The manners, lauues, and customes of all nations collected out of the best vvriters by Ioannes Boemus ... ; with many other things of the same argument, gathered out of the historie of Nicholas Damascen ; the like also out of the history of America, or Brasill, written by Iohn Lerius ; the faith, religion and manners of the Aethiopians, and the deploration of the people of Lappia, compiled by Damianus a ̀Goes ; with a short discourse of the Aethiopians, taken out of Ioseph Scaliger his seuenth booke de emendatione temporum ; written in Latin, and now newly translated into English, by Ed. Aston.

In the name of our Lord Iesus Christ, Amen.

THese be the things which be vsed & obserued amongst vs Aethiopians, as touching our faith and religion:

First, we beleeue in the name of the holy Trinity, the Fa∣ther, Sonne, and holy Ghost, who is one Lord, three in name but one in Diuinity, three representations but one similitude, the coniunction of the three persons is equall; equall I say in Diuinitie, one Kingdome, one throne, one Iudge, one Charity, one Word, and one Spirit: but the word of the Father, and of the Sonne, the word of the ho∣ly Ghost and the Sonne, is the same word; and the word with God, and with the holy Ghost, and with himself with∣out any defect or diuision, the Sonne of the Father, and the Sonne of the same Father, without beginning, to wit, first the Sonne of the Father without mother: For no one knoweth the secret and mysterie of his Natiuity, but the Father, Sonne, and the holy Ghost, and the same in be∣ginning was the Word, & the Word was the Word with God, and God was the Word, the Spirit of the Father, the holy Spirit, and the Spirit of the Sonne is the holy Spirit, but the holy Spirit of his Spirit, is without any diminution or augmentation: for that the holy Ghost, the Aduocate, or Comforter, the true God which proceedeth from the Father and the Sonne, spake by the mouth of the Pro∣phets, and descended in the fierie flame vppon the Apo∣stles in the porch of Syon, who declared and preached throughout the whole world, the Word of the Father, which Word was the Sonne himselfe.

Moreouer, the Father is not first, in that hee is Father, nor the Sonne last, in that he is the Sonne, euen so the

holy Ghost is neither first nor last; for they be three per∣sons, but one God, which seeth, and is seene of no man, and who by his onely counsell created all things: and af∣ter that, the Sonne of his owne accord, for our saluation, (the Father himselfe being willing, and the holy Ghost consenting thereunto,) descended from his high and hea∣uenly habitation, and was incarnate by the holy Ghost of the Virgin Mary; which Mary was adorned with a double Virginity, the one spirituall, the other carnall: he was also borne without any corruption: the same Mary his mother after her child-bearing remaning a Virgin, & inspired with great wonder, and hidden fire of Diuinity, brought foorth without bloud, paine, or dolors her Sonne Iesus Christ, who was a man innocent, and without sinne, perfect God, and perfect man, hauing one onely aspect. As he was an infant he grew vp by little and little, sucking the milk of his mother Mary the Virgin, and when he attained to the age of thirty yeares, he was baptized in Iordan; he walked like other men, he was wearie, he sweat, he was both hungrie and thirstie, and all these things he suffered freely and vo∣luntarily, working many miracles, and by his Diuinitie he restored sight to the blind, healed those which were lame, cleansed the leapers, and raised vp the dead, and last of all, he was willingly apprehended and taken, scourged, beaten with buffets, and crucified, he languished and died for our offences, and by his death he ouercame death and the di∣uell, and by his sorrow in his life time, hee dissolued our sinnes, and bare our griefes, and with the Baptisme of his bloud, (which Baptisme was his death) he baptized the Pa∣triarchs and Prophets, and he descended into hell, where was the soule of Adam and his sons, & the soule of Christ himselfe which is of Adam; which soule of Adam Christ

himself took of the blessed Virgin Mary: and in the bright∣nes of his diuinity, and strength of his crosse, he brake the brazen gates of hell, binding Satan in chaines of yron, and redeeming thence Adam & his sons. Al these things Christ did, wherfore he was replenished with diuinity, and that di∣uinity was with his soule, & also with his most holy body: which diuinity gaue vertue to the crosse, & which diuinity he euer had, & yet hath commune with the Father in Tri∣nity & Vnity: nor did that Christ, while he walked vpō the earth, euer want his diuinity, for the least twinckling of an eye. After this he was buried, and the third day the same Iesus Christ, the Prince of resurrection, Iesus Christ the chiefe of the Priests, Iesus Christ the King of Israel, arose againe with great power and fortitude, and after all things were fulfilled which the holy Prophets fore-shewed, hee ascended with great glorie & triumph into heauen, and sit∣teth on the right hand of the Father: and he shall come a∣gaine in glorie, carrying his crosse before his face, and the sword of Iustice in his hand, to iudge both the quicke and the dead; of whose kingdome shall be no end. I beleeue one holy Catholike and Apostolike Church: I beleeue one Baptisme, which is the remission of sinnes, I hope for and beleeue the resurrection of the dead, and the life of the world to come. Amen.

I beleeue in our Ladie, the blessed Virgin Mary, a Vir∣gin I say, both in spirit and flesh, who (as the mother of Christ) is the charity of all people, the Saint of Saints, and Virgin of Virgins, whome I do worshippe all manner of wayes. I beleeue the sacred wood of the crosse, to bee the bed of the sorow of our Lord Iesus Christ, the son of God; which Christ is our saluation, by whome wee be saued, a scandall to the Iewes, and foolishnesse to the Gentils.

But we preach and beleeue the strength of the Crosse of our Lord Iesus Christ, euen as S. Paul our Doctor hath taught vs. I beleeue S. Peter to be the rocke of the lawe; which law is founded vpon the holy Prophets, the founda∣tion and head of the Catholike and Apostolike Church, both east and west, where euer is the name of our Lord Iesus Christ: the power of which Church, Peter the Apo∣stle hath, and the keyes of the kingdome of heauen, with which he can shut and open, loose and bind, and hee shall sit with the other Apostles his fellowes, vpon twelue seats (with honor and praise) with our Lord Iesus Christ, who in the day of Iudgement shall pronounce the sentence vpon vs, which day to the Saints, shall be cause of ioy; but to the wicked, griefe and gnashing of teeth, when they shall bee cast out into the burning flames of hell fire, with their fa∣ther the Diuell. I beleeue that the holy Prophets and Apo∣stles, Martyrs, and Confessors, were the right imitators of Christ, whom with the most blessed Angels of God, I wor∣ship & honor: & in like maner also do I imbrace, & affect as their followers. Also I beleeue that vocall and auricular confession of all my sinnes is to bee made to the priest, by whose prayers (through Christ our Lord) I hope to obtain saluation. Moreouer, I acknowledge the B. of Rome to bee the chiefPastor of the sheep of Christ, yeelding obedience vnto all Patriarks, Cardinals, Archb. & Bishops, of whom he is head, as vnto the Ministers of Christ himselfe. This is my faith and law, and of al the people of Aethiopia, that be vnder the power of Precious Iohn; which faith & the loue of Christ, be so confirmed amongst vs, as (with the help of our Sauiour) I shall neuer deny it, neither by death, fire, nor sword; which faith all we shall carry with vs in the day of iudgment, before the face of the same Lord Iesus Christ.

Now hauing gone thus farre, I will expresse the disci∣pline, doctrine, and law, which the Apostles in their holy books of Councels and Canons, (which we call Manda & Abethylis) haue taught vs: and of those bookes of the ordo∣nances of the Church there be 8. all which were compiled by the Apostles when they were assembled together at Ie∣rusalem: wherof making great inquiry of many Doctours, after I came into Portugall, I found none that did remem∣ber them. The obseruatiōs which the Apostles prescribed vnto vs in these bookes, be these following: First, that we ought to fast euery wednesday in remembrance of the Iewes Councell; for vpon that day they consulted and de∣creed amongst themselues, that Christ shold be killed: and that we shold fast euery Friday; vpon which day Christ Ie∣sus was crucified, and died for our sins: and vpon these two dayes we are commanded to fast till the Sun-setting. They also inioyned vs to fast with bread & water the forty daies of Lent; and to pray seuen times in the day and night. By those edicts also we be bound to celebrate our sacrifice vp∣pon Wednesdayes and Fridayes in the euening, because at that time our Lord Iesus Christ yeelded vp the ghost vpon the holy Crosse. They willed also, that vpon Sundaies we should al assemble together in the holy church at the third houre of the day, from the Sun rising, to reade and heare the bookes of the Prophets; and that after that we should preach the Gospell, and celebrate Masse. Moreouer, they appointed nine festiuall daies to be celebrated in memorie of Christ, to wit, the Annunciation, the Natiuity, the Cir∣cumcision, the Purification or Candlemas, his Baptisme, Palm sunday vnto the octaues of good Friday, (as we term it) which be 12. dayes, the Ascension also, and the Feast of Penticost, with their holy dayes. And by the precepts of

these bookes, we eate flesh euery day without any excep∣tion, from the Feast of Easter vnto Penticost: neither bee we bound to fast in all this time vnto the octaues of Penti∣cost; which thing we do for the more honour & reuerence of the resurrection of our Lord Iesus Christ. They will vs also to celebrate the day of the death & assumption of the Virgin Mary, with all honor. Moreouer, besides the pre∣cepts of the Apostles, one of the Precious Iohns, surna∣med, The seed of Iacob, ordained, that besides these dayes euery thirtith yere, 3. dayes should be celebrated in honor of the same blessed Virgin, he also commanded one day in euery moneth to be celebrated for the Natiuity of our Sa∣uior Christ, which is euer the 25. day of the month: in like manner he appointed one day in euery moneth to be kept holy in honor of S. Michael. Furthermore, by the cōman∣dement of the Apostles Synods, wee celebrate the day of the Martyrdom of S. Stephen, and of other Martyrs. We he bound also (by the institution of the Apostles) to sollem∣nize two dayes, to wit, the Sabbath; and the Lords day, in which daies it is not lawfull for vs to do any manner of bu∣sinesse, no not the least trifle. The Sabbath day we obserue for this cause, for that God hauing perfected the Creation of the world, rested vpon that day; which day, as it was his will it should be called the Holy of Holies, so if that day should not be reuerenced with great honor and religion, it would seeme to be done directly against the will and com∣mandement of him, who had rather that heauen and earth should perish, then his word, especially seeing Christ him∣selfe came not to destroy the law, but to fulfill it: wherfore we obserue that day not in imitation of the Iewes, but at the bidding of our Lord Iesus Christ, & his holy Apostles: the grace of which Iewes is translated vnto vs Christians.

And vpon this sabbath day, Lent excepted, wee euer eate flesh: which vse is not obserued in the kingdome of Berna∣gues and Tygri Mahon: the naturall people of which two kingdomes, by an ancient custome, eat flesh vpon the sab∣bath daies and Sundaies in Lent: now wee celebrate the Lords day, as other Christians do, in memory of Christs resurrection, but we know that the Sabbath day is to be obserued and kept holy by the books of the law, and not by the Gospell: and yet notwithstanding we be not ignorant that the Gospel is the end of the Law, and of the Prophets: And vpon these two daies, we beleeue that the soules of the godly departed which remaine in Purgatorie, bee not there tormented, which rest God hath granted vnto those soules vpon these most holy daies: vntill (the end of their punishments due for their offences in this world being de∣termined) they be deliuered thence: for the diminishing of which paines, and to extenuate & shorten the time of their punishments: we beleeue, that almes deedes done for the dead, be very profitable vnto those souls which liue in pur∣gatory. To the remission of which soules the Patriarke gi∣ueth no Indulgence, for that we beleeue doth belong vnto God only, and to the constitution of the time of their pu∣nishment: neither doth the Patriark allow any daies for In∣dulgēces, By the reading of the Gospel, we be only bound to keep 6. precepts, which Christ explaned with his owne mouth: I was an hungred (saith he) and you gaue me to eate, I was thirstie, and you gaue me to drink: I was a stranger, & you tooke me in: naked, and you clothed me: sicke, and you visited me: I was in prison, and you came vnto me: Which words Christ will onely pronounce in the day of Iudgement, be∣cause the law (as Paul witnesseth) sheweth vnto vs our sins; which law (Christ Iesus excepted) no one can keepe.

And Paul also saith, that we be all borne in sinne for the transgression of our mother Eua, and for her curse and malediction: and the same Paul further saith, that wee die through Adam, and liue through Christ, which Christ of his aboundant mercy hath giuē vnto vs these six precepts, to the end that we might be saued, when hee shall come in his Maiesty, to Iudge both the quick & the dead, by which words and commandements in that fearefull and terrible day of Iudgment, hee will pronounce and shew vnto the good euerlasting glory, and to the wicked fire and eternall damnation. And wee reckon but only fiue deadly sinnes (as they terme them) which wee gather out of the last Chapter of the Reuelation; where it is sayd, For without shalbe dogs, and inchanters, and whoremongers, and murthe∣rers, and idolaters, and whosoeuer loueth or maketh lies. It is ordained by the holy Apostles in their bookes of coun∣cels, that it is lawful for the Clergy to mary, after they haue attained to some knowledge in diuinity, and being once maried they be receiued into the order of priests, into the which order none is admitted before hee accomplish the age of 30. yeeres, neithey bee any bastards by any meanes allowed to enter into that most holy order: & these orders be giuen by no other but by the Patriarch onely, & where the first wife of a Bishop or Clercke, or Deacon is dead, it is not lawful for them to mary an other, vnlesse the Patri∣arch dispence therewith (which sometimes for a publike good is granted to great men) nor is it lawful for them to keepe a concubine, vnlesse they wil refuse and put them∣selues frō saying seruice, which if they once do, they may neuer after meddle in ministring diuine matters: and this is obserued so strictly that those priests which haue beene twise married, dare neuer take in their hands so much as a

candle that is consecrated to the Church, and if any Bi∣shop or Deacon be found to haue any bastard child, hee is depriued from all his benefices, and from his holy or∣ders, & his gods (if he decease without lawful heires) come vnto Prestor Iohn, and not to the Patriarch: and the war∣rant that we haue that our priests may marry is taken out of Saint Paul, who had rather that both Clergy and Laity should marry then burne: And he also saith that a bishop ought to be the husband of one wife, and that he should be sober and irreprehensible, and in like manner would he haue Deacons: and further, that Ecclesiasticall persons should haue their proper wiues by lawfull marriage, euen as secular people haue, but Munckes mary not at all, and both Lay men and Clergy haue but one wife a peece, and matrimony is not contracted before the gates of the holy Church, but in the priuate houses of those that beare most sway at the bridall: wee haue haue also receiued from the ordinance of the Apostles, that if a priest bee found in ad∣dultery, or committing manslaughter, or theft, or bearing false witnesse, he shalbe depriued and put from his holy orders and punished like other malefactors: againe by the institution of those Apostles, if any person, either Ec∣clesiastical or Lay, doe lie with his wife, or bee polluted in sleepe, hee commeth not into the Church for the space of foure and twenty houres after: nor is it lawfull for men∣struous women to come into the Church, vnlesse vpon the seuenth day after their sicknesse, and then to haue all their garments throughly washed, which they wore du∣ring the time of their monthly disease, and they them∣selues purged from all filth: A woman also that bring∣eth forth a man child, must not come into the Church till after the fortith day, and if she brought forth a woman

child then shee must not come into the Church till after the eighteeth day: This is our custome founded vpon the ancient law, and also vpon the Apostolicke law, which lawes, ordinances and precepts, wee obserue as diligently in al points as possible may bee: Moreouer we bee prohi∣bited, that neither swine nor dogs, nor other such beasts shall enter into our Churches: Also wee may not goe to the Church but bare footed, neither is it lawfull for vs to laugh, walke, or talke of prophane matters in the Church, nor once there to spit, hawke or him, because the Chur∣ches of Aethiopia bee not like vnto that land, where the people of Israell did eate the Paschall lambe departing from Egipt, in which place God commanded them to eate it with their shooes on, and girded with their girdles, by reason of the pollution of the earth, but they bee like vnto Mount Synai, where the Lord spake vnto Moyses saying, Moyses, Moyses, put off thy shooes from thy feet, be∣cause the ground wherevpon thou standest is holy ground, and this Mount Synai is the mother of our Churches, from whom they tooke their beginning, as the Apostles did from the prophets, and the New Testament from the Old: Furthermore it is not lawfull for Lay-men or Cler∣gy, or for any other person of what condition soeuer hee bee, after hee hath receiued the blessed Sacrament of the Altar to spit or cast, from the morning till the sunne set∣ting, and if any doe spit hee is seuerely punished: Also in memory of Christs Baptisme, wee be all euery yeere bap∣tised vpon the feast day of the Epiphanie of our Lord, and this we doe, not that we beleeue that it pertaineth to our saluation, but for the laude, praise and glory of our Saui∣our: neither doe wee celebrate any other feast more so∣lemly or bountifully, with shewes, plaies and ceremonies,

then wee doe this, because vpon this day the holy Trinity did first manifestly appeare, when our Lord Iesus Christ was baptised in the riuer of Iordan, when the holy Ghost descended vpon his head in forme of a Doue, and a voice proclayming from Heauen, This is my beloued Sonne in whom I am well pleased: which holy Ghost appearing in forme of a white Doue, appeared in shew and figure of the Father and Sonne in one Diuinity: In like manner Christ was seene of the holy Prophets in many simili∣tudes, formes and likenesses, first in forme of a white Ram for the preseruation of Isaack the Sonne of Abraham.

And in like manner, hee named Iacob, Israel and Iacob: Iudas the Lions whelpe, to whom hee gaue power o∣uer his other brethren, saying, thou didest rise vp my sonne to the prey, and when thou didest rest thou didest lie still like a Lion and Lionesse: who shall raise him vp.

Hee also manifested himselfe to Moyses in Mount Sy∣nai, in forme of a flame of fire, hee shewed himselfe to the holy Prophet Daniel, in similitude of a Rocke, hee appea∣red also to Ezechiell the Sonne of Man, and to Isaias in likenesse of an infant, he declared himselfe to King Dauid, and to Gedeon like a frost vpon a fleese of wool, and be∣sides these similitudes recited, hee was seene of his holy Prophets in many other formes, and notwithstanding hee was seene in so many sundrie formes, yet hee alwaies represented the similitude of the Father and of the ho∣ly Ghost.

And when GOD created the world hee said, Let vs make man according to our similitude and likenesse, and hee made Adam after his owne similitude and likenesse, wher∣fore wee say that the Father, Sonne and holy Ghost are

three countenances in one similitude and diuinity: Wee haue receiued circumcision euer from the time of Queene Saba, which wee obserue vntill this day.

The proper name of this Queene Saba was Maqueda, who was a worshipper of Idoles after the manner of her auncestors, into whose eares when the fame of the wisdome of Solomon was entred, shee sent a certaine wise man vnto Ierusalem, to finde out the truth, and to certifie her of the wisdome of that King, who beeing returned and shewing the truth vnto her, shee sodaine∣ly prouided her selfe to take her iourney towardes Ie∣rusalem: and when shee was thither come, besides ma∣ny other things which King Solomon taught her, shee learned the law and the prophets, and returning into her country, hauing obtained libertie to depart, in her iourney, shee brought forth a sonne, which was gotten by a King, whom she called Meilech, and him the Queene brought vp with her selfe in Aethiopia, vntill hee was 20. yeers of age: and then sent him back vnto Solomon his fa∣ther, that of him he might learne vnderstanding and wis∣dom, desiting by her letters, that he would consecrate and make his Sonne Meilech King of Aethiopi a before the Arke of the couenant of the will, or testament of the Lord, and that from thence-forth women should gouerne no more in Aethiopia, as then the custome was, but that the male children, should lineally succeed in the King∣dome.

When Meilech came to Ierusalem, he easily obtai∣ned of his father, his mothers requests, & for Meilech was called Dauid, whom (when he was sufficiently instructed in the law, & in other disciplines) his father Solomon determi∣ned to send him back to his mother decked in gallāt attire

and furniture fit for a King, and the more to shew his bounty he gaue vnto him noble followers & companions, and the sonnes of great men, who should serue him as their King, Moreouer he decreed to send with him Azari∣as the high priest, the sonne of Zadoch the high priest like∣wise, which when Azarias vnderstood, he exhorted Dauid that he would intreat liberty of his father for him to sacri∣fice (for good successe in their iourney) before the Arke of the couenant of the Lord: which beeing obtained of Solomon, Azarias as sodainely and as secretly as he could, caused tables to be hewen and squared like vnto the tables of the Testament of the Lord, and when they were per∣fected, he went to sacrifice, and in the time of sacrifice hee priuily, and very cunningly stole the true tables of the co∣uenant of the Lord from the Arke, and set in there places the counterfeit tables, which hee brought with him, with∣out the priuity of any man butonly God and himself. This declaration wee Aethiopians receiue as most holy and most approued, as by the History of the same King Dauid (which is most pleasant to read) doth appeare: the vo∣lume of which History is full as thicke as all Saint Paules Epistles.

When Dauid was come into the borders of Aethio∣pia, Azarias entred into his tent, & disclosed and reueal∣ed vnto him that which thetherto hee had kept secret to himself, that is to say, that he had the Tables of the coue∣nāt of the Lord, which whē Dauid vnderstood he ran hasti∣ly to the tent where Azarias had the tables of the couenāt of the Lord, and there in imitation of King Dauid his grand-father, he began to daunce (for exceeding ioy) be∣fore the Arke wherein the tables were, which when the people saw, and vnderstanding the matter, they all of them

in like manner exulted with mirth and great ioy: And then Dauid passing through much part of Aethiopia came lastly to his mother, who forth-with yeelded vp into his hands the gouernment of all the prouinces, laying vp∣on his shoulders the whole care of the Kingdome: And from that time euen vntill this day (being almost the space of two thousand and sixe hundred yeeres) the Kingdome of Aethiopia hath lineally descended from male heire to male heire, and since that time wee obserue the law of the Lord and circumcision as before is said, and likewise since that time hitherto, the offices which Solomon ordained for his sonne Dauid, for the guiding of his Court, are kept and obserued in the same order and families as they were at that time, neither hath the Emperor himselfe power to assigne others of other kinreds, to execute those offices of the court: the women likewise by the commandement and decree of the same Maqueda, be circumcised, shee be∣ing induced therevnto by this reason, that euen as men haue a fore-skinne that couereth their yards, in like man∣ner haue women a certaine kernelly flesh which is called Nympha, arysing vp in the middle of their priuy partes, which is very fit to take the character of circumcision: and this is done both to males and females vpon the eight day, and after circumcision the men children be baptised vpon the fortieth day, and the women children vpon the eighteeth day, vnlesse any sicknesse or infirmity hapneth, which may cause it to bee done sooner, but if any children be baptised before the time appointed, it is not lawfull to giue them sucke of their mothers milke, but onely of their nurses, vntill their mothers bee purified, and the water wherein they bee baptised, is consecrated and blessed with exorcismes, and that very same day wherein children bee

baptised they receiue the blessed bodie of our Lord in a little forme of bread: wee receiued baptisme almost be∣fore all other Christians from the Eunuch of Candace Queene of Aethiopia, whose name was Indich, as it is said in the Acts of the Apostles, which together with circum∣cision (which wee had at that time as before is sayd) wee obserue most holily and Christian like, and by Gods assi∣stance euer shall obserue, nor doe we obserue or admit of any thing but of those onely which are expressed in the law and the prophets, and in the Gospell, and in the bookes of the councels of the Apostles, and if wee re∣ceiue any things besides those, they bee onely obserued for the time, for that they seeme to appertaine to the go∣uernment and peace of the Church, and that without a∣ny bond of sinne: Wherefore our circumcision is not vncleane, but the law and grace is giuen to our father Abraham, which hee receiued of God as a signe, not that either he, or his children should be saued through circum∣cision, but that the children of Abraham should be known from other nations: And that which is inwardly vnder∣stood by the signe or mistery of circumcision wee doe highly obserue, that is, that wee may bee circumcised in our hearts: neither doe wee boast of circumcision, nor therefore thinke our selues more noble then other Chri∣stians, nor more acceptable vnto God, with whom is no acception of persons, as Paul saith, who also sheweth vs that wee bee not saued through circumcision but by faith, because in Christ Iesus, neither circumcision nor the cut∣ting off the foreskinne preualeth, but the new creature, but Paul preached not to destroy the law, but to establish it, who was also baptised, and beeing of the seed of Benia∣min, hee also circumcised Tymothy, who was become a

Christian, his mother beeing an Hebrew and his father a Gentile, knowing that God doth iustifie circumcision by faith, and the fore-skinne by faith: and as he himselfe was made all to all that hee might saue all. To the Iewes hee was as a Iew, that thereby hee might winne the Iewes, and to those which were vnder the law, hee was as one vnder the law, although hee was not vnder the law, to the end hee might gaine those which were vnder the lawe, and to those which were without the law, hee was as one without the law, although hee was not without the law of GOD, but vnder the law of Christ, that hee might get those which were without the law: and hee became weake, that hee might gaine those which were weake, which he did to shew that we bee saued not by cir∣cumcision but by faith.

And therefore when he preached to the Hebrewes hee spake vnto them in diuers speeches, like an Hebrew, say∣ing, God heretofore spake many waies and in many man∣ners to our fathers in the prophets, shewing vnto them out of the same prophets, that Christ was of the seed of Dauid after the flesh. Moreouer he preached vnto them that Christ was with our fathers in the tents in the De∣sert, and that he led them into the Land of promise by the hand of Iosua.

And Paul also testifieth in the same place, that Christ was the chiefe of priests, and that hee entred into a new tent, which is the Sanctum sanctorum, The holy of ho∣lies, and that with the sacrifice of his bodie and bloud, hee abolished the bloud of goates and bulles, whereby none that killeth them shall bee iustified: and so hee spake sundry waies to the Iewes, and also suffering himselfe to bee worshipped of his people, by many ceremonies in a

holy and vncorrupted faith: Moreouer those children with vs bee accounted halfe Christians, which here I vn∣derstand in the Romane Church bee called Paganes, who because they die without baptisme ought to bee called halfe Christians, because they be children of the sanctified bloud of parents baptised, and of the holy Ghost, and of the bloud of our Lord Iesus Christ, by which three Testi∣monies all Christians bee so reputed: because there bee three things which giue testimony in earth, the spirite, water and bloud, as Saint Iohn witnesseth in his first ca∣nonicall Epistle: the Gospell also saith, a good tree bring∣eth forth good fruite, and an euill tree bringeth forth euill fruite, and therefore the children of Christians are not like vnto the children of the Gentiles, and of the Iewes, and of the Moores, which bee withered trees without any fruit, but the Christians bee elected in their mothers wombes, as holy Ieremias the prophet, and Saint Iohn Bap∣tist were: Furthermore the children of Christian women are elected and consecrated by the communication and imparting of the body & bloud of our Lord Iesus Christ: for when women great with child do take the most blessed body of our Lord and Sauiour Iesus Christ, the infant in the wombe receiuing nutriment is thereby sanctified, for euen as the child in the mothers wombe, conceiueth ei∣ther sorrow or ioy, according as the mother is affected, so also is it nourished by the mothers norishment, and as our Lord saith in his holy Ghospell, if any one eate my body and drinke my bloud, hee shall not tast of eternall death: and againe, if any one eate of my body and drinke my bloud hee shall remaine with mee: and Paul the teacher of the Gentiles saith, the vnbeleeuing husband is iustified by the beleeuing wife, & the vnbeleeuing wife is sanctified

by the beleeuing husband, otherwise your children should be vncleane, but now they bee sanctified, which, if it bee so that the children of an vnbeleeuing mother bee sanctified by the saithfulnesse of the father, then be they much more holy that bee borne of faithfull fathers and mothers: for which cause it is farre more holy to call children before they bee christned halfe Christians, then Pagans: and the Apostles also haue said in their bookes of councels, that al which beleeue and be not baptised, may iustly bee termed halfe Christians, who also say in the said bookes: if Iew, Moore, or Gentile will receiue the faith, hee is not forth∣with to be admitted, but they will that hee first come vnto the gate of the Church, and there to heare Sermons, and the words of our Sauiour Christ, that before he be incited and brought, as it were, by stelth vnto the faith, hee may know the yoke of the law, which when hee hath done hee may be called halfe a Christian, although he be not baptis∣ed, as the Ghospel teacheth, he that beleeueth, and is bap∣tised shal bee saued, and hee which beleeueth not shall bee damned. And our custome is that women with child be∣fore they be deliuered should be confessed, and that then they should receiue the Lords body, and those which doe not this, as also the fathers of those children which compel not their wiues to doe it, bee accounted wicked and euill Christians: Moreouer you must vnderstand that confir∣mation and chrisme, or extreame vnction of oyle, bee not accounted Sacraments, nor bee in any vse with vs, as I see they bee heare by the custome of the Romane Church. Also by Moyses lawes and the ordinance of the Apostles it is not lawfull for vs to eate vncleane meates, and this wee doe for the full obseruation of the law and the Scriptures, which consist of one and foure score bookes in

both Old and New Testament, that is to say forty and sixe bookes of the Old Testament, and thirty fiue of the New, which expresse number of bookes of the Scriptures wee haue by computation from the Apostles themselues, from which bookes of the Old and New Testament it is not lawful for vs to ad or diminish any thing, no though an Angell from heauen should indeauour to perswade vs therevnto. And hee which dare to attempt any such thing ought to be reputed as accursed: Wherefore neither the Patriarcke nor our Bishops, by themselues, nor in their councels, doe thinke or suppose that they can make a∣ny lawes thereby any one may bee bound to a mortall or deadly sinne: for in those bookes of councels it is ordained by the holy Apostles, that wee should confesse our sins, and what penance wee ought to take, according to the heinousnesse of each sinne, is there set downe. They in∣struct vs also how we should pray, fast, and doe deedes of charity: and this is very familiar in vse amongst vs, that as soone as wee haue committed any sinne, we forthwith, runne to the feete of the confessor, and this is vsed both of men and women, of what estate or condition soeuer they bee of: And as oft as wee bee confessed we receiue the bodie of our blessed LORD in both kindes, in sweete or vnleauened wheaten bread: and if wee should bee confessed euery day, wee should likewise euery day re∣ceiue the most blessed and reuerent Sacrament, and this custome is common as well to the Clergie as to Lay people: And the Sacrament of the Altar is not kept with vs in Churches, as it is heere amongst the people of Europe. Neither doe those which be sick receiue the Lords body, vntill they begin to waxe strong and recouer there helth: and this is done because all men both Lay and

Clergy, doe vsually receiue it euery weeke twice, and all which bee willing so to doe come vnto the Church, for it is ministred to none but in the Church, not so much as to the Patriarch or to Prestor Iohn himselfe: We alwaies vse one consessor, and doe neuer take any other vnlesse he bee absent, and at his returne wee goe to him againe, and the confessors (by there power they haue from the Church) giue vs absolution of all our sinnes, reseruing no case to the Bishops or Patriarcke, though it bee ne∣uer so heinous.

Moreouer the Priests may not heere their confessions, to whom they bee confessed themselues: Both priests also and Munkes, and all Ecclesiasticall Ministers with vs liue by their owne labour, for the Church neither hath nor receiueth any tithes. Yet it hath reuenewes and lands which both Clerkes and Monkes digge and till, either by there owne or other mens labour, and other almes haue the none but such as bee freely offered in the Churches, for the buriall of the dead, and other Godly matters: neither is it lawfull for them to begge in the streetes, nor to extorte or wrest any almes from the people.

In our Churches also is euery day onely one Masse celebrated, which we account as a sacrifice, nor is it lawful (by our old ordinances) to solemnize more then one in a day; & for this Masse we take no hire nor reward: and in the ministery thereof, the Sacrament of the Altar is not shewed as heere I perceiue it is. And with vs, all Priests, Deacons and Sub-deacons, and those which come vn∣to the Church, receiue the bodie of our Lord: and wee say no Masse for the remission and forgiuenesse of soules departed; but the dead bee buried with crosses and

Orizons, in a certaine place, and ouer the dead bodies wee chiefly amongst other praiers recite the beginning of Saint Iohns Ghospel, and the day following the buriall of the corpes, wee offer almes for him which wee doe vpon certaine daies after, vpon al which daies we keepe funerall bankets: and thus far I haue spoken of our faith and reli∣gion. But now, for that after our comming into Portin∣gal, we had many and often disputations and contentions with diuers Doctors, & especially with our Maisters Di∣dacus Ortysius Bishop of Saint Thomas Isle, and Deane of the Kings Chappel, and with Peter Margalhus, concern∣ing the choise and difference of meates, it shal not be vn∣fitting to say something of that matter.

First you must vnderstand, that wee obserue a diffe∣rence of meates out of the Old Testament, which diffe∣rence is appointed by the word of GOD it selfe, which word was afterwards borne of the Virgine Mary, and walked and was conuersant with his Disciples, and that word of God I haue alwaies accounted an euer liuing, whole and inuiolated word, neither did that mouth which heeretofore forbad to eate of vncleanesse, say afterwards in any part of his Gospell, that wee should eate.

And whereas it is said in the Gospell, that which enter∣eth in by the mouth defileth not the man, but such things as proceed forth of the mouth, hee pronounced not this speech, for because hee would breake that which be∣fore hee had appointed, but that hee might refute the su∣perstition of the Iewes, which taxed and blamed the A∣postles, because they did eate meate with vnwashed hands, for neither the Apostles at that time that they li∣ued with our Lord Iesus Christ, did euer vse any vncleane things, or tasted of those things which bee forbidden in

the law, nor yet did any of the Apostles transgresse the law, nor can it bee prooued by any of our writings, that the Apostles at those times which followed our Lords passion when they beganne to preach the Gospell, did either eate or kill any vncleane things, and yet it is true that Paul sayd, eate of euery thing that commeth into the shambles making no question for conscience sake, and after that, if an Infidell call you to supper, and that you will goe, eate of all things which be set before you, mak∣ing no question for conscience sake: and againe, if any one shall say, this is sacrificed to Idols, eate not of it because of him that shewed you, and for conscience sake &c.

All these things Paul speaketh to please those which were not yet confirmed in the faith, because there arose many disputations and contentions betwixt those and the Iewes, for the appeasing whereof he did more easily yeeld vnto them, and conforme himselfe vnto their will, which were not throughly confirmed in the faith. And this hee did not that he would breake the law, but that by gratifying others in releasing them from ceremonies, hee might thereby winne them to the faith: The same A∣postle saith, Let not him that eateth despice him that eateth not, & let not him that eateth not condemne him that eateth, because hee which eateth, eateth to the Lord, and hee which eateth not, eateth not to the Lord, wherefore it is very vn∣worthily done to reprehend strangers that bee Christians so sharply and bitterly, as I haue beene oftentimes repre∣hended my selfe, both for this matter and for other things which belonged not to the true faith: but it shal be better and more standing with wisdome, to sustaine such Chri∣stians whether they bee Greekes, Americans, or Aethio∣pians,

or of any other of the seuen Christian Churches in charity and imbracings of Christ, and to suffer them to liue and be conuersant amongst other Christian brothers, without contumelies or reproches; for we bee al the sons of baptisme, and ioyne together in opinion concerning the true faith: and there is no cause why wee should con∣tend so bitterly touching ceremonies, but that each one should obserue his owne ceremonies, without the hatred rayling or inueighing of other: neither is he that hath tra∣uelled into other nations, and obserueth his owne coun∣try ceremonies therefore to be excluded from the society of the Church. Moreouer that which we haue in the Acts of the Apostles, to wit, how Peter saw Heauen opened, & a certaine vessel descending like vnto a great sheet, bound or closed vp at the foure corners, wherein were all kind of foure footed beasts and serpents of the earth, and foules of the aire, and a voice said vnto Peter, arise Peter, kil and eate, to whom Peter said, God forbid Lord, for I did neuer eate of any thing commune or vncleane, and the voice repli∣ed vnto him againe saying, that which God hath made cleane doe not thou cal commune or vncleane: which words being repeated three times, the vessel was againe taken vp into Heauen: which done the spirit sent him into Caesa∣ria vnto Cornelius a deu out man, and one that feared God, with whom when Peter spake, the holy Ghost fell vpon all those which heard the word of God, and when they had receiued the holy Ghost, Peter commanded that all Corne∣lius houshold should be baptised: But when the other A∣postles and brethren which were in Iudea, heard that Cor∣nelius was baptised, they were displeased at Peter that hee had giuen Baptisme, and the word of God to the Gentiles, saying, why wentest thou to men that be not circumcised

and didst eate with them, but when Peter had declared vn∣to them the whole vision, they were pacified and gaue thankes vnto God, saying, And therefore hath hee giuen repentance vnto the Gentiles for their saluation. And they remembred the word of the Lord, which hee spake when he ascended vp into heauen Go throughout all the world and preach the Gospell vnto all creatures: he that beleeueth and is baptized, shall be saued, but hee which beleeueth not shall be damned.

Then the Apostles began to preach the Gospel through out all the world vnto euery creature, in the name of the Father, and of the Sonne, and of the holy Ghost; and the sound of them went throughout all the world. And this vi∣sion wherein both cleane and vncleane things did appeare, we in Aethiopia expound thus: That by the cleane beasts was meant the people of Israel: and by the vncleane beasts the people of the Gentiles. And for this cause be the Gen∣tiles called vncleane; for that they bee worshippers of I∣dols, and willingly do the workes of the diuel, which be vn∣cleane: and whereas the voyce sayd vnto Peter, Kill, that we interpret in this manner, Peter, baptize: and when it is said, Peter, eate; that is interpreted, as if he had sayd, Teach and preach the lawe of our Lord Iesus Christ, to the people of Israell, and to the Gentiles.

Moreouer, it is most certaine, that it cannot bee found in any place of the Scriptures, that either Peter or the o∣ther Apostles did kill or eate any vncleane beast, after this vision.

And also we must vnderstand, when the Scripture spea∣keth of bread, he meaneth not meate or corporal nourish∣ment therby, but the explication and exposition of Christ his doctrine, and of the Scriptures.

And surely it were well done for all teachers and prea∣chers of this sheet, which was shewed vnto Peter, to teach high and great matters, and not pettie or light things, and such as do seeme little to appertaine vnto saluation, nor thereby cunningly to hunt after this document, as though it should be conuenient or lawfull for vs to eate vncleane things, seeing no such thing can bee gathered out of the Scriptures: for what is the cause, that the Apostles in their bookes of Councels haue taught vs not to eate beasts that be strangled, suffocated, or killed' of other beasts, or bloud, because the Lord loueth cleannes and sobriety, and hateth gluttony and vncleannesse. And our Lord also greatly lo∣ueth those that abstaine from flesh, but much more those that fast with bread and water, and herbes, as Iohn Baptist the Eremite did beyond Iordane, who did euer eat herbes: and S. Paul the Eremite, who remained in the wildernesse foure score yeares euer fasting: and S. Anthonie, and Saint Macarius, and many other their spirituall children, which did neuer tast flesh.

Therefore my brethren we ought not to despise and in∣ueigh against our neighbors, because Iames saith, Hee which detracteth his brother, or condemneth his brother, detracteth the law, and condemneth the law: Paul also tea∣cheth, That it were better for euery one to liue contented with their owne traditions, then to dispute with his Chri∣stian brother of the law: and againe, Not to know more than is behoofull, but to be wise vnto sobrietie, and vnto euery one as God hath diuided the measure of faith: wher∣fore it is vndecent to dispute with our brethren of the law, or of the difference of meates, because the meate doth not commend vs to God, especially seeing Paul the Apostle saith: We shall neither abound if we do eate; nor want, if

we do not eat. And therfore let vs seek those things which be aboue, and the celestiall food, and leaue off these vaine disputations. Al these things which I haue written concer∣ning Traditions, I haue not done to breed disputation, but that as much as in me lyeth, I may defend and protect my country-folkes against the bitter taunts and reprehensi∣ons of many, who setting aside all reuerence, will not stick to defame & reuile that most potent Prince precious Iohn and vs his subiects, with slanders and reproches, calling vs Iewes and Mahometans, because we obserue Circumcisi∣on, and keepe holy the Sabbath day, like vnto the Iewes: and also for that like the Mahometans, wee fast vntill the Sunne going downe, which they alledge is vnfit for a Christian man to do: and this they obiect against vs most bitterly, that we allow and hold it as lawfull for Priests to marry, as for lay people: this also they omit not to speake against vs, and that most nippingly; for that we, as it were, distrusting in our first Baptisme, be re-baptized once euery yeare, & that women be circumcised as well as men, which custome was neuer vsed amongst the Iewes.

Furthermore, because we hold, that a difference of meats is most religiously to be obserued: and last of all, because we call those children halfe Christians, which before Bap∣tisme be wont to be called Pagans: to which slanders and misreports, I am inforced to say thus much; that I may purge our people from such reproches and calumnies, & that I may make the Doctors of the holy Romane church more affable vnto vs, by whom (how holily I know not) I haue bin forbidden to receiue the body of our Lord euer since I came into Portugall, which is the space of 7. yeares, and that (which I speake with griefe and teares) I am repu∣ted amongst the Christian brethren as an Ethnicke, and

one accursed, which he that quickeneth and refresheth all things, may see and discerne, to whose Iudgement I com∣mit all these matters.

And I am not sent from my most mightie Lord the Em∣perour of Aethiopia, vnto the Bishop of Rome, and vnto Iohn the most renowned king of Portugall, to mooue dis∣putations and contentions: But to begin friendship and fe∣lowship, and not either to increase or diminish humane traditions: but that I should inquire and diligently vnder∣stand, touching the Heresies of Arrius, Prince of Here∣tickes: whether the Christians of Europe would meete with vs to ouerthrow the opinions of this man, for the de∣stroying of whose errors, there was a Councell assembled together at Nicea, vnder Pope Iulius, consisting of three hundred and eighteene Bishops; and withall, that I might know, whether that be obserued among the Christians of Europe, which the Apostles teach in their bookes of Sy∣nods: that is, That a Councell should be celebrated in the church of Christ twise euery yeare, to dispute of matters of faith: the first of which Councels (by the Apostles desire) should be assembled at the feast of Penticost, the other the tenth of October: as also to vnderstand, how we did agree together, touching the errors of Macedonius; for which cause there was a Councel of an hundred and fifty bishops assembled together at Constantinople, vnder Pope Da∣masus: and likewise of the errors of Nestorius, for whome there was a Councell of two hundred Bishops, assembled together in Ephesus vnder Pope Celestine. Lastly, that I might also know of the fourth Chalcedonian councel; wherein, for the errors of Eutiches, were assembled 632. bi∣shops, at which time S. Leo was bishop of Rome, from which Councell, after many disputations, and nothing

concluded for the peace of the church, the matter beeing left as it was, they all departed home euery one remaining in his owne opinion: The bookes of which Councels and of others which were celebrated afterwards, our most mightie Lord the Emperour of Aethiopia hath in his kee∣ping: and of this cockle which the enemy of truth, the diuel, hath sowne amongst Christians, my Lord is much grieued and all his subiects which beleeue in Christ.

Our countri-men euen from the beginning of the pri∣mitiue Church, haue acknowledged the bishop of Rome to be the chiefe Bishop, whome at this day wee obey as the Vicar of Christ: In whose court we would often bee, but that the iourney is ouer long, and many kingdomes of the Mahometanes betwixt vs, that may hinder our pas∣sage: so as, though you should enter into all those great dangers, yet you can effect nothing, although that most wise and inuincible King Emanuel, of happie memorie, who was the first that by his nauigations, (not without Gods celestiall assistance) made passage into East India, gaue great hope that it might afterwards be done more commodiously: for he hauing ouercome the Ocean with his nauie, brought the red sea into his subiection, being no whit deterred with the greatnesse of the coast, so as hee might increase the faith of Christ, and (as it were) make a way open to make vse of our friendship.

And seeing that is now done, and that each nation may receiue ayde from the other, wee hope that in short time, by the Portugals forces and our owne, all the Maho∣metans, and other vnbeleeuing Ethnickes, shall be driuen and expelled from the whole Erithraean sea, and from all Arabia, Persis, and India.

In like manner we trust, by the power of Iesus Christ,

that it will come to passe, that (peace beeing established a∣mongst all the Christians of Europe) the enemies of the crosse shall bee expelled also from the mediterranean pla∣ces, Pontus and other Prouinces, that according to the words of Christ, There may be vpon earth, one lawe, one fold, and one shepheard.

Of which thing we haue two Oracles or predictions: one, out of the Prophecy of S. Ficator, the other of S. Sy∣noda the Eremit, who was borne in the vttermost rock of Egypt: neither of which two differeth from other. And since the time that my most mighty Lord receiued the am∣bassadors of the most famous king Emanuel, the truth of these oracles doth seeme to hasten to an end; for truly our Prince thinks of nothing more, than of that: meditating also (both by his councell & forces) how he may root out all Mahometans from the face of the earth. For these cau∣ses, and for others which I haue layd open before the most famous King Iohn, the sonne of Emanuel, was I sent hither by my most mightie Lord as an Ambassadour, and not for friuolous and vaine disputations: And I pray with an vn∣fained heart, that the great and mighty God may bring the decrees and indeauours of our Prince, for which I was sent, to a happie end, and to his glorie. Amen.

Hauing gone thus far, I will now briefly expound som∣thing by the way, of the state of our Patriarke and Empe∣rour. And first you must vnderstand, that (by a sollemne custome) our Patriarke is created by the voyces of our Monkes of Hierusalem, which remaine there about the se∣pulcher of our Lord, his election & creation is in this ma∣ner: The Patriarke being dead, our Emperour Prester Iohn ••endeth foorthwith a speedie messenger vnto Hierusa∣lem, vnto the Monkes there, (as is sayd) who receiuing

the message and the gifts which our Lord the Emperour sendeth vnto the holy Sepulcher, they presenrly, and with all possible expedition, elect another Patriarch by the most voyces: but it is not lawfull to elect any other, than one of Alexandria, and one of incorrupt manners, and vn∣tainted conuersation; who being created, they signe their suffrages, and giue them into the Legates hands that came for that purpose: he foorthwith goeth to Cayre, whi∣ther when he is come, he offereth that creation vnto the Patriarch of Alexandria, whose seate is alwaies there, to be read.

And when he perceiueth which of the people of Alex∣andria they haue elected, he foorth-with sendeth the man ordained to such honors, with the Legate into Aethiopia, who by an old ordonance ought alwaies to be an Eremit, of the Order of S. Anthony: with whom the Ambassadour goeth straight into Aethiopia, where he is receiued of all men with great ioy and honor: in which busines somtimes is spent a yere or two; in al which time, precious Iohn doth dispose of the reuenues of the Patriarke according to his pleasure. Now the chiefest office of the Patriarch, is to giue orders; which none but he can either giue or take a∣way, but he can bestow vpon none, either Bishopricke, or other Church-benefice: this onely belongeth to precious Iohn, who dispenceth of all things according to his will. And the Patriarch beeing dead, he whose power and yere∣ly reuenues is the largest, is made heire of the whole sub∣stance of all his goods. Moreouer, the office of the Patri∣arch is to proceed to excommunication against the stub∣borne, the obseruation whereof is so strict, as the punish∣ment of perpetuall steruing to death is inflicted vpon the offenders.

Indulgences he giueth nor granteth none, neither bee any interdicted the Sacraments of the church, for any of∣fence whatsoeuer, be it neuer so hainous, but onely for homicide: the name of the Patriarchship in our speech is called Abunna: but he which now executeth the office is called Marcus, which was the proper name giuen him in Baptisme, he is a man of an hundred yeares of age or a∣boue.

And you must note, that we begin our yeare in the Ka∣lends of September, which day alwaies falleth vpon the vi∣gill of Saint Iohn Baptist, the other festiuall dayes, as the Feast of the Natiuity of our Lord, Easter and the rest, bee celebrated with vs at the same times they be in the Roman Church.

And this I may not obscurely passe ouer as though it were not so, that Saint Philip the Apostle did preach the Gospell and faith of our Sauiour Iesus Christ our Lord in our countrie.

Now if you desire to know of the name of our Empe∣rour, he is fully perswaded, that hee was euer called preci∣ous Iohn, and not Presbiter Iohn, as is falsly bruted abrode: for in one speech it is written with characters, that signifie Ioannes Belull, that is as much to say, as precious or high Iohn: and in the chaldaean tongue it is Ioannes Encoe, which beeing interpreted, doth signifie precious or high Iohn. Neither is hee to be named Emperour of the Abyssini, as Matheus hath vntruly declared, but Emperour of the Ae∣thiopians: and Mathew beeing an Armenian, could not throughly vnderstand our matters, especially those which appertained vnto faith and Christian Religion: and there∣fore he related many things in the presence of the most prudent and most potent king Emanuel of happy memory,

which with vs are nothing soe, and this hee did not with a desire to speake vntruths, for hee was a good man, but for that hee was not throughly instructed in matters concer∣ning our religion: The succession of his Kingdomes and Empire doth not alwaies descend vpon the eldest sonne, but vnto him vpon whome the father pleaseth to bestow it, And hee which now gouerneth the Empire was his fa∣thers third sonne, which hee merited and obtayned by an awfull and holy reuerence to his father, for when his father lay a dying, he commanded all his sonnes to sit downe vp∣on his throne, which all the rest of his children did sauing he, and he refused, saying, God for bid that so much should be attributed vnto me, that I should sit in my Lords chaire, whose deuotion when his father saw, hee indued him with all his Kingdomes & Empire, he is called Dauid, the power of whose Empire, as well ouer Christians as Ethnickes, is large and ample, wherin be many Kings and petty Kings, Earles, Barons and Peeres, and much Nobility, all which be most obedient to his command: In all whose domini∣ons there is no mony vsed, but such as is brought from o∣ther places, for they giue and receiue siluer and gold by weight: wee haue many citties and great townes, but not such as we see here in Portugall, the reason whereof (for the most part) is, that precious Ioan liueth alwaies in campes and tents, which custome is vsed for this purpose, that the nobility may continually excercise themselues in military affaires: And this I may not omit to tell you, that wee bee compasled about on all sides with the enimies of our faith, with whom we haue many and euer prosperous conflicts, which victories we attribute to gods diuine assis∣tance: written lawes we haue none in vse amongst vs, nei∣ther be the complaints of those which sue others expressed

in libells or writings but by words, which is done least by the couetuousnesse of Iudges and counsellors controuer∣sies should be protracted. And this more I thinke sit to shew you, that this Mathew was not sent by Dauid our Emperor vnto the most inuincible and potent King Ema∣nuell of happy memory, but by Queene Helena the Em∣perors wife, surnamed the hand of Mary, who at that time by reason of Dauids, nonage, tooke vpon her the gouern∣ment of the Kingdomes, being a woman without doubt most prudent and holy: And the same Helen (as shee was excceeding well learned) writ two bookes in the Chalde∣an tongue, one of the which is called Enzera Chebaa that is to say, praise God vpon the Organes and instruments of Musicke, in which booke shee disputeth very learnedly of the Trinitie, and of the virginity of Mary the mother of Christ. The other booke is called Chedale Chaay, that is to say, the sonne beame, contayning very acute disputati∣ons of the law of God. All these things concerning our faith, religion and state of our country, I Zaga Zabo, by interpretation the grace of the father, both Bishop and Preest, and Bugana Raz that is Captaine, Knight and Vece∣roy of the Prouince, haue declared, which I could not de∣ny at your request my most deere Sonne in Christ Dami∣anus, nor yet any other man desiring to be instructed there in, neither is it lawfull to deny it for two causes, the first whereof is, for that I am commanded by my most mighty Lord Precious Iohn Emperor of the Aethiopians, to satis∣fie euery one that demandeth of me, concerning our faith, religion, and prouinces, & that I should conceale nothing, but faithfully declare vnto them the truth of al things both by words and writing; the other reason is, for that I deeme it very fitting and labour well spent, that our names, cus∣tomes and ordinances, and the sytuation of our countries should bee publikely knowen, which matters I neuer writ

vnto any one till this time, nor yet declared in words, not that I was sparing of my labour, but because no Christian, after my comming into portugall, desired to know such things of me, whereof I could not, nor cannot but greatly maruell. And seeing by many arguments I perceiue that you much desire the knowledge of our affaires, I beeseech you by the wounds of our Sauiour Christ and by his crosse to put this my confession of our faith and religion into the latine tongue, that by your meanes all the Godly Christi∣ans of Europe, may vnderstand our customes & the inte∣grity of our maners. Moreouer if in your trauells you hap to goe to Rome, then let mee intreat you to salute in my name, the Pope & the most reuerent Cardinalls, Patriar∣ches, Archbishops and Bishops, and all other the true wor∣shippers of Christ, by Christ Iesus in a kisse of peace, and that you will desire of the Pope, that hee will send vnto me Francis Aluarez furnished such letters, whereby he may an∣swere my Lord the Emperor of Aethiopia, that after my long stay I may returne into mine owne country and visit my owne mansion house, for I haue bin long here de∣tained, that before my death (which by reason of my great age is at the dore) I may effect that which I am commāded. And that hauing furnished this Embassage I might dedicat the residue of my life vnto God, & only spēd my time in de∣uotion, moreouer I intreate you if you finde any thing in my writings not well penned, that you will frame it to the latine phrase, but in such manner as in no point you alter the sēce: & lastly I desire you that in your translatiō you wil search the old & new testament, that you may know from what place I haue alleaged my authorities, that you may be more certain in your translation: but if I haue not hand∣led euery thing so happily as may satisfie those which bee curious, I am to be pardoned by reasō of my want of Chal∣dean bookes whereof I haue none, for those I had I lost by

misfortune in my iourny: wherefore being destitute of the vse of all bookes, I could speake of nothing but what was fresh in my memory, yet haue I deliuered all things most faithfuly.

Farwel my deare beloued sonne in Christ. Vlispone the twenty foure day of Aprill, in the yeare of our Lord God 1534.

When I had finished this busines I remembred my selfe of that place whereas I say that Christ descended into hel for the soule of Adam, and for the soule of Christ, which the same Christ receiued of his mother S. Mary the virgin.

Of which thing wee haue an assured testimony in those bookes which wee call the bookes of gouernance, which Christ Iesus deliuered vnto his Apostles, in which bookes be expressed these words, which be called the misteries of doctrines, by whose authority and testimony we all of vs continue in this opinion without doubting: but after I came into Portugall I found diuines teaching a contrary doctrine against all our opinions, which is so certaine, as wee doe not onely beleeue this, but also affirme that the soules of all men had their beginning from Adam, and that as our flesh is of the seed of Adames flesh so like-wise our soule being, as a candle, kindled by the soule of Adam, had her originall and nature from Adam, whereby it appeareth that we bee all the seede of Adam both of the flesh and of the soule.

All the relation aboue sayd was written and subscribed with the Embassadors owne proper hand with the Chal∣dean caracters.