the bounds of his pastures which they feed, in the winter descending Southwards, ascending in the Summer Northwards. Their houses are moueable, remoued on great Carts which containe twenty foote be∣tweene the wheeles; their houses on each side ouerreaching fiue foote, drawne by aboue twenty Oxen. When they take them downe, they turne the doore alwaies to the South. Ouer the Maisters head is an image of felt, called the Maisters brother: and another ouer the head of the good wife or Mistres, called her brother, fastened to the wall: and betwixt both of them is a little leane one, which is the keeper of the whole house. Shee hath also at her beds feete a Kids Skinne, filled with Wooll, and a little image looking towards the Maidens and Women. Next to the doore on the womens side (which is the East, as the mans side is on the West) there is an Image with a Cowes Vdder for the women, whose office it is to milke the Kine: on the other side another with a Mares Vdder for the men. When they make merry, they sprinkle their drinke vpon these Images in order, beginning at the Maisters. Then goeth a seruant out of the house with a cup full of drinke, sprinkling thrice toward the South, and bowing the knee at euery time: and this is done for the honour of the Fire. Then performeth hee the like superstition toward the East, for the honour of the Aire: next to the West for the honour of the Water: and lastly to the North, in the behalfe of the Dead. When the Maister holdeth a cup in his hand to drinke, before he tasteth thereof hee poureth his part vpon the ground: if hee drinketh sitting on horse-backe, hee first poureth part thereof on the Mane of the Horse. After the seruant aforesaid hath dis∣charged his cups to the foure quarters of the world, hee returneth to the house: and two other seruants stand ready with two cups, and two basons, to carry drinke vnto their Maister, and that Wife, which lay with him the last night, sitting together on a bed. Their Sooth-sayers or Inchanters are their Priests.

M. Paulus thus reporteth of their Religion. They say g 1.399 that there is a God on high in heauen, of whom lifting vp their hands, and smiting their teeth three times together, euery day with censer and incense they desire health h 1.400 , and vnderstanding. They place a Table aloft, in the wall of their house, in the which is written a name, that represen∣teth this God. They haue another which they call Natigay (or Itogay) of Felt or o∣ther stuffe in euery house. They make him a Wife and Children, and set his Wife on the left hand, his children before him, which seeme to doe him reuerence. This they call the God of earthly things, which keepeth their Children, beasts, and corne: and vvhen they eate, they annoint his mouth with the fat, and the mouthes of his Wife and Chil∣dren, and then cast out the broth out of the doore vnto other Spirits, And when their God hath had his part, they take theirs. Of this Natigay, they with like ceremonies of lifting vp their hands, and smiting of their teeth, desire temperature of the Aire; fruits of the Earth, * 1.401 Children and such like. Their wiues are exceeding chaste and obseruant: and though they be many, yet can Rachel and Leah, yea ten or twentie of them, agree with a maruellous vnion, intent vnto their household, and other busi∣nesse,

whereby they are gainefull, and not chargeable to their Husbands. When they marry, i 1.402 the Husband couenanteth with the father of the Maide, who hauing giuen him power to take her wheresoeuer he shall finde her, he seeketh her among some of her friends where shee hath then of purpose hidden her selfe, and by a kinde of force carrieth her away. They marry with any except their owne Mother and Sister. Their Widdowes seldome marry, because of their seruice to their former Husbands in an other world, except the sonne marry his fathers wiues, or the brother, his brothers, because they can there in the next world, bee content to resigne them to their former Husbands againe. The women buy, sell, and prouide all necessaries into the house, the men intending nothing but their armes, hunting and hauking. If one hath buried a Male-childe, and another a Female, the parents contract a marriage be∣twixt those two, and painting in papers, seruants, horses, clothes, and houshould, and making writings for the confirmation of the Dower, burne these things in the fire, by the smoke whereof they (in their smokie conceits) imagine all these things to bee carried and confirmed to their children in the other world: and the parents of the two dead parties claime kindred each of other: as if they indeede had married their children while they liued.

In Xaindu did Cublai Can build a stately pallace, encompassing sixteene miles of plaine ground with a wall, wherein are sertile Meddowes, pleasant Springs, delightfull streames, and all sorts of beasts of chase and game, and in the middest thereof a sump∣tuous house of pleasure, which may be remoued from place to place. Here he doth abide in the monethes of Iune, Iuly, and August, on the eight and twentith day where of, he departeth thence to another place to doe sacrifice on this maner. Hee hath a Herd or Droue of Horses and Mares, about ten thousand, as white as snow: Of the Milke where∣of none may taste, except he be of the bloud of Cingis Can. Yea the Tartars doe these beastes great reuerence, nor dare any crosse their way, or goe before them. According to the direction of his Astrologers or Magicians, he on the eight and twentith of August aforesaid spendeth and powreth forth with his owne hands the Milke of these Mares in the Aire, and on the Earth, to giue drinke to the spirits and Idols which they worship, that they may preserue the men, women beasts, birds, corne, and other things growing on the earth. * 1.403

These Astrologers, or Necromancers, are in their Art maruellous. When the skie is cloudie and threatneth raiue, they will ascend the roofe of the palace of the Grand Can, and cause the raine and tempests to fall round about, without touching the said Palace, These which thus doe are called Tebeth, and Chesmir, * 1.404 two forts of Idolaters, which delude the people with opinion of their sanctitie, imputing these workes to their dissembled holinesse: and for this cause they goe in filthy and beastly manner, not caring who seeth them, with dirt on their faces, neuer washing nor combing themselues, And if any be condemned to death, they take, dresse, and eate him: which they doe not if any die naturally. * 1.405 They are also called Bachsi, that is of such a Reli∣gion or order, as if one should say a Frier. Preacher, or Minor, and are exceedingly expert in their diuelish Art. They cause that the bottles in the Hall of the great Can doe fill the bolles of their owne accord, which also without mans helpe, passe ten paces through the Aire, into the hands of the said Can, and when he hath drunke, in like sort returne to their place. These Bachsi sometimes resort vnto the officers, and threaten plagues or other misfortune from their Idols, which to preuent they desire so many muttons with blacke heads, and so many pounds of incense, and Lignum Aloes to performe their due sacrifices. Which they accordingly receiue and offer on their Feast day, sprinkling Broth before their Idols. There boe of these, great Monasteries, which seeme like a small Citie, in some whereof are two thousand Monkes, which shaue their heads and beards, and weare a religious habite, and hallow their Idols feasts with great solemnitie of hymnes and lights. Some of these may bee married. Otherthere are, called Sensim, * 1.406 an order which obserueth great abstinence and strict∣nesse of life, in all their life eating nothing but Branne, which they put in hot water, and let it stand till all the white of the meale be taken away, and then eate it beeing

thus washed. These worship the Fire, and are condemned of the other for Heretikes, because they worship not their idoles, and will not marry in any case. They are shauen, and weare hempen-garments of blacke or bright yellow, and although they were silke, yet would they not alter the colour. They sleepe on great mattes, and liue the austerest life in the world.

Of their Astrologers in Cambalu were not fewer then fiue thousand; Christians, Catayans, and Saracens, maintained with foode and rayment at the great Cans charge. These, by their Astrolabe foretell of the change of weather, mortality, warres, disea∣ses, &c. And if any enterprise any great worke, he resorteth vnto them, and telling the houre of his natiuitie, by their Art is informed of the successe. They hold the soule to be immortall, and according to euery mans merits in his life, to passe into a more noble creature, till it be deified, or ignoble, as to a pesant, and then to a dogge, and so by degrees to the vilest. They shew much reuerence to their parents, to whome if any be vngratefull in their necessity, there is an office and officers appointed to trie and punish the offence. In the Emperours hall none dare spit, but for that purpose ca∣rieth a little vessell to spit in: nor dare any there make any noyse or lowd talking. The Tartars were at first very vncharitable to the poore, and would curse them, saying, That if God had loued them, he would haue prouided for them: but after the Idolatrous Bachsi had commended Almes for a good worke, there was great prouision made for them, and euery day at least twenty thousand dishes of Rice, Mill, & Panike, by certaine Officers distributed amongst them. And for this liberality they adore him as a God.

Cingis amongst his first Lawes enacted (as saith Vincentius) the punishment of * 1.407 death to be inflicted vpon offenders in those three vices, which before time had been most rife amongst them, namely, lying, adultery, and theft: of which yet towards o∣ther men that were not Tartars they made no conscience.

They are great Vsurers, taking tenne in the hundred for a moneth, besides vse vpon * 1.408 vse; insomuch, that a souldier in Georgia, which had borrowed fiue hundred peeces of coine called Yperpera, retaining the same fiue yeares, was constrained to repay se∣uen thousand. And a Tartarian Ladie for seuen yeares vse of fiftie sheep, demaunded seuen thousand Yperpera. They are so couetous, that though they abound in cattell, they will scarce allow any to their owne expence, while it is found and good, but if it die, or be sicke. They are addicted to sodomie or buggerie. * 1.409 They eate sometimes for necessity mans flesh, sometimes to delight themselues, and sometimes to terrifie others, reckoning it a great glory to haue slaine many, and that by varietie of cruelty. * 1.410 Their heads they shaue from eare to eare, in manner of a horse-shooe: wearing long lockes at their eares and neckes. There be some of the Tartars, which when they see their fathers grow old and diseased, they giue them fatte meates which may choake them. And when they are thus dead, they burne their bodies, reseruing the ashes as a precious iewell, sprinckling their meates with that powlder. * 1.411 But if any thinke not this enough (which I am afraid the most will deeme too much) let him resort to the large reports of Vincentius in his three last Bookes; an Author, I confesse, otherwise fabu∣lous, and monkish, but heerein to be beleeued, as receiuing his Reports from the eie∣witnesses.

Likewise Nicephorus * 1.412 Greg. vnder the name of Scythians hath written of them, their Expeditions, and Customes: their contempt of golde, and ignorance of the vse of it before these Conquests: and of the miseries which heere by the Turkes sustained, ha∣uing the Tartars on one side, the Christians on the other, and in their bowells a more implacable enemy, famine against them. Setling themselues (saith he) in the parts of Mesopotamia, Chaldea, Aslyria, they left their owne, and learned the rites and reli∣gion of these Mahumetans.

CHAP. XII.

Of the festiuall solemnities, and of the magnificence of the Grand Can.

WE haue already spoken of the solemne sacrifice obserued on the eight and twentieth day of August: We reade in our Author a 1.413 Marcus Pau∣lus, an eie-witnes of these his relations, of other the Grand Cans grand solemnities. Of which, two are principall, one on his birth day, which in Cublai Cans time was the eight and twentith of Septem∣ber. On which himselfe was royally clothed in cloth of gold, and twenty thousand of his Barons and souldiers were all apparelled in one colour, and like (excepting the price) to himselfe, euery one hauing a girdle wrought of Golde and Siluer, and a paire of shooes, some of their garments richly set with pearles and jewells, which they weare on the thirteene solemnities, according to the thirteene Moones of the yeare. On this day all the Tartars, and seuerall Princes subiect, present him with rich gifts; and all Sects of Religions pray vnto their gods for his health, and long life.

But their chiefe feast is on the first day of their yeare, which they beginne in Febru∣ary, celebrated by the Grand Can, and all the Countries subiect to him: in which they are all arayed in white, a colour in their estimation portending good lucke. And then he is presented with many clothes and horses of white colour, and other rich presents, in the same religiously obseruing the number of nine; as nine times nine horses, if they be able, and so of peeces of gold, cloth, and the rest. Then also the Elephants (which are about fiue thousand) are brought forth in sumptuous furniture: and Camels coue∣red with silke. And in the morning they present themselues in the Hall as many as can, the rest standing without in their due order. First, those of the Imperiall proge∣ny; next, the Kings, Dukes, and others, in their due place. Then commeth forth a great man or Prelate, which crieth out with a lowd voyce; Bow downe your selues, and worship: which they presently doe, with their faces to the earth. This Prelate addeth, God saue and preserue our Lord long to liue with ioy and gladnesse. They all answere; God grant it. The Prelate againe: God encrease his Dominion, and preserue in peace all his subiects, and prosper all things in all his Countries. Where∣unto they answer as before. Thus they doe worship foure times. After this, the said Prelate goeth to an Altar there, richly adorned; on which is a redde Table with the name of the Great Can written in it, and a Censer with Incense, which hee incenseth in stead of them all, with great reuerence performed vnto the Table. This done, they returne to their places, and present their gifts, and after are feasted.

When Cublas had ouerthrowne Naiam his vncle (as before is said) vnderstanding that the Christians obserued their yearely solemnity of Easter, hee caused them all to come vnto him, and to bring the Booke of the foure Gospels, which he incensed often with great Ceremonies, deuoutly kissing it, and caused his Barons to doe the like. And this he obserueth alway in the principall feasts of the Christians, as Christmasse and Easter. The like he did in the chiefe feasts of the Saracens, Iewes, and Idolaters. The cause (he said) was because of those foure Prophets, to which all the world doth reuerence: IESVS of the Christians, Mahomet of the Saracens, Moses of the Iewes, and Sogemambar Can the first Idoll of the Pagans: and I (saith hee) doe ho∣nour to them all, and pray him which is the greatest in Heauen, and truest, to helpe me. Yet he had best opinion of the Christian faith, because it contained nothing but goodnesse: and would not suffer the Christians to carry before them the Crosse, on which so great a man as CHRIST was crucified. He also sent Niculo & Maffio, the Father and vncle of Marco Polo our Author, in embassage to the Pope, to send him 100. wise men which might conuince the Idolaters, that boasted of those their magi∣call wonders, whereas the Christians that were there, were but simple men, not able

to answer them, which if it had beene effected, hee and his Barons would haue beene baptized.

Odoricus b 1.414 saith, that in his time the Can celebrated, besides the former, the feasts of his circumcision, marriage, and coronation. But before the conquest of Cathay they obserued not any day at all with festiuall solemnities.

Cublai Can was of meane stature, of countenance white, red, and beautifull. Hee had foure wiues, which kept seuerall Courts, the least of which contained at least ten thousand persons. He had many concubines; euery second yeare hauing a new choice of the fairest maidens in the prouince of Vngut, most fertile (belike) of that commo∣dity: which passe a second election at the Courts, and the fairest and fittest of them are committed to Ladies, to prooue and to instruct them. Their parents holde it a great grace so to haue bestowed their children: and if any of them proue not, they impute it to their disastrous planet. They hold it for a great beauty, to haue their noses flat be∣tweene the eyes.

In December, Ianuary, and February, he abideth at Cambalu, in the North-East part of the prouince of Cathay, in a Pallace neare to the City builded on this manner. There is a circuite walled in, foure square, each square containing eight miles, hauing about them a deep ditch, and in the middle a gate. A mile inwards is an other wall, * 1.415 which hath six miles in each square; and in the South side three gates, and as many on the North. Betwixt those walls are souldiers. In euery corner of this wall, and in the middest, is a stately pallace, eight in all, wherein are kept his munitions. There is a third wall within this, containing foure miles square, each square taking vp one mile, hauing sixe gates and eight pallaces, as the former, in which are kept the Grand Cans prouisions. And betweene these two walls are many faire trees, and meadowes sto∣red with many beasts. Within this is the Grand Cans Pallace, the greatest that euer was scene, confining with the wall abouesaid, on the North and South. The matter and forme thereof is of such cost and Art, with such appurtenances of pleasure and state, as were too long heere to recite. Hee for a superstitious feare suggested by his Astrologers of a rebellion which sometime should be raised against him in Cambalu, built a new city neere thereunto called Taidu c 1.416 foure and twenty miles in compasse, and yet not able to receiue the Inhabitants of the old city, whence he remoued such as might moue suspicion, hither. This city was built by line, in foure squares, each whereof contained sixe miles, and three gates, so streight, that vpon the wall of one gate one might see the gate right against it. In the middest of the citie is a great Bell, which is rung in the night, to warne men to keep within doores. The great Can hath twelue thousand horsemen vnder foure Captaines to his gard. He keepeth leopards, wolues, and lions to hunt with, and with them to take wilde asses, beares, harts, &c. and one sort of eagles able to catch wolues. The two maisters of his hunting game had ten thousand men vnder each of them, the one part clothed in redde, the other in skie-colour: and when the Emperour hunteth, one of these Captaines goeth with his men and dogges on the right hand, the other on the left, compassing a great quantity of ground, that not a beast can escape them. From October to March, they are bound daily to send in a thousand head of beasts and birds. He hath also when he trauelleth, * 1.417 ten thousand falconers diuided in diuers companies, himselfe abiding in a Chamber carried vpon foure Elephants, whence he may see the game, hauing also his tents pit∣ched for his solace neare thereby. None may carry hawke or hunting-dogge out of his dominion, nor may hawke or hunt neare the Court by many dayes iourneis, nor at all, in their times of breding, from March to October.

But he that list to be more fully informed heerein, let him reade Marcus Paulus and others * 1.418 which haue written of this Argument. It is religion to vs further to su∣spend our discourse of religion.

CHAP. XIII.

Of the alteration of Religion among the Tartars: and of the diuers sorts, sects, and nations of them now remaining.

AFter so long narration of the Religion of the auncient Tartars, and of the Cathayans, where their Emperours fixed their abode: it follow∣eth to consider of the times following, wherein they haue beene di∣uided both in policie and faith. Maginus a 1.419 diuideth them into fiue principall sorts: which may likewise be subdiuided into many inferi∣our braunches or Hords. The first of these he calleth Tartari minor, or the lesse, which is in Europe betwixt Boristhenes & Tanais comprehending Taurica Chersonesus, inhabited by the Precopite Tartars, or as Broniovius b 1.420 tearmeth them Perecopensis of Perecopia a towne and Castle in Taurica: they are called also Ossouen∣ses and Crims, of two Townes bearing those names. These are now subiect to the Turke both in state and religion, hauing some Townes and Mahumetane Temples, and monasteries and Turkish garrisons, and a few Temples and persons Christian, of the Armenian, Grecian and Westerne profession. They liue in their homely cottages in the winter, but in the summer, wander in their carts as the other Tartars, then whom they are somewhat more ciuile. They pay three hundred Christians yearely to the Turke for tribute: of whom their Can, since the time of Zelim, receiueth a banner, and his approbation to the Empire, giuing his children or brethren in hostage. They e∣lect also an heire apparant to their empire whom they call Galga, and if the Can will preferre his sonne to that dignitie: hee killeth all his brethren, as the Turkes also deale with theirs.

It should seeme that they deriue their pedegree from Cingis, descended (if I may coniecture, where certaine historie faileth) of some of the sonnes of Bathy, the great Conquerour in those parts of the world. Lochton Can was the first which ruled in Taurica: long since Bathy's time. They vse the Chaldean and Arabian letters: they haue their Cadies to administer religion and iustice, as haue the Turkes. Of these Eu∣ropaean Tartars c 1.421 Bronionius, Maginus, and others haue written a Discourse, to whom I referre such as desire to know further of their affaires.

They count the Don or riuer Tanais holy, in respect of the commodities which it yeeldeth them. These Tartars d 1.422 passing through the confines of Polonia and Podolia, to help the Turke in the warres of Hungary, the wayes being secured and defended with the garrisons, they vsed a new stratagem to make way, by driuing a multitude of Buls before them, which contrary to their expectation, affrighted with the Ordnance, recoiled vpon their driuers, treading them downe, and scattering them. The Chan, when St. Bathor King of Poland was dead, sent his embassadours to bee elected their King; affirming, that their Pope should be his, their Luther his also: and for dainties, horse-flesh would content him. His suite was reiected with laughter.

The second part in this diuision is attributed to Tartaria Deserta, so called of the Desert huge tract of Countrey betweene Tanais, the Caspian Sea, and the lake Kitay: sometime knowne by the name of Sarmatia Asiatica. It containeth many Tribes: of which the principall are, Zavolhensis, called Bulgar Tartars, of Volga: be∣tweene which riuer and Iaich they haue their abode. This they called the great Hord, and the Emperor thereof Vlucan, in the yeare 1506. subdued by the Crim-Tartars be∣fore mentioned: and after that by Basilius the Muscouite, to whose large stile Bulgaria is added, taking that name of Volga, as it were Volgaria, or of Bulgar a towne vpon that riuer. Cazan and Ashacan Hords of these Zavol Tartars haue beene sub∣iect also many yeares to the said great Duke, e 1.423 who caused the Prince of Casan (be∣ing taken prisoner, when he was yong) to be baptized. Neare vnto Cazan is Vachen, ••••he people whereof are Gentiles; and the Cheremizes halfe Gentiles, halfe Tartars,

and Mangat or Nagay, Mahumetan Tartars, which in the yeare 1558. were tho∣row ciuile warres, famine, and pestilence, destroyed to the number of aboue a hun∣dred thousand. These Nagayans haue their diuers hords subiect to their seuerall Dukes, whom they call Murzes, hauing no vse of money, corne, or Arts. They, in the time of their distresse, would for one loafe of bread, worth sixe pence, haue sold sonne or daughter to Maister Ienk if hee would haue bought a thousand, although other∣whiles they deride the Christians, as liuing on the toppes of weedes (so they call our corne.) This our Author and Countreyman trauelled downe the Riuer Volga to A∣stracan, which riuer, after it hath runne aboue two thousand English miles, hath threescore and tenne mouthes or falles into the Caspiansea. Through this Sea hee passed to Manguslaùe an other part of the Desart Tartaria. The Prince whereof Ti∣mor Soltan hee found and saluted in a f 1.424 little round house, not hauing Towne or Ca∣stell, made of reedes, couered without with felt, within with carpets, accompanied with the great Metropolitane of their Countrey, esteemed of amongst that field-peo∣ple, as the Bishop of Rome is in most parts of Europe. And had hee not presented himselfe to him with the great Dukes Letters, hee had beene spoyled of all that hee had.

They passed thence with a Carauan of Merchants twentie dayes, not finding wa∣ter, but as they drew out of olde deepe wells, brackish and salt: and passed some∣times two or three dayes without the same. After that, they came to a Gulfe of the Caspian Sea agayne, where the water is fresh, and sweete. Not so the people: For the Customers of the King of Turkeman tolled of euerie fiue and twenty, one; and se∣uen ninths, for the said King and his brethren. Into this gulfe the Riuer Oxus did sometimes fall, but is now intercepted by the Riuer Ardock, which runneth toward the North: and (as it were) loath to view so cold a Clime and barbarous Inhabi∣tants, after hee hath runne with a swift race a thousand miles, (as it were) in flight, hee hideth himselfe vnder ground for the space of fiue hundred miles, and then loo∣king vp, and seeing little amendment, drowneth himselfe in the Lake of Kithay.

Thence they had three dayes iourney to Sellizure, where finding Azim Can, to whome hee presented a ninth, hee receiued there the like festiuall entertainment as before with Timor, that is, the g 1.425 flesh of a wilde horse and mares milke without bread. Hee and his brethren ruled all from the Caspian Sea to Vrgence, and had continuall warres with the Persians; and is called Turkeman: for the other Hords of that huge Tartarian Desart, the Kirgessen, Melgomazan, Scibanski, Thumen (which still is said to remaine vnder the obedience of the Grand Can) Bascheridi, Heselits, harsh names of harsher people in those most harsh and horride Desarts, will hasten my Pen and your Eares, to some more pleasing subiect. The Thumen and their neighbours are great Inchanters, and by their Arte (they say) raise tempests and o∣uerthrowe their enemies. The Kirgessen obserue these stinking holies: Their h 1.426 priest mixeth bloud, milke, and cow-dung together with earth, and putting them in a vessell, therewith climeth a tree, and after his deuout exhortation to the people, he besprinckleth them with this sacred mixture, which they account diuine. When any of them die, they hang him on a tree instead of buriall.

The Tartars in Turkeman vse to catch wilde horses with hawkes tamed to that pur∣pose, which seising on the necke of the horse, with his beating, and the horses cha∣sing, tireth him, and maketh him an easie prey to his maister, who alwayes rideth with his bow, arrowes, and sword. They eate their meate, and say their prayers sitting on the ground crosse-legged, spending the time very idly. As maister Ienkinson with his company trauelled from hence towards Boghar, they were assailed with forty thieues: of whome they had intelligence somewhat before, and therefore certaine holie men (for so they account such as haue beene at Mecca) caused the Carauan to stay while they made their prayers and diuinations touching their successe. They tooke cer∣taine sheepe and killed them, and tooke the blade-bones' of the same, which they first sodde, and then burnt, mingling the bloud of the said sheepe with this poulder of their bones ••with which bloud they wrote certaine Characters, vsing many other ce∣remonies

and wordes, and thereby diuined, that they should meete with enemies, which after much trouble they should ouercome: which accordingly prooued true. Of the faithfulnesse of these holy men hee had good proofe, both here and elsewhere they refusing not to expose themselues to danger, and to forsweare themselues rather then betray him and the Christians to their theeuish Countreymen. For these robbers would haue dismissed the Bussarmans, so they call their Catholikes, if they would haue deliuered the Caphars, that is, infidells, as they esteeme the Christians, vnto their po∣wer. One of their holy men (which the enemies had surprized) by no torments would confesse any thing to the preiudice of his fellowes. But at last they were forced to agree, & giue the theeues twenty ninths, that is, twenty times nine seuerall things, and a Camell to carry the same away. This Countrey of Turkeman or Turchestan is the first habitation of the Turkes, and the people were called by that name, both in Haithons time, and in the time of Mauritius. Their i 1.427 religion then was the same with that which we haue aboue related of the Tartars, worshipping the foure Elements &c. as in the Turkish History you haue heard. Pliny nameth the Turkes nearer Maeotis: but whether in deuouring the people with their swords, as they did the pastures with their cattell, they came from hence, or these from thence, or that Pliny might easily wander in so wandering a subiect; all auerre, that from hence they went first into Per∣sia, and in succeeding ages haue made many fertile Countries, like their Turcomania, where Maister Ienkinson saith groweth no grasse, but heath whereon their cattell feed: The Ottoman-horse blasting with his breath the ground he treads on, (hath ac∣cording to their owne Prouerbe) there neuer groweth grasse more. The Turkeman Nation is (saith Haithon) for the most part Mahumetan, and many of them without Law at all. They vse the Arabian Letters.

These Deserts and Theeues haue almost made vs forget our diuision, according to which wēe should haue told you, that from the Caspian Sea hither you must (accor∣ding to Maginus) call the Tartars generally Zagathayans, k 1.428 so called of Zagathay, the great Cans brother, somtime their Prince. Which name l 1.429 comprehendeth also diuerse other Nations more ciuill then the former, possessing the Countries sometime known by the names of Bactriana, Sogdiana, Margiana, now Ieselbas, that is, Greene heads, of the colour of their Turbants: differing from the Persians, whome they call for like cause, Redde-heads. These haue cruell warres continually with the Persians, whome they call Caphars (as they doe the Christians,) for their supposed heresie, of which in the Persian relation hath beene shewed, and for that they will not cut the haire of their vpper lips, for which they are accounted of the Tartars great sinners. In m 1.430 Boghar is the feate of their Metropolitane, who is there more obeyed then the King, and hath sometime deposed the King, and placed an other at his pleasure. There is a little riuer running through the City, whose water breedeth in them that drinke thereof (espe∣cially strangers) a worme of an ell long, which lieth in the legge betwixt the flesh and the skinne, and is plucked out about the anckle, with great Arte of Surgeons well practised heerein. And if it breake in plucking out, the party dieth. They plucke out an inch in a day, which is rolled vp, and so proceede till shee bee all out. And yet will not the Metropolitane suffer any drinke but water or mares milke, hauing officers to make search and punish such as transgresse, with great seuerity. Zagatai liued the space of one hundred twenty and one yeares before Marcus Paulus, and was (as hee saith) a Christian, but his sonne followed him in his kingdome, not in his reli∣gion.

Heere in this Countrey is Samarcand the Citie of Great Tamerlane (of some cal∣led Temir Cuthlu, that is, as Mathias a Michou n 1.431 interpreteth it, Happy Sword) whose army contained twelue hundred thousand: whose conquests exceed (if Histories ex∣ceed not) all the Great Alexanders, Pompeys, Caesars, or any other Worthies of the World. And one of the greatest Monarchs now of the earth, The Great Mogore is said o 1.432 to descend of him.

Of him are many Histories written by some p 1.433 that haue liued since his time, and could not well know his proceedings, it being generally deplored, that this Achilles

wanted a Homer q 1.434 , which Alexander applauded in him, but wanted for himselfe: on∣ly one Alhacen (an Arabian which then liued) hath written largely thereof, and that (as he sayth) by Tamerlans commaund, which Iean du Bec, Abbot of Mortimer, in his voyage into the East Countrie, met with, and had it interpreted to him by an Arabian, and we vpon his credit: which if any thinke to be insufficient, I leaue it to his choise and censure. That Author sayth, that Tamerlan descended of the Tartarian Empe∣rours, and Og his father was Lord of Sachetay, who gaue to his sonne Tamerlan (which name signifieth heauenly grace in their Tongue) his Kingdome while he yet liued, ap∣pointing two wise Counsellors, Odmar, and Aly, to assist him. He was well instructed in the Arabian learning, and a louer of learned men. Nature had set in his eyes such rayes of maiestie and beautie, that men could scarce endure to looke on them. He wore long haire, contrarie to the Tartarian custome, pretending, that his mother came of the race of Sampson. He was strong, and had a faire legge: whereas Leunclauius sayth he was called Tamurleng, of his lamenesse. His first Warre was against the Mus∣couite, whome he ouercame: The second against the King of China, with like suc∣cesse (I mention not his battailes in ciuill warres:) The third against Baiazet the Turke (whome he captiued) passing thither by the way of Persia; where Guines, Au∣thor of the Sophian Sect, a great Astrologer, and accounted a holy man, encouraged him with Prophesies of his good successe. This Warre he made against Baiazet in behalfe of the Greeke Emperour, and others, whome the Turke oppressed. He went priuatly to Constantinople, and had sight of the Citie, with all kindnesse from the Em∣perour. He inuaded Syria and Aegypt, ouerthrew the Soldan, and wonne Cairo; d∣estroyed Damascus, visited and honoured Ierusalem, and the holy Sepulchre, and gran∣ted great Priuiledges thereunto. The Princes of Lybia and Barbarie, by their Embas∣sages in Aegypt, acknowledged his Soueraignetie: In his returne by Persia he was encountred by Guines, who brought with him an infinite number of sundrie kindes of beasts, which he made tame, and by which he taught men. As soone as he saw Tamer∣lan, he made his Prayers towards the Heauens for his health, and for the Religion of the Prophet, excommunicating the Ottomans, as enemies to the faithfull beleeuers. Tamerlan gaue him fifteene or sixteene thousand r 1.435 of his prisoners, which he instructed in his opinion: and after conquered Persia, and so returned to Samarcand, where he had vowed to erect a Church and Hospitall, with all sumptuous Magnificence. Thence hee went to Mount Althay, to burie his vncle and father in law, the Great Cham, in whose State he succeeded. He enriched Samarcand with the spoyles got∣ten in his Warres, and called the Temple which he there built, the Temple of Salomon, wherein he hanged vp Trophees and Monuments of his victories, and caused all his battailes therein to be ingrauen, thereby (said he) to acknowledge the Goodnesse of GOD. His Religion was not pure Mahumetisme, for he thought GOD was delighted with varietie of worships; yet he hated Polytheisme and Idols, onely one GOD he acknowledged, and that with much deuotion, after his manner. Thus he beat downe all the Idols in China, but honoured the Christians, with great admiration at the strict life of some Votaries. When Aly his Counsellor was dead, he built a stately Tombe for him at Samarcand, and caused Prayers to be said three dayes for his soule. Being neere his end, he blessed his two sonnes, laying his hand on the head of Sautochio the elder, and pressing it downe, but lifting vp the chinne of Le∣trochio the younger, as it were presaging vnto him the Empire, although the elder were proclaimed. But this Empire was too great, and too suddenly erected to continue.

These three sorts of Tartars which wee haue hitherto mentioned, are all, for the most part, Mahumetans. There are some yet (as Michonius s 1.436 affirmeth) neere the Caspian Sea, which are not Mahumetans, nor shaue their haire of their heads after the Tartarian manner; and therefore they call them Calmuch or Pagans.

The fourth are those which in greatnes are first, namely the Cathayans, called Cara∣bus (that is, black-heads) of their Turbants, as the former, Ieselbas. But of their religion, further then that which hath beene before expressed, we can say little. And it seemeth

by the relations mentioned in the former chapters, that they are Gentils or Christians, and not of Mahomets errour. Chaggi Memet t 1.437 , a Persian Marchant, related (as in part is said before) to Ramusius, that he had beene at Campion, Daimir Can then raig∣ning, and that vntill Camul, the Westerly part of Tanguth, they were Idolaters and Ethnikes: from thence Westwards, Musulmans, or Saracens. In the Epistle of Carua∣lius u 1.438 the Iesuite, it is reported by a Mahumetane Marchant, that they were Christians, happily because of Images which the Idolaters and Pseudo-Christians doe equally worship.

The fifth and last forme of our Tartars are those which abide in those places, whence the Tartars first issued to ouer-whelme all Asia with their Armies, of which is related at large in the ninth Chapter: of which, for want of probable intelligence, I can say little more. Our Mappes place there the Hords of the Danites, Nephthalites, Ciremis∣sians, Turbites, and other, which some deriue from the dispersion (as is said) of the tenne Tribes. Here is Tabor also, whose King was by Charles the fifth, Emperour, in the yeare 1540 (as before is said) burned at Mantua, for soliciting to Iudaisme.

Pope Innocent, King Lewes of Fraunce (by meanes of Will. de Rubruquis) and the King of Armenia, solicited (as you haue partly heard) both the great Can, and his chiefe Princes, to become Christians: and it is likely that the Tartars might, if dili∣gence had beene vsed, and some Superstitions had not darkened the Christian professi∣on, haue beene thereunto persuaded, which many also of them were, as appeareth in Haithon, Mat. Westmonast. and Vincentius.

But the Saracens, which had before polluted those Countries where the Mahume∣tan Tartars now abide, by that sutablenesse of their Law to their lawlesse lusts of Ra∣pine and Poligamie, preuailed (as Michouius x 1.439 reporteth) with Bathi and those other Tartars, to embrace Mahumet, and refuse CHRIST. They say, Eissa Rocholla, that is, IESVS is the Spirit of the LORD; Mahomet Rossolai, that is, Mahomet is the Iu∣stice of GOD. They obey (saith he) the Pentateuch of Moses, are circumcised, obserue the legall Ceremonies: they haue no Bells, but euery day cry, Lahi illo illoloh, which signifieth, that there is but one GOD. They professe themselues Ismaelites, the Chri∣stians they call Dzintzis, that is, Pagans; and Gaur, Infidels y 1.440 . They obserue three Feasts: the first Kuiram, to which they prepare themselues, with their thirtie dayes Lent, and in that Feast offer Rammes, Birds, &c. The second they celebrate for All Soules, for which they fast a moneth, visit the graues, and doe workes of mercie. The third they keepe for themselues and their owne saluation, and fast twelue dayes.

Iosafa Barbaro z 1.441 (a Venetian, which liued amongst the Tartars about the yere 1437) saith, That they embraced not the faith of Mahomet generally, but as euery man liked, vntill about that time, in the daies of Hedighi, a Captaine vnder Sidahameth Can, who first compelled them thereunto, being before free vnto their Idolatries, if they pleased. And of the other Tartars neere the Zagathayans, he saith, That many of thē were Ido∣laters, and carried Idols in the Carts: yea, some of them vsed to worship whatsoeure Beast they first met with, after they went abroad in the morning. Their neighbors, the Moxij, at a certaine time in the yeare, take a Horse, which they set in the field, with his foure legges tyed to foure posts, and his head to another post, fastened in the ground. This done, one of thē standing in a conuenient distance, shooteth him to the heart. Af∣terwards they flea him, & obseruing certaine ceremonies about the flesh, eat the same. The skinne they fill with chaffe, and in each of his legges thrust a straight sticke, that he may stand vpright, as if he were aliue. Lastly, they goe to a great Tree, and loppe there∣from as many boughes as they thinke good, and make a Roome or Sollar in that Tree, where they set this Horse on this feet, and worship him, offering vnto his Foxes, and diuers Beasts which beare rich Furres; of which offerings the Trees hang full.

Master Ienkinson mentioneth a Nation liuing among the Tartars, called Kings; which are also Gentiles, as are also the Kirgessen (of whome wee haue spoken) and the Colmackes, which worship the Sunne, as they doe also a redde Cloth, faste∣ned to the toppe of a Pole, and eate Serpents, Wormes, and other filth. Neere to which he placeth (in his Mappe of Russia) certaine Statues, or Pillars of Stone,

which sometimes were Hoords of Men and Beasts feeding, transformed by diuine power (if it be not humane error) into this stonie substance, retaining their pristine shape. These Nations are either Tartars, or, in manner of life, like vnto them, and may therefore passe vnder that generall appellation. And this may suffice touching the Tartarian Nation and Religion; which in the West and South parts of their abode is Mahumetane, in the more Northerly and Easterly, partly Heathenish, partly Iewish, or Moorish, or mixed, or as may best aduantage them, and most please them, wandring in opinion in like sort as in their habitation.

But I haue shewed my selfe no Tartarian, whiles I dwell so long on this Tartarian Discourse, happily herein as tedious to the Reader, as staying in one place would be to the Tartar; a thing to him so abhominable, as in anger he wisheth it as a Curse, Would GOD thou mayest abide in one place, as the Christian, till thou smell thine owne dung. In∣deede this Historie, not throughly handled before by any one, drew me along, and I hope will purchase pardon to this prolixitie.

CHAP. XIIII.

Of the Nations which liued in, or neere, to those parts, now possessed by the Tartars: and their Religions and Customes.

FRom those Countries, inhabited by the Persians and Zagathayan Tar∣tars Eastward, we cannot see with M. Paulus his eyes (the best guides we can get for this way) any Religion but the Saracen, till we come to Bascia, a Prouince somewhat bending to the South, the people where∣of are Idolaters and Magicians, cruell and deceitfull, liuing on Flesh and Rice. Seuen daies iourney from hence is Chesmur, wickedly cun∣ning in their deuillish art, by which they cause the dumbe Idols to speake, the day to grow darke, and other maruellous things, being the well-spring of Idols and Idolatrie in those parts. They haue Heremits after their Law, which abide in their Monasteries, are very abstinent in eating and drinking, containe their bodies in strait chastitie, and are very carefull to abstaine from such sinnes, wherewith they thinke their Idols offen∣ded, and liue long. There are of them many Monasteries: They are obserued of the people with great reuerence. The people of that Nation shed no bloud, nor kill any flesh: but if they will eate any, they get the Saracens, which liue amongst them, to kill it for them. North-Eastward from hence is Vochan, a Saracenicall Nation; and after many dayes iourney ouer Mountaines (so high, that no kinde of birds are seene there∣on) is Beloro, inhabited with Idolaters. Cascar (the next Countrey) is Mahumetane, beyond which are many Nestorian Christians in Carchan. There are also Moores, or Mahumetanes, which haue defiled with like superstition the Countries of Cotam and Peym (where the women may marrie new husbands, if the former be absent aboue twentie dayes a 1.442 , and the men likewise) and of Ciarcian, & Lop. From Lop they crosse a Desart, which asketh thirtie dayes, and must carrie their victuals with them. Here (they say) spirits call men by their names, and cause them to stray from their company, and perish with famine. When they are passed this Desart, they enter into Sachion, the first Citie of Tanguth, an idolatrous Prouince, subiect to the great Can: there are also some Nestorians and Saracens, where they haue had the Art of Printing these thousand yeares. They haue Monasteries replenished with Idols of diuers sorts, to which they sacrifice, and when they haue a male child borne, they commend it to some Idoll, in whose honour they nourish a Ramme in their house that yeare, and after on their Idols festiuall, they bring it, together with their sonne, before the Idoll, and sacrifice the Ramme, and dressing the flesh, let it stand till they haue finished their prayers for their childs health: in which space (they say) their Idoll hath sucked out the principall sub∣stance of the meat: which they then carrie home to their house, and assembling their kinsfolke, eat it with great reuerence & reioycing, sauing the bones in goodly vessels.

The Priests haue for their Fee the Head, Feet, Inwards, Skinne, and some part of the Flesh.

When any of great place dieth, they b 1.443 assemble the Astrologers, and tell the houre of his natiuitie, that they may by their Art finde a Planet fitting to the burning of the corpes, which sometime, in this respect, attendeth this fierie constellation a weeke, a moneth, or halfe a yeare: in all which time, they set before the corpes a Table furni∣shed with Bread, Wine, and other Viands, leauing them there so long as one might conueniently eate them, the Spirit there present (in their opinion) refreshing himselfe with the odour of this prouision. If any euill happen to any of the house, the Astro∣logers ascribe it to the angrie soule for neglect of his due houre, agreeing to that of his Natiuitie: They make many stayes by the way, wherein they present this departed soule with such cates, to hearten it against the bodies burning. They paint many pa∣pers, made of the Barkes of Trees, with pictures of Men, Women, Horses, Camels, Money, and Rayment, which they burne together with the bodie, that the dead may haue to serue him in the next world. And all this while of burning is the Musicke of the Citie present, playing.

Chamul, the next Prouince, is idolatrous, or heathenish: for so we distinguish them from Saracens, Iewes, and Christians, which I would were not as guiltie of Idolatrie as the former, in so many their forbidden Rites, although these haue all, and the other, part of the Scriptures, whereof those Heathens and Idolaters are vtterly ignorant. Here they not onely permit, but account it a great honour to haue their wiues and sisters at the pleasure of such strangers as they entertaine, themselues departing the while, and suffering all things to be at their guests will: for so are their Idols serued, who therefore for this hospitalitie (they thinke) will prosper all that they haue. And when as Mangu Can forbad them this beastly practise, they abstained three yeares; but then sent a pitifull Embassage to him, with request, That they might continue their former custome, for since they left it, they could not thriue: who, ouercome by their fond importunitie, graunted their request; which they with ioy accepted, and doe still obserue.

In the same Prouince of Tanguth is Succuir, whose Mountaines are clothed with Rheubarbe, from whence it is by Marchants conueyed through the world. Campion is the mother Citie of the Countrey, inhabited by Idolaters, with some of the Arabi∣an and Christian Nations. The Christians had there, in the time of M. Polo, three faire Churches. The Idolaters had many Monasteries, abounding with Idols of Wood, Earth, and Stone, couered with Gold, and artificially made, some great, tenne paces in length lying along, with other little ones about them, which seeme as their disciples, to doe them reuerence. Their religious persons liue, in their opinion, more honestly then other idolaters, although their honestie is such, as that they thinke it no sinne to lye with a woman, which shall seeke it at their hands; but if the man first make loue, it is sinnefull. They haue also their Fasting-dayes, three, foure, or fiue in a moneth, in which they shedde no bloud, nor eate flesh. They haue many wiues; of which, the first-married hath the first place and preheminence. Here M. Paul liued about a yeare.

Touching the Religion and Customes in Tanguth, the reports c 1.444 of Caggi Memet in Ramusius (who of late yeares was in Campion) are not much different. He sayth, That their Temples are made like the Christians, capable of foure or fiue thousand persons. In them are two Images of a man and woman, lying in length fortie foot, all of one Piece, or Stone: For which vse they haue Carts with fortie wheeles, drawne of fiue or sixe hundred Horse and Mules, two or three moneths iourney. They haue also little Images, with sixe or seuen heads, and tenne hands, holding in each of them seuerall things, as a Serpent, Bird, Flower, &c. They haue Monasteries, wherein are men of holy life, neuer comming forth, but haue foode carried them thither dayly: Their gates are walled vp; and there are infinite of Frier-like companions passing to and fro in the Citie. When any of their kindred die, they mourne in white. They haue Printing, not much vnlike to that which is vsed in Europe; and Artillerie

on their walls very thicke, as haue the Turkes. All the Catayans and Idolaters are forbidden to depart out of their natiue Countrey. They haue three Sciences, Chimia, Limia, and Simia: the first, Alchymie; the second, to make enamoured; the third, Iugling, or Magicke.

Succuir also is, according to his report, great and faire, beautified with many Tem∣ples. Their Rheubarbe they would not bestow the paines to gather, but for the Mar∣chants, which from China, Persia, and other places, fetch it from them at a cheape price. Nor doe they in Tanguth vse it for Physicke, as we here, but with other ingre∣dients make perfumes thereof for their Idols: and in some places they burne it in stead of other firing, and giue it their horses to eat. They set more price by an hearbe which they call Mambroni cini, medicinable for the eyes, and another called Chiai Catai, growing in Catay at Cacianfu, admirable against very many diseases, an ounce whereof they esteeme as good as a sacke of Rheubarbe; whose description you may see at large, according to the relation and picture of the said Chaggi, in Ramusius: for (to adde that also) they haue many Painters, and one Countrey inhabited onely by them. These Tanguthians are bearded as men in these parts, especially some time of the yeare.

Northwards from Tanguth is the plaine d 1.445 of Bargu, in customes and manners like to the first Tartars, confining with the Scythian Ocean, fourescore dayes iourney from Ezina, in the North parts of Tanguth, and situate vnder the North starre. Eastward of Tanguth (somewhat inclining to the South) is the Kingdome of Erginul, addicted likewise to Ethnike superstitions, wherein yet are some, both Nestorians and Mahu∣metans. Here are certaine wilde Bulls as bigge as Elephants, with manes of white and fine haire, like silke; of which, some they tame, and betwixt them and their tame Kine engender a race of strong and laborious Oxen. Here is found a beast also, as bigge as a Goat, of exquisit shape, which euery full Moone hath an apostemation or swelling vn∣der the bellie, which the Hunters (at that time chasing the said beast) doe cut off, and drie against the Sunne, and it proueth the best Muske in the world.

The next Easterly Countrey is Egrigaia, idolatrous, and hauing some Christians of the Sect of Nestorius. But Tenduc, next adioyning, was at that time gouerned by King George, a Christian and a Priest of the posteritie of Presbyter Iohn, subiect to the Grand Can. And the Grand Cans giue commonly their daughters in marriage to this gener∣ation and stocke of Presbyter Iohn. The most part of the inhabitants are Christians, some Idolaters and Mahumetans being there also. There be also that are called Argon, des∣cended of Ethnikes and Moores, the wisest and properest men in those parts. All the people, from hence to Cathay, are Christian, Mahumetan, and Gentile, as themselues like best. In Thebet, the next Countrey, the people in times past (saith e 1.446 Will. de Rubru∣quis) bestowed on their parents no other Sepulchre then their owne bowels, and yet in part retaine it, making fine cuppes of their deceased parents skuls, that drinking out of them in the middest of their iolitie, they may not forget their progenitors. They haue much gold, but hold it an high offence to imprison it, as some doe with vs, in Chests or Treasuries: and therefore hauing satisfied his necessitie, they lay vp the rest in the earth, fearing otherwise to offend GOD. Cambalu is in the Northeast parts of Cathay: and fortie miles Westward from hence (all which way is enriched with Palaces, Vineyards, and fruitfull Fields) is Gouza, a faire Citie, & great, with many Idoll-Monasteries. Here the way parteth, leading Westward into Cathay, and South-Eastward vnto Mangi, or China. Tanifu and Cacianfu are Prouinces, which trend Westward from hence, inha∣bited with idolatrous Nations, and here and there some of the Arabian and Christian profession, full of Cities. Cunchin and Sindinfu are Ethnikes; as is Thebeth: where they haue a brutish custome, f 1.447 not to take a wife that is a virgin; and therefore, when Marchants passe that way, the mothers offer vnto them their daughters, much striuing which of them may be the most effectuall bawd to her child. They taking to their pleasure such as they like, gratifie them with some Iewell, or other Present, which on her marriage-day she weareth, and she which hath most of such presents, bringeth the most accepted dowrie to her husband, as testimonies of the great fauour of their Idols.

This Thebeth contained sometimes eight Kingdomes, with many Cities, but was now desolated by the Tartarians. There are great Necromancers, which by their infernall skill cause Thunders and Tempests. They haue Dogges as bigge as Asses, with which they catch wilde Oxen and all sorts of Beasts.

Caindu is an Heathenish Nation, where, in honour of their Idols, they prostitute their wiues, sisters, and daughters to the lust of trauellers; which being entertained in the house, the good man departeth, and the woman setteth some token ouer the dore, which there remaineth as long as this stallion-stranger, for a signe to her husband, not to returne till the guest be as well gone from her house, as honestie from her heart, and wit from his head. They make money of Salt, as in Cathay of Paper. In Ca∣raian also (a large Prouince adioyning) there are some Christians and Saracens, but the most Ethnikes, which are not discontented, that other men should lye with their wiues, if the women be willing.

Carazan is of like ir-religion; their soules captiuated to the Old Serpent, and their bodies endangered to mightie huge bodies of g 1.448 Serpents, tenne paces long and tenne spannes thicke, which that Countrey yeeldeth. They keepe in their dennes in the day, and in the night prey vpon Lions, Wolues, and other Beasts, which when they haue deuoured, they resort to some water to drinke, and by their weight leaue so deepe im∣pression in the sand, that hereby men knowing their haunt, doe vnderset this their Tract with sharpe stakes, headed with yron, couering the same againe with sand; by this meanes preying on the spoyler, and deuouring the deuourer; esteeming nothing more sauourie then the flesh, nor more medicinable then the gall of this Serpent. More Serpentine then this diet, was that custome which they vsed, when any proper and personable Gentleman, of valorous spirit, and goodly presence, lodged in any house amongst them: in the night they killed him, not for the spoyle, but that his soule, furnished with such parts of bodie and minde, might remaine in that house. Much hope of future happinesse to that house did they repose in so vnhappie attempts. But the great Can killed this Serpent also, ouerthrowing this custome in the conquest of that Prouince.

Cardandan confineth on the Westerne limits of Carazan. They make blacke lifts in their flesh, rasing the skinne, and put therein some blacke tincture, which e∣uer remayneth, h 1.449 accounting it a great ornament. When a woman is deliuered of a child, the man lieth in, and keepeth his bed, with visitation of Gossips, the space of for∣tie dayes. They worship the ancientest person of the house, ascribing to him all their good. In this Prouince, and in Caindu, Vocian, and Iaci, they haue no Physicians, but when any be sicke, they send for their Witches or Sorcerers, and acquaint them with their maladie. They cause Minstrells to play, while they daunce and sing, in ho∣nour of their Idoles, not ceasing till the Deuill entreth into one of them, of whome those Sorcerers demand the cause i 1.450 of the parties sickenesse and meanes of recouerie. The 'Demoniake answereth, for some offence to such or such a God. They pray that God of pardon, vowing that when hee is whole, hee shall offer him a sacrifice of his owne bloud. If the Deuill see him vnlikely to recouer, he answereth, that his offen∣ces are so grieuous, that no sacrifice can expiate: but if there be likelyhood of recoue∣rie, he enioyneth them a sacrifice of so many Rammes with blacke heads, to be offe∣red by these Sorcerers, assembled together with their wiues, and then will that god be reconciled. This is presently done by the kinsmen of the sicke, the sheepe killed, their bloud hurled vp towards Heauen. The Sorcerers and Sorceresses make great lights, and incense all this visited house, making a smoake of Lignum Aloes, and cast∣ing into the aire the water wherein the sacrificed flesh was sodden, with some spiced drinkes, laughing, singing, dauncing in honour of that God. After all this reuel-rout, they demaund againe of the Demoniake, if the God be appeased: if so, they fall to those spiced drinkes, and sacrificed flesh with great mirth, and being well apayed, re∣turne home; if not, they (at his bidding) renue their superstition, ascribing the reco∣uerie (if it happen) to that Idoll: and if he dieth notwithstanding, they shift it off to the want of their full due, fleecing, or tasting the same before, to the Idols defrauding.

Thus they doe in all Catay and Mangi. Thus much out of the large Reports of Paulus.

Rubruquius telleth the like of Cailar and Caracoram, where he had been in these Ca∣tayan Prouinces, concerning their Christopher or Giant-like Idols, and Idoll Temples: in one of which he saw a man, with a crosse drawne with inke on his hand, who see∣med by his answeres to be a Christian, with Images like to that of Saint Michael and other Saints. They haue a Sect called Iugures, whose k 1.451 Priests are shauen, and cladde in saffron-coloured garments, vnmarried, an hundred or two hundred in a cloister. On their holy-dayes they place in their Temples two long formes, one ouer against ano∣ther, whereon they sit with bookes in their hands, reading softly to themselues. Nor could our Author (entering amongst them) by any meanes breake this their silence: They haue, wheresoeuer they goe, a string about them full of nut-shells, like the Po∣pish bead-rolls; alway they are vttering these words, Ou mam hactani, GOD thou knowest, expecting so many rewards, as they make such memorialls of GOD. They haue a Church-yard, and a Church-porch, with a long pole on it (as it were a steeple) adioyning to their Temples. In those porches they vse to sit and conferre. They weare certaine ornaments of paper on their heads. Their writing is downwards, and so from the left hand to the right; which the Tartars receiued from them. They vse Magicall characters, hanging their Temples full of them. They burne their dead, and lay vp the ashes in the top of a Pyramis. They beleeue there is one GOD, that he is a Spirit: and their Images they make not to represent GOD, but in memoriall of the rich after their death, as they professed to Rubruquius. The Priests (besides their saffron-iackets buttoned close before) weare on their left shoulder a cloake, descending before & be∣hind vnder their right arme, like to a Deacon carrying the Houselboxe in Lent. They worship towards the North, clapping their hands together, and prostrating them∣selues on their knees vpon the earth, holding also their foreheads in their hands. They extend their Temples East and West in length; vpon the North-side they build (as it were) a vestrie; on the South a Porch. The doores of their Temples are alwayes ope∣ned to the South. A certaine Nestorian Priest told him of so huge an Idoll, that might be seene two dayes before a man came at it. Within the Quier, which is on the North side of the Temple, they place a chest long and broad, like a table, and behind that chest stands their principall Idoll, towards the South: round about which, they place the other lesse Idols: and vpon that chest they set candles, and oblations. They haue great Bells, like vnto ours. The Nestorians of those parts, pray with hands displayed before their breasts, so to differ from that Iugurian Rite of ioyning hands in prayer. Thus farre W. de Rubruquis, who was there An. 1253. In Thebet (saith Odoricus) re∣sideth the Abassi, or Pope of the Idolaters, distributing religious preferments to those Easterne Idolaters, as the Roman Pope doth in the West.

CHAP. XV.

Of other Northerne people adioyning to the Tartars.

ABout the mouth of the riuer Ob, a 1.452 is said to be an ancient Idoll, in forme of an old woman, holding in each arme a child, and a third at her feet, called by her worshippers (the Iugri, Obdorani and Condo∣rani) Zlata Baba, that is, the golden old wife, to which they offer precious Furres, and sacrifice Harts, besmearing the mouth and eyes of the Idoll with the bloud. In the time of their sacrificing, the Priest demands of the Idoll touching things to come, and sometime receiueth an∣swere.

The Samoyeds are Idolaters and Witches, obseruing diuellish superstitions, as wit∣nesseth Richard Iohnson, who in the fifth of Ianuary, 1557. saw amongst them, as b 1.453 fol∣loweth. The Samoyeds about the banckes of Pechere, are in subiection to the Mus∣couite,

and when they will remoue from one place to another, then they will make sa∣crifices, in manner following. Euery kindred doth sacrifice in their owne tent, and he that is most ancient, is their Priest. And first the Priest doth begin to play vpon a thing like to a great fiue, with a skinne on the one end like a drumme; his drumme-sticke is about a span long, and one end is round like a ball, couered with the skin of an Hart. Also the Priest hath as it were a white garland on his head, and his face is couered with a peece of a shirt of male, with many small ribbes, and teeth of fishes and wilde beasts hanging thereon. Then he singeth, as wee vse here in England to hollow, whoope, or shout at Hounds, and the rest of the company answere him with this Outes Igha, Igha, Igha, to which the Priest with his voice replieth. And they answere him with the selfe-same words, so many times, till in the end, he become, as it were, madde, falling downe as he were dead, hauing nothing on him but a shirt, and lying on his backe. I perceiued him yet to breath, and asked why he lay so: they answered, Now doth our GOD tell him what we shall doe, and whither we shall goe. And when he had lien still a little while, they cried thus three times together, Oghao, Oghao, Oghao, and as they vse these three calls, hee riseth with his head, and lieth downe a∣gaine; and then he rose vp and sang with like voices as he did before, with the like answere, Igha, Igha, Igha. Then he commaunded them to kill fiue Ollens, or great Deere, and continued singing still, both he and they as before. Then he tooke a sword of a cubit and a spanne long (I did mete it my selfe) and put it into his belly halfe way, and sometime lesse, but no wound was to be seene; they continuing their sweet song still. Then he put the sword into the fire, till it was warme, and so thrust it into the slit of his shirt, and thrust it thorow his bodie, as I thought, in at his nauell, and out at his fundament, the point being out of his shirt behinde, I laid my finger vpon it. Then he pulled out the sword, and sate downe.

This being done, they set a kettle of water ouer the fire to heate, and when the wa∣ter doth seeth, the Priest beginneth to sing againe, they answering him. For so long as the water was in seething, they sate and sang not. Then they made a thing being foure square, and in height and squarenes of a chaire, and couered with a gowne very close the fore-part thereof, for the hinder-part stood to the tents side. Their tents are round and are called Chome, in their language, The water still seething on the fire, and this square seat being readie, the Priest put off his shirt, and the thing like a garland, which was on his head, with those things which couered his face, and he had on yet all this while a paire of hosen of Deere-skinnes, with the haire on, which came vp to his but∣tockes. So he went into the square seat, and sate downe like a Taylor, and sang with a strong voice or hollowing. Then they tooke a small line made of Deere-skinnes of foure fathomes long, and with a small knot the Priest made it fast about his necke, and vnder his left arme, and gaue it to two men standing on each side of him, which held the ends together. Then the kettle of hot water was set before him in the square seat, which seat they now couered with a gowne of broad-cloath without lining (such as the Russes vse to weare). Then the two men which did hold the end of the line, still standing there, began to draw, and drew till they had drawn the ends of the line stiffe, and together; and then I heard a thing fall into the kettle of water, which was before him in the tent. I asked what it was, and they answered, his head, shoulder, and left arme, which the line had cut off, I meane the knot, which I saw afterward drawne hard together. Then I rose vp, and would haue looked whether it were so or not, but they laid hold on me, and said, that if they should see him with their bodily eyes, they should liue no longer. (And the most part of them can speake the Russian tongue, to be vnderstood, and they tooke me to be a Russian) Then they began to hallow with these words, Oghaoo, Oghaoo, Oghaoo, many times together: in the meane while I saw a thing like a finger of a man, two times together, thrust thorow the gowne from the Priest. I asked them that sate neere to me what it was, that I saw, and they said, not his finger, for he was yet dead; and that which I saw appeare thorow the gowne, was a beast, but what beast they knew not, nor would not tell. And I looked vpon the gown, and there was no hole to be seene. At last the Priest lifted vp his head, with his shoulder

and arme, and all his body, and came out to the fire. Thus farre of their seruice, which I saw during the space of certaine houres. But how they doe worship their Idols, that I saw not: for they put vp their stuffe to remoue from that place where they lay. And I went to him that serued their Priest, and asked him what their GOD said to him, when he lay as dead. He answered, that his owne people doth not know, neither is it for them to know, for they must doe as he commanded.

The Hollanders in the yeare 1594. sent to discouer a way to Cathay and China, by the Northeast, c 1.454 which by Master Burrough, Pet and Iacman, English men, had beene long before in vaine attempted. William Barentz was the chiefe pilot for this Discoue∣rie. This yeare d 1.455 they sailed through the Straits of Vaygats, and thought themselues not farre short of the Riuer Ob. The next yeare they returned for the same discouery. They * 1.456 landed in the Samogithians or Samoyeds countrey, and named a place, because they there found Images carued of wood, Idoll-nooke. They gaue names to places long before discouered by the English, as if they had beene the first founders. They learned of certaine Muscouites, that the inhabitants of Noua Zemla, had neither Re∣ligion nor Ciuilitie prescribed them by any Law, but worshipped the Sunne, Moone, and North-Starre, and euery yeare offered vnto them sacrifices of Deere and other things. On the nine and twentieth of August there arose a thicke fogge, whereup∣on. Oliuer Brunel (which had beene three seuerall yeares sent by the King of Den∣marke, for the discouerie of Groenland) reporteth that in threescore and sixteene de∣grees, he had often obserued such thicke fogges, that some perished therby. These hap∣pened most commonly in October and Nouember. The last of August they had speech with the Samoyeds: they were of e 1.457 short stature, scarcely foure foote high, with long haire, broad faces, great heads, little eyes, short and bow-legs, very swift, clothed with beasts skins, whereof the hairy side was outward. They know no GOD. The Sunne (whose presence they are long depriued of in the Winter, which is recompensed in their nightlesse Summer) is worshipped amongst them. And when the Sunne is decli∣ning out of their sight, the Moone, or North-Starre, is his receiuer or successour (if you will) in that tribute of their deuotions. They haue, besides, many Idols rudely carued. In times past they had no King, but now they chuse one to that dignitie. They burie their dead, and offer yearely their sacrifices for them to the Sunne, Moone, and North∣Starre, of their Deere, which they burne, except the head and feet. They eat the flesh of wilde beasts, either raw, or dried in the aire; which makes them haue very vnsauourie breath. On the sixth of September two of them went on shore, on the continent of Moscouia, and encountred with a Beare, which killed one of them: his crie brought in others of their fellowes (which were also straggling about) to his reskue, but the Beare laid hold also vpon one of them, and could not be driuen to forsake his prey, till him∣selfe became a prey in recompence. The two torne carkasses were there buried. They tooke off from one Beare, which they killed, an hundred pound of fat, which serued them for their lampes: the skinne was nine foot large, and seuen wide.

In the yeare 1596. f 1.458 There were sent other two shippes, to prosequute this Disco∣uerie, which on the fourth of Iune had sight of a triple Sunne, attended and guarded with a double Rain-bow, one encompassing them, the other crossing them ouerthwart. After many dreadfull combates with the ice, and one of the shippes departing from the other, they were forced to Winter in Nona Zemla; where they built them a house to serue them for a fortification against the sauage Beares, tempestuous stormes, con∣tinuall snowes, ice, and vnspeakeable cold; and (if worse may be) a worse then all these they endured, a continuall night of many weekes, wherein neither the Sunne, nor any of his courtly traine, the least rayes to bee the harbengers of his desired pre∣sence, did present themselues to their eyes: and the fire could scarcely preuaile against the insulting tyrannie of the cold, to warme them. The Beares together with the Sun forsooke them, but plentie of Foxes remained; and with the Sunne the Beares also re∣turned: sometime laying violent siege to their house. From the fourth of Nouember till the seuen and twentieth of Iannarie they saw no Sunne. Their watch also or clocke was by violence of the cold forced to stand still, that they could not measure their

times. Thus did they waite i•• expectation of the Sunnes returne, that they also (not able further to pursue the voyage) might returne home, which eleuen of them did in October following.

But seeing these North-easterne seas are so frozen and vnpassable, I will therefore in an inkie sea finde an easier passage for the Reader, with more both ease and securi∣tie, to this mightie Kingdome of China, whereof we are next to speake.

CHAP. XVI.

Of the Kingdome of China.

CHina is supposed of some, to be that countrey, whose people of Ptelo∣mey a 1.459 are called Sinae. Some thinke them to be the people mentioned by the Prophet Esay b 1.460 , whereunto Iunius also inclineth. The Arabi∣ans call them •••••• Tzinin: and the Portugals first of all other (be∣cause they could not pronounce it aright) called them Chinians (saith c 1.461 Ioseph Scaliger): Pierre du Iarric, saith, d 1.462 that before that time in all the East they were called Chijs, and the inhabitants of Ceilan were called Chinga∣les, because they were mixed with the Chinois; and Cinamom, was of the Persians named Darchini, that is, wood of China, as some thinke: he addeth their opinion that deriue that name from the Chinian salutation, in which they vse the word Chij, Chij, as a nickname therefore giuen them: and others that thinke the Citie Chincheo gaue name to the whole Region: but it were tedious to recite heere the seuerall opinions in this question; the difficultie whereof ariseth from this, that the Chinois themselues know not this name, but call their countrey Tamen. Leauing therefore these deriua∣tions and names of Cin, Cauchin China, Battechina, and the rest; let vs come to the Countrey it selfe. It bordereth * 1.463 on the North, with Catay and the Tartars; on the South, with Cauchin China; on the East, with the Sea; on the West, with the Bra∣mas. It reacheth from seuenteene degrees to two and fortie of Northerly Latitude, and lieth after their owne description e 1.464 almost foure square. On the West it is separated and secure from vnneighbourly neighbours, by a sandie wildernesse; on the North, by a wall, which Nature hath partly framed of high mountaines, and Art hath supplied with the labour and industrie of men. It is diuided into fifteene Prouinces; sixe whereof border on the Sea, Cantan, Foquien, Chequiam, Nanquin, Xantum, Pa∣quin: the other nine bee inland, Qniansi, Huquam, Honan, Xiensi, Xansi, Suchnon, Qutichen, Iunan, Coansi. Some reckon these names somewhat differently. The King holdeth his Court in Paquin; his predecessours, before the Tartarian conquest of this countrey, are said to haue resided in Nanquin, or (according to the more ancient wri∣ters) in Quinsay. Pantogia reporteth his owne iourney from Macao to Paquin, the space of sixe hundred leagues, in all that space trauelling but one day by land, for shortning his way, otherwise all the way by water, carried in a Riuer, called of the Chinians a little sea for the greatnesse, abounding with sea-fish, an hundred leagues vp from the sea, and after that in another Riuer of like bignesse, whose waters were thicke and mirie, which they clarifie with allume, before they can drinke it: all the rest of the streames that he passed were made by mens hands,. These Riuers are abun∣dantly stored with shipping of two sorts; one for sayling, and the other for habitati∣on: and from Nanquin to Paquin the space of three hundred leagues, it seemed to be, as it were, a continued street of shippes: and though they came in the morning be∣times to Nanquin, yet were there the same houre aboue fiue hundred saile of vessels, vnder saile readie to enter, which were laden with prouision for the Citie. The Kings shippes in that Region about Nanquin, are reported to bee about ten thousand, to carrie his tents and tributes, besides a thousand saile belonging to priuate men. The shippes wherein the Mandarines, or Magistrates and Officers are carried, are not in∣feriour in sumptuous statelinesse to the shippes Royall in Europe. The Riuers are no

lesse adorned and beautified with Cities, Townes, and Villages, so many, as that in all this way they had alway sight of one or other: and so great, that sometime they sailed two or three houres with the streame alongst the walls of some Citie. Their Townes and Cities haue high walles.

Nanquin standeth in two and thirty degrees, and is eight or ten leagues from the sea, with a Riuer leading thither. f 1.465 It hath three faire bricke walles, with large and stately gates. The streetes are of two leagues, or of two and a halfe in length, wide, and paued. The compasse is at least eleuen or twelue leagues, and containeth by con∣iecture two hundred thousand houses, and (according to all the opinions of the Ie∣suites there abiding) equalling, or exceeding in people foure of the greatest Cities in Europe. There are diuers other Cities within a dayes iourney hereof, which are great and famous for traffique, of which Hancheum and Sucheum are chiefe, which are of the Chinians called Paradise, for the plentie of all things. Sucheum is as Ve∣nice in situation, hauing her streets part by water, and part on land; so rich in traffique, that the China-bookes do reckon twelue millions of reuenue to accrew from hence to the Kings coffers: and he that seeth these Cities (saith the Iesuite) will beleeue those reports.

To stay heere a while, That g 1.466 Quinsay, whilome the royall seate of the Kings of Mangi (as Venetus recordeth) now supposed to be swallowed vp with some Earth∣quake, or in Bellonaes all-consuming belly deuoured, may seeme to be heere raised from the graue: the waterie streets; the trade and reuenue, exceeding alone (if some h 1.467 account truly) any one the richest Kingdome in Europe: the situation in the mid∣dest of China, and neere to the sea; the signification, Quinsay being interpreted, The Citie of heauen: and so is Suntien (in the discourse i 1.468 of this Kingdome, translated by R. Parke) said to signifie. All these reasons doe moue me to coniecture, that Quin∣say is now by euersion of Earth-quake, warres, or both, and by diuersion of the Court from thence, conuerted into this smaller Sucheum, the name also a little inuer∣ted, remaining, as diuers languages and dialects will suffer, almost the same. Or per∣happes sickening with so long warres (begunne in the time of M. Paulus, and con∣tinuing in the dayes of our countrey-man Mandeuile, almost an hundred yeares af∣ter, both of them seruing the great Cam in those warres.) Quinsay at last, after so long and tedious a consumpation, died, and bequeathed what suruiued those spoiles, of her land-greatnesse vnto Nanquin, of her sea-treasures vnto Sucheum, both succee∣ding, but not together equalling (that wonder of the world) Quinsay, k 1.469 encompas∣sing an hundred miles, and twelue thousand bridges, sixteene hundred thousand hous∣holds, with the countrey adioyning, then the ninth part of the Kingdome of Mangi yeelding sixteene millions and eight hundred thousand ducats of gold, besides six millions, and foure hundred thousand ducats for the custome of salt, in yearely reuenue to the great l 1.470 Can. Well then may it beseeme Sucheum, and Nanquin, both to haue risen out of the ashes of such a Phoenix. Hereto agreeth the report of Nicolo di Conti (who was there about the yeare 1440.) that the King had then built Quinsay anew, thirtie miles circuit. But let vs listen to Pantogia.

These Cities of China want that elegance and magnificence, which stately Tem∣ples, and sumptuous buildings doe afford vnto our Cities of Europe. Their houses are low, without the ornament of porches, galleries, windowes, and prospect into the streets. In the Winter m 1.471 they haue store of ice and snow, euen about Nanquin. They haue abundance of all things necessarie to the life of man, fruits, flesh, and fish, with prices correspondent. They haue two, and some where three, haruests in the yeare. Few mountaines, but plaines of an hundred leagues. Wine they make of Rice. They eate thrice a day, but sparingly. Their drinke (be it water or wine) they drinke hot, and eat with two stickes of Iuory, ebony, or like matter, nor touching their meat with their hands: and therefore little naperie serueth them. Their warme drinkes and abstinence from fruits, are great preseruatiues of their health, which for the most part they enioy. The Chinians n 1.472 haue thinne beards (not aboue twentie haires) short noses, small blacke eyes, long garments, and, if they would resemble a deformed man, they paint

him with short habite, great eyes and beard, and a long nose. They are white, but not so much as in Europe. They haue Artificers of all trades: and in idlenesse none may liue. The impotent are well prouided for in Hospitals. They haue no Gentlemen, but euery man is a Plebeian vntill his merits raise him. Preferment is atchieued onely by learning. This maketh them generally studious. Their letters are not reduced into alphabeticall order, nor are properly letters, but characters, whereof they haue fortie thousand; and therefore in that they frame not difference of syllables, but of sence, in diuers languages, yea in Iapon, their writing is vnderstood, not their speaking. Their paper is like a thinne transparent parchment, and beareth inke but on one side. Their writing is downewards, not side-wayes, as ours. They haue in ordinary and daily vse eight or ten thousand of those characters. Their words are monosyllables. Rhetorique is the only science which they ayme at: for he obtaineth places of ho∣nour, which can most fitly place his words, and most eloquently write of the subiect propounded. They haue not publike Schooles, but in the Cities are publique trialls or commencements euery third yeare, whither these Probationers resort, and are ex∣amined, and are accordingly preferred. They haue three degrees: o 1.473 Graduates of the first degree are called Siusai; of the second, Quiugin; of the third, Chinzu, Euerie Citie yeeldeth triall for the first degree. For the second, onely the Metropolitan Citie of the Prouince; whereunto they of the first degree doe resort euery third yeare, and in a publike house, doe the second time, make an Oration, of some obscurer theme then the former. There are such multitudes of them, that some are sometime killed in the entrance of that their Commencement-house. For the third degree, they are examined onely at the Court the third yeare after. And out of this Order are taken their Mandarines or Magistrates, after some studie in the law of the Land. While they are writing their Probationary Themes, they are shut vp, with one to attend them, foure and twentie houres, with penne, inke, paper, and candle, and hauing subscribed their names, certaine Registers copie the said Orations, without setting to the Authors names and then seale vp their first patterns. Those namelesse copies are by appointed Officers examined, and those chosen which they approue for best; the names & authors are known, by comparing these copies with the principall. In the first degree they obtaine certaine immunities to themselues and their families; prouided that he proceed in his studies, or else they will degrade him. He that hath obtained the third degree of p 1.474 Loytia (as they terme it, or as we may stile it, Doctor) writes it vp ouer his doores, that all men may honor his house: and this is the highest Nobili∣tie whereto they can ascend. To the elder brother of these fellow-commencers, is a triumphall arch erected, besides other solemnities. They haue bookes, written by cer∣taine wise-men or Philosophers two thousand yeares since or more, of Politicall and Morall Philosophie; the Authors whereof they honor for Saints, especially one Con∣fusius, to whom the Mandarines doe therefore once in the yeare offer sacrifice, and the Kings doe honor his posteritie, vnto this day. And he alone in the pith and weight of his Sentences, may be compared to Plato or Seneca, though farre short of their e∣legant and eloquent phrase. Their Printing is somewhat differing from ours, not ioy∣ning the letters, but for euery leafe making a table with letters or characters on both sides. They print also white letters in blacke, more atificially then we. Poetrie, Painting, and Musicke, are amongst them commendable qualities. Their learning is not so exceeding, as the first Chinian relations report, in the Mathematikes and o∣ther liberall Sciences. The principall Mandarines admire the Iesuites in these things, who esteeme the greatest learning of the Chinois, after their valuation, to be nothing superiour to that of the Romans, in the dayes of Cicero: (although it cannot bee denied, that Rome euen then approched neare her highest toppe of humane Science) It were an endlesse worke to recite the admirable things of this huge King∣dome: and therefore I remit the Reader to those diuers Authors, which haue written treatises of them.

Yet out of these I hope the Reader will pardon me, to obserue some thing touching their politie and gouernment. This kingdome is by themselues q 1.475 called Tamen, and the

Inhabitants, Tamegines: China is a mere stranger in China. The King is absolute Mo∣narch, and in reuenue exceedeth all the Princes in Europe, and Afrike together: which ariseth out of that which is properly called Census, the poll-money of his sub∣iects * 1.476 (paying three Mazes, or halfe ducats) exceeding thirtie Millions: and his * 1.477 Tributes, out of the profits of the earth and their handicrafts, amounting to sixe and twenty mil∣lions after their own bookes: His s 1.478 Customes in Canton (one of the least Prouinces) are neere eight millions. Pantogia summeth the whole at a hundred and fifty millions. His expences are exceeding great; all the Mandarines, Eunuches or Courtiers, Souldiours, Hospitals, and Priests receiuing Stipends out of his Exchequer. The Kingdomes adia∣cent are willingly refused of his King, whose predecessors sometime possessed, after freed them, as bringing more burthen, then profit: which of late appeared in Corea, which the Iaponites inuaded, the Chinois defended, as abutting on the Frontires: but when the enemie left inuading, the defender soone after voluntarily relinquished these new subiects. The King hath one wife and many Concubines, whose children inherit, if the lawfull Wife bee barren: as euen now it happened; * 1.479 Vanlia the present King be∣ing the sonne of a Concubine, as his apparant heire also is. These women are so strait∣ly kept that they are neither suffered to goe abroad, nor to speake vnto their kinsfolks, which likewise receiue no increase of honour or authoritie by their kinswomens ad∣uancement. His Courtiers are Eunuches, whom their poorer Parents haue gelded in their youth in hope of this Court-preferment, where after they are admitted by that Manderine appointed to this office, they are trained vp vnder elder Eunuches to bee made seruiceable. Of this drosse of mankinde are supposed to bee in the Court a hun∣dred and threescore thousand. This King is esteemed more tyrannicall, then his prede∣cessors, neither doth he euer come abroad, as they were wont once in the yeere, to sa∣crifice in the Temple sacred to Heauen and Earth. His Palace is farre more spacious, but not equall in workmanship to those in Europe. It is compassed with a triple wall, the first wherof might enuiron a large towne. Herein besides the many lodgings of the Eu∣nuches, are hills, groues, streames, and other things of pleasure. The Iesuite t 1.480 our Author saith, that he passed eight huge Pallaces before he came to the lodgings of those Eunu∣ches, which were appointed to learn how to order their Clockes or Watches, wherwith they had presented the King: and there were as many beyond. And ascending vp a towre, he saw Trees, Gardens, houses, exceeding all that euer hee had seene in Eu∣rope, who yet had beene in many the most sumptuous buildings therein. Within the third wall, is the King, with his women, children, and such seruants as are thither admitted. When the Heire apparant is proclaimed, all his other sons are sent away soone after, and confined to certaine cities, where they nothing participate in affaires of State: otherwise are honoured as the Kings kindred, liuing in pleasure in their Pallace∣prisons, vnto the third and fourth generation. The Kings Title is, Lord of the world, and Sonne of Heauen. The Mandarines haue their habite (both in attire and language) in their iudiciall proceedings peculiar. Of these Mandarines, (to omit them which are officers in each Citie) there are three principall in each Prouince. The first hath to deale in cases Criminall, and is called Ganchasu: The second is the Kings Fosterer or Treasurer, and is called Puchinsn: The Lieutenant for the warres, named Chumpin. These all are in subiection vnto the Tutan or Vice-roy of the Prouince. All these Ma∣gistrates beare office three yeares together, chosen alwaies out of other Prouinces, to auoide corruption. They haue an annuall officer called Chaien, who maketh inquisiti∣on of all crimes, both of priuate persons, and Magistrates themselues. None may exe∣cute the sentence of death, but by especiall Commission from the King. And therefore the Malefactors are consumed in the prisons. But they haue authoritie with certaine Canes to beare men on the legges in such terrible crueltie, that a few blowes may either lame or kill the partie. And therefore no King is more feared then these Man∣darines, who goe (or are carried rather) on mens shoulders in sumptuous chaires (such is their fashion) attended with fifty or threescore Sergeants going before them, two and two in a ranke, armed and furnished with Halberds, Maces, Battle-axes, Chaines, and these Canes: some crying to giue way, wherewith and the noise of those Chaines,

and Canes both men and dogges, with mute silence giue place. In the middest of their Cities are pallaces of the Kings for these officers to reside in. In Panquin and Nan∣quin the multitude of these Magistrates is incredible, one of these Cities containing more then two thousand and fiue hundred, as many as some-where are of Citizens. These all twise a day heare causes, and execute iustice. In Panquin are sixe Mandarines, Presidents of so many seueral Councels. The first of these is called the heauenly Manda∣rin for that his most ample power, which entreateth with the King for the preferment, Degradation, or correction of all the Mandarines in the Kingdome: for not one of them is there whose office is not by his Maiestie confirmed or abrogated. The second is Maister of the ceremonies, both in humane magnificence, and diuine saricfice. The third is Head of the councell of warre. The fourth, is chiefe Treasurer. The fift is Surueyor, and Procurer generall of the Kings buildings in his Palace, in the walls of Cities, and such like. The last dealeth as Chiefe vnder the King in causes criminall. These six are in∣feriour to one order of Mandarines, which are of the Kings Priuy Councell. These Ma∣gistrates are no way comparable in wealth to the Nobles in Europe. Their sentence a∣gainst guilty persons is without solemne furniture of words: as, Let him haue twen∣tie strokes, more or lesse, which by those Canine Cane-men is suddenly executed, the party lying grouelling on the ground. These Canes are cleft in the middest, three or foure fingers broad: twenty or thirty blowes will spoile the flesh, fifty or threescore wil aske long time to be healed, a hundred are vncurable. They vse also the Strappado, hoi∣sing them vp and downe by the armes with a cord. They be aboue measure patient in hearing causes: and their examinations are publike. Condemned persons haue a pillory∣boord fastned about their necke, & hanging downe before them to the knees, in which his fellony or treason is expressed, which boord neither suffereth them well to eate or sleepe, and in fine killeth him. There be in euery Metropolitane Citie foure principall houses for those three officers before mētioned: the fourth, for the Taissu, wherein is the principall gaole or prison, walled about, high and strong, with a gate of no lesse force: within the same are three other gates before you come where the prisoners lie, in the meane space are such as watch & ward day and night. The prison within is so great, that in it are streets & market-places, & neuer void of seuen or eight hundred men that goe at liberty. But by following Perera (sometime a prisoner there) into his prison, I find my selfe almost imprisoned, and therefore will flee hence into their Temples, & there take sanctuarie. Here they deale as madly with their Gods, as there with their men.

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 1.481 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 1.482 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 1.483 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 1.484 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 1.485 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 1.486 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 1.487 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 1.488 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 1.489 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 1.490 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 1.491 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 1.492 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 1.493 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 1.494 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 1.495 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 1.496 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 1.497 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 1.498 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 1.499 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 1.500 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 1.501 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 1.502 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 1.503 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 1.504 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 1.505 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 1.506 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 1.507 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 1.508 Louton. At the right hand standeth the Deuill (their Veiouis) more vgly then amongst vs he is painted g 1.509 : 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 1.510 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 1.511 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 1.512 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 * 1.513 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 1.514 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 1.515 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 1.516 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 1.517 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 1.518 touching the steeping of that their porcelline, and burying it in the earth, is gaine said by later Writers, q 1.519 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 1.520 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 1.521 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 1.522 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 1.523 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 1.1

  Ptol.l.5.c.13.
• b 1.2

  Iun.in Annos. Gen.8.
• c 1.3

  Haithonus, or Antonius. Armenius.
• d 1.4

  Lib. 11.
• e 1.5

  Pseudo Bero∣sus, lib.3.
• f 1.6

  The wife of Noah.
• g 1.7

  Strab. l. 11.
• h 1.8

  Tanais an Armenion Goddesse. Some tearme her Anaitts.
• i 1.9

  Coel.Rb••dig. l. 18. c.29.
• k 1.10

  Gramaye Armen.
• l 1.11

  Valer. Max: l.9. c.11.
• m 1.12

  Antiq.lib. ••. cap.5.
• o 1.13

  Pins 2.
• p 1.14

  Preachers Trauels.
• q 1.15

  Lib.6. c. 13.
• r 1.16

  Strab.l.11.
• * 1.17

  Const.de ad∣ministrando im∣perio ad Roma∣num F. c 45.
• * 1.18

  Dion Cassus lib. 37. & 49. Agathias lib.4. ••ornandes de reb. Get.
• s 1.19

  Ruterus. Caelius Rodigmus lect. Antiquarum. lib. 18. cap. 27. Pius secundus, Asia.
• t 1.20

  Sansouinus and Pius Secun∣dus, report of such Spiders in Italy, in Cala∣bria, called Tarantulae
• u 1.21

  Plin.li 7. c.2.
• x 1.22

  Diod. Sic.li.4. Nat.Com.lib.6. lussin.l.b.42. Strabo lib.11.
• y 1.23

  Lib. 2.
• z 1.24

  Annal.lib. 6.
• * 1.25

  Quadus.
• * 1.26

  Aug. Busbcq. epist.3.
• a 1.27

  Haiton.cap.7.
• b 1.28

  Tull. in Aca∣dein cimmerij q••bus aspectum su••••siue Deus a∣l••quis siue Na∣tura ademit fiue eius quem inco∣lunt loci situs.
• c 1.29

  Io Bol.Ben.
• d 1.30

  Plin.l.6.c.11.
• e 1.31

  Strabo lib. 11.
• f 1.32

  Apud Rhamus.
• g 1.33

  G. Bot.Ben.Abr.Hart. M. Paul. Ramus.
• h 1.34

  Cartwrights Trauels.
• a 1.35

  Lib.42.
• b 1.36

  Strabo lib.11.
• c 1.37

  Plin.l.6.c.14.
• d 1.38

  Sol.cap.50.
• e 1.39

  Ouid. Meta∣mor.lib.2.
• * 1.40

  lud.1.
• * 1.41

  Lib.1.
• f 1.42

  Iuslin.lib.1.
• g 1.43

  Diodorus Sic. lib.3.cap.7. Melan.Chro.l.2.
• h 1.44

  See li.l.c.13.
• i 1.45

  Diodorus Sic.lib.3.1.
• k 1.46

  Diodorus lib.3.cap.5.
• l 1.47

  Stuckius de sacris Gentium.
• m 1.48

  Ecbatana was built be∣fore Deioces, yea before Se∣miramis time.
• n 1.49

  Diodorus Sic.lib.4.cap.3.
• o 1.50

  Lib.3.cap.15.
• p 1.51

  Iob 21.1••.
• * 1.52

  Et queenon pro∣sunt singula mul∣ta iuuant. Et quod non pos∣sunt singula, multa nocent.
• q 1.53

  Reade lib.x.cap.13.
• r 1.54

  Herodot.l.••.Val.Max. &c.
• s 1.55

  lustin.lib.1.
• * 1.56

  Ammian. Marcel. lib.23.
• t 1.57

  Boem. lib.2.Francisco Tha∣mara.lib.2.
• u 1.58

  Pius secundus Asia.
• x 1.59

  Alex.ab Alex. lib 4. c.23.
• y 1.60

  Bar. apud Eu∣seb. dep••••arat. Euang l.6.c.••8.
• z 1.61

  Plutarch de orb. Lun. Gramaye. Curtius l.b.3.
• a 1.62

  Dan 6.8. Ester.1.8.
• b 1.63

  Scalig. Can. Isag.
• c 1.64

  R. Re••nec. Syniag. de fa∣mil. &c.to.1.
• d 1.65

  Maginus The∣saur.Geog.
• e 1.66

  I.B.B.
• f 1.67

  Strab.li.11.
• g 1.68

  Pet.Gyllius in Ortelij 1 hes.
• h 1.69

  Hak.A.len∣kinson.
• i 1.70

  Plut.de facie in orb. Lun.
• k 1.71

  Strabo lib 11.
• l 1.72

  Coel.l.18.c.29.
• m 1.73

  Hak. Voyag. tom.1.
• n 1.74

  Asabulous report of the Medes.
• o 1.75

  2. Reg. 17.6.
• a 1.76

  Lib.6.25.
• b 1.77

  Maginus.
• c 1.78

  Iustin.41.
• d 1.79

  Am.Mar.lib.23.
• e 1.80

  Iustin.lib.42.
• f 1.81

  Vadianus. Sec fol.5.
• g 1.82

  Iustin.lib.41. Dion Cassius lib.4 ••. Pius secundus Asia. Gramaye Par∣thica; P.Biz: rus Rerum Per∣sicaram.lib.30.
• h 1.83

  Reade lib.1.cap.13.
• i 1.84

  L.Florus lib.3. cap.11.
• k 1.85

  Ioseph. Antiq.lib.14.cap.12.
• l 1.86

  Stadius in Floru••••.
• m 1.87

  Plutarch. Crassus. Liny epitome lib.106. Eutropij lib.6.Dion Cas.lib.40. Sim. Maioli dies Canic. Colloq.16.
• n 1.88

  Flor.l.4.c.10. Dion lib.49.
• o 1.89

  Suetonius in vita Augusti, cap.21.
• p 1.90

  Sueton. in vita Tiberij, cap.49.
• q 1.91

  Mat. Burgk∣lehner. thes.hist. lib.6. tom.1.
• r 1.92

  Cornel. Tacit. Annal. lib.11.
• s 1.93

  Herodiani Macrinus.
• t 1.94

  Ios. Scal. Ca∣non. Isagog. li.2.
• u 1.95

  Cor. Tac.l.12.
• x 1.96

  Albenaeus lib.4.cap.14.
• y 1.97

  Herodiani Macrinus
• z 1.98

  Eusebius de praepar Euang.lib 6. cap.8.
• a 1.99

  Sucton. Cali∣gula.5.
• b 1.100

  Scneca in Oc∣dipo.
• c 1.101

  Am. Marcel.lib.23.
• d 1.102

  Eucanus.
• e 1.103

  Pius secundu•• Gramaye Parth.
• f 1.104

  Strabo lib.11.
• g 1.105

  Caelius Rhod. lib.18. cap.28.
• * 1.106

  Lib.6.cap.4.
• a 1.107

  Gen.10. 22.
• b 1.108

  Ptol.lib.6.c.3.
• c 1.109

  Plin.l.6.c.28.
• d 1.110

  Hieron. in ••s. 13.Xenophon.
• e 1.111

  Genes.14.
• f 1.112

  Herodot. lib.7.
• g 1.113

  Suidas in verb. Magog.
• h 1.114

  Ortelij Theat. & Thesaurus.
• i 1.115

  P. Bizar. Hi∣storia rerum Persicarum. Christ. Pezel. medific. historic. pars 1.
• k 1.116

  Es.44.28.
• l 1.117

  Herodot.lib.1.Iustin. lib.1.
• * 1.118

  Of this fami∣ly and other of the Persians, see Reineccius tom.1.
• * 1.119

  The Papists to vphold the credit of lu∣dith, make an∣other Nabucho∣doniso••, which sent sorth Ho∣lofernes, &c. and say that he was called As∣suerus, and Ar∣taxeries Prilcus, the same which Daniel cals Da••∣rius Medas. Sixt. Senc••. Bi∣blioth.sa.l.1.
• * 1.120

  Christ. Pezel. Mellif. histor. pars.1.
• m 1.121

  Strab. lib.15.
• n 1.122

  Plutarch.in vita Artaxerxis.
• o 1.123

  Polyoenus lib.8.••trat.
• p 1.124

  A.M.3402.
• q 1.125

  3409.Caluis.
• * 1.126

  Great were the treasures which Cyrus gate in his warres; but his expenses in his daily diet (en∣grauen in a piller, which Alexander cau∣sed to be ra∣sed) seeme in∣credible: the particulars whereof, see in Poly••n.lib.4. and Opmeerus pag.105.
• * 1.127

  Ctesias ap. Phot••um, ed. inter hist.Persscript••r••s.
• r 1.128

  Scaliger Cal∣uisius. Alij A.M.3421.
• s 1.129

  Herodot.lib.3.
• t 1.130

  Bizar, i.1.
• u 1.131

  Strab.l.15. Arrian.l.6. Curtius, l.9.
• x 1.132

  3428.
• y 1.133

  3429.
• z 1.134

  3436.
• a 1.135

  Iustin.l.••. Plutarch. in Apophibeg.
• b 1.136

  3466.Scal. Animad.in ••useb.pag.101.
• c 1.137

  Herodot l.7.
• d 1.138

  Xerxes sent first 15000, after 20000, and lastly 50000 choice men a∣gainst them which all had the worse: till a traitor taught Xerxes another way where to passe & come vpon their backes: and then Leonides in the night entered the Persian campe & slew 20000 with his 500 men which were killed be∣ing weary with killing.
• e 1.139

  Aelian. Var. Hist.l.1.
• f 1.140

  Aelian. Var. Hist. l.1.
• g 1.141

  Liuely his Chronologie of the Persian Monarchie.
• h 1.142

  Aben Ezra.
• * 1.143

  Rab. Moses.
• i 1.144

  R. Sadiah. & Abr. Dauison.
• * 1.145

  Temporar. l 3.
• k 1.146

  Seder O'am Rabba, Sede•• Olam Zo.a, Histori••all Ca∣bala
• * 1.147

  I.V ues, in pro••••••.l18.de c.u. Dei
• l 1.148

  Gorop. Becce∣s••an.
• m 1.149

  Aercator. Ios Scal••ger, Vola∣terranus, Pere∣rius, Temporari∣us &c.
• n 1.150

  Ioseph.contra Ap••••••••.••.
• o 1.151

  Metasthenes Annij.
• p 1.152

  Beroaldi Chron.li.3.
• q 1.153

  Iun. Annot.in Dan.9.
• r 1.154

  Liuely his Chronologie.
• * 1.155

  Olymp.89. A••3.
• s 1.156

  Brought. Con∣cent. Elie Reusneri Isag. hist.l.2.
• t 1.157

  Of this later Persian Dynastie see Aga∣thias, Bizarus, Pezelius, and Lampadius in Mellisicio Hist. part.2.& 3.Cearenus & Z••∣naras, An.li.3.&c.
• u 1.158

  Agathias, l.2.
• x 1.159

  Oros.& Pom:.Laetus, A.D.296
• y 1.160

  Agathias, l.4.
• z 1.161

  A.400.Bunt.
• a 1.162

  Niceph.Callist.lib.14.cap.18.
• b 1.163

  Socrat.Hist.Eccles.l.7.c.19.
• c 1.164

  Niceph.Callist: lib.16.c.36. Cedrcnus.Zonar.An.l.3.
• d 1.165

  Manes, first author of this Heresie, was flayed aliue, and cast to the dogs. Niceph.lib.6.cap.22.
• e 1.166

  Bizari hist Pers.l.5.
• f 1.167

  De Chosroe & Mauritio lege Niceph.l.17. & 18.
• g 1.168

  Bizari, l.6.
• h 1.169

  Io.Scalig.Can, Isag.
• i 1.170

  Io, Lampadius Mellific. Hist. part 3. and our third booke sheweth the order in succession of them.
• * 1.171

  Sardus l.2.c.••••.
• k 1.172

  Iust. li.6.
• l 1.173

  Keckerman de Monarchia Per∣sarum.
• m 1.174

  Stobaeus ser.42.
• n 1.175

  Xen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. lib.1.
• o 1.176

  Athen.l. 12.
• a 1.177

  Boskhieri Ara Coeli.
• b 1.178

  Suidas in v. Magus.
• c 1.179

  Peucerus de diuina••.c.de Magia.
• d 1.180

  Brutus was terrified with such a spectrum: the like they tell of Marius and many o∣thers.
• e 1.181

  Ne 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.182

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cum multis alijs; de ••uibus Peuce∣rus, & Reginald. Scot. in Detect. Mag.
• g 1.183

  Plin.l.30.c.1.
• h 1.184

  Mat. 2.1. Baskbier Ara Coeli.
• i 1.185

  Plato Alci∣biad.
• k 1.186

  Am. Marcel. lin.l. 23.
• l 1.187

  Philostratus de vita Apollony.
• m 1.188

  Apollonius, Hosthanes, Cha∣vondas, Demo∣critus, & Pytha∣gorici & Pla∣tonici.
• n 1.189

  Suidas hence came the Prouerbe. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• o 1.190

  Sozom.l.2.c.9
• p 1.191

  Cicero de diuinat.l.1.
• q 1.192

  Strabo l. 15. Nam Magus ex matre & gnato gignatur oportet (saith Catullus) Sivera eft Per∣sarum impiare∣ligio.
• r 1.193

  Gramay Per sica.
• s 1.194

  Pausan.l 6.
• t 1.195

  Diog.La••rt.de vit.Philos.l.1.
• * 1.196

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• u 1.197

  Empedocles.
• x 1.198

  Manes father of the Mani∣chees.
• z 1.199

  Plut. de Osir. & Is.
• a 1.200

  Gramay Asia••
• b 1.201

  Luciani Necrom.
• c 1.202

  Herodotus. Lib.1.
• d 1.203

  The attire of the head, among the Persians, as the Turbant amōg the Turkes.
• e 1.204

  Theog••••a.
• e 1.205

  Libr.11.
• f 1.206

  These Goro∣pius with Dutch Ety∣mologies, and interpretati∣ons bringeth from the Cim∣merians and Saxons. See his Saxonica.p.606.
• g 1.207

  Stra.l.15.
• h 1.208

  Cic.de leg.l.2.
• a 1.209

  Gram. As. Persica.
• b 1.210

  Q Curt.lib.3.
• c 1.211

  Tertul de Ce∣ron.mil.t.
• d 1.212

  2.Mac.1.13
• e 1.213

  Athenaeus l.12
• f 1.214

  Min. Foel. O∣ctau. Arnob.con.Gent.lib.6.
• g 1.215

  Euseb. de praepar.lib.6.c.8.
• a 1.216

  Curio Sara. histor.lib. 1. Blon∣dus saith, that Mahumet was present at their first conquest, and that by his command they relinqu••shed their name, & accepted the Saracen. dec. 1. libr.9.
• b 1.217

  Barr. As.dec.2.lib.10.c.6.
• c 1.218

  Curio Sarac. hist.lib.2.
• e 1.219

  Libr.3.ca.8••
• f 1.220

  Knolies.
• g 1.221

  Haithon de Tartar.
• h 1.222

  Aloadins Pa∣radise,
• i 1.223

  A right fooles Paradise.
• k 1.224

  M. Paul. & Odor.
• l 1.225

  Cartwright.
• m 1.226

  Peucerus lib.4.•• 5.
• n 1.227

  Viaggio di mercante apud Ramus.
• o 1.228

  I.P.B.par.2 l.2 Osor ••ere. Em. libr. ••••. Surius Comment. Knolles T.histor. pag 464.
• p 1.229

  Minidoi lib. 2
• q 1.230

  Sofi is by Mi∣nadoi deriued of Sofiti, a peo∣ple subdewed by Alexander.
• r 1.231

  Scal.Can.I∣sag.libr.3.
• s 1.232

  Io.Bar.Asia.dec.2.li.10.c.6.
• p 1.233

  Surius Com. Knoll.T.Hist. pag.464.
• q 1.234

  Cap.11.
• * 1.235

  Ramusius:
• * 1.236

  Osorius de Reb. Emman. lib. 10. I.Bot.Ben.
• * 1.237

  Knol.Turk.Hist.
• * 1.238

  Surius Comm. in An.1500.
• * 1.239

  Ant. Ienkinson.
• * 1.240

  Angiolello, c.13.
• * 1.241

  Ph.Camerar. Medit. Histor. Cent.2.c.4.
• * 1.242

  Michael lsselt. in An.1576.
• * 1.243

  Busbeq. epist.3.
• * 1.244

  Ant. Ienkinson. Hak.t••.1.p.349.
• * 1.245

  Lib.3.cap.8.
• * 1.246

  Minadoi of the Warres be∣tweene the Turkes and Persians, l.1.
• * 1.247

  Turkish Parricide imitated in Persia.
• * 1.248

  De Medusa & Megaera, vide Poetas.
• * 1.249

  Lib.3.c.8.
• * 1.250

  I. Silvest. in Du Bartas transl.
• * 1.251

  Minadoi, l.9. in his 9. books, translated by M. Hartwell, the Reader may see these wares at full. Relatione di Persia, & Tu. Thesoro. Politice. Hericus Porsius, Laurentius Rise∣burgius, Anony∣mus quidam de eodem bello scrips.
• * 1.252

  Cartwright. An. 1603.
• * 1.253

  Media, Ghei∣lan, Massan∣dtan, or Hyr∣cania, Parthia, Aria, Canda∣har, Heri, Co∣rassau, Farsi, or Persia, with the Caramanian desart, and the Kingdome of Lar, and the Turcoman na∣tion are sub∣iect to this King: and lie hath also subdued & ruined the houses of some great men, which in his fathers daies would doe what they lift.
• * 1.254

  Io.di Barr. As∣dec.2.l.••0.c.6.
• * 1.255

  Devill, quast doe-euill: or, Diuell, of Διάβολος, an accuser or cauiller.
• * 1.256

  Minadoi, li. 2. The chiefe is now at Hispaan. Carlw.
• * 1.257

  Phil. Camerar. I.F.Op. subcis. cent.3.c.12.
• * 1.258

  There be meanes to draw vp that skinne by art, which may en∣dure a new cutting.
• * 1.259

  Knol. T. H. Surius Comm. in An. 1500.
• * 1.260

  Hak.tom.1.
• * 1.261

  Some say it is for one of his Nephewes.
• * 1.262

  Knol. Turk. Hist.pag.964.
• * 1.263

  Arthur Ed∣wards. Hak.tom.1.
• * 1.264

  Rich. Cheinic.
• * 1.265

  Ducket.
• * 1.266

  Ios. Barb. apud Ramus.
• * 1.267

  Ios. Barb.
• a 1.268

  Ducket.
• b 1.269

  Iohn Copley his Doctrinall and Morall Obser∣uations con∣cerning Reli∣gion.pag.85.
• c 1.270

  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 1.271

  Proceeding against the Traytors.
• e 1.272

  Relat. of Re∣ligion.
• f 1.273

  Speculum Trinitatis.
• g 1.274

  1.King.22.22.
• h 1.275

  Iob.8.44. Apoc.18.15.
• i 1.276

  Sir Ed.Sands Relat. of Religion in the West.
• a 1.277

  Plind.4.c.12.
• b 1.278

  Scytha 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Calius li.18.24.
• c 1.279

  Plin.l.7.c.56. saith that Scy∣thes, son of Iu∣piter, inuented the bow and arrowes.
• d 1.280

  Cat•• Annij de orig, & ap. A Riccobo••
• e 1.281

  Pseudo-Bero∣sus.lib.2. & 3. & 5.
• f 1.282

  Herod.lib.4. Diod.Sic.lib.••.
• g 1.283

  Ortel.Thes.
• h 1.284

  Oliu.is Melt. Ortel. Thes. geo.
• i 1.285

  Gorop. Becce∣sel.
• k 1.286

  Ptol.lib.3.c.5.
• l 1.287

  Ptol.l.6.c.14.
• m 1.288

  Iustin.lib.2.
• n 1.289

  Plin.lib.7. Solinus cap.20.
• o 1.290

  Herod.lib.4. Pius secundus in historie Asiae, confuteth this tale.
• * 1.291

  Scythian Tem∣ples.
• * 1.292

  Scythian di∣uination.
• p 1.293

  Ph.Camerar. Med. hist. Cent.1.58. yet tho Turkes (their of-spring) hold diuers religions.
• q 1.294

  Athenaeus lib.12. cap 8.
• r 1.295

  Herodot lib.4.
• s 1.296

  Plin.lib.7.c.2.
• * 1.297

  Poly••.hist.l.9.
• * 1.298

  Barbara nec Scythiae tellus, &c. T. bul.lib.3.
• t 1.299

  A.Mar.l.22.
• u 1.300

  Strab. lib.11.
• x 1.301

  Ioan. Boem.
• y 1.302

  Caelius lib.11. cap.21.
• * 1.303

  Euseb. de prae∣par. E••••ng.lib.6. cap.8.
• z 1.304

  Gorop. Beeces.
• a 1.305

  Iustin.lib.2.
• * 1.306

  Go••••op thinks and I with him that these A∣mazons were but the wiues which exerci∣sed armes, and followed war∣fare with their husbands.
• b 1.307

  Diodor. Sic. lib.2. cap.11.
• c 1.308

  The Ama∣zons are still o•• ••ation further then the relaters or their authors haue trauel∣led in two places of Asia, two of Africa, two of Ameri∣ca: the Ama∣zon haue bin, till th•••• •••• came there and found none.
• d 1.309

  Sol.••r.
• e 1.310

  Gor••p. Bec. lib.9.pag.1032.
• f 1.311

  A••ex. ab. ••••∣••ex. lib.3.cap.11.
• g 1.312

  Zonar. An. tom. 2.
• * 1.313

  Viu. de trad. dis.l.2.
• h 1.314

  Soli. cap.53. Plin.lib.1.
• i 1.315

  Io. Boem.lib.2. cap.9.Strabo lib.15.
• k 1.316

  Ptol.l.6.c.16.
• l 1.317

  Castald. Ortel. Thes.
• m 1.318

  Oros. l.1.c.2.
• n 1.319

  Dom. Niger. Asia tom.8.
• a 1.320

  Vincent. Bel∣luac. spec.bist.lib.30.
• b 1.321

  Bath••.
• c 1.322

  •••••••••••• Arab. of the life of Tamerlane.
• d 1.323

  Io. de Plan•• Carpini. apud Hak. tom.1.
• * 1.324

  Totaros vo∣cant.id est, exu∣••es. Mercat.
• * 1.325

  Chingis secund. Vincentium in Spec. hist. Can∣gius, Haitono. See Lud. Reg. Lampadius in mellific. &c. Niceph. Greg. hist. Rom lib.2. calls him Zit∣zischan.
• e 1.326

  G. Botero Ben.
• f 1.327

  Ortel. Theat.
• g 1.328

  Opmeer. Chr••. in An. M.3413.
• h 1.329

  Cap.42.apud Ram. (the La∣tine copy of M. Paul. is ve∣ry vnperfect) G. Mercat. tab. vn.
• * 1.330

  Vncam sub∣dued.
• i 1.331

  The Tartars Legend of Cangius.Hait. Armen.
• * 1.332

  A felt the Tartarian throne in their coronation.
• * 1.333

  The Owle obserued.
• * 1.334

  The number of nine.
• k 1.335

  Antiq.lib.11.
• l 1.336

  Ios. Antiq.lib.2.in sine.
• m 1.337

  Io.de Plano ••arpini.
• * 1.338

  Kytayans; & their Religion.
• * 1.339

  Blacke Sa∣racens.
• * 1.340

  Occoday 2•• Tart.Imp.
• * 1.341

  The Kergis
• n 1.342

  Haithon Ar∣men.
• * 1.343

  Cumania.
• o 1.344

  Mat. Paris.
• p 1.345

  Mat. à Michou.de Sarmat. lib.1.
• * 1.346

  Tartarian Sorcerie.
• q 1.347

  Io.de Plano C.
• * 1.348

  Cuine 3 Imp. Mangu 4.
• r 1.349

  Hait••onus de Tart.
• * 1.350

  Cublai 5. Imp.
• s 1.351

  M.Paul.l.2.
• * 1.352

  An. 1286.
• * 1.353

  M.P. l.2.c.••. Tamor 6.
• a 1.354

  Odoricus ap. Hak.
• b 1.355

  Sir Iohn Mandeuile.
• c 1.356

  Nic. di Conti. ap. Ramus.
• d 1.357

  Ios. Barbar••.
• e 1.358

  Ludouicus Reg. Literae Iaponicae. cantugo Con∣tughi in Thes. Polit. part. 4. &c.
• f 1.359

  Hak. to. 1. pag. 303.
• g 1.360

  L.Vertoman.
• h 1.361

  To. 1. pag. 336. & leq.
• i 1.362

  Ramusius.
• k 1.363

  Emanuel Car∣val. Epist. vide eadem ap. Pierre du Iarric, livre 4 de l'histoire des Inde•• Orient. c. 16.
• * 1.364

  This agreeth with Vertomans report.
• l 1.365

  Iacob Pantogia
• m 1.366

  Bened. Goes.
• n 1.367

  M.Pa.l.2.c.7.
• o 1.368

  Gal••otto Pere∣ra relationes Chin.
• * 1.369

  If Panquin were Cambalu, the inhabi∣tants would so tearme it as the Cathayans did.
• p 1.370

  Lit. lac.Anton. An.1603.
• q 1.371

  Will de Rubr. Hak. to.1.
• r 1.372

  Ptol.l.6.c.16.
• s 1.373

  Jo.de plano Carp. c.5.
• * 1.374

  Rich. Iohnson from a Tarta∣rian Marchant learned the way to Cathay, and in Cathay it selfe he rec∣koneth 75. daies iourney. Hak.
• u 1.375

  Hac.
• x 1.376

  Abilfada Is. ap. Ramus.
• y 1.377

  Lib.1.c.1.
• z 1.378

  Lib. I. & li.2.
• a 1.379

  Hond. tab.
• b 1.380

  Ab. Ismael cited by Ramus. vol.2.
• c 1.381

  M. P. L.2. 55:
• d 1.382

  M.Paul.l.2.c.60.
• e 1.383

  Alhacen his history of Tam. translated by Jean.du Bec.
• f 1.384

  Scal.Can.Is.l.3
• g 1.385

  Scal.ih.de reb.Sinarum.
• h 1.386

  Scal. Elench. N S.
• i 1.387

  Steph. verba paululum muta∣ta, in lib. de Lips.Lat.
• a 1.388

  Io de Pl.Car.••.3. ap.Hak.••••.1.
• * 1.389

  Their sinnes.
• * 1.390

  Their Sorce∣ries.
• * 1.391

  Their sicknes and Funerals.
• * 1.392

  Vin.l.30.c.86
• * 1.393

  Their condi∣tions.
• b 1.394

  Mat.Paris.
• c 1.395

  Vincent Rel. Spec.Hist.l.vlt.c.51.&52.
• d 1.396

  Jo.de P.C.
• e 1.397

  C.37. Sir Io.Mand.
• f 1.398

  W. de Rubr.
• g 1.399

  L.1.c.46.
• h 1.400

  l.2.c.26.
• * 1.401

  l.2.c.26.
• i 1.402

  W. de Rub. in this sort.
• * 1.403

  Their Sects and orders.
• * 1.404

  Tebeth and Chesmir.
• * 1.405

  Bachsi.
• * 1.406

  Sensim.
• * 1.407

  Vincent. Bel. Spec.histor.lib. 30.ca. 70.
• * 1.408

  Ca.75.
• * 1.409

  Ca. 76.
• * 1.410

  Ca. 77.
• * 1.411

  Ca. 86.
• * 1.412

  Niceph. Greg. hist. Rom.lib.2.
• a 1.413

  Marcus Paulus.
• b 1.414

  Odoricus.V••••••.& Io. ••oeni;
• * 1.415

  The Grand Cans pallace.
• c 1.416

  Odoricus calleth it Caide.
• * 1.417

  Odoricus rec koneth a g••••••••ter numb••••
• * 1.418

  V•••••• 32.•••••••• M•••••••• n••••••••
• a 1.419

  Mag. Geogr. Precop. Desert. Zagathay. Caz •••• & Morgat.
• b 1.420

  Mart. Bronie. Tartaria.
• c 1.421

  L Chalcond. lib.3.
• d 1.422

  A Guag.de Sar∣mat. Sigism. ab Herberst Petr. Bertius in tab. Chytroeus, Auton.
• e 1.423

  Gen••roeus de im∣periis ex 4. sect. Mahum &c. P••.Camerar. Med. histor. ••••ca.98.
• f 1.424

  Regumq tur∣res, Pauperum tabernae.
• g 1.425

  Minimo con. tenta Natura.
• h 1.426

  Ortelius.
• i 1.427

  Niceph. Cal. libr.11.ca 30.
• k 1.428

  Marcus Pau∣lus li.1.
• l 1.429

  G. Boter.
• m 1.430

  Ant. Ienkins.
• n 1.431

  Michouius lib.1.ca.8.
• o 1.432

  Iesuit. epist. Rel. Mogor.
• p 1.433

  Leunclav. Pe∣orend. louius &c.
• q 1.434

  Cic. Orat. pro Arch.
• r 1.435

  Some say 30000.
• s 1.436

  Lib.1. cap.7.
• t 1.437

  Chag. Memet.
• u 1.438

  Carval. Epist.
• x 1.439

  Lib.1.c.5.
• y 1.440

  See the Sa∣racen Historie.
• z 1.441

  l.1. apud Ram.
• a 1.442

  This Mari∣age admits no Non-residence
• b 1.443

  Funerall ob∣seruances in Sachion.
• c 1.444

  Ramusius.
• d 1.445

  M. Paul.
• e 1.446

  W.de Rubr.c.28. Odoricus saith the same.
• f 1.447

  livert. re∣porteth the like custome in Calicut.
• g 1.448

  The serpents of Carazan.
• h 1.449

  Naked pride.
• i 1.450

  Infernall Physicke.
• k 1.451

  Hypocritical shauclings.
• a 1.452

  Zlata Baba. Ortel. G. B. B.
• b 1.453

  R. Iohnson, apud Hak.to.1.
• c 1.454

  Hak. Voy. to.1. Gerard de Veer ap. De Bry in 3 part. Ind. Orient.
• d 1.455

  Nauig.1.
• * 1.456

  Nauig.2.
• e 1.457

  Description of the Sa∣moyeds.
• f 1.458

  Nauig.3.
• a 1.459

  Ptol.Geog.l.7.c.3.
• b 1.460

  Es.49.12. Osor.in parap. Iun. Annot.
• c 1.461

  Scal. Can. Isag. lib.3.
• d 1.462

  Pierre du Iarric lib.4. del'histoire des Indes Orient. cap.17.
• * 1.463

  Gotard. Arthus hist. Indis Orient.cap.49.
• e 1.464

  Iac. Pantog.
• f 1.465

  All their Ci∣ties are alike, except in big∣nesse.
• g 1.466

  After I had written this, I was further confirmed in my opinion by the relation of the Citie of Quinsay, large∣ly written by Contugo Contug∣bi in la 4. parte del Thesoro politico cap.47. who is of the same mind.
• h 1.467

  Botero Relat. part.2.
• i 1.468

  Lib.1.cap.8.
• k 1.469

  M.Paulus lib.2.cap.68.
• l 1.470

  Of Quinsay see a particular and large discourse by Con. Contughi.
• m 1.471

  Ant. Dal. meida.
• n 1.472

  Description of the Chi∣nois.
• o 1.473

  Descrip. Mac.
• p 1.474

  Loytia, or, Loutea.
• q 1.475

  Perera.
• * 1.476

  Census.
• * 1.477

  Tributum.
• s 1.478

  Vectigal.
• * 1.479

  An. Do••••. 1602.
• t 1.480

  Pantogia.
• a 1.481

  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 1.482

  Gi. Bst. Ben.
• c 1.483

  M. Polo.
• d 1.484

  The name signifieth a hundred eies.
• e 1.485

  Odoricus ap. Hak.
• f 1.486

  Nic. di Cont•• ap Ramus.
• g 1.487

  Gotar Arthu•• cap.52.
• h 1.488

  Pantog.
• i 1.489

  Discourse of China.l.2.
• k 1.490

  Dialog.Mac.
• l 1.491

  Mel••••i••r Nunnes
• m 1.492

  Nic. Longo∣bard.
• n 1.493

  Admirande Reg. Sin.
• o 1.494

  Maffaus l.6. Disc. of china.
• p 1.495

  The picture of our Lady, & her blessed sonne.
• q 1.496

  Discourse of China.l.2.
• r 1.497

  It seemes that some Ro∣mish Friers haue beene there of olde
• s 1.498

  Mass.l.6••:
• t 1.499

  Iacob Anton.1603.
• u 1.500

  ••••••••••••.
• x 1.501

  Scalant. ap Ortel.
• y 1.502

  Nic. Longobar
• a 1.503

  Mass and Discourse of China.
• b 1.504

  Prera.
• c 1.505

  Discourse of China.
• d 1.506

  G.B.B.
• e 1.507

  Osor.li.11.
• f 1.508

  Gal.Perera. Co ••••••
• g 1.509

  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 1.510

  Linschot.c.23
• i 1.511

  A. Dalmeida. 1580.
• k 1.512

  Pantog.
• * 1.513

  La Nou Dis∣course.
• l 1.514

  Discourse of China p.207.
• m 1.515

  Linschoten Cap.23.
• n 1.516

  Maginus et Ortelius.
• o 1.517

  Pantogia.
• P 1.518

  Scal.Exer.92.
• q 1.519

  Linschot c.23.
• r 1.520

  Pier.du Iar∣ric.lib.4.
• s 1.521

  Literae à Mat.Ric.
• t 1.522

  Historie of China.
• u 1.523

  Ioseph Scalig.Canon.Isagogic.lib.2.