An embassy from the East-India Company of the United Provinces, to the Grand Tartar Cham, Emperor of China deliver'd by their excellencies, Peter de Goyer and Jacob de Keyzer, at his imperial city of Peking : wherein the cities, towns, villages, ports, rivers, &c. in their passages from Canton to Peking are ingeniously describ'd / by Mr. John Nieuhoff ... ; also an epistle of Father John Adams their antagonist, concerning the whole negotiation ; with an appendix of several remarks taken out of Father Athanasius Kircher ; English'd, and set forth with their several sculptures, by John Ogilby Esq. ...

AN APPENDIX: OR Special Remarks TAKEN AT LARGE OUT OF ATHANASIUS KIRCHER'S Antiquities of China.

PART I.

CHAP. I.

The Cause and Occasion of this Work.

IT is now about thirty years since I produc'd the Expo∣sition of a certain Syro-Chinesian Monument, found in China in the Year 1625. which although it gain'd no small Applause among the Readers of a more than ordinary Apprehension, who were taken with the Novelty, yet there were not wanting some incompe∣tent Censurers or Criticks, who ceased not to wound its Reputation by snarling and trifling Objections, stabbing it with critical Steletto's, albeit they prov'd in the sequel leaden and blunted, viz. That there was never any Monument of such a kind in Nature, and that therefore it was a meer Forgery. This they endeavor'd by all means possible, not only to persuade themselves to believe, but also to raise a like Credulity in others. These and the like Persons are deservedly, and ought to be esteem'd for such, who rejecting all Divine and Humane Faith, ap∣prove of nothing but what they have seen themselves, account nothing to be believ'd but what their own Brain hath dictated to them. These are they that like troublesom Flesh-Flies, flying at any obvious fatness, soil that which is sincere and untainted, and desist not to bespot that which is pure with a defil'd

and Thrasonick Blast: Amongst which was a certain modern Writer, who blush'd not with all his Might, and indeed with an insolent Scoff to question the truth of this Monument, sometimes asserting it to be introduc'd by a Ie∣suitical Cheat, and other whiles averring that it was a flat and plain Forgery of the Iesuits, feigned both to deceive the Chineses, and also to defraud them of their Treasures. I shall conceal the Name of the Person, partly out of a ten∣derness to Christian Charity, and partly because in the Iudgment of prudent and knowing Men he seemeth unworthy of any Answer; seeing that the truth of this Monument is establish'd and confirm'd by the Eye-witness of so many illustrious Authors, by so many Books concerning this Method divulg'd throughout the whole Empire by the Chinesian Colais themselves, Leo and Paule, Persons of great Quality, and instructed in the Christian Religion (the se ••ooks are commonly expos'd to the sight of Strangers in the Library of the Roman Colledge, with the authentick Draught of the Monument it self sent from China) and lastly, approv'd by the whole Christian World; so that it is of little concernment what an obscure Bragadocio barketh forth in the utmost Quarter of the World; who, if he had abstain'd from Calumnies and Scoffs, and had prudently propos'd the Matter with some scrupulosity, peradventure might better have sav'd his own Reputation and the Credit of his Work; but so it hapneth by the just Iudgment of God, that those who endeavor to traduce the Glory of the Divine Majesty by Cavils and Scoffs, both contrary to Consci∣ence and Charity, for the most part at length suffer Shipwrack of their own Fame and Labors.

Mov'd therefore by these Reasons, lest a Monument of so great Concern, depriv'd of its Credit, should run the hazard of being cast away, I shall labor so by the Divine Assistance to establish the Truth of the Monument in this undertaken Work, (being my Contexture from the very bottom of the Mat∣ter) confirm'd not only by the great attestation of the Fathers of our Society, which have seen it with their own Eyes, but also from the testimony of the Chineses themselves, that from henceforth there may no place of doubting be left, and the Heterodox themselves may be forc'd to confess (the Interpretation of this Syro-Chinesian Inscription being consider'd) that no other Doctrine was taught above a thousand years past by the Preachers of the Gospel, which is not altogether consonant and conformable, yea the very same with the Orthodox Doctrine now profess'd: and therefore the Gospel Preached formerly in China, is the same with that which the Universal Catholick Roman Church enjoineth to be believ'd at this Day, as I shall afterwards prove by manifold strength of Argument.

Now that the Matter may be treated of in a requisite Order and Method,* 1.1 I thought good first of all to annex a two-fold, perfect, and sincere Interpre∣tation of this Stone, expounded by the Chinesian Learned Men themselves, from a Book Printed in Chinesian Characters, and express'd verbatim in the ge∣nuine Pronunciation of the Chinesian words, by Father Michael Boim, a Person excellently skill'd in the Chinese Language, as it will appear anon from his Epistle to the Reader. I have also adjoin'd another Exposition with the Scho∣liasts, avoiding the Chinese Phrase, not so accustom'd to our Ears, and that for the more sutable apprehending of the genuine Sence of the Table. And this I did the rather, that I might not seem to omit any thing by which the Monu∣ment might receive the greater Illustration. And by reason some may justly question how those Syrian-Chaldeans, the great Propagators of the Christian Re∣ligion,

could penetrate into those utmost Quarters of the Earth; it appear'd not only congruous, but also absolutely necessary for the confirmation of this Matter, to administer Aid to the perplexed Reader in this obscure Labyrinth of various Travels, by the flaming Pharos of this Work; that is, to direct him by Geographical Demonstrations; from which, if I do not deceive my self,* 1.2 the Reader shall clearly understand, That not only the Christian Doctrine, but also the Superstitions of the Chineses and their Fables before the coming of our Saviour, deriv'd their Original from one and the same Region; that is, from Egypt, Graecia, Syria, and Chaldea. Now where the vast Empire of the Chineses is, into which the Monument sheweth the Gospel to have had an En∣trance, I shall rather hint at in a few words, than endeavor to describe; con∣cerning which, notwithstanding, if the inquisitive Reader desireth farther sa∣tisfaction, I shall remit him to have recourse unto the History of Father Ni∣cholas Trigautius, and Iohn Samedius, as also to the Atlas Sinicus of Martine Marti∣nius, and many others, where he shall find fully describ'd whatsoever relateth unto the Situation of China and its Wonders, the Nature, Property, and Ferti∣lity of the Regions, the multitude of its great and vast Cities, and their Inha∣bitants; and lastly, the Politick and Civil Government, in which regard this Empire seemeth not to give place to any Monarchy in the World. My Busi∣ness is only to explain those things, which as they are controverted, so like∣do wonderfully render the Readers doubtful and perplex'd about the equivo∣cation of the Terms; and also to alledge, in respect to the curious Reader, the more rare Curiosities and Secrets of Things observ'd to be treasur'd up in this Nation and others adjacent, not observ'd hitherto by any former Authors; with the Prodigies both of Nature and Art, each being recorded in their pro∣per place.

CHINA,* 1.3 the largest and vastest of Kingdoms, as it was confin'd unto the utmost Bounds of Asia by the Creator of the Earthly Globe, so also did it re∣main altogether unknown unto the Ancients, even unto the Year 1220. when Marcus Paulus Venetus first discover'd it unto us under the Name of Catay, as af∣terwards shall be made manifest. On the East it is encompass'd with the Eastern Ocean; On the North it hath Tartary adjoining, separated by a Wall, whose yet undiscover'd Bounds are extended even unto the Frozen Sea, and questionless they are in some part or other continu'd to the North part of America with Anian; whether it be a Sraight or Isthmos; although unto this very time (as with great pains it was search'd after by the Fathers of our Society employ'd in China) the Limits of these vast Kingdoms and Lands have as yet been detected by no Person: On the West it is encompass'd partly with Ridges of most high Mountains, partly a Sandy Desart and other Kingdoms, which we shall discourse of anon: Lastly, on the South it is limited with the Sea, the Kingdoms of Touchinum, Cochinchina, Laum, and others. The Lati∣tude beginneth from 18 Degrees, and extendeth it self unto 43. that is, it is di∣stended by the interval of a thousand four hundred and forty Italian Miles from South to North, and from the West unto the East it almost consisteth of the same Distance; whence the Chineses do express it in their Maps in the form of a Quadrate, although by our Geographers that are better skill'd in the Ma∣thematicks,* 1.4 it is describ'd in the Figure of a Crescent. Now in reference unto the confusion of the Names of it, it is as great as the diversity of the adjoining Nations are: the Spaniards and the Portuguese call it China; the Ancients, as it ••s to be seen in Ptolemy, Sin and Serica; the Arabians, Sin; and the Sarazens, Catay:

All which Appellations are so far I may say, from being in use among the Chi∣neses themselves, that the Names are not so much as known, as it is hence ap∣parent; for it is an immemorial Custom among the Chineses, that as often as the Right of Dominion devolv'd from one Family to another, according to the mutability of Humane Affairs, so also was the Kingdom dignifi'd with a new Name by him that assum'd the Regalities; which he that doth, imposes some glorious Title on the Empire, according to his own will and pleasure: So in Times past we read that it was call'd Tan, which is to say, An Empire with∣out Bounds; other times Yu, that denoteth Rest or Repose; then Hiu, from the Name of a great Duke; I find it also call'd Sciam, as if you should say, A most Adorn'd Kingdom: Cheu signifieth A Kingdom that exceedeth all other Kingdoms in Perfection; also Han, by which word they denominate the Milky-Path; whence it cometh to pass, that almost each several Nation doth describe it by the im∣position of proper and different Terms: Now at this Day it is call'd Ciumquo▪ and by some Ciunhoa, whereof the former signifieth A Garden, by reason of its pleasantness, and abundance of delightful things, and the latter implieth The Middle, because the Chineses suppose their Kingdom is situate in the midst of the Earth, which also they will have to be four-square.

This whole Empire is divided into fifteen Kingdoms or Provinces,* 1.5 bounded or terminated in some places by vast Rivers, and in others by inac∣cessible Rocks and Mountains: Of which Provinces nine are reckon'd in the South part, and six in the North. Nature in a manner hath contriv'd all this complex of Kingdoms unaccessible unto all others; on the East and South the Ocean is scarcely Navigable, by reason of the violence of the Tydes; and on the West the craggy Ridges of the Mountains admit of no passage; and on the North it is at this Day fortifi'd partly by a Desart of an immense vastness, and partly by a Wall of nine hundred Italian Miles, erected by King Xio, about two hundred Years before the Incarnation of our Saviour, by the work of 1000000 Men in the space of five Years, to restrain the Incursion of the Tar∣tars; so that being defended by so many Fortifications, it relieth on its own weight: If you do but only observe the Wall, it is a Work that will cause an amazement, which without doubt, if the Ancients had arriv'd unto the know∣ledge of, they would have reckon'd it amongst the seven Wonders of the World. But let us now subjoin the Names of the Kingdoms or Provinces.

The Northern Kingdoms of the Empire of China are Honan, Xensi, Xansi, Xantum, Peking, and Leautum. The Southern Kingdoms are Canton or Quantung, Quangsi, Yunnan, Fukien, Kiangsi, Suchuem, Utquang, Chekiam, and Nankim.

That I may comprehend all in brief, first I shall annex a Geographical Scheme or Map of the whole Empire, divided into fifteen Provinces, that you may more clearly discover the Situation of each, and that we may not appear to have let slip any thing memorable in reference to the Cities, Mountains, Rivers, Lakes, and other Occurrences worthy of observation, I have here pre∣fix'd this Geographical Table, which containeth a Description of all the King∣doms; from which, as from an alone Compendium, you may find whatsoe∣ver presenteth it self worthy of Consideration.

CHAP. II.

IN the Year 1625. when in Siganfu,* 1.6 the Metropolis of the Kingdom of Xensi, in a certain Village a Trench was digg'd for the fit Foundation of an Edifice or Building, it so hapned, That in the casting up of the Earth the Laborers found a Stone Table, worthy of note for its Chinesian Writing; which when they had digg'd out of the Ground, they measur'd it's quantity, and found it in length nine handfuls and a half, in breadth five, and in thick∣ness about one; whereupon was curiously Engraven a Cross. Those who studiously view'd it, report, That the Cross was bent inwards like to the Li∣lies, in the manner of that which is to be seen at Meliapore in India, on the Se∣pulchre of St. Thomas the Apostle, and not much unlike that which the Knights of the Order of St. Iohn of Ierusalem bore, partly hanging on their Necks, and partly sew'd to their Garments and Cloaks. Under this Cross followeth the Title of the Inscription, express'd throughout the whole superficies of the Stone in the Chinesian Language and Character, as is manifest from the Figure adjoin'd.

And as the Chineses are carried as it were by a certain natural propensity un∣to things curious; so also the first Report of the finding of this Stone attra∣cted a great multitude of their Learned Men, who resorted thither from all Parts. The Governor of the Place being mov'd with the strangeness of this Monument, having seriously contemplated the venerable Antiquity of it, that he might allure and draw the People from all Parts by the Fame thereof, for the Benefit and Reputation of the City, plac'd it on a Table or Pedestal curi∣ously wrought within the Court of the Temple of the Bonzii, and erected a Roof over it, partly that it might receive no damage by the injury of Time, and also that as many as were Spectators of this unusual Monument might read, examine, and describe it at their own leisure.

And because that on the Margents there were discover'd Characters un∣known to the Chineses, intermix'd with those of their own, they were much concern'd to know what they related unto, and at last were satisfi'd by the dili∣gence of our Society, as it will appear more at large in the following Dis∣couse. Leo the Mandorin being now instructed in the Christian Faith,* 1.7 first of all others divulg'd it, exactly describ'd, unto the whole Kingdom, for the great advantage of the Christian Religion, which he hop'd might accrue from thence; which coming to the Hands of the Fathers of our Society, when they had read it, they could not sufficiently admire the Providence of the Divine Majesty, that should condescend so far to disclose a Monument of so great Concern for the Conversion of the Heathen in this novel Vintage of Christ; wherefore not to conceal their Ioy, they betook themselves to Siganfu, the great Metropoli∣tan City of Xensi, that they might be ocular Spectators of it; of which the first was Father Alvares Samedus a Portuguese, whose words I shall the rather al∣ledge, by how much he was the more engag'd unto me by the strict tye of Friendship, whilst he remain'd at Rome Procurator or Provincial, where he re∣lated to me in a familiar Conference all the Observations he had made con∣cerning this Monument. Now he thus relateth the whole Circumstance in his History of the Affairs of China, Publish'd in Italian, pag. 158.

Three Years after, in the Year 1628. there went some Fathers to that Province, upon occasion of a Mandorin, being a Christian, whose Name was Philip, who was going thither; those Fathers, by the help of the Mandorin, erected both a Church and a House in the Metropolis of Siganfu, that since our Blessed God, who would that so fair a Memo∣rial of a hold taken of his Divine Law in that Country should be discover'd, he might also be serv'd, and the Restoration of the same Faith Instituted in the same Place. 'Twas granted to me to be of the first, and I fancied that Mansion happy because of seeing the Monument, and when I got thither I car'd not for any thing else: I saw it, and read it, view'd it, and read it over and over leisurely, and wholly; and considering its Antiquity, I wonder'd how it could be so entire, and have its Characters so clear and cleanly Engraven. In the middle it hath many Chinese Characters, which contain the Names of Priests and Bishops of those Times; it hath also many others, which then were not known, because they are neither Hebrew nor Greek, yet they are thought by most to contain the same Names, to the end that if perchance any Stranger should not be able to read those of the Country, they might happily understand the Forein ones. Afterwards passing by Coccino, I arriv'd at Grauganor, the Seat of the Arch-Bishop of Costa, to consult upon these Characters with Father Antonio Fernandez of our Society (most excellently skill'd in the Characters of this St. Thomas his Christianity) who told me that they were Syriack Characters, and such as were in use there. Thus Father Alvares Samedus.

But there being very few that had any knowledge in the Syriack Letters, at length being sent to Rome, they came to my Hands, when I (if I be not de∣ceiv'd) gave the first Interpretation of them in my Prodromus Coptus, as I shall shew more at large anon; yet notwithstanding I could not obtain them all, because some of them being describ'd in disjoin'd Papers, peradventure were Transcrib'd from the authentick Copy, only for a Specimen; but when not long after the perfect Exemplar of the Original (which also at this day is to be seen in the Library of the Roman Colledge) was sent unto me, then in truth I esteem'd it requisite to finish all and every part of them in this, as a very con∣venient Place, with a more exact Interpretation both of the Chinesian and Chal∣dean Characters.

Father Martinius Martinii coming to Rome after Samedus, did not only give me an account of the Monument by word of Mouth, but also relateth the Matter at large in his Atlas, where treating of the Province of Xensi, he saith, That which maketh this Province the more famous,* 1.8 is that most ancient Stone, Sculp'd partly with Chinese Characters, concerning the Introduction of the Gospel by the Successors of the Apostles into China; thereon are Registred the Names of the Bishops and Priests of that Time, and the Favors and Indulgences of the Chinesian Emperors; there is also contain'd in it a short, but a most exact and admirable Explication of the Christian Law, compos'd in a most eloquent Style; concerning which, by Gods assistance, I shall treat more fully in my second Decade of the Epitome of the Chinesian History. This Stone was found Anno 1625. when in the City Sanyun a Trench was prepar'd, by casting up the Earth, for laying of the Foundation of a Wall: The Governor of the Place being inform'd thereof, when he had exactly consider'd the Footsteps of venerable Antiquity, of which the Chineses are wonderful Admirers, immediately he took order to have the whole Inscription of the Mo∣nument Engraven on another Stone of the same Magnitude, observing and keeping the same Strokes of the Characters as exactly as might be: The first Draught of which the Fathers of our Society dispatch'd to Rome, together with the Interpretation, where it is preserv'd in the Library of the Roman Colledge. The Figure of the Stone is extended after the mode

of a Parallelogram, five Hands broad, one thick, and almost ten long; on the top is a Cross, somewhat like that of the Knights of Malta: If any one desireth a more accurate Account of it, he shall find the Matter more fully explain'd in the Prodromus Coptus of the Reverend Father Athanasius Kircher, and in the Relation of the Reverend Father Alvares Samedus, concerning the Transactions of China. The Fathers of our Society then again restor'd the knowledge of the Law of God, obliterated and almost blotted out of the memory of Men by the interval of a long Series of Time, they having erected many Temples to the living and true God, and Administred in them with conspicuous and signal Piety: Two of our Fathers do there strenuously cultivate that new Vineyard of the Lord, one of them having fix'd his Station in the Metropolis, the other Travelling hither and thither throughout the Province, where the greater necessity requireth, for the promotion of the Worship of God, and the Good of Souls, that he may every where break and communicate the Bread of Salvation to all that require the same. Thus Father Martinius Martinii.

Father Michael Boim at length arriv'd here, who brought me a more exact Relation of this Monument than any other; he mended all the Defects in de∣scribing of it from a Chinesian Manuscript, which I have in my Study, and in my presence perfected a new and short Interpretation of the whole Table word for word, by the assistance of his Associate Andreas Don Sin, a Native of China, a Person excellently vers'd in his native Language: all which he pre∣senteth to the Reader; in which he hath exactly describ'd the Series of the whole Matter, and whatsoever may afford it self worthy of consideration in this Monument; which Epistle I have judg'd meet, with his assent, to be here prefix'd, as a luculent Testimony of the truth of this Interpretation, and also for a lasting and durable Preservatory of the Matter; and I have taken care to have the Draught of this Monument brought from China, the Original of which even now may be seen in my Study to be Insculp'd, keeping its genuine Notes and Characters, both those of the Chineses and Chaldeans, and also with the addition of Scholias. The aforesaid Epistle of Father Michael Boim followeth.

Father Michael Boim, a Polonian, of the Society of Iesus, wisheth all Happiness to the well affected Reader.

AMongst the Monuments found in China concerning the Catholick Faith there Preach'd, a Marble Stone of Chinese Writing, Engrav'd about a thousand years since, with ancient Syriack Characters, which they term Estrangelo, and the Subscription of the Chaldean Priests, claimeth the prece∣dency of Place.

Although long since there hath been Imprinted an Interpretation of this Monument, perform'd by Father Athanasius Kircher in the Latin Tongue, and after him by Father Alvares Samedus in the Italian, who himself saw the Monument; yet notwithstanding, because both of them have only attain'd the Sence of the written Stone, and the former also had not as yet obtain'd out of China the Syriack Subscriptions of all the Priests, that he might Inter∣pret them; I have therefore resolv'd with my self intirely, and with all Fi∣delity, to publish the Inscription it self both in Chinesian and Latin Characters, with a Latin Interpretation word for word, retaining the Chinese Phrase, and also to propose and shew unto all Persons all the Syriack Subscriptions of the Syrians Commented on by Athanasius Kircher, a Person excellently accom∣plish'd in the Languages, with other Chinesian Occurences, as so many obvi∣ous

Testimonies of the Catholick Verity: and that I may comprehend all in a word, to expose the Stone it self to the Eye of the whole World in the Chi∣nesian Idiome, as it was Sculp'd in the Year of Christ 782. that from this most ancient Testimony every one may conjecture, how true the Doctrine of the Catholicks is, seeing the same was Preach'd in an opposite Quarter of the World, amongst the Chineses, Anno 636. of our Saviour, that is about a thou∣sand years since. The Chinesian Original of the Stone is now conserv'd in the Library of the Roman Colledge that belongeth to the Fathers of the So∣ciety of Iesus; and another Copy is to be seen in the Repository of the House of the Profession. I my self also obtain'd from the most Grave Chinese Doctors and Masters (at the very time that the Monument was found) a Book Printed in the Chinese Language, in which the Writing of the Stone was most truly and exactly express'd according to the true Original. They advise the Chineses in the larger Preface adjoin'd to the Book, that at length they would have recourse to the Masters of the great Occident (for so they term the Fathers of the Society of Iesus) and discover whether they Preach the same Law amongst the Chineses, which their Ancestors with so many Emperors embrac'd a thousand Centuries ago, and which the Fathers of the Society of Iesus exhibited in the Books Printed in the Chinese Language be∣fore the Stone was found. Now it only remaineth that I should declare how this Marble Table was detected.

When, after the Death of St. Francis Xavier, the venerable Father Matthew Riccius, and other Fathers of the Society of Iesus, had introduc'd the Gospel of Christ into the more Inland Parts of China, and had erected Residences and Churches in some Provinces, and therefore the Propagation of the Holy Faith had made no small progress in that of Xensi.

Anno 1625. one of the Fathers of the same Society, invited by Doctor Philip, having Baptiz'd twenty Persons in his native Country of Sanyven, he went with the same Doctor to see a Stone, which they had found some Months before in the Village Chenche, near the Metropolis Siganfu, whilst they were casting up the Rubbish for the building of a Wall.

This Father writes (which other Fathers, who had fix'd their Abode, and erected a Church in Siganfu, with the Christians and Heathens, also affirm'd) That a Stone was found five Hands broad, one thick, and nine long; the top whereof made like an oblong Pyramid of two Hands, and one broad; on the Vertex the Cross was Engraven above the Clouds, that with its Branches seem'd to imitate the Flower-Deluce; besides the Chinesian Inscri∣ption, on the left side, and beneath, there appear'd the Names of the Syrian Priests, and also other Chinesian Names of the same Priests under-written. (It is the Custom of the Chineses to have many Names; whence also the Chri∣stians at this Day retain both the Name of the Saints they receiv'd in Bap∣tism, and another Chinese Name.) The Governor of the Place being certifi'd of the finding of this Monument, commanded an elegant Composition to be made in praise of it, and to be Engraven on such another like Marble Stone, causing both of them to be plac'd in the Fane or Temple of the Bonzi, that are call'd Tan Su, a Mile distant from the Walls of the Metropolis Sigan∣fu, as a perpetual remembrance of the same.

Many other Footsteps of the Catholick Faith Preach'd to the Chineses were discover'd in the following Years, which God seemeth not willing to have manifested, but only at that very time in which the Preaching of the same

Faith arriv'd amongst the Chineses by the Labor of the Fathers of our Society, that so both the old and new Testimonies might affect the identity of the Catholick Faith, and the truth of the Gospel might be rendred perspicuous and manifest unto all, The like Images of the Holy Cross were seen in the Pro∣vince of Fokien in the Year 1630. In the Province of Kiangsi also a miracu∣lous Light shone forth, Anno 1635. which was beheld by the Gentiles; and also in the Mountains of Fokien, and in the City Cyvencheu, 1643. Crosses were found; yea, the venerable Father Martin Riccius, when first he came into China, found Xe tsu Kiao, to be a Name signifying The Doctrine of the Crosses, by which the Christians anciently, that were Disciples of that Doctrine of the Cross, were nam'd; and I doubt not but all that were Christians in the Kingdoms of China, when the Tartars about three hundred years past first invaded China, and that they liv'd there mix'd with Sarazens, Iews, Nestorians, and Gentiles; that is to say, in the Time of Marcus Paulus Venetus, who tra∣vell'd unto Catay, which is the very same with that we now call China.

And now, whether St. Thomas, or any other Apostle, first Preach'd the Gospel to the Chineses, is not yet certainly known. Father Nicholas Trigautius collecteth from some ancient Testimonies of the Christians of the Church of Malabar in the Arch-bishoprick of Cranganor, or De Serra, which are termed The Christians of St. Thomas, That in that Place, as also in Meliapor (which for∣merly was call'd Calamina, and now by the Portuguese, San Thome) the holy Apostle Preach'd, by reason that out of their Gaza, or Treasury, in the Of∣fice of St. Thomas is recited or rehearsed; That by St. Thomas the Chineses and Ethiopians were Converted to the Truth; by St. Thomas the Kingdom of Hea∣ven took its flight, and ascended to the Chineses: And in the Antiphono, the Ethiopi∣ans, Indians, Chineses, and Persians, in commemoration of St. Thomas, Offer up Adoration unto his holy Name. Also in an ancient Synodical Canon, the Bishops of the great Province, viz. those other Metropolitans of China, India, and Pases, do send their Letters of Consent. Add withal, That he that Go∣vern'd the Church De Serra at the coming of the Portuguese, subscrib'd him∣self Metropolitan of all India and China. But in truth, things being more nar∣rowly consider'd, from those Circumstances and Footsteps which began to be manifest after the time of Father Trigautius, we cannot certainly conclude, that St. Thomas the Apostle Preach'd the Gospel himself amongst the Chineses: for although these Footsteps of the Faith of Christ here found, do evidently shew, That the Christian Belief hath been in China; yet notwithstanding, those very Paths or Tracts do demonstrate,* 1.9 that the Faith had its entrance into China when the Family of Heuhan Rul'd over three Kingdoms (which are now united in Nanking, the third Province of the Empire) viz. in the Province of Kiangsi, at the Shore of the River; for Antron-Cross seems by its Inscription to have been fix'd, according to the Chinesian Computation, about the Year of Christ 239. (which Cross weigh'd about three thousand weight) whence the Faith, and the Preachers of the same, are certainly evinc'd to have come amongst the Southern Chineses about a thousand four hundred and fifteen years ago. But in some years following (the Knowledge of the Gospel being extinguish'd) it was again renew'd by Priests out of Tacyu, that is, India or Syria, in Xensi, a Northern Kingdom of the Chineses, the Royal Family of Tam then Reigning Anno 639. as the Monument that was found avoucheth, where relating the Preachers of the Faith of Christ at that time amongst the Chineses, it mentioneth not St. Thomas, or any other Apostle;

which yet, if Insculp'd, would have been of considerable moment unto their purpose who erected the Stone, viz. That the Preachers of the Faith then again Preach'd the same Law that St. Thomas or some other Apostle had be∣fore Preach'd amongst the Chineses. Moreover it is evident, That those Preachers of Tacyu had no knowledge of St. Thomas, or any other Apostles Preaching the Law of Christ unto the Chineses; and a Conjecture may be made, that peradventure neither St. Thomas, nor any other Apostle, intro∣duc'd the Gospel amongst them: And that I may speak most moderately, no∣thing can be certainly deduc'd or drawn concerning this Matter from the Footsteps here found; and the Passages before alledg'd are only able to prove, That those Priests were sent from the Church of St. Thomas, or Baby∣lon, which then Govern'd the Malabran Chuch De Serra, belonging unto the Christians of St. Thomas (as the Portuguese afterwards found) to erect an Epis∣copal Seat, and to introduce the Faith amongst the People of China, seeing this is testifi'd by the ancient Syrian Language call'd Estrangelo, which is now retain'd in that Church, and was in former Times in use in Babylon and Sy∣ria. And as for the Orations compos'd in praise of St. Thomas the Apostle, from them we may only conjecture, that by the Merits of St. Thomas and his Church, the Priests perchance introduc'd first of all the Faith which they had receiv'd from St. Thomas, amongst the Chineses; and therefore deservedly their Conversion ought to be attributed unto St. Thomas. Wherefore seeing there is no mention of St. Thomas to be found in the Paths of the Faith Preached, hitherto discover'd, we cannot positively assert, That St. Thomas, or any other Apostle, Preach'd the Gospel unto the Chineses; but I rather think that many Ages after, the Christians of Prester-Iohn's Country (whose Emperor Paulus Venetus calleth Usan Can) who are term'd The Worshippers of the Cross, were those that entred into China either with the Tartars, or a little before: for those from India, or rather from the Syrian Chaldea, or those of Malabar, as they are far more ancient than the Tartar-Christians, so would they have call'd their Disciples that were Followers of a more clear Doctrine Kin Kiao; but I believe those Preachers came not out of India, for the Syrian Language and Names testifie them to be Syrians; and they term'd themselves Iews, or of India, by reason they Preach'd that Law or Doctrine which had its Origi∣nal from India: But from what Place those Syrian Priests came, as also their Syrian Subscriptions, these, I say, we leave to the industrious Disquisitions of the Reverend Father Athanasius Kircher, a Person highly meriting of all An∣tiquity; which that he may accomplish with the greater fidelity and solidity, we have presented him the same Writing, transcrib'd in the Chinese out of the Book by the sole pains and industry of Don Chin Andreas, a Noble Chinesian Youth, the inseparable Companion of my Voyage to Rome, to the Apostolick See (which Book was Imprinted and divulg'd throughout the whole Empire by the Chinese Doctors, Men of great Fidelity and Authority) with my Latin Translation rendred word for word; and I have laid up the Book that is al∣together consonant to the original Monument, in the Study of the same Fa∣ther, together with an Attestation of the Fact, by the Subscription of my own Hand, and the Hands of those that were Natives of China, Eye-witnesses of the Monument, as also the Transcribers of this Table from the Original.

Rome, Novemb. 4. Anno 1653.

• Father Michael Boim.
• Andreas Don Chin, a Chinese.
• Matthew, a Chinese.

A Paraphrastical Declaration of a Chinese Inscription, Translated word for word out of the Chinese Language into the Portu∣guese, out of that into Italian, and from the Italian into the Latin Tongue.

The Declaration of Xiu Piu; or, as the Commentator hath it, made by a Priest of the Kingdom of Iudea, who was call'd Kim Lim.

1. THis therefore I say,* 1.10 That he who was always True and Undisturb'd, being without any Beginning, of a most profound Intellect and eternal Essence, by his most excellent Power out of Nothing created All things, and by his Divine Wisdom made the Saints. This is that Divine Essence, Three in Person, but One in Substance, our Lord, who being certainly Infal∣lible, without Beginning, Olo o yu (which in the Chaldee signifies the same with Eloba) made the four Parts of the World in form of a Cross, gathering toge∣ther the Chaos: He form'd two Kis, that is, two Virtues or Qualities call'd Inyam, the Commentator names them Two Principles; chang'd the Abyss, that is, he took away the Darkness, and the Heaven and the Earth appear'd: He form'd the Sun and Moon, that by their continual Motions they should di∣stinguish the Night and Day: He set together and built all things. But when he created the first Man, besides his Being, he endow'd him with Original Righteousness, appointing him Lord of the whole Universe; which at first of his own Nature was empty and vile, fill'd with himself, of a plain and equal Understanding, and having no mixture of any inordinate Appetite.

2. But afterwards, by cunning Deceits,* 1.11 the Devil brought it to pass, that Adam infected whatever was before naturally and in its self Pure and Perfect; that is, he was the cause of sowing the Seeds of Malice (that general Disturber of the Peace) in his Heart, whereby the equal Temper of his Uprightness was alter'd, and Discord fraudulently introduc'd: From whence in process of time three hundred and sixty five Sects sprung up one after another, each of which drew to themselves as many as they could delude; some worshipping the Creature in stead of the Creator; others made an empty Principle of all things, and a real Ens, (to this alludes the Sect of the Pagodi and Learned Chi∣neses) because they assert, That the Principle which produc'd all things was void; That the same is to them subtile and undiscernable to the Senses, although in it self it be a real and positive Principle. But others say, That the Principle of things is not only real and posi∣tive, but that it was of such a Figure and Corpulency, as might easily be comprehended by Sense. Some did seek Happiness by Sacrifices; others took a pride to deceive Men under the specious shew of Goodness, using all their Skill and Industry therein, making all their Diligence and Intentions subservient to their Affe∣ctions: But in vain, and without any profit, did they labor, still making their progress from bad to worse, as it happens to those that would strike Fire out of an Earthen Vessel, they add Darkness to Darkness; and so indeed once leaving the true Path, they can never return to the Way of Life.

3. Then one of the Divine Persons of the most Holy Trinity,* 1.12 call'd the Messias, by contracting and hiding his Majesty, and accommodating himself to Humane Nature, was made Man: Wherefore, for the declaring these joyful Tidings, he selected an Angel, and was born of a Virgin in Iudea. A great Star also proclaim'd this Felicity, so that Kings seeing its brightness, came and

offer'd Presents, that the Law and Prophesies of the twenty four Prophets might be fulfill'd. He Govern'd the World by one great Law, founded the Divine and Spiritual Law without any thundring Words, and confirm'd it with the Seal of a true Faith. He pronounc'd the eight Beatitudes, turn'd Mundane things into Eternal, open'd the Gate of the three Theological Vir∣tues, and gave Life by destroying Death: He descended into Hell in Person, and brought Confusion to the Devil and his Angels: He wafted Good Men to Heaven in the Ship of his Piety, and gave Salvation to the Souls of the Iust. These things finish'd about Noon, by his wonderful Power he ascended into Heaven, leaving twenty seven Tomes or Volumes of his Doctrine, to open a Way for the Conversion of the World. He Instituted Baptism by Water and the Spirit, for the washing away of Sins, and cleansing the World: He made use of the Cross, that he might take in all without exception, stirring up all by the voice of Charity, commanding to worship towards the East, that they might proceed in the Way of a Glorious Life.

4. His Ministers or Priests for outward Ornament sake nourish their Beards, but shave the Crowns of their Heads, that they may shew they are inwardly inclin'd to no Evil: They use no Servants: In Prosperity and Ad∣versity they shew wonderful Humility, making themselves equal to the mean∣est: They heap not up Riches, but make them all common: They observe Fasts, as well for mortification of their Passions, as observation of the Divine Precepts: They bear all awful Reverence to their Superiors, who are equally as themselves retir'd from the World: Seven times a day they Pray as well for the Living as the Dead; and one Day in seven they keep Holy, to purge their Souls from Sin,* 1.13 and restore them to Purity. And because this infallible and well-grounded Law is so excellent, it is a very difficult thing to appropriate to it a congruous Name; for the Effects of it are to illuminate and find out all things with the clearest perspicacity; whereupon, as necessary, it was inti∣tled Kim kiao, that is, The Great and Perspicuous Law.

5. The Law, where there are no Royal Persons, is neither extended nor dilated; yet Persons Royal without the Law are not worthy of Esteem. The Law therefore and Princes concording, and as it were meeting in one, forth∣with the World is illuminated.

In this famous Time a King nam'd Tai cum veu huamti, with singular Pru∣dence and Sanctity Governing China, there came out of Iudea a Man of very great Virtue, stil'd Olo puen, who brought as it were from the Clouds this true Doctrine: And driven by the Winds, by the help of Hydrographical Maps (having sustain'd many Dangers and much Labor) at length, in the Year Chin quon jeu sie, that is, 636. he arriv'd at the King's Palace: When the King heard thereof, he commanded the famous Colao, call'd Fam Kien Lym, that he should ride to meet this new Guest towards the West, that is, towards the Suburbs of the City, and should bring him to the Palace with all Kindness and Respect; then he directed him to declare his Doctrine there, when at once he search'd out the Truth of the Law; whereof being satisfi'd, he seri∣ously commanded the same to be Preach'd and Publish'd with Efficacy and Reverence through his whole Kingdom. And in the Year 12 Cin quon 7 (which is 636.) he wrote back in this manner. The tenour of the Promulgation is as follows:

The true Law hath no determinate Name, nor have the Saints any limited Place where they remain; they run to all Parts that they may instruct the World, being intent with

might and main to do good, and succour the afflicted People. Out of the far distant and re∣mote Kingdom of Tancin, (or Iudea) Olo puen, a Man of most eminent Virtue, brought and presented his Doctrine and certain Images to our Princely Palace: Whose Intentions to instruct us we having examin'd to the bottom, do find his Doctrine most excellent, without any exterior clamour, and taking its original from the Creation of the World. This Doctrine consists not in multitude of Words, nor doth it lie only in a superficial Foundation for Truth, but brings Profit and Salvation to Mankind: Wherefore it is meet that it be divulg'd through our whole Empire.

He commanded also the Mandorin call'd Nim Fam to build a large Church, and to officiate therein. The Author Kim Lim praises this King, for enervating the Strength of the Monarchy of Cheu Olad iu, that is, the Head of the Sect Stai iu, or Tansu. He departed in a black Chariot towards the West, that is, out of China: But where the Great Tam is made famous with Tao, the Holy Gospel is brought into China. A little after the King caus'd the Effigies of the same Olo puen, who as we said first Preached here the Gospel, carefully and exactly to be Painted, and so to be fastned to the Wall. This most excellent Figure shines at the Gates of the Church, and his Memory will always be refulgent in the World.

6. According to Geographers who mention those Western Parts,* 1.14 and by the Historians of the Kingdoms of Han and Guei, the Kingdom of Tancin (that is Iudea) on the South is bounded by the Red-sea; on the North it hath the Mountains of Pearls; on the West Boco das fullas (which what it is, is hard to conjecture, but I guess it to be Carmel) bounds it; lastly, on the East it bor∣ders on this Place Ciam fam and The Dead Water. This Land casts forth Ashes yet hot with Fire, (perhaps he means the Asphaltick Lake) produces Balsamum, little Gems and Carbuncles (by which he seems to mean Egypt, with the Coast of the Red-sea, where the things aforesaid are found.) There are neither Thieves nor Murderers, but the People live in Peace and Quietness. They ad∣mit of no Religion into the Kingdom but the Gospel, nor do they confer any Dignities but on Persons meriting the same by Virtue. Their Buildings are very large. In a word, the Kingdom is famous for Poetry, Order, and good Manners.

7. Docao, or Caozum, Cum the Son of Tai cum, came to the Government in the Year of our Lord 651. Our Author Kim Lim speaks thus of him:

Cao vim, otherwise Caozum, a very great Prince, not at all degenerating from the Virtues of his Grandfather, was pleas'd with Honor to continue his good Intent, and also to improve whatever his Father had begun: He commanded Churches to be built in all Pro∣vinces, at the same time also enobling Olo puen with the Title of Bishop of the Great Law which Governs the Kingdom of China.

Hereupon the Law of God was promulgated through all the ten Provinces of China, the Kingdom enjoy'd a flourishing Peace, all the Cities were fill'd with Churches, and the People prosper'd under the Evangelical Felicity.

8. In this Year call'd Ximlie, which is all one with The Year of our Lord 699. the Bonzii, Followers of the Pagods, making use of their Strength, with a huge clamour aloud blasphem'd our holy Law in the Place which is call'd Tum Cieu, in the Province of Honan; and in the end of another Year call'd Sien tien, which answers to the Year of our Lord 713. certain private Men in Sieno, the ancient Place of Venvam, (the Commentator will have it to be Siganfu in the Province of Xensi) were so audacious as to rail against our holy Law with Mocks, Flouts, and opprobrious Language.

9. At this time there was one of the Chief Priests (a Bishop as it should seem) by Name Iohn, and another Man of great Virtue and Eminency, by Name Kie Lie, with other Nobles and Persons belonging to them, no less ho∣nor'd for their Fame, than respected for their contempt of worldly Affairs, who began again to revive and Preach their most excellent Gospel, and to tie to∣gether those Threds which by the malice of the Devil had been broken: And the King Hiuen cum chi tao, who began his Reign in the Year 719. commanded five of his Principal Officers, that they should go in Person into that Happy House (meaning the Church) and erect Altars. Then the Pillar of the Law, which for a short time had been laid groveling, began anew to rise and flou∣rish. In the beginning of the Year Tien pao, being the Year of our Lord 743. King Ota Ciam Kuen gave strict Command to Cuolie fie (an Eunuch in extraordi∣nary Favor and Power with him) that he should carry the true Effigies of the five Kings his Predecessors and Grandfathers, and place them in the Church, whither also he should send an hundred Measures of Precious things for cele∣brating the Solemnity, the Author Kim Lim saith, in honor of the said Kings.

10. In the third Year Tien pao, being the Year of our Lord 745. there was in Iudea, others say India, one Kieho a Priest, who was conducted into China by the help of the Stars, and looking upon the Sun (this was a Ceremony of those who are admitted to speak with our Emperor) he was forthwith brought into his Presence: But the Emperor Commanded that the Priests Iohn and Paul, with others of that Profession, and the so eminently virtuous Person Kieho, should betake themselves to the Palace Him Kim, to worship and perform other holy Acts of Devotion. At this time his Royal Grants were kept in Ta∣bles in the Church, according to order richly adorn'd, and glittering with red and blue; and the empty space was fill'd with the Royal Plume, ascending and reaching even to the Sun. His Favors and Donations are compar'd to the heighth of the Mountains of the South, and the abundance of his Benefits equal to the depth of the East Sea: Reason cannot but well like a thing so ap∣prov'd and worthy to be remembred. Therefore the King Sa Cum nen men, or Ven min, who began to Reign in the Year 757. commanded Churches to be built in Lim suu seu and five other Cities, by a new Proclamation. This King was of a most acute Ingenuity, under whom a Gate of Happiness was open'd to the whole Kingdom; and hereby all the Royal Affairs of State were Ad∣ministred, and prosper'd with applause, rejoycing, and felicity.

11. The King Tai cum nen vu coming to the Throne in 764. and enjoying the benefit of good Times, manag'd all the Affairs of the Kingdom without any difficulty. At the Feast of Christ's Birth every Year he sent certain excel∣cellent Perfumes in a thankful remembrance, and assign'd Princely Provision of all kinds in honor of the Ministers of that holy Law. Surely the Heaven gives beauty and perfection to the World, which therefore produceth all things with so liberal a Hand. This King imitated Heaven, and therefore knew it was fit to nourish and preserve his own.

12. The King Kien cium xim ven vu, in the Year 781. us'd eight ways of re∣warding the Good, and chastising the Bad. He set forth new Orders for re∣storing and promoting the Gospel.* 1.15 His Government was full of Excellency. We Pray to God for him, not blushing thereat. He was eminent for Virtue, Peaceable, and Learned: He lov'd his Neighbor, abounded with Charity to help all, and was a great Benefactor to all then living. This is the true Way and the Scale of our holy Law, to cause that the Winds and the Rain return

at their wonted Seasons, that the World be quiet, Men well Govern'd, Affairs orderly dispos'd, such as yet are on Earth live well, and those that are decea∣sed enjoy Rest and Peace: To have these things in readiness, and be able to give an Account thereof, proceeds really from our holy Faith, and are Effects of the Strength and Power of our most sacred Gospel.

13. The King gave to the Priest call'd Usa, and one of the Chief Preachers of the Law, these Titles, Kin ju, quam lo tai fu, being an Office in the Court, and Sou fum cie, tu fu lei, being an Office without the Court, and Xi tien thum Kien, another Office also (but the Explication thereof we have not found in the Exemplar.) He gave also to the said Priest and Preacher of the Great Law, a Vestment of blue Colour (which the Italians call di color pavonazo.) This Priest was inclin'd to Peace, rejoyc'd to do good to others, with all his Endeavors striving to do Acts of Charity: He came into China from a remote Country and Place call'd Vam xi ciu chim, being Heathenish, which is the same as the far distant India: He perfectly taught several Sciences, and his Acts were famous through China for above three Generations: At the beginning he waited upon the King in his Court, and afterwards his Name was Entred in the King's Record or Chronicle.

14. The Governor Fuen Yam, call'd also Co cu y, and enobled with the Title of Chum Xulim, at first only minded his Military Affairs in the Parts of Sofam; but the King So cum, commanded Ay su, or Y su, that he should promote Co cuy with more favor than the rest (it seems the King commanded Ay su to make him a Councellor) for although his Captain lov'd him extraordinarily, yet he did not like his ordinary method of proceeding; for (as the Chineses speak) An Army is the Teeth and Nails, the Eyes and Ears of the Commonwealth. He knew how to distribute his Revenues, and not hoard them up at home: He offer'd to the Church a Precious thing call'd Poli (made of Glass as it seems) the People of this Place name it Cim reguen, others Lintiguen. Besides, he bestow'd Tape∣stries of these Parts interwoven with Gold, call'd Cie Ki, repair'd the Churches in such manner, that he seem'd to have founded them anew: He appointed a Court and House for the reading of the Law, beautifying and adorning Hos∣pitals and Places of Receipt. Over and above these Exercises of our holy Law, he was very much given to Works of Charity, every year calling toge∣ther the four Priests of the Churches, to whom he cordially perform'd all Of∣fices of Love and Service, he provided them with all necessary things for the space of fifty days; he Fed such as were hungry, Cloth'd such as were naked, took care of such as were Sick and Weak, and buried the Dead.

15. In the time of Ta so there was no such Goodness heard of with all his Parsimony (this Ta so was a Bonzius, a Pagan kind of Priest) who in a great Assembly of the Bonzii, wherein was to be consulted concerning the Affairs of their Sect, he undertook the Office of receiving Strangers, and procuring every one all things necessary. (Therefore the Author in handling the Works of Charity of Oy ••ie, places him before Ta so.) But although this was a Time in which the Gospel was Preach'd, yet we see there were Men void of Good Works: Wherefore, that such heroick and noble Deeds may be declar'd and set in open view, I have caus'd the same to be Engraven upon this great Stone.

16. I say therefore, That the true God is without any Beginning, Pure, Peaceable, and Unchangeable: He was the first Creator of All things; he discover'd the Earth, and lifted up the Heaven. One of the Persons, for the Eternal Salvation of Mankind, was made Man; he ascended into Hea∣ven

like the Sun, destroying Darkness, and in all things establishing a pro∣found Verity.

17. This most Glorious King, who most truly is the Chief King of Kings, takes away all difficulty, using his own time: The Heaven was stretch'd out, and the Earth extended. Most noble is our Gospel brought into the Kingdom of Tam, asserting Knowledge, erecting Churches, and being both to the Li∣ving and the Dead as a Refuge or Guide; and which exalting all Felicity, re∣stor'd Peace to the whole Universe.

18. Cao Cum continuing in the Footsteps of his Grandfather,* 1.16 gave his Mind to the new building of Churches, so that with their loftiness and magnificence they fill'd the Land; but the truth of this Law is its greatest Beauty: He be∣stow'd on the Bishop a Title of Honor, and the People enjoy'd a mirthful Peace without any irksom Toil.

19. The wise King Ni ven cum understood how to persevere in the true and right Way; the Tables of the Kings were magnificent and illustrious; the Royal Grants therein flourish'd and were resplendent, their Figures glitter'd: All the People highly reverenc'd them, all things were improv'd, and from hence all enjoy'd the Perfection of Happiness.

20. This King So cum then Reigning, came to the Church in proper Person: The Sun of Sanctity shin'd, and the enlightned Clouds dispell'd Darkness and Obscurity: Thus Felicity being accumulated in the King's House, all Vice was banish'd, and our Empire restor'd by the taking away of Dissention.

21. The King Tai cum fu was Obedient; for Virtue he might compare with the Heaven and Earth; he added as it were a Life to the People, and made all things thrive: He sent sweet Perfumes for the giving of Thanks, and exercis'd Works of Charity: The Sun and the Moon were united in one Person, that is, all flew to perform their Duty and Obedience to him.

22. The King Kien cum being setled in the Government, shew'd himself most virtuous; he pacifi'd the four Seas by force of Arms; he illustrated ten thousand in his Confines by Literature; illuminated the Secrets of Men like a Candle, and as it were in a Looking-glass seeing all things, reviv'd the whole World; so that even barbarous People took from his Example a Rule to live by.

23. O how great! how perfect! and extending it self to all things, is this Law! Willing to give a Name thereto, I could call it no other than The Divine Law. Former Kings were not to seek how to dispose of their Affairs: I a Vas∣sal am only able to declare them, and therefore I erect this most precious and wealthy Stone, to be the Proclaimer of this excceeding Felicity.

24. In the Empire of the Great Tam, in the second Year of this Kien cum, in the Year of our Lord 782. on the seventh Day of the Autumnal Month, being Sunday (or to say better, The Lord's Day) this Stone was erected, Him ciu being then Bishop of the Chinese Church. The Mandorin, by Name Lieu sieci yen, but by Title Ciao y cum, or as others, Chio y lam (in which Office before him was Tai cieu sie su Can Kiun) made this Inscription with his own Hand.

And this is the Explication of the Inscription Engrav'd on the Stone; in which this truly is worthy of great admiration, That the relation of so great a variety and multiplicity of Affairs and things as this Stone contains, could be compris'd in so narrow a space, and written with so few as eighteen thousand Characters.

Of this Writing there was a double Interpretation made; this present is

most conformable to that which was made at Peking, and afterwards again by P. Michael Boim expos'd from the Chinese Exemplar, being indeed more elegant and proper, and likewise more conformable to the Chinese Language; and al∣though for that cause it seems less polite in our Tongue, yet nevertheless is it most eloquent, and having respect to the Phrase and Style of the Chinese Speech, is by such as profess themselves Masters in the understanding of that Tongue, judg'd the most deserving Praise of all others. Now it is collected from this Monument, That the Law of Christ was above a thousand years ago brought into China; also with what Reverence and Honor it was receiv'd by the Em∣perors; how and through what vast Provinces it was Preach'd; how in the space of a hundred and fifty years, wherein it chiefly flourish'd, it was spread abroad; what Persecutions it twice suffer'd, and how by little and little it was so suppress'd, that unless the remembrance had been preserv'd in this Monu∣ment, no Footsteps thereof could have been trac'd; for in all the Chinese Chro∣nicles, besides the Names of the Kings and Mandorins, that then liv'd, there is hardly any mention of it, or any other Matters of those Times. And this Stone was found a few years before the Fathers of the Society of Iesus ar∣riv'd in China: From whence it appears, That the Interpretation of such sub∣lime and notable things was only reserv'd to them, who being eminently in∣structed in the Science as well of Humane as Divine Matters, were to become the Preachers and Propagators of the same Law and Doctrine, almost oblite∣rated by the all-devouring Teeth of Time. And this may suffice concerning the Inscription in the Chinese Language.

CHAP. III.

An Interpretation of the Syriack Names inscrib'd upon the Monument.

NOW we proceed to the Inscription that is Insculp'd on the Margins; which seeing it hath remain'd unexplain'd hitherto, by reason of the want of Men in China that are vers'd in those Characters, and for that very cause was sent into Europe by the Portuguese Fathers of our Society, to be explicated by Persons skill'd in the Syrian Language; I first of all undertook the Interpretation thereof, and that with good success, discharging the same with equal fidelity and diligence. Now it is Engrav'd on the Margins of the Stone in the ancient Syriack Characters that are term'd Estrangelo, and it con∣taineth the Year, the Names, and Offices of those Apostolical Men, and Pro∣moters of the Divine Law, that were then in China when the Stone was erected. Father Emanuel Dias, in a certain Letter written in the Portuguese Tongue, Da∣ted from Maccao, August 23. 1625. taketh notice of this Stone, and of the In∣scriptions mention'd; His words translated are these:

In the Province of Xensi in China, where now Trigautius resideth, a certain Stone of about twenty four Hands breath was digg'd up; in which is manifestly apparent, that above a thousand two hundred and forty three years since there were Christians with shaven Crowns, that Preach'd the Mystery of the Trinity and Incarnation, and that the Kings of China conferr'd many Favors on them. Doctor Leo desir'd to have the whole Matter Printed, first transcrib'd by the Mandorins that were Christians, to shew all the Mysteries contain'd on the Stone, that the same might more plainly appear. At present

we only endeavor that the Matter may come to the knowledge of the Emperor. God prosper all to his own Glory.

Father Francis Hurtado, from the Province of Nancheu, also confirmeth this, and addeth,

That in the same Year a Passage was open'd into the new Pro∣vinces of the Empire of China, viz. Xensi, Xansi, Fohum; which last is con∣terminate with Couchinchina, and easily admitteth of Strangers.

And thus proceeding says,

Unto these were annexed ten or twelve Lines in Syriack, which I could not Interpret; also the Priviledges granted by the Kings of China to the Priests of that Law were adjoin'd. The Version was made word for word out of the Chinese Language. There were also other Trans∣lations, but they all agree in the Essential Matters. It is Recorded in the Books of the Kings of China, that the Christian Faith arriv'd amongst the Chi∣neses above 994 years since, and that this Inscription was made 140 years after its entrance.

Thus Father Emanuel Dias.

But in other Letters of a more later Date, from Maccao 21 Novemb. 1627. we find it thus written concerning this City:

Some years since there was found a very long and ancient Writing Engraven on a Stone in the Chines•••• and Chaldean, or Syrian Language; from whence it is evident, That the Law of our Lord and Saviour arriv'd amongst the Chineses about a thousand years since, Anno Dom. 636. Now the Stone was erected and inscrib'd Anno 782. that is a hundred and forty six years after the Preaching of the Gospel there, by which a great Conversion unto the Faith was wrought, Churches were built, and Bishops constituted. The Kings that Govern'd at that time are reckon'd about eight, whose Names are express'd in that Stone, and who ••ll of them favor'd the Christians: Now the Preachers of this Law came out of Palestine, and other adjoining Places. It containeth the chief Misteries of our Faith, which are manifest from the Inscription.

All which are largely evi∣dent from the foremention'd Testimonies of Father Boim, Martinius, and Daniel Bartolus, which were collected from the Study of the Colledge of our Society. But I think it will be worth our time to produce this Syrian Inscription in the same Strangelick Characters in which it was express'd in China, together with the Interpretation; especially seeing the Fathers of our Society in China there∣fore sent it hither into Europe in a particular Folio, Printed in China by the Ma∣sters of that Language, for a better Explanation of it: For this being Ex∣plain'd, I hope it will so come to pass, that both the Day, the Names, the Country, and the Offices of the Preachers of the Divine Law, and finally our Design, will the more evidently be discover'd.

The Inscription of the Syriack Names is two-fold; one of them Sculp'd on the Margin, the other on the Foot of the Monument: And because this latter containeth the Year of its Erection, we shall begin the Thred of our Exposi∣tion from it. The Syrian Inscription is as followeth:

Adam Kasiso Ucurapiscupo Upapasi di Zinstàn. Bejume Abo dabohotho Mor Ha••an Iesua Kataliko Patriarchis. Besanath alf utisaain utarten dia vanoie. Mor libuzad Kasiso Ucurapiscupo de Cumdan medinah malcutho bar nihh napso Milis Kasiso dm•• Balehh Medintho Tahhurstan Akim Lucho hono Papa dicta bou beh medaharna••ho dpharukan Ucaruzuthon dabhain daluat malche dizinio.

• Adam Meschamschono Bar Iidbuzad Curaphiscopo.
• Mar Sargis Kasiso, Ucurapiscupo.
• Sarnischua Kasiso.
• Gabriel Kasiso Varcodia cun, Urisch ahito de Cumbdan u Dasrag.

This the Explication of it.

Adam, Priest or Presbyter, and Archbishop and Pope of Zindostan, or the Region of China, [where note, that Stan in the Indian Language signifieth A Region, whence are deriv'd Indostan, Turkistan, or Turchestan, and the like Names that signifie the same, even as the following German Names Friesland and Franckeland, signifie the Regions of Frisia and Francovia, and other innumerable words of the like kind, all which are compounded of the German word Land, which as the Indian word Stan, is the proper Name of a Region or Place. Which I though fit here to alledge, that the Reader might not be ignorant why China is call'd Zindostan] in the Days of the Father of Fathers, the Lord Hanan Iesua or Iohn Iosue, Catholick Patriarch [you must understand either the Patriarch of Alexan∣dria, or of Antioch, or of Babylon, who are properly call'd Universal or Catho∣lick Patriarchs] in the Year 1092. according to the Grecian Compute; The Lord Iid∣buzad, Priest and Vicar-Bishop of Cumdan, City of the Kingdom [so they phrase the Metropolis] Son of Milis, Peace be to his Soul, Priest of Belehh, a City of Tahur∣stan, [you must read Turchestan] Pope, [so they term the Chief in any Ecclesia∣stical Order] erected this Table, and the Administration, or Government of our Savionr is Inscrib'd in it, and also the Preaching of our Fathers, who resided with the Kings of China.

• Adam the Deacon, Son of Iidbuzad, Episcopal Vicar.
• Mar Sargis, Presbyter and Episcopal Vicar.
• Sarnischua, Presbyter.
• Gabriel, Presbyter and Archdeacon, Head of the Churches of Cumdan and Dasrag.

And these are found in the Folio Printed in China, which are also seen In∣sc••lp'd on the Stone.

But before I proceed any farther I must clear one Difficulty which occur∣reth, about the Year of the Erection of this Stone; for the Year of this Stone in the Chinesian Inscription is found so different from that of the Syriack, that not a few Persons being perplex'd with the diversity, alledg'd their Doubts unto me concerning the true and faithful Interpretation of the Monument: for the Portuguese Version out of the Chinese Tongue, and the Italian Translated from the Portuguese, place the Year of the Erection of this Stone in the Year 782. af∣ter the Birth of Christ; but the Syriack Inscription fixeth the time, according to the Compute of the Grecians, at the Year 1092. which how different it is from the other Accompt, is easie to be discover'd by any one. Now that all these Particulars may be the better reconcil'd, and this Knot also unloos'd, I thought it requisite first to set down word for word the Translations of the aforesaid Inscription.

Thus the Portuguese hath it.

No nosso Potentado do Grande Tam, segundo Anno deste Kien Cium, que eram do Sen∣hor 782. no mes de Autuno, no settimo dia, dia de Domingo, foy allevantada esta pedra; sendo Bispo Nim Ciu, que governa a Igreia China.

Thus the Italian.

Nel nostro Potentato del Gran Tam, secondo Adno di questo Kien Cium, che erano del Signore 782. nel mese di Autunno, nel settimo giorno, giorno di Dominica, fu inalzata questa pietra; essendo Vescouo Nim Ciu, che governa la Chiesa della China.

The Italian Version is thus.

In our Dominion of the Grand Tam, the second Year of this Kien Cium, which was of our Lord 782. in the Month of Autumn, on the seventh day, upon the Sunday, this Monument was erected, Nim Ciu being Bishop, who is over the Church of China.

The Interpretation of both of them is this.

In our Potency of the Great Tam, (viz. the King) in the second Year of this Kien Cium, which was the Year of our Lord 782. in the Month of Autumn, on the seventh day, being the Lord's Day, this Stone was erected, Nim Ciu the Bishop Governing the Church of China.

The Syriack Inscription.

BISNAT ALF VE TISSAIN VE TARTEN DIUNOIO. That is, In the Year 1092. according to the Grecian Accompt.

Now seeing the Eastern, or the Greek Church, doth agree for the most part with the Latin in the Compute of their Years, it is demanded, after what man∣ner these Years may be reconcil'd? I answer therefore, That this Monument was Mark'd or Sculp'd with a two-fold kind of Computation of the Years us'd by the aforesaid Promulgers of the Christian Law, viz. One being the Ec∣clesiastical Accompt of the Years of Christ, which the faithful Christians 〈◊〉〈◊〉 where use in China; the other was a Politick or Civil Year, which was com∣mon to the Syrians, Chaldeans, Arabians, Egyptians, and almost to the whole East; which that you may the better understand, you must observe, that the Years of the Grecians, of which the Books of the Maccabees make mention, are the same with those that are otherwise call'd by the Chaldeans, The Years of the Sele••∣cians, Syro-Grecians, or Syro-Macedonians; but by the Hebrews, The Years of Con∣tracts; and by the Egytians, The Alexandrian Years, or The Accompt from the 〈◊〉〈◊〉 of Alexander; by the Arabians they are term'd Dhul Karnain, which is as much as to say, Of Alexander holding of two Horns, (and they therefore call him so, either (as Christmannus will have it) because that he subdu'd both the Oriental and Occidental Parts of the World; or, as I suppose more probably, from Iupiter Ammon, who was figur'd with the Head of a Ram, whose Son Alexander would be esteem'd; or, in relation unto the he-Goat, unto which Daniel compareth him) or lastly, they are call'd The Years of Philip (which I have shew'd above to be call'd by Albategnius, Tarich Alkupti) and the Epocha of those Years beginneth 12 Years compleat after the Decease of Alexander the Great, as St. Hierome obser∣veth out of Eusebius, on Daniel, cap. 9. who is follow'd herein by Ribera, Torniellus and others. Now although before Iulius Caesar these Years seem to have had another form, and another beginning of their Month, yet notwithstanding, by the common Supputation they take their Entrance from the Calends of Octo∣ber. The Names of the Months are either Greek, or Syro-Chaldean; in other re∣spects they agree with the quantity and form of the Iulian Year, only that the Intercalary Day is added in this Epocha or Accompt, unto the Month Sab••th, which is answerable unto our Month of February.

These things being noted beforehand, we place the beginning of the Gre∣cian Empire, by the consent of Eusebius, Scaliger, and others, in the Year cur∣rent, before the Year of the Christian Epocha or Accompt 310. in the 117^th Olym∣piad, according unto the Chronicle of Alexandria; for it is agreed upon by all,

that Alexander the Great died in that very year in which the 114^th Olympiad be∣gan, in the latter end of the Month Hecatombaeon, as Plutarch writeth, viz. be∣fore the Christian Accompt 322. (for Christ was born in the third year of the 194^th Olympiad consider'd exclusively) therefore the years of the Kingdoms of the Grecians, beginning or taking place from the year of Christ 310. going on do differ, so that the year 310 of the Kingdom of the Grecians beginneth from the first year of Christ; whence it cometh to pass, that if you add 310 unto the year of Christ propos'd, the beginning year of Alexander will arise in the very year of Christ that is current, or going on; and if you substract 310 from the year of Alexander, the year of Christ remaineth, in which that year of Alexan∣der is discover'd; and finally, if the year of Alexander be substracted from 310. the number remaining will shew the year before the Christian Epocha or Ac∣compt, in which the year of the Grecians began, or in which the Aera or Compute of Alexander had its beginning; which Compute the Arabians and Egyptians call Tarich Dhul Karnain.

This being thus demonstrated, if you substract 310 (which is the difference between the year of Christ and the year of Alexander) from the Grecian or Alexan∣drian year 1092. that is Engraven in Syriack Characters on the Stone, there will remain 782. which is the year of Christ Insculp'd on the Stone in Chinesian Cha∣racters, exactly answering to the Syro-Grecian, or Alexandrian year.

A Paradigma of the Compute or Accompt.

• Alexander the Great died, according to Plutarch, Olymp. 114 A.
• After whose Death, as St. Hierome witnesseth, twelve years being com∣pleated, the Alexandrian Epocha began, viz. Olymp. 117 B.
• N••w Christ was born the third year exclusively, viz. Olymp. 194 C.
• The Stone was erected in the Alexandrian year 1092 D.
• And in the year of Christ 782. E.

This being thus laid down, substract the number B. from the number C. and you have the difference of the aforesaid Olympiads, viz. 77 Olympiads, which being reduc'd into years, each Olympiad consisting of four years, the Product will be 308. and unto those add the two years compleated of the Olympiad in which Christ was born, and they will make 310. which being substracted from 1092. there remaineth E. the number of the years of Christ in which the Stone was erected. Wherefore with good advisement they Engrav'd this two-fold Computation of Time upon this Stone, that so such Strangers as understood not the year of Christ, might here find that of Alexander, which extended far∣th••r, and with which perhaps they might be better acquainted.

From hence it is also manifest, that the Syrian, or Chaldean Tongue in those Times was common to the Churches of Syria, Palestine, Egypt, and Babylon, yea peculiar to them in Christ's time; so that it is no wonder that the Gospel of Christ, immediately after the Travels of the Apostles throughout the whole World, was carried not only into the most remote Regions of the East, but also into the adjacent Regions of Babylon, Egypt, and Ethiopia, where, as if in the native Birth-places of the Church, the Syrian or Chaldean Tongue took such root, that it was thereby spread throughout all the Coasts of India, as I have said before, and the utmost Regions of China. But of this more in the following Dis∣courses.

OF THE VARIOUS Voyages and Travels UNDERTAKEN INTO CHINA.

PART II.

CHAP. I.

By whom, and by what means the Holy Gospel of Christ was at divers times introduc'd into the uttermost Regions of the East, into India, Tartaria, China, and other Countries of Asia.

SEeing that at this very Day in India, China, and other Regions of Asia, there are yet remaining frequent foot∣steps of the Christian Religion, as I have shew'n even now, I think it will be worth while, if (having Ex∣plain'd the Syro-Chaldean Monument found in China) I now give a brief Account by what way and occasion these Apostolical Persons penetrated into those most remote Quarters of the World; for having accom∣plish'd this, it will clearly appear, that at all times Syria, Egypt, and Grecia, have been a Seminary, not only of promoting the Christian Religion in the far distant Regions; but also before the coming of Christ, they were the Propagators of all Superstition throughout the World. And that I may proceed with the more clearness in a Matter so abstruse, I shall first here set down the Opinions of some concerning them; so that those things being discussed, it may more evidently appear what ought to be resolv'd concerning the Matter propos'd.

First therefore, there are some Persons who assert, That these Colonies of the Christians first of all entred China, and the other Regions of Asia, by the assi∣stance of that great Asiatick Emperor usually term'd Presbyter Iohn: But then again, seeing that this is a great Controversie amongst Authors concerning this Emperor, and the Situation, Quality, and Condition of his Kingdom or Empire, I shall in the first place alledge something concerning this Prince and his Dominions, for the more clear Explication of the Matter or Subject, al∣beit I have already treated of the same in my Prodromus Coptus.

Who was that famous Presbyter Iohn, and whether there ever were such an Emmperor

NOw therefore, as the Kings of Egypt were at first call'd Pharaohs, and afterwards Ptolemyes; those of Mauritania, Seriphii; those of the Persi∣ans, formerly Xerxes, Artaxerxes, and now Sophi; so the Name of Pres∣byter Iohn hath now for a long time denoted the Dignity of some Christian Prince whose Dominions are plac'd, by consent of the most knowing Persons, not amongst the Ethiopians, or in any part of Africa, as some falsly suppose, but in the Continent of Asia; yet in what Place he Rul'd, is not exactly known. Now some Writers affirming that they were the Kings of Cathay,* 1.17 have thereby rendred the Matter more doubtful, seeing it hath been discover'd in these lat∣ter Years, that all Cathay belongeth unto China, and that there is no City or Territory call'd by this Name, that is now found without the Bounds of China. And in this all the Fathers of our Society, who have continu'd in China for ma∣ny years, do agree, who are Persons very well skill'd in Geographical Know∣ledge; as Matthew Riccius, Nicholas Trigautius, Alvarus Samedus, Michael Boi••, Martin Martinius, Iohn Gruberus, and Iohn Adams, that great Mandorin of the King∣dom of China; and lastly Benedict Goes of the same Society, who by order from his Superiors travell'd from the Kingdom of Magor purposely to find out Cathay by a Land-Voyage. I believe that it is not far wide of the Truth, that besides that portion of Land, which by the Name of Cathay was found by the Fathers of our Society within the Limits of China, there is another Quarter of the World much larger, conterminate on the North and West unto the Em∣pire of China. But seeing that all that Region without the Walls of China, is a Desart almost of two Months travel, incultivated, and destitute of Inhabitants, it is probable that the Region of China, in latter Times, as being very much manur'd, and abounding in all things, might properly be call'd Cathay: And that the Desart at this day call'd Kalmuk, and the Regions confining on it with∣out the Walls, in former Ages had the Name of Cathay the Desart; in the ad∣joining Kingdoms of which, that same Presbyter Iohn, of whom even now we treated, Rul'd in the days of our Ancestors: Marcus Paulus Venetus termeth it The Empire of the Great Cham; the Holy Scriptures, (as Arias Montanus will have it) Gog and Magog; concerning which, thus writeth Sybilla:

Heu tibi Gogque, Magogque, aliisque ex ordine cunctis, Marson atque Angon tibi quot mala fata propinquant!

Now that this is the Scythian Cathay, is shew'd by the Arabick Geographer, throughout the four entire last Climates, where he describeth it to abound in Men, Animals, and Minerals, flourishing with Christians, meer'd and inclos'd with the vast extended Skirts of Caucasus, call'd Iagog and Magog. Thus the Ara∣bian Geographer in his ninth Part, Climate 5. Line 21. his words are to this effect, as I have translated them out of the Arabick: From the Mansion Gerrada, to the City Tahamet, on the South Quarter are four Leucae (whereof one maketh twenty five Miles) from the City Geerada even unto the Mountain which is call'd Caucasus, is seven days travel. And this Mountain encompasseth the Regions of Iagog and Magog. It hath such craggy and difficult sides, that none can ascend it, and if any one doth attempt it, he can never arrive at the top, being obstructed by continual Snows congeal'd into Ice; which because they are never dissolv'd, represent the similude of a Mist, or thick Cloud per∣petually

fix'd on the top of the mountainous Caucasian Rocks. On the other side the Moun∣tain are many Cities of Iagog and Magog. And it often hapneth, that the Inhabitants of this Region, out of a certain curiosity, ascend some part of it, to discover what is on the top of the Mountain, and what is beyond, but many never return, either ••ecause they are devour'd by wild Beasts, or taken by the Transmountainers; but some that have return'd safe, relate, That in the Region on the other side of the Mountain in the Night are many Fires, but in the Day nothing else but a thick Cloud mix'd with Darkness is discover'd. Also in the seventh Part of the same Climate, Line 34. he adds, In these Regi∣ons many Christians or Nazaraeans do inhabit. And in the eighth Part, Line 18. he saith, That a great quantity of Gold is gather'd out of these Mountains, and divers sorts of Precious Stones, and that there is a great Monarch that Ruleth over these Coun∣tries: All which are agreeable to the Empire of the Great Cham, as Marcus Pau∣lus Venetus, an Eye-witness, in his first Book, Chap. 64. delivereth in these words: Departing from the Province of Egriaia towards the East, the Way leadeth unto Tenduc, (it is better to read it Tanchut,) [Now Tanchut is a Kingdom of Tartary, which comprehendeth many other Kingdoms, as the Kingdom of Lasa, or that which the Tartars call Barantola, the Kingdoms of Nethel, Tibeth, Maranga, and others, as I shall shew anon, together with the Desart Kalmack, which is bound∣ed by the Wall of the Chineses: and most Geographers confound this Kingdom with Cathay] in which are many Cities, and Tents, where also that great Emperor, term'd, Presbyter Iohn, so famous throughout the whole World, was wont to reside. But now that Province is Tributary to the Great Cham, having a King of the Progeny of Presbyter Iohn: and although there are many Idolaters and Mahumetans, yet the greatest part of the Province embraceth the Christian Faith, and these Christians are the Chief in this Province; especially there is a certain Nation in the Province call'd Argon, which is more subtle and eloquent than the other People; here are also the Regions of Gog and Magog, which they term Lug and Mongug; in these Places is found the Stone Lazuli, that ma∣keth the best Azure: In these Mountains also are great Provinces, Mines of Silver, and various sorts of wild Beasts. All which aptly consent with the Description of the Arabick Geographer before alledg'd. Also he thus writeth concerning the Altitude of the Mountains Iagog and Magog, in his first Book, Chap. 27. Hence if you travel to the Eastern Quarter, you must ascend for three whole Days up the steep Rocks of Caucasus,* 1.18 until you come to a most high Mountain, than which there is not an higher in the World; and there also appeareth no Bird, by reason of the Cold, and the over high Elevation of the Earth, which can afford no Food unto Animals. And if at any time Fire he kindled there, it becometh not light, it being obstructed by the over-much coldness of the Region, neither is it of that activity as in lower Places. And a little after he saith, This Region is call'd Belor, always having the face of Winter stamp'd on it. Thus far Marcus Paulus. All which agree unto that Mountain, which they call Langur, the highest Mountain in the Kingdom of Lasa; concerning which Father Iohn Gruberus, who travell'd through it on foot, relateth, that you cannot travel through it in Summer without danger, both by reason of the great subtilty of the Air, which hardly admitteth a Passenger to breathe, and also because of the Vapor of a certain poisonous Herb, which by its scent killeth both Man and Beast. And about this Kingdom of Belor, viz. the ancient Seat of the Sacae, the Arabian Geographer placeth the principal Kingdom of Presbyter Iohn in Cathay; as the Tractate written by Rabbi Abraham Pizol doth also clearly demonstrate: The Nubian, or Arabick Geographer calleth it Begarger, in which he saith there is situate a very great City; his words are these: In the Eastern part of it is the Kingdom of Begarger, the great City of which is call'd Centaba, fortifi'd with twelve

Iron Gates. Rabbi Pizol with Paulus Venetus calleth it Belor, in which he saith the Kingdom of Thebeth was lately discover'd; his words are as followeth: The Kingdom of Belor is very great and mighty, according unto all Historians that have written of it; there are many Iews inhabiting in it, principally in the Eastern and Nor∣thern Quarters: And there are moreover other Eastern People not long since discover'd, call'd by the Natives Thebeth, having a most splendid and magnificent City exceeding all others in magnitude, there being not the like under the Canopy of Heaven, in which all good things are found. Which indeed can be no other than the City Chaparangue, situ∣ate in the Kingdom of Thebeth, concerning the Monuments of which, in rela∣tion unto our Religion, there left by the Christians, Father Anthony Andradas, a Portuguese, of the Society of Iesus, relateth Wonders; who when he had heard that the Inhabitants thereof were professed Christians, he took a Voyage into the same from the Kingdom of Mogor, Anno 1624. full of labor and difficulty; in which also having discover'd the Fountains or Heads of Ganges and Indus, he observ'd many things most worthy of Consideration and admiration, as I have it confirm'd by Ioseph, a Christian of the Mogors Country, who at the time of this my writing, with Father Henry Roth, Moderator of the new Converted Christians in the Kingdom of the Mogor, is yet at Rome, strong and lusty, al∣though eighty five years of Age, who related unto me every Particular.

There is in the most high Mountains of Thebeth, that are perpetually co∣ver'd with Snow, a great Lake, the Receptacle of the greatest Rivers of India, from which Indus, Ganges, Ravi, Athec derive their Currents: Hence the River Ganges hath its original, falling down from the most high Rocks into a low Valley: Indus, and the other Rivers, make their Outlets through the foot of the Mountains, as is evident from the Map. Now he affirmeth this Kingdom to be one of those of Great Cathay, that are contain'd both without and within the Walls of the Chineses, although the Relation be not in every respect con∣formable unto that perform'd by Benedict Goes of our Society, which he un∣dertook by order of his Superiors, as we shall see anon.

And in these vast Regions of Cathay I find by the Relation of Paulus Venetus, that most Potent Emperor Presbyter Iohn to have had subject unto his Domini∣ons seventy two Kings, partly Christians, and partly Heathens; although the si∣militude of the Kingdoms in those vast Regions, and the Names arising from the various Revolutions of those Nations, the Tumults of War, and the other changes of Affairs, together with the different Denomination, hath caus'd such and so great a Confusion, that to this very Day no Person hath been able to free himself out of this intricate Labyrinth; for some make him the same with the Great Cham, others call him Ascid, by Original a Persian; so Almachin, in the third Book and fourth Chapter of his History of the Saracens: Every King, saith he, of Pharanga (so they call the City of Sogdiana) is call'd Ascid, as the Roman Emperor is call'd Caesar, and the King of the Persians, Cosrai. And there are some, that rather by a new Name with the Ethiopians, more truly than by the old, term him Iuchanes Belul, that is to say, Precious Iohn: Others, by no improbable Conjecture do assert, That in honor of the Prophet Ionah, who is highly respected amongst them, all that Govern'd the Empire were so deno∣minated. But yet in these Western Parts of the Latin Church he is termed Iohn, with the addition of the word Presbyter, not because he was a Priest, but by rea∣son that after the Mode and Custom of a Chief Arch-bishop, he had a Cross carried before him, by which he declar'd himself a Defender of the Christian Religion. Whence Scaliger supposeth him to be so call'd from the Persian word

Prestegiani, which signifieth Apostolical; which the Western People misunder∣standing, for the word Prestegiani they write Presbyter Iohn; I will add his words: In truth (saith he) I have very often admir'd, that a Nation altogether igno∣rant in Navigation, should be so potent both at Land and Sea, as to extend the Bounds of their Empire from Ethiopia even unto China: for from those very Times we have had a knowledge of that Emperor, but that under the Name of Prestegiani, in the Persian Tongue, which is almost common over all Asia, as the Latin is with us in the West, signi∣fieth Apostolical; by which Name it is manifest they understand a Prince that is Chri∣stian and Orthodox; for in the Persian, Prestegiani in the plural Number signifieth Apostles, and Prestegini, Apostolical, as Padischa Prestegini, an Apostolical King; in the Arabick, Melek Arresuli; in the Ethiopick, Negus Havarjavi. That the Empire of the Ethiopians was extended far and wide in Asia, is evident by the Ethiopian Crosses which are seen in Iapan, China, and other Places; yea, and the Temple of St. Thomas the Apostle, situate in the Region of Malabar, is wholly Ethio∣pick, as the Crosses, the Structure, and many other things, yea, and what you will most wonder at, the very Name. Thus far Scaliger.

From which Discourse we may well collect, That certain Colonies were sent out from Ethiopia into India, China, and other Parts of Asia, which propaga∣ted the Christian Faith in those Parts, which we now endeavor to shew: but in that he saith Presbyter Iohn was originally an African, or that being forc'd out of Asia, he should set down in Ethiopia, and there Rule and Govern, is altoge∣ther improbable, and without any foundation, as we shall see anon. Now that this African and Asiatick Emperor were diverse, is consented unto by the greater part of the best Authors. And the Empire of the Asiatick flourish'd for many Years, until it fell unto one David, who, as Paulus Venetus relateth, being over∣come or vanquish'd by a certain Commander nam'd Cingis Cublai, his Uncle, in a great Battel (who was elected Emperor by the Scythians, and in stead of Presbyter, began to be call'd Uncam, or Naiam) unto the great loss of Christianity, put an end both to the Glory of the Empire, and the Name of Presbyter Iohn, as we have shew'd in the History of Marcus Paulus Venetus. I shall now de∣clare by what mistake the Name of Presbyter Iohn was given unto the Emperor of the Abyssines or Ethiopians.* 1.19 At that time in which the Portuguese by a Mari∣time Voyage sought after new Quarters of the Earth, the Name of Presbyter Iohn was very famous through Europe; for he was reported to be a most po∣tent Emperor, Lord of many Kingdoms, a Christian by Religion; but in what Place he Rul'd, was altogether unknown: Therefore when Peter Couillan was sent by Iohn the Second King of Portugal, first through the Mediterranean Sea, and afterwards by a Land-Voyage, to find out this Prince, he heard in the Asiatick India, unto which he had arriv'd, that in that Ethiopia which is beneath Egypt, there was a certain Prince very powerful, who profess'd the Christian Religion; he therefore betook himself to him, and when he had found many things there with him, which were conformable unto the constant Fame that was reported amongst the Europeans, he believ'd that that was the Presbyter Iohn so call'd. He therefore was the first Person who began to call the Emperor of the Abyssines by the Name of Preste Iean, that is, Presbyter Iohn: Others also in succeeding times, who travell'd into Ethiopia, imitated him, and easily intro∣duc'd the same Error into Europe. All which is Learnedly shew'd by Father Balthasar Tellez, in his Ethiopian History, which he hath compos'd in an elegant and polite Portuguese Style: unto which also subscribeth Alphonsus Mendes, the most wise Patriarch of Ethiopia, and the great Light of our Society, in an

Epistle prefix'd unto the Work of Father Tellez concerning the Ethiopick Affairs. Therefore when we speak of Presbyter Iohn, we understand not the Emperor of the Abyssines; for besides that his Empire is situate very far distant from that of the Presbyter Iohn of Asia, it is evident from the Chronology of the Empe∣rors of Ethiopia, which is to be seen in the Vatican Library, that there is no mention of transplanting out of Africa into Asia, or out of Asia into Africa; yea, Damianus a Goes, in his Book of the Manners and Customs of the Ethiopians, doth expresly deny him to be call'd Presbyter Iohn, or that he was ever so ter∣med; which is also asserted by the Ethiopian Priests above cited: but we un∣derstand that Great Prince of Asia, of whom we have spoken in the precedent Discourse.

And certainly at this very day there remaineth some Footsteps of this for∣merly Great Presbyter Iohn, in the Kingdom of Tanchut, which the Tartars call Barantola; the Saracens, Boratai; and the Natives, Lassa; as the Fathers of our Society, Albert Dorville, and Iohn Gruberus (who travell'd through it as they re∣turn'd from China into Europe, Anno 1661.) sufficiently testifie, who relate incre∣dible things concerning the superstitious Adoration of this Prince.

Now there are in this Region two Kings,* 1.20 the first whereof hath a regard to the Administration of the Political Government; and the other, whom they term God, or The Celestial Father, or else The Great Lama, or High Priest, and Pope of the Priests, remaineth in the innermost Recesses of his Palace, and re∣ceiveth Adoration and Worship from all his People, as a Deity; and they have him in such high Veneration, that they foolishly persuade themselves, that the very Filth of his Body, and his Excrements, are extremely conducing to the curing of all Distempers; whence they do not only compound and mix them with their Medicines, but also blush not to carry them about in a Box, fastned to, or hung about their Necks. And by reason that Mortality cannot evade or escape the Bonds of Death, his Worshippers, that he may not be said to perish as other Persons, (the Devil their Tutor suggesting it to them) have found out the following Stratagem or Device: They make Inquisition throughout all the Kingdom to find out a Lama as like as may be unto the for∣mer; whom when they have gotten, they advance him by a clandestine and secret Machination or Plot unto the Throne of the Eternal Father, as they call it, pretending the feigned Deity, upon the account of his likeness to the former, to have been rais'd from the Dead, who is now said to have been rais'd seven times. The Reader may fully understand in the following Discourse, the Rites and Ceremonies by which the foolish People do Adore him with a per∣petual Veneration: And they report, that these Ceremonies and Worship had their original from no other Person than that Prince which Authors usually term Presbyter Iohn; whom they are certainly persuaded to have Rul'd in the Kingdom of Tanchut, which is now included under the Dominion of the King∣dom of Lassa: for as formerly they went in Pilgrimage from all Parts of Tar∣tary unto him, as unto an Oracle, so at this very time they cease not from all Parts to flock unto this ridiculous God and Father, the Head of the Lamae, to obtain his Benediction; so that Anno 1629. that great Tartarian Monarch of the Chineses, as soon as he had subdu'd the Empire of China, according to the Custom practis'd by his Ancestors, was solicited by the Magistrates of Tartary, to do Homage to the Great Lama, that is, The Priest, as to the Supreme Bishop or Pope of the Religion of the Tartars; and the Business was brought unto that accomplishment, that the Emperor, through the Advice of his Council,

was resolv'd to meet with the Great Lama, now coming towards him even un∣to the Walls of the Empire of China, in a Progress almost of two Months space, if Father Iohn Adams, an intimate Associate of the Emperor, out of an extreme hatred unto the thing, had not shew'd himself averse and opposite, and that by the allegation of many weighty Reasons: which Persuasions of the afore∣said Father took so good effect, that the Emperor was so far from vouchsafing to go forwards out of the City to meet him, that he would hardly give him any farther entrance or admission than the Garden of the Palace of Pequin; and at length, after the usual Mode, being Presented with divers Presents, dismis∣sed him unto his own Kingdom, wholly neglecting all those accustom'd Cere∣monies that were usually perform'd; and he that was suppos'd to have con∣ferr'd great Prosperity and Happiness by his Approach and Benediction, brought the contrary Effects with him; for that ridiculous Archpriest, after his departure, incurr'd the Curses and Malediction of all Persons, as being the seeming Cause of Famine, Pestilence, and War.

But to return to our purpose;* 1.21 I say therefore, That 'tis very probable this Presbyter Iohn resided in the Kingdom of Tanchut: for he and his Successors Ruling far and wide in Asia, and worthily promoting the Christian Faith, those Preachers of the Word of God, either being call'd, or of their own accord, out of zeal to advance the Christian Faith, or which is more likely, being com∣pell'd by Fear, and flying from the aforesaid Places, in the time of that horrid Persecution which began under the Empire of Dioclesian and Maximianus, in which on the Confines of Syria, Egypt, and the adjacent Places of Ethiopia, the Followers of the Christian Doctrine were every where enquir'd and sought after, to be put to most cruel Torments; they sat down and Planted themselves in the middle of Persia, Bactria, and Turchestan: and then it is altogether proba∣ble, that by degrees, after long Exilement, arriv'd in the utmost Regions of Asia: and lastly, Anno 600. in the time of the Empire of Heraclius, persidious and debauch'd Mahomet then rebelling, new Colonies were continually trans∣planted into the aforesaid Regions of the East. For it is manifest, that the Sy∣rian or Babylonian Priests giving place to the fury of the Infidels, ceased not in succession of time to propagate the Christian Religion, as the alledg'd Syriack In∣scription doth clearly shew, where Iidbuzad Bishop of China is call'd the Son of Noah, a certain Priest of the City of Balech in the Kingdom of Turchestan, as is manifest from the Syriack words above-cited, and here again repeated, viz-Anno 1902. Iidbuzad Priest and Vicar of the Bishop of the Regal City of Cumdan, Son of Noah a Priest, Native of the City Belech in the Kingdom of Turchestan.

Now that Turchestan is the same Region which the Persians call Usbec, the beginning of Great Cathay, and the City Belech seated in it, is clear from the Arabian Geographer, Part 8. Climate 4. Line 34. where treating concerning the Turchestians, a peculiar Province of the Corafini, he placeth the Situation of the City Belech not far from Samarcande, the Regal Court of Great Tamberlain, for∣merly a most famous City: his words are these, as they are Translated by me out of the Arabick: Now this is the eighth Part of the fourth Climate, and containeth a portion of the Region of Corasina from Karman even to Kasaralkamat fifteen Miles; hence to Samarcande, six Miles: and it is the Road of those that pass from Samar∣cande unto the City of Belech: Whence it is plainly manifest, that Iidbuzad Vicar of the Bishop, term'd a Syrian by Original or Descent, was of the Country of Turchestan or Corasine: And it is evident from the Syro-Chinesian Inscription of the Stone, that many of the Region of the Pagodes, and other Countries of Asia, penetrated into China

for the advancement of the Gospel: All which we leave farther to be enquir'd after by the curious Reader. And thus much shall suffice concerning the Transplanting of the Colonies in the Kingdoms of Presbyter Iohn, and in China.

Moreover, those who suppose that most of these Evangelical Persons first arriv'd in India out of Syria, Egypt, and Ethiopia, and having converted that Country by their Labors to the Faith of Christ, afterwards sent out some Colo∣nies from amongst them into China, by reason of the frequent Commerce which at that time was maintain'd by a Maritime Voyage between the Indians and Chineses; have much more of certainty than any others for their Opinion. And of this Expedition I shall give a clear Account in few words.

CHAP. II.

Of Cathay, and its proper and genuine Situation.

ALthough in the preceding Discourse we have produc'd divers Passages out of various Authors, both Latins, Grecians, Iews, Arabians, and Persi∣ans, concerning the Situation of Cathay; yet here notwithstanding, for the better elucidation and clearing of the Matter, we shall declare by divers Voyages and Travels purposely alledg'd for that end, what at length this Kingdom of Cathay is, and where situate.

It is not only evident by the diligent search of the Fathers of our Society,* 1.22 that China is the greatest part of Cathay; but also it is most apparently prov'd out of Marcus Paulus Venetus: for he saith, That the most vast City of Cambalu, or, as the true pronunciation of the Tartars hath it, Cambalek, was the Regal Seat of the Great Cham. The Fathers of our Society say, That it was no other than the modern Imperial City of China, which they call Pequin, or Pekin; and that the vastness of the Walls made in a Quadrangular order, and the incredible big∣ness of the City, do more than sufficiently demonstrate the same. Now Marcus Paulus writeth,

That the City of Cambalu, situate near the great River, was anciently very Splendid and Regal; for Cambalu, signifieth The City of the Lord: The Great Cham remov'd this City to the other side of the River; for he learn'd from an Astrologer, that in time it would become rebellious unto his Empire. This City being built four-square, comprehendeth in circuit twenty four Miles, the side of every Square or Quadrate containing six Miles: It hath Walls whited over, which are twenty Paces high, ten in breadth, but in thickness become narrower as they ascend: Every Quadra∣ture of these Walls hath three principal Gates, there being twelve in all, which have each a magnificent Palace built near unto them: In the corners also of the Wall there are noble Towers, where the Arms and Ammunition of the City are stor'd and kept. There are Streets and Passages straight through the City, so that there is a free Prospect from one Gate unto ano∣ther, most beautiful Houses being Erected on either side.

A little farther he saith,

That without the City of Cambalu there are twelve great Suburbs, adjoyning unto each of the twelve Gates, in which Merchants and Stran∣gers are continually found.

All which are so agreeable unto the Princely City of Pequin, that there is hardly any difference, as Martinius relateth, in Page 29. of his Atlas; also the Names of the City Tadinfu, Cacanfu, Quelinfu, Cingianfu, Sianfu, which also is now call'd Siganfu, situate not far from the Saf∣fron

River, which was taken by the Great Cham, after three years Siege, by the help of battering Engines (as yet unknown in China) which he caus'd Christian Arrizans to make: This hapned Anno 1268. as Marcus Paulus Venetus (who with his Father Nicolas and his Uncle, that then were resident with the Emperor) relateth. See Marcus Paulus Venetus in his second Book, Chap. 58. For Fu in the Chinesian Language signifieth nothing else but A great City, and also Ceu ad∣ded unto other words or Names, denoteth A small or indifferent City; which words are proper and known unto no other Region but only that of China. Yet nothing so clearly demonstrateth China to be taken for Cathay, as the Astro∣nomical Botanical Monuments of the Persians; which the Learned Iacobus Golius, in his Appendix adjoin'd unto the Atlas Sinicus, hath made apparent unto us from the Astronomical Tables of Nasirodim, a Persian Mathematician, famous throughout the whole East; where you may plainly see the Cathaian Names of the twelve Hours into which the natural Day is divided amongst the Chineses, or Cathaians, so correspondent unto the Chinesian, that they differ in nothing; which is also testifi'd by as many of the Fathers of our Society as have return'd from China to Rome. But that it may be more evident, I shall here set down the Names.

The Names of the Hours into which the Natural Day is divided amongst the Chineses or Cathaians.

• 1 2 3 4 5 6 7 8 9 10 11 12
• Cu, Cheu, Yin, Mao, Xin, Su, V, Vi, Xin, Yien, Sio, Hai.

If any one compare the Cycle of sixty Years, (which, as Nasirodim saith, the Cathaians use in the Calculation or Account of their Days, Weeks, and Solary Years,) with the Chinesian Account, he shall find the mode or form of the Com∣putation, and the Names by which they call it, to be wholly the same: and the like we affirm concerning the Cathaian Year, which they divide, as also the Zodiack, into twenty four Parts, beginning their Year from the 15^th Degree of Aquarius. But concerning this, see the above-mention'd Golius in the place cited before, who alledgeth Uleg Beg, a Persian Astronomer, for a Witness, from whose Astronomical Tables he sheweth evidently whatsoever hath hi∣therto been deliver'd from the Harmony or Agreement of the Cathaian Calcu∣lations, or which is the same, that of the Chineses. And I also find in the Ara∣bian Physicians, the Musk that is found in China, often call'd The Musk of Cathay; and also that Drink which is made of a certain Herb proper to Cathay, is for the most part term'd Cha of Cathay. And the Mogors, which are originally Tar∣tars, and had their Descent from the Line or Stock of Cingis-Can, and the other succeding potent Emperors, them, I say, I find to be so call'd (from their over∣running of the Empire of China) by their Historians the Chinesian-Mogulos. But what he writeth concerning Quinsai, a City of a wonderful and almost incredi∣ble magnitude, is all found to be true at this day concerning the Metropolitan City Hancheu, of which Father Martinius, the Author of the excellent Atlas Sini∣cus, thus discourseth, Folio. 109.* 1.23

That the European Cosmographers may no longer erre in making enquiry after, and ridiculously delineating of Quinsai, mention'd by Marcus Paulus, I shall here give the very exact Portaicture of the same, the Shadow of which did not appear unto the Author of the Archontologia Cosmica; and if the Divine Majesty be propitious unto my De∣sign,

I shall peradventure in time send over the Theatre of the Cities of China, Printed by the Chineses themseves, not known or seen, as I suppose, hi∣therto in Europe. But to return to the Matter in hand; I prove first by most invincible Arguments, that this is the same City of Quinsai mention'd by Paulus Venetus: for this is that City which is distant the space of five days travel from Singui, that is, Su Chou; which holdeth good, if we speak of the Progress or March of the Army, in which it is manifest that MarcuS Paulus Venetus was; otherwise it is scarce four days Iourney. This is that City in which in his time was the Court or Imperial City of China, which the Chine∣ses in the elegant Tongue of their Learned Men term Kingsu, but in the common Speech of the vulgar sort of Men, who tie not up themselves unto that exactness of Phrase, Kingsai, whence the term of Quinsai in Venetus had its original. You must here note moreover, that Kingsu is a Name of Dignity common unto Regal Cities, and not proper and singular unto one alone; for its genuine and true signification is Regal, although oftentimes the same City hath otherwise a proper Name; as this City is call'd Hancheu, which under the Empire of the Family of Sunga was call'd Lingan, because the tenth Emperor of this Family, nam'd Coacungus Kin, flying from the Tartars, there fix'd his Court, and therefore in the time of Venetus it was call'd Kingsu, whatever others think to the contrary. This hapned Anno 1135. And also in the same City the Family of Sunga held the Empire, until the Western Tar∣tars, under the Government of the Great Han, erected the Kin Tartars, or those of the East out of Cathay, that is, out of the Northern Provinces, and so then they became vanquish'd; and a little after they advanc'd their victorious Armies into the Kingdom of Mangin, having begun a seizure of those Sou∣thern Provinces. But to come more near to the Business: This is that Ci∣ty which hath such a vast number of high Bridges, both within its Walls, and without in its Suburbs; for there are almost ten thousand, as Venetus reckoneth them, if you account the Triumphal Arches amongst the Bridges, which by reason of their similitude he might esteem for such, by the same mistake by which he call'd Tygers Lions, notwithstanding here are none to be found, nor almost in all Asia; except you will have him to be understood not only to comprehend the Bridges that are both within the City and with∣out in the Suburbs, but also those of the whole Empire, and then indeed their number, which otherwise will hardly gain credit amongst us, may ea∣sily be augmented, there being so vast an abundance of Bridges and Trium∣phal Arches every where to be found. For the greater confirmation of this Matter, there is a Lake of forty Italian Miles, which they call Sihu, which al∣though it be not within the Walls, yet it doth encompass it for a large space from the West to the South, and many Channels are drawn from it into the City; moreover, the Banks or Shores of it on every side are so beset with Temples, Monasteries, Palaces, Libraries, and private Edifices, that you would suppose your self to be within a most spacious City, and not in the Country: the Margents or Banks of the Lake are rais'd in every part with four-square and cut Stone, and a convenient Passage left for Travellers; al∣so some Passages go clear through the Lake, furnish'd with many, and those very high Bridges, under which Ships may pass, in passing over which, they may to and fro encompass the Lake, whence these Bridges might easily be reckon'd by Venetus to belong to the City. This is that City which hath a Mountain within its Walls on the South-side, term'd Chinghoang, in which is

that Tower with a Guard, where they measure the Hours by an Hour-glass, and it is declar'd or inscrib'd on a Tablet how many Hours, in large Golden Letters. This is that City, all whose Streets are pav'd with square Stone; and this is situate in a Moorish place, and divided by many Navigable Chan∣nels. Lastly, This is the City, to omit other things, from which the Em∣peror took his flight unto the Sea by the great River Cientang, the breadth of which exceeds a German Mile, and floweth to the South-side of the City. So that here is the very same River which Venetus ascribeth unto Quinsai, whence it is disembogu'd into the Sea towards the East, from which this City is as far distant as Venetus doth affirm it. I add, That the compass of the City is above an hundred Italian Miles, if you reckon in the large Sub∣urbs, which extend very far on every side, whence you shall go over five hundred Chinesian Paces or Stadiums, by walking in a straight Line or Way from North to South through the most large and populous Streets, in which you shall find no place destitute either of Houses or People: you may per∣form the like Iourney almost from the West to the North. Seeing therefore that according unto the Chinesian History, the Name, the Description, the Magnitude, and all other Passages, do demonstrate this to be the City Quin∣sai, we ought no longer to question or doubt of the same.

Thus Father Martinius Martinii in the Place cited.

SECT. I.

The Voyage of Benedict Goes, of the Society of Iesus, into Cathay or China, taken out of Father Nicholas Trigautius.

I Shall therefore now briefly shew whence proceeded that so great confusion of Opinions concerning the proper Situation of Cathay. Now it is known both from the History of Marcus Paulus Venetus, Haytho the Armenian, and also from the Chronology of the Chineses, that the Great Cham, Emperor of the Tartars, whom some call Cublai, others Ulcam, or Uncam, Anno 1256. making a Breach or Irruption through the Walls, gain'd the whole Empire of the Chine∣ses (which then was divided into two Empires, whereof the one towards the North was call'd Cathay, the other towards the South Mangi;) whence as the North part of China, with the other Regions without the Walls, was otherwise vulgarly call'd Cathay, so also the whole Empire of the Chineses being now possess'd, the whole was call'd by the Name of Cathay, by the Tartars, and the adjoining Saracens, the Name of the other circumjacent Regions without the Walls being utterly extinguish'd; so that from that very time, that only Empire of the Chineses that extended so far included within the Walls, was call'd Cathay, by as many as Traffick'd or Merchandiz'd thither from Indostan, Usbec, Camul, and other Mediterranean Regions, as it is manifest from the Voy∣age of our Brother Benedict Goes. But because that was not only undertaken and decreed by the Command and Advice of the Superiors of our Society,* 1.24 but also by the Command of the Viceroy of Aria in India call'd Saldagna, yea also of the Great Acabar, Emperor of the Mogors, both to find out Cathay, and also to instruct in the Christian Religion the Inhabitants of the interjacent Kingdoms; certainly it was perform'd with all the diligence and care possible by Benedict Goes, a Person of great Prudence and Understanding, and also skill'd in the Persian Language, which he had excellently attain'd to by a long stay or conti∣nuance

in the Court of the Mogor, and where he was very familiar with the Emperor Acabar. Therefore he being sufficiently furnish'd with Supplies con∣venient for so great a Voyage from the Vice-Roy of India, and having also the Diploma, Patent, or Pass, taking the Habit of the Armenians, and changing also his Name Benedict into Abdulla, which signifieth The Servant of God; and joyn∣ing with him an Armenian nam'd Isaac, as his inseparable Companion in his Voyage, Anno 1603. in the solemn Lent Fast departing from Lahor the Regal City of the Mogor, he travell'd towards the Kingdom of Cascar in the company of five hundred Persons, which they call The Caravan, having with them a great multitude of Beasts of Carriage, Camels, and Wagons: In a Month he arriv'd at the City Athec under the Iurisdiction of the Mogor; and having pas∣sed over the River Indus, at the end of two Months more he came unto Passaur, where he was inform'd by an Hermit, that about two Months Iourney farther towards the North, was the Region Caphurstan, that is, The Land of Infidels (of which I shall treat anon) that had many Christians in it: unto which notwith∣standing, being hindred by the Caravan, he could not travel. Hence in the Course of twenty five Days he came unto a City nam'd Ghideli, where he was in great danger of Thieves. Departing thence, in twenty Days he came to the City Cabul, a City yet subject to the Mogor; from whence he went unto Chia∣nacar, a City abounding with Iron; and from thence in ten Days he arriv'd at a Place call'd Parvan, the last Town of the Kingdom of the Mogor. After five Days respite, he came in the space of twenty Days to a Region nam'd A••∣cheran, having pass'd over exceeding high Mountains; and in fifteen Days more he arriv'd at the City Calcia, and there having spent ten Days, he came to a certain Place call'd Gialalabeth, famous for the Portage or Customs of the Brachmans: after fifteen Days more he came to Talhan; and hence proceeding forward to Chaman, he incurr'd the great hazard of Robbers; whom having shunn'd, at length he came to Ciarciunor; and after ten days, passing through Sarpanil, a desart Place, he came to the Province Sarcil, over a very high Moun∣tain, and that in twenty Days Travel: after two Days more he came to the foot of the Mountain Cetialath, in which, by reason of the multitude of Snow, many perish'd by the vehemency of the Cold. Having travell'd six Days through the Snow, he came to Tamgheran in the Kingdom of Cascar, and after fifteen Days to Iaconich, and after five to Hiarcham, the Metropolitan City of Cascar, and the end of the Region of Cabul: The whole Region are Followers of the Law of Mahomet; and hence from Hiarcham is the beginning of the Ex∣pedition by Caravan into Cathay; and the Negotiation of those that certainly know they shall be admitted into the Kingdom, wholly consisteth as it were in Fragments of precious Iaspar, which are found in great plenty in Cathay, that is in China, and are of two kinds; the first sort is brought out of the River Cotan, not far from the Regal City, by Fishermen, like unto thick Flints; the other being digg'd out of the Mountains, is cleft into stony Plates, almost two Ells long. This Mountain Cansangui is distant from the Imperial City twenty Days Iourney, and it is call'd The Stony Mountain, noted vulgarly in Geogra∣phical Maps: hence therefore Benedict, after long stay, again began his Voy∣age; first he arriv'd at Iolci, the Place of Custom for the Kingdom, and from hence in a Voyage of twenty five Days he pass'd over these following Places: Hancialix, Alceghet, Hagabathet, Egriar, Mesetelec, Thalec, Horma, Thoantac, Mingie∣da, Capetalcol, Zilan, Sarognebetal, Cambasco, Aconsersec, Ciacor, Acsu; Acsu is a Town of the Kingdom of Cascar, from which he pass'd by a laborious Voyage, through

the Desart Caracatai, that is, Black Cataia, unto Oitograch, Gazo, Casciani, Dellai, Saregabadal, Ugan, and at last he arriv'd at Gruciam. Departing hence, in a Voyage of twenty five Days he came unto the City of Cialis, which is subject to the Dominion of the King of Cascar, where the Saracens returning in the Caravan of the Year before from Cathay, that is, from Pekin, the Royal City of China, declar'd wonderful things unto our Benedict, concerning Matthew Riccius and his Companions; and here our Father wondred that he had found Cathay in the chief Place of the Chineses. From hence in twenty Days he came unto Pucia, a Town of the same Kingdom, and from hence to Turpham and Aramuth, and at length arriv'd at Camul, a fortifi'd City: from Camul in nine Days he came to the Walls of the North part of China, which he had so long desir'd, unto a Place call'd Chaiaicum, where being admitted within the Walls by one Days Iourney, he came to the first City of China call'd Socien, and found no other Cathay but China; so that from thenceforward he laid aside all scruple of the proper and true Situation of Cathay; which the Saracens often confoun∣ded with China. Note, That this Voyage was taken or begun from Laor towards the North, when he might have come to his Iourneys end from Laor by a much nearer Way; but as this Voyage or Passage through the Thebetick Mountains, was not yet discover'd, so that also on the other side by Usbeck and Samarcande at that time was more us'd, although that to conform himself un∣to the Custom of Merchants, he was forc'd to attempt to pass by this latter, though it were very much out of the Way, by reason of its vast Windings and and Turnings, and also on every hand subject to Robbers. The Territory of Usbec is extended by a large Interval of Regions from the West to the North, being made up of three very great Kingdoms, whereof the first is Samarcande, famous for the Birth of Tamberlan; the second, Tarphan; and the third, Tur∣phan; all of them infamous for the Religion of Mahomet. The Inhabitants, as Historians relate of the Scythians, are Cruel, Thieves, Bloudy, and implacable Enemies of the Christians; so that this Kingdom is now altogether unpassable for the Christians, except such as will become Deniers of Christ, and profess themselves Followers of the Law of Mahomet. And this is the Passage from Usbec to Cathay.

But the Voyage undertaken by Father Antonius Andradas, a Portuguese, into the Kingdom of Thebet, was after this manner: First passing over Ganges from Laor, he entred into Scrinegar and Ciapharanga, most great and populous Cities; and from these having pass'd over a most high Mountain, on the top of it he discover'd a vast Lake, the common Receptacle of the Waters of the River Indus, Ganges, and the other great Rivers of India; and hence by a Voyage of many Days, and that also through high Mountains, he arriv'd in the cold Northern Region Redor, and in a City of the same Name; from which, pas∣sing through the Kingdom of Maranga and the Kingdom of Tanchut, which be∣longeth unto the Tartars, in two Months space he easily arriv'd at Cathay, that is, China.

SECT. II.

Another Voyage from China to the Mogor, perform'd by the Fathers of our Society, Father Albert Dorville, and Father Iohn Gruberus.

THese Fathers began their Voyage from Pequin, Anno 1661. in the Month of Iune, from whence they arriv'd at Siganfu; and from hence, after thirty Days stay, they departed to Sining or Siningfu, in almost twice so many Days, having pass'd over the Saffron River. Now Sining or Si∣ningfu is a great and populous City, built at the Walls of the Kingdom of China, by or through the Gate of which is the first entrance into Cathay or China, for those that Trade thither from India, and where also they are forc'd to stay till they have a farther admission granted them by the King. The City is plac'd under the Elevation of the Pole 36 Degrees and 20 Minutes.

From Sining in three Months space, passing through the Desart of Kalmack in Tartaria, they came unto the very entrance of the Kingdom of Lassa, which the Tartars also call Barantola: The Desart is partly moutainous, partly level, and overspread with Sand and Dust, altogether sterile and barren; unto which notwithstanding Nature is here and there in some places propitious, by af∣fording some small Rivulets, whose Banks yield a sufficient quantity of green Herbs and Grass: But as this Desart deriveth its original from the innermost Mediterranean Parts of India, so is it also extended in a straight Line from the South to the North, and no Person hath yet unto this Day been found, who hath discover'd its Bounds: Many suppose it to be extended even unto the Frozen Sea, concerning which I have treated at large in my Book of the Subter∣ranean World. Now it hath various Names; Marcus Paulus Venetus calleth it Lop, infamous for Diabolical Delusions, and a multitude of Spectres or evil Spirits that usually appear in it, concerning which notwithstanding our Fa∣thers relate nothing; for the once or twice appearing of these Spirits, doth not prove the perpetual continuance of their appearance unto all: The Tar∣tars formerly call'd it The Desart Belgian, others sometime Samo, the Chineses Kalmack, others Caracathay, that is, Black Cathay, where you shall find no other Animals but wild Bulls of a mighty bigness: Yet the Tartars, accustom'd to Desarts, wandring to and fro, pass over it at all times; and there also pitch or fix their Hords, where they find a Place or River commodious for the Pastu∣rage of their Cattel; their Hords are Pens or Tents, fit for the receiving both of Men and Cattel.

From Lassa or Barantola, plac'd under the Elevation of the Pole 29 Degrees and 6 Minutes, they came in four Days space to the foot of the Mountain Langur; now this Langur is the highest of Mountains, so that on the top of it Travellers can hardly breathe by reason of the subtilty and thinness of the Air; neither can they pass over it in Summer, without manifest hazarding of their Lives, by reason of the virulent and poisonous Exhalations of some Herbs. No Wagon or Beast can pass over it, by reason of the horrible great steepnes∣ses and rocky Paths, but you must travel all the Way on foot, almost for a Months space, even unto the City Cuthi, which is the first, or Chief City of the Kingdom of Necbal. Now although this mountainous Tract be difficult to pass over, yet Nature hath plentifully furnish'd it with variety of Waters,

which break forth of the hollow places of the Mountain in every part thereof. These Waters are replenish'd with abundance of Fish for the Sustenance of Man, and their Banks afford plenty of Pasturage for Beasts: I take this to be the same Tract which Ptolemy calleth Parapanisus, which being link'd in the series of the Caucasian Mountains, is extended far and wide towards the East, and with its Skirts toucheth the South and North. Marcus Paulus Venetus calleth it Belor, others give it other Names, according to the diversity of Nations through which it passeth.

From Cuthi in five Days passage they came to the City Nesti in the Kingdom of Necbal, in which all the Natives, being involv'd in the Shades of Idolatry, live without any sign of the Christian Faith; yet it aboundeth with all things necessary for the sustaining of Life, so that thirty or forty Hens are sold for one Scutum.

From Nesti they came in five days Iourney to the Metropolitan City of the Kingdom of Necbal, which is call'd Cadmendu, and plac'd under the Elevation of the Pole 27 Degrees and 5 Minutes, where there is a potent King that Ru∣leth, and although an Heathen, yet not very much averse unto the Christian Religion.

From Cadmendu in half a Days time they came unto a City that the Natives call Badda, the Regal City of the Kingdom of Necbal.

From Necbal in a Iourney of five Days you meet with the City Hedonda, a Colony of the Kingdom of Maranga, being plac'd under the Altitude of the Pole 26 Degrees and 36 Minutes.

From Hedonda in eight Days space they came even to Mutgari, which is the first City of the Kingdom of Mogor.

From Mutgari is a Voyage of ten Days space even unto Battana, which is a City of Bengala towards Ganges, plac'd under the Elevation of the Pole 25 De∣grees and 44 Minutes.

From Battana in eight Days space they came to Benares, a populous City on Ganges, and plac'd under the Elevation of the Pole 24 Degrees and 50 Mi∣nutes: It is famous for an Academy of the Brachmans, which flourisheth there, in which all the Sciences proper unto their Religion, or rather more truly, unheard-of Superstitions are taught.

From Benares in eleven Days space they came to Catampor, and from thence in seven Days to Agran.

Therefore from Pekin even unto Agran was a continu'd Voyage of two hundred and fourteen Days; but if you have respect to the stay of the Caravans, it is a Voyage of one whole Year and about two Months. And these Relations •• receiv'd by word of Mouth from the above-mention'd Fathers, who per∣form'd the Voyage in the same manner as I have describ'd it.

CHAP. III.

Of the various Habits, Manners, and Customs of the Men of those Kingdoms, which were observ'd and drawn by the aforesaid Fathers, Albert Dorville, and Gruberus, as they pass'd through them.

AS the Kingdoms, which the afore-mention'd Fathers pass'd through by a Voyage never hitherto attempted by any European, were unknown to Geographers; so also did they observe many things, very worthy of consideration, in reference to the Habits, Manners, and Customs of those Nations, which on purpose being deliver'd to me, what by Pictures, and what by Writing, they left to be inserted into their Voyage perform'd; which I thought fit, having now an opportune and convenient time, to accomplish.

Therefore setting forwards from Pekin, the Metropolis and Imperial Seat of the Chineses, they came in the space of two Months to those most famous Walls, at which that vast City Siningfu is situate, as it were a certain and most safe Bulwark unto the Walls against the Incursions of the Tartars,* 1.25 where in the end of our Book, we exhibit the Structure of as much of these Walls as the convenience of the Place would admit of, as they were most diligently ob∣serv'd and drawn by them; and they added, that the Walls were of so great a breadth, that six Horse-men set orderly abreast, might conveniently run a Race without being an hindrance to one another; whence they report, that they are so frequently visited by the Citizens of Siningfu, both for the enjoying of the Air, which is most wholsom and which breatheth from the adjacent sandy Desarts, and also because they are very opportune for the performing of many other Exercises for easing and recreating of the Mind; for they are of that heighth, that they easily invite the Inhabitants unto them by their Pros∣pect, which is on every side most clear and open, and withal exceeding plea∣sant, and also by reason of the great conveniency of the Stairs, which give an Ascent unto them: now the Longitude unto the broadest part of the Wall, even unto the other Port or Gate, through which they pass from the Desart unto the City Sucien, is so great, that it can hardly be pass'd in the space of eighteen Days; which many do undertake, having first obtain'd leave of the Governor of Siningfu, not so much out of any necessity of Trafficking or Mer∣chandise, as led by a certain Curiosity, and withal being sufficiently furnish'd with Provision; for they say, that the innumerable Habitations which are within the Wall, appear from thence as from an high Mountain; but without in the adjacent Desart, as the Inhabitants related unto them by word of Mouth, they may recreate themselves with the wonderful and unwonted sight (as it were from an high Tower) of all kinds of wild Beasts, such as are Tygers, Lions, Elephants, Rhinoceroses, wild Bulls, Monoceroses, (that is, a certain kind of Horn'd Asses) and all the while being free, and out of all dan∣ger, more especially from that part of the Wall, which leading toward the South, draweth near unto the more inhabited Regions, as Quansi, Iunnam, and Tibet; for from hence unto the Saffron River, and the Places adjoyning, which abound with Bushes and Thickets, they are wont to betake themselves in Herds and Droves at certain times of the Year, both in respect of Pasturage, and for Hunting of their Prey.

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[illustration]

• I. A Tartar of Kalmack.
• II. A Woman of Kalmack.
• III. A Lama Tartar.
• IV. The Habitation of the Tartars.
• V. The Turning Wheel.

Therefore when these Fathers had pass'd this Wall, presently they met with a River replenish'd with Fish, of which they made their Supper, which they pre∣par'd in an open Tent; and having also pass'd over the Saffron River without the Walls, and immediately having entred that most vast and barren Desart Kalmack, a Desart very dreadful and formidable, in two Months they came to the Kingdom of Barantola. This Desart, although it be parch'd and rui∣nous, is yet inhabited by the Tartars, which are call'd Kalmack, at certain times of the Year, when there is great abundance of Pasturage on the Banks of the River, they there fixing of their Hords, which you may term, and not unfitly, Portable Cities. The Tartars rove up and down in this Desart to Rob and Pillage; whence it is very necessary that the Caravan be sufficiently strong, to resist the violence of their Attempts. These Fathers, as they hapned to see them, drew their Habits as they are here set down.

The first Figure sheweth a Tartar of Kalmack,* 1.26 Cloth'd with a Leathern Garment, and a yellow Cap.

The second Figure exhibiteth a Tartar Woman of Kalmack, Cloth'd with a Vestment made of a certain Skin, as they guess'd, of a green or red colour; and each of them hath a Phylactery or Amulet hung about their Necks, which they wore to preserve themselves from Dangers and Mischiefs.

The Tartar which the third Figure exhibiteth, weareth the Habit of a Lama, which is the Priest or Bishop of the holy Rites of the Nation of the Tartars of Kalmack; they use a Cap or Hat Painted of a red Colour, a white Coat or Cloke cast backwards, a red Girdle; they are also Vested with a yellow Coat, from the Girdle of which hangeth down a Purse.

The fourth Figure expresseth their Habitations, which are Tartarian Tents, made up within of small bended and wreathed Sticks, on the outside fram'd with a course Matter of a certain Wooll, and ty'd or bound together with Cords.

The fifth Figure sheweth an Instrument, or turning Wheel, in the form of a Scepter, which is mov'd round by the superstitious Auditors or By-standers, at the time when the Lama Pray.

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• VI. The fore part of a Woman of Northern Tartary.
• VII. The back part of the same Woman.

In the Court of Deva King of Tanguth, our Fathers saw a Woman born in Northern Tartary, who as she was Dress'd in an unwonted Habit, so she seem'd not unworty of having her Picture taken unto the Life: She wore Hair ty'd or knotted like unto small Cords, having her Head and Girdle adorn'd with the Shells of Sea-Cockles: See her exhibited in her fore and back part, in the sixth and seventh Figures.

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• VIII. The Habit of a Courtier in the Attire of a Woman.
• IX. The Trophies which are erected in the tops of the Mountains with Adoration unto the Great Lama▪ for the conservation of Men and Horses.
• X. Another Habit of a Courtier.

There were also in the same Court of the King certain Courtiers, whose Habit, if you observe it, is altogether womanish, but only that they use a Coat of a red Colour, after the manner of the Lama; which, together with the Trophies erected in the tops of the mountains in Adoration of the Great Lama. for the conservation of Men and Cattel, are express'd in the eighth, ninth, and tenth Figures.

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• XI. The Habit of the possess'd Youth that killeth Men, call'd Phut.
• XII. The common Habit in the Kingdom of Tanchut.
• XIII. The Habit of the same Nation.

There is a most detestable and horrible Custom introduc'd into these King∣doms of Tanchut and Barantola, by the subtlety of Satan, which is as followeth: They chuse a lusty Youth, unto whom they grant liberty on Set-days of the Year, to kill with the Weapons wherewith he hath Arm'd himself, any Person he meeteth, of what Age or Sex soever, without any difference or respect of Persons, fondly supposing, that those who are thus slain, immediately, as if they were Consecrated by Menipe, a devilish Spirit whom they worship, obtain eternal Honors, and a most happy Estate. This Youth, in a very gay Habit, furnish'd with a Sword, Quiver, and Arrows, and stuck or laden with the Trophies of Banners and Ensigns, at a prefix'd time, being possess'd with the Demon or Devil unto whom he is Consecrated, rushing with great fury out of the House, wandreth through the Ways and Streets, and killeth at his plea∣sure all that meet him, no resistance being made: This Youth they call in their Language Phut, which signifieth The Slayer; whence our Fathers depicted him altogether after the same manner that they had a sight of him, together with the Habit of both Sexes in the Kingdom of Tanchut, as the eleventh, twelfth, and thirteenth Figures do shew.

There are other Kingdoms included within the vast Kingdom of Tanchut, and in the first place Barantola, also call'd Lassa, which hath a Metropolitan City of the same Name: It hath a King of its own, and is altogether intangled with the foul Errors of Heathenism: The People worship Idols, with the defe∣rence of Deities; amongst which that which they call Manipe hath the preemi∣nence, and with its nine-fold difference of Heads riseth or terminateth in a Cone in a monstrous heighth, concerning which we shall speak more fully in the following Discourse, when we come to treat of the many-headed Dei∣ties of the Chineses. Before this Demon or false God this foolish People per∣form their Sacred Rites, with many unwonted Gesticulations and Dances, of∣ten repeating of these words, O Manipe Mi Hum, O Manipe Mi Hum, that is, O Ma∣nipe, save us: They many times set divers sorts of Viands or Meats before the Idol, for the propitiating or appeasing of the Deity, and perform abominable kinds of Idolatry.

[illustration]

• XIV. Han, the deceased King of Tanguth, whom they worship with Divine Honor.
• XV. The Effigies of the Great Lama.

There is also exhibited in Barantola another Spectacle of a false Deity, which as it almost seemeth to exceed humane belief, so it also doth require to be evi∣denc'd with the more singular care. Our Fathers relate, that whilst they re∣main'd in Barantola, which was about two Months, to wait for the convenience of the Caravan, they observ'd many things in reference to the Manners and Customs of the People, of which they noted some to be ridiculous, and others to be cursed and detestable.

There are two Kings in this Kingdom, whereof one is truly concern'd and employ'd in the management of the Affairs of the Kingdom, whom they call Deva; the other being separated and taken off from the weight or incum∣brance of all extraneous Concernments, living in quiet and repose within the private Apartments or Withdrawings of his Palace,* 1.27 is ador'd like a Deity, and that not only by the Natives, but of all the Kings that are subject unto the Em∣pire of Tartary, who undertake voluntary Iourneys or Pilgrimages unto him: They adore him as the True and Living God, and call him The Eternal and Heavenly Father, offering a multitude of Presents and Oblations to him. He sit∣teth in an obscure Chamber or Room of his Palace, adorn'd with Gold and Silver, and rendred resplendent by the multiplicite lustre of flaming Lamps, in a lofty place upon a Couch, which is cover'd with costly Tapestry; unto whom Strangers at their approach fall prostrate with their Heads to the Ground, and kiss him with incredible Veneration; which is no other than that which is perform'd unto the Pope of Rome; so that hence the fraud and deceit of the Devil may easily and plainly appear, who by his innate malignity and hatred, in way of abuse hath transferr'd (as he hath done all the other Myste∣ries of the Christian Religion) the Veneration which is due unto the Pope of Rome, the only Vicar of Christ on Earth, unto the superstitious Worship of bar∣barous People.

Whence as the Christians call the Roman High-Priest Father of Fathers, so these Barbarians term their false Deity The Great Lama, that is, The Great High-Priest, and The Lama of Lamas, that is, High-Priest of High-Priests, because from him, as from a certain Fountain, floweth the whole Form and Mode of their Reli∣gion,

[illustration]

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or rather mad and brain-sick Idolatry, whence also they call him The Eternal Father. And lest that by dying he should seem to be devested, of the duration of Eternity, the Lamae, or Priests, which are perpetually about him, with great care and solicitude wait on his Necessities, expound the Oracles that are taken from his Mouth unto simple Travellers, and such as will be∣lieve them, with a wonderful counterfeiting of a feigned Divinity; these, I say, after his Death, seek throughout the whole Kingdom for another Person as like unto him in all respects as may be, whom, being found, they advance into his Throne; and by this means they persuade and impose on the Belief of those that are ignorant of the fraud and deceit, by divulging the perpetual duration of the Eternal Father, seven times now in an hundred years rais'd from the Dead; the Minds of those barbarous People being so firmly blinded by a diabolical Delusion, that from hence they have no doubting or scruple of the truth or belief of it. Thence it cometh to pass that he is worshipp'd with so great signs of Veneration, that that Person esteemeth and reputeth himself blessed, who can obtain by the Bounty or Courtesie of the Lamae or Priests (whom therefore they are wont to corrupt or bribe for that purpose with large and costly Presents, which redounds much to their advantage) any of the Excrements or Urine of the Grand Lama: for from these worn about their Necks, and the Urine mix'd with their Meats, (Oh abominable nastiness!) they foolishly imagine themselves to be safe, and througly arm'd against the As∣saults of all Bodily Infirmities. These things the Fathers learn'd from the Ci∣tizens of Barantola, and were very much afflicted in Mind, in considering of the great blindness of these Nations; and although they could not see the Great Lama (by reason those that are of the Christian Profession are prohibited his sight, as also any other may not be admitted, unless he have first perform'd the aforesaid Idolatrous Ceremonies proper or peculiar to the Great Lama) yet not∣withstanding they exactly drew his Effigies as it was expos'd to view in the Entrance or Porch of the Emperor's Palace, to which they pay the same ac∣custom'd Ceremonies, as unto his living Person.

The Castle wherein the Great Lama inhabiteth, is situate at the end of the City Barantola, and is call'd by them Bietala, a Draught whereof is express'd in the sixteenth Figure.

[illustration]

• XVII. and XVIII. The Habit of the Kingdom of Necbal.
• XIX. A Northern Tarstar.

This Great Lama is of so great Authority throughout all Tartary, that there 〈◊〉〈◊〉 no Kings Crown'd in any Place, who doth not first send his Ambassadors with inestimable Presents, to crave his Benediction, as an happy Omen of his En∣trance upon the Kingdom. See what I have said at large in the preceding Discourse, concerning the Honor conferr'd on him by the Imperial Monarch of Tartary and China; where also I have demonstrated, that this whole supersti∣tious Worship of the Great Lama took its original from that famous Presby•••• Iohn, who had his Residence in this Kingdom of Tanchut. But thus much shall suffice for the Great Lama.

They saw also strange Habited Women at Barantola, which came thither out of the adjacent Kingdom of Coin. The Noble Women braid or curl all thei•• Hair in the manner of Hairlaces or small Bands, and wreath it behind them; on their Foreheads they wear a red Fillet, beset with Pearls; on the top of their Heads they bear a Silver Crown, interlac'd with Turchoises and Coral.

Having left the Kingdom of Lassa or Barantola, in a Months Voyage they came over the most high Mountain Langur,* 1.28 which we have describ'd a little before, unto the Kingdom of Necbal, where they found nothing wanting 〈◊〉〈◊〉 to Humane Sustenance, nor could any Good be wish'd them which they did not enjoy, except the Light of the Gospel; for they are all involv'd in 〈◊〉〈◊〉 thick Cloud of Heathenish Blindness. The chief Cities of this Kingdom 〈◊〉〈◊〉 Cuthi and Nesti.

It is a Custom in this Country, that if you drink to a Woman, the other Men or Women that are in the Company, pour in the Liquor Cha, or 〈◊〉〈◊〉 Wine, three times for them, and in the time of Drinking affix three pieces 〈◊〉〈◊〉 Butter to the Brim of the Pot or Cup; those that pledge, or drink after them, take them off again, and stick them upon their Foreheads.

There is also a most cruel Custom observ'd in these Kingdoms; for when they despair of the recovery of their Sick, esteeming them near to Death, they carry them forth, and cast them into deep Ditches in the Fields, which are full of dead Bodies; and there being expos'd to the injury of Time, they suffer them to perish without any pitty or commiseration; and after they are dead,

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they leave them to be devour'd by ravenous Birds, Wolves, Dogs, and such like Creatures; whilst in the mean time they persuade themselves, that 'tis no mean Monument of a glorious Death, to have their Tomb in the Bellies of living Animals. The Women of these Regions are so deform'd and ugly, that they appear more fit for Devils than Men; for out of a Religious Conceit they never wash themselves with Water, but with a stinking kind of Oyl, which besides that it gives a most intolerable scent, it doth so bedaub and render them filthy, that they seem not to be Women, but Hags and Witches.

The King of Necbal shew'd himself extraordinary courteous to our Fathers, by reason of a Present they bestow'd on him, which was a Perspective-Glass, and other very curious Mathematical Instruments, with which he was so ta∣ken, that he wholly determin'd with himself not to let them go, which he had not done, but that they made him a faithful Promise to return thither again; which if they perform'd, he promis'd to erect a House for their use and Exer∣cise, endow'd with most ample Revenues, and also to grant them a plenary Power to introduce the Christian Law into his Kingdom.

Departing from Necbal, they came to the Confines of the Kingdom of Ma∣ranga, which is enclos'd in the Kingdom of Thebet; whose Metropolis is Ra∣doc, the utmost Bound of the Voyage formerly undertaken by Father Andradas, where they found many Marks of the Christian Faith in time past there Planted, from the Names of Dominick, Francis, and Anthony, by which the Men are call'd.

From hence they arriv'd at that first City of the Kingdom of the Mogor, so well known unto the World by the Name of Hedonda; and thence they came to Battana, a City of Bengala, situate on Ganges; thence to Benares, a City fa∣mous for an Academy of the Brachmans; and at last to Agra, the Imperial City of the Mogor: where Father Albert Dorville, broken with the Labors of his Travels, and full or replenish'd with Merits, leaving this Terrestrial Country, departed, as we piously believe, unto the Heavenly Mansion, in a middle Way between Europe and China.

CHAP. IV.

Of the Voyage attempted by Father Amatus Chesaud, a French∣man, Superior of the Residency of Isphahan, for the discovery of an easie and ready Passage into China, extracted out of his Letter writ∣ten in the Persian Language, and directed unto Father Athanasius Kircher. The Letter is to this effect.

I Write not this Letter from Hispahan,* 2.1 but in the Way, being return'd from the City Hairat Sfahanum, from which City it is almost a Year since I departed towards Baich, wich is the Regal City of Usbeck, that I might discover whether there were any possible way of passing through the foresaid Usbeck and Turkestan into Cathay, and hence into China. But indeed as I came hither with the Ambassador of Usbeck unto the Bounds of Kezalbax, I found that Way both difficult and dangerous; there∣fore I continu'd for some Months at Hairat (which City was formerly call'd Sciandria) and there I narrowly view'd the Place which the Ancients call'd Bachtra, where there is a great University or Academy, built by the Son of the Famous Tamerlang (which

notwithstanding is destroy'd by degrees, and runneth to Ruin for want of Repair) as also many other Edifices, which were formerly there built about the same time in which that City was in the Hands of the Usbequi. From this Place at length I came to the City Maxa∣had, which others call Sancta, where there is a fair Mesquit, adorn'd with Gold. In this Place I continu'd two Months, and here Disputed with the Learned, of whom there are many, about the Law; and I found, that albeit they openly and abroad praise their own Sect, yet they hold, That others of a contrary Persuasion ought to observe the King's Law: Their time is not as yet come. I departed from this Place, and came to Nixapor and Sabazuar, which belong unto Chorasan; from whence I pass'd through the Cities Se∣tam, Damgan, and Iamnam, and at last arriv'd at Kaxanum in the Province of Aracand, which is thirty Farsang distant from Sfahanum. This Tract of Land is for the most part barren. At length I return'd to Sfahanum, and here remain ready to ful∣fil the Commands of your Reverend Fatherhood. But doth your Reverend Fatherhood in the mean while publish nothing to the World? Such a Tree ought to bear some Fruit. Be∣sides two Books that you were pleas'd to send me some Years since, nothing else hath ar∣riv'd at my Hands. I have here Compos'd some Treatises about the Controversies of the Law, in particular, An Answer to the Polisher of the Looking-glass. I know no Person that can better manage this Business at Rome than your Reverend self, whom I beseech to render me more certain whether such Books can be Printed there; but I much question whether any one can be found that will be at the Charge: yet in this matter I shall determine nothing but what my Superiors shall ordain. To conclude, The least of your Reverend Fatherships Servants onely more especially requesteth this, That you would retain this my Epistle by you for a Memorial, and that you would not be unmindful of me in your Holy Sacrifices. Dated near Xaxan about the time of the Festival of Saint Francis Xavier.

CHAP. V.

The Voyage perform'd by Marcus Paulus Venetus, and Haython the Armenian, into Cathay or China.

SEeing none of the Ancients have describ'd the Kingdoms of the utmost Confines of the East, more fully than Marcus Paulus Venetus, therefore I esteem'd it my Duty to say somewhat of his Voyage into Cathay at this time, having so fit an opportunity; although there do many things occur, which are neither apprehended nor understood at this very Day by any Geo∣grapher, by reason of the variety of Names by which he calleth Kingdoms. Provinces, Cities, Mountains, Rivers, and Lakes, and that differently from all others; and also by reason of the Description of some Cities, which con∣sent not with the modern Geography. Moreover, Marcus Paulus being igno∣rant of the use of the Globe, hence it came to pass, that he setteth not down the Longitude and Latitude of any City, from which knowledge alone the true Situation of Places is found. But now let us come to relate his Voyage.

Anno 1269.* 2.2 being Emperor of Constantinople, two famous Persons of the Illustrious Family of the Paulini, Nicolas and Matthew, Citizens of Venice, set forwards unto Constantinople in a Ship fraighted with divers Commodities; where having a little refresh'd themselves, and committing themselves to the Euxine Sea, they arriv'd with prosperous Winds at a Port of Armenia, call'd Sol∣dadia; (Now what this Port of Soldadia is, we have not hitherto found out:

I interpret it to be Trapezonmet, seeing that there is no Port of the Armenians nearer the Euxine Sea; neither can we discover what the Kingdom of Bartza is.) From the Kingdom of Bartza they came by great windings and turnings of the Land unto the City of Bochara, situate on the River Oxus in the King∣dom of Usbeck; where great Wars arising between the King of Bartza and the Tartars, they were much perplex'd, and ignorant which way to take to return into their own Country; but at last, upon serious Consideration and Advice, they remain'd there full three years: and that they might not spend their time idly in that space, they apply'd themselves with all their endeavor to the at∣taining of the Tartarian Tongue. While Affairs were in this Condition, an Ambassador came to Bochara, to Treat with the Great Emperor of Tartary, where when he had found these fore-mention'd Persons, he us'd his utmost Endeavors, (both in reference unto their great and noted Behaviour, and the Tartarian Tongue, in which they were excellently accomplish'd,) to have them with him in his Return to the Great Cham, to whom he knew they would be very acceptable; therefore they relying on the Advice of the Ambassador, after the Travel of several Months, made their appearance before the Great Cham. He first of all admiring the Countenance and Behavior of these Europeans, and also being led with a curiosity of understanding the Affairs of Europe, was wholly intent upon the discovery of the Mode and Form of the Government of the Occidental Regions, enquiring of them concerning the Pope, the Em∣peror, and the Rites of the whole Empire, as well those that are observ'd in Peace as War: Unto which, when they had prudently reply'd, they so far wrought upon the Emperor, that entring into Counsel with his Nobles, he concluded upon sending an Ambassador to the Pope of Rome, which he thought fit in his Name to impose on these Paulini, whose Faith and Sincerity he had now sufficiently try'd; and together with them he sent a Golden Table and Letters, in which he requested his Holiness would send him an hundred Per∣sons, conspicuous both for Learning and Wisdom, to instruct his Subjects in the Christian Faith, which he said was the best and most pure of all others. Wherefore these Persons having receiv'd their Embassy, immediately set for∣ward on their Voyage, having this Golden Table, which was Seal'd with the Seal of the Great Cham, and also having his Letters, in which he commanded all his Subjects to receive them with all Honor and Affection, and discharge them of all Customs and Tribute. Thus they follow'd on their Iourney by the great assistance of the Golden Table, and after the space of some Months, came at length to Balzra, a Port of the Armenians (now what this Port was, whether on the Caspian or Euxine Sea, I have not as yet found) it is most proba∣ble to be the Port of Trapezonment, plac'd in a Corner of the Euxine Sea; for from this Port, within a few Months, Anno 1272. they came to Ancona, which could not be perform'd from the Caspian Sea, by reason of the great space of Land and Regions interjoin'd.

Moreover, having return'd unto Ancona, whence they departed, the report of the death of Clement the Fourth being nois'd abroad, and no other as yet plac'd in the Apostolical Seat, being destitute of Advice, they were not a little disturb'd: and setting forward unto Venice to visit their native Soil, they heard of the Election of a new Pope. Here Nicolas found his Wife, whom he had left great with Child at his departure, to be dead, having left behind her Marcus, a Son of fifteen years of Age, who afterwards became the Companion of his Father into those remote Regions of Asia, which his Father had before

travell'd unto, and also was the Author and Writer of this Geographical Hi∣story. Wherefore a new Pope being chosen, and nam'd Gregory the Tenth (Ru∣dulphus being Emperor) by the unanimous Approbation of the Cardinals, they return to Ancona, having deliver'd the Letters of the Great Cham, together with the Presents, to the Pope; with which he being mov'd, and greatly rejoycing that he had a fit opportunity offer'd him for the Propagation of the Gospel, ••e return'd a Literal Missive unto the Great Cham, in which all things were con∣tain'd that might seem necessary to instruct them better in the Christian Re∣ligion, and render the mind of the Great Cham more flexible and yielding unto the receiving of the Christian Law. Unto these he adjoin'd two excellent Per∣sons for Learning, of the Society of St. Dominick, William of Tripoly, and Nicolas, whose Sirname is not added. These therefore, provided with all Necessaries for such an Expedition, began their Iourney to the East, and at length after a long Voyage by Sea and Land, entred Armenia, where they found all things in disorder, by reason of a War commenc'd between the Armenians and the Sultan of Babylon: The Fathers being struck with fear, and laying aside all prosecution of a farther Voyage, took up their Station, and continu'd in Ar••••∣nia; but Nicolas, with his Son Marcus Paulus, rejecting all fear of danger, ou•• of a great desire which they had to give the Great Cham a plenary Satisfaction concerning his Embassay, although they were expos'd to great hardship, and the danger of unknown Paths, yet at last arriv'd at the City Clemenisu; of whose approach when Cublai the Great Cham was acquainted, he commanded his Messengers in forty Days space to set forwards to meet them, and to conduct them to him, and withal to shew them all the respect that might be, and to let them want for nothing that might be any way necessary for them. Therefore being admitted into the Presence of the Great Cham, and having perform'd the accustom'd signs or tokens of Veneration, they declar'd the Effects of their Em∣bassy, and also Presented him with the Letters of the Pope, together with a Viol of Oyl borrow'd from one of the Lamps our Saviour's Sepulchre: He ad∣miring the Presence of Marcus the Son of Nicolas, gave such Respect unto both of them, that he admitted them for his Domestick Attendants, which was a token of great Honor, and made use of Nicolas as an Ambassador, whom by reason of that singular Prudence that appear'd in him, his signal dexterity in dispatching Business, and his great skill in four different Tongues, he sent him on divers Employments, all which redounded unto his great advantage; and when he discover'd the Emperor to be delighted with curious sights of Nature, and strange Customs, whatsoever he observ'd rare, admirable, and exotick, in the various Tracts of his Embassies and Voyages, those he collected with great Industry, and Presented them to the Great Cham; by which you can hardly imagine how much he ingratiated himself in his Favor; until at length, oversway'd with a desire of returning to their native Country, after the dis∣charge of many Embassies for the space of seventeen years, having obtain'd, though with much reluctancy, a freedom to return, they came back well and safe, through many unknown Paths of Sea and Land, having pass'd innume∣rable Regions, unto Venice, Anno 1295. Now having related this by the way, there remaineth nothing, but that I should describe somewhat more at large his Voyage into Cathay, seeing many things, as I have said, do occur in it, that do very much perplex Geographers.

Having Sail'd over the Mediterranean Sea, and Travell'd through Anatolia, Armenia, and Persia, he came unto the Region of Balasia, which I suppose to be

Corasina, a Country interposed between Persia and the Kingdom of the Great Mogol: From this Place, avoiding the Passage towards the South, he took his way between the North and East, which they call Nordost; thence he went through the Desarts, and then over the most high Mountain Belor, which we have describ'd before, into the Kingdom of Cassar, which now they call Cascar, for a time Tributary to the Great Cham, partly Inhabited by Nestorian Christians, and partly by Mahumetans: Thence wandring a little towards the North, he entred into Samarcande, the Regal Seat of the Great Tamberlain, in the Kingdom of Carcham, now call'd Tarcham; from whence he proceeded onwards, through the Desart Lop, into the Cities Peim and Ciarcia, and at length into Camul and Tarpham, at that time Provinces of the Empire of Tanchut, and now subject to the Empire of Usbeck. All which agrees with what we have alledg'd before concerning the Voyage of Benedict Goes. Yet from hence he went not the shortest Way unto Cathay, but declining towards the North, he came unto the City Campition, the Metropolis of the Kingdom of Tanchut, where having en∣tred between the East and South, that is, South-East unto those that proceed forwards, he came into Cathay through the Desart; yet laying aside this Pas∣sage, he proceeded forwards again towards the North, and having pass'd through many Provinces and Kingdoms of the Eastern Tartary, where he found many Christians, at length he arriv'd at Cambalu, the Royal Court of the Great Cham, of the largeness and Etymology of which City we have before treated at large: Where I wonder very much that Paulus Venetus maketh no mention of the Walls of the Empire of China, through which of necessity he should have pass'd; peradventure he stragling far and wide unto the Eastern Sea (unto which he writeth that he came) through the Northern Kingdoms, pass'd through Cireanum (belonging unto the Chineses) into Cathay, that is, China; for whatsoe∣ver he afterwards relateth concerning Cathay, whatsoever he observeth con∣cerning the vastness and magnificency of the Cities, concerning the frequency and multitude of the People and Merchants, of the affluency of all things ne∣cessary for Humane Life, of the abundance of great and small Rivers, of the ad∣mirable Structures and Fabricks, of the Bridges; these, I say, can agree unto no other Region, Kingdom, or Empire, but only unto that most vast Empire of the Chineses, unto which the Chinesian Names of the Cities, with their Cu∣stoms and Manners, are altogether consonant and agreeable, as I have shewn at large in the preceding Discourse.

Haython the Armenian, a Monk of the Order of the Praemonstratensis, and of the Bloud-Royal, a Traveller throughout the whole East, he with the Fidelity of a religious Person confirmeth whatsoever is more largely related by Paulus Venetus concerning the Kingdom of Cathay; for Anno 1307. he beheld all those Kingdoms of the utmost Parts of the East with his own Eyes, the cause, man∣ner, and occasion of which Voyages, we shall afterwards declare. Now he thus speaketh concerning the Kingdom of Cathay, in the first Chapter of his History: The Kingdom of Cathay is the greatest that is to be found in the World, and is replenish'd with infinite People and Riches: It is situate on the Sea-Coast. The Men of of those Parts are most subtle, and full of deceit: and therefore in all Knowledge make∣slight of all other Nations; for they say that they are the only People that see with both Eyes, and all others only with one: They have for the most part little Eyes, and are naturally without Beards. And moreover it is reported concerning this Kingdom, that it is situate in the chief part of the World, because it hath the East on one part, and on the other part there doth no Nation inhabit, as they report; on the West it hath its Confines on the Kingdom

of Tarsa, on the North it is bounded with the Desart of Belgian, and on the East and South there are innumerable Islands of the Sea. In which words he so describeth Cathay or China, that he differeth in nothing from the modern Situation, the Customs of the Nations, and other things proper unto China.

CHAP. VI.

Of the Introduction of the Christian Faith into the foremention'd Kingdoms of Tartary and Cathay, by the now alledg'd Voyages.

SEeing that in all the foremention'd Voyages we at all times meet with the mention of the Christians, the Reader ought not to doubt, but that the Evangelical Doctrine of the Christian Law hath been introduc'd into the utmost Kingdoms of the East, from the very first Times of the Primitive Church, either by the Apostles themselves, or by their Disciples, or their Successors in the Apostolical Function; which that it may appear more plainly, I am resolv'd to treat of the Apostolical Expeditions of all Ages into these Kingdoms; and although I have in the former Part of this Book treated of the Expedition of St. Thomas into India, and the neighboring Kingdoms, yet I shall here demonstrate how by the Assistance and Labors of St. Thomas, as also of St. Philip, Bartholomew, Thadeus, and other Apostles, the Holy Gospel was pro∣pagated in the Kingdom of the Mediterranean India, to the utmost Bounds of Tar∣tary. Which whilst I perform, I must acknowldge that I receiv'd no small Light from the excellent Father Henry Rho, who hath travell'd almost through∣out all India; for being sent from Goa into the Kingdom of the Mogu••, to Dal∣can, which is now call'd The Kingdom of Visiapour, having pass'd over the Moun∣tain Gati, he came to Golconda, and thence into Montipur, and thence by a direct Voyage to Bengala and the Kingdom of Decanum; and from hence, in a straight Path, to the Court of the Mogor in the City of Agra. What Rarities and Curi∣osities he observ'd in so great a Voyage, he will publish to the World in due time in his itinerary Discoursing concerning the Kingdom of Narsinga, and those so celebrated Relicks of St. Thomas at Meliapor, he saith, That amongst other things which the Christians reserve in their Library unto this Day, there is the Voyage of St. Thomas (which that holy Apostle undertook from Iudea into India) preserv'd, and that he hath it Translated out of the Syriack into the Latin Tongue; which when I earnestly requested, he freely assented to my Desire, and it is as followeth: In the general distribution of the Globe of the Earth, made by the Apostles at Hierusalem, for the propagation of the Divine Gospel, it is manifest from Ecclesiastical History, that India fell unto the lot of St. Thomas, unto which that he might arrive, he thus began his Voyage: From Iudea, having pass'd through Syria, Armenia, and Mesopotamia, he came unto a certain City of Persia, which is call'd Soldania, where having sow'd the Seed of the Gospel, he reap'd a large Harvest of Christian Converts. Hence he pass'd through the Kingdom of Candahar and Cabul, which is 40 Lucae distant from Canda∣har; now Cabul is also call'd Galabor, by which the Holy Apostle pass'd over high Mountains unto the Region call'd at this Day by the Moors Gavorstan, that is, The Re∣gion of Infidels, for so they term the Christians which continue there unto this very Day. The Christians are call'd The Christians of St. Thomas; they are naturally defended or fortifi'd by most high Mountains, so that there is no easie Passage to them, al∣though sometimes some Saracens pass unto them, who are presently stain, out of an hatred

••f their perfidious Sect; but the Gentiles or Heathens are receiv'd: And although these Christians observe various Rites of the Christian Religion, as that they imprint a ••hree-fold Cross on their Foreheads and Temples, which is done or depicted by an Indian herb ••r Weed call'd Santalis, of a red Colour, and that in Baptism they dip their Children in Water; yet notwithstanding it hath so hapned in process of time, that the Church growing full of Brambles for want of Apostolical Men, Christianity is much wasted and decay'd, some small sparks of the Christian Faith only remaining; for the whole Nation is defil'd with the various Superstitions and Blemishes of Error. Father Nicholas Trigautius, in the Voyage undertaken by Benedict Goes into Cathay, farther confirmeth it in these words: Afterwards they came into another Town nam'd Passaur, where they met a certain Anchorite, by whom they understood, that thirty Days Iourney thence was a City of the Christians nam'd Caphurstan, into which there was no Passage admitted unto the Saracens, and those that approach thereunto, suffer Death: yet the Heathen Merchants are not prohibited the entrance of their Cities, but are only excluded or debarr'd admission to their Temples. He farther related, That all the Inhabitants of that Region go to Church Apparell'd in Black; that the Land is fruitful; and that there are plenty of Vines found there. Which Narration caus'd a suspicion in him, that without question there was yet the Habitation of Christians, although much degenerated, which he had also confirm'd by report elsewhere. This was also so manifest unto others of our Fathers, the Propagators of the Christian Faith in the Kingdom of the Mogul, that no Person from henceforwards ought to doubt of the same; whence unto this very Day they are call'd The Christians of St. Thomas: and questionless they had long since been gather'd into the Church of Christ, if there had not wanted Laborers. Moreover, St. Thomas is said to have departed from Caphur∣stan unto to the lesser Guzarata, not far from the Kingdom of Casmir, of which we have treated above, which is situate distant from Labor three Days Voyage towards the North; and thence he is said to have the Mountains of Thebet in a long compass of the Land towards Bengala through the Kingdom of Decan, to have arriv'd at Meliapor. It is certainly related, that Letters written in the Sy∣riack Tongue, on a most ancient Parchment, are yet preserv'd in the Library or Repository of the Church of Meliapor, in which St. Thomas is said to have convocated the Bishops Consecrated by him in the aforesaid Kingdom, that is, from Candahar, Cabul, Caphurstan, the lesser Guzarata, and the other adjoining Provinces, unto the Council of Meliapor; which if it be so, it is very much to be lamented, that there have no Persons been found, who might have transla∣ted a Treasury of so great Ecclesiastical Antiquity into Latin. But however this be, Origen and Eusebius write, That St. Thomas first went and Preach'd to the Parthians: and Gregory Nazianzen delivereth, in his Homily against the Ar∣rians, that he Preach'd to the Indians: Theodoret consenteth unto these, that the Preaching and receiving of the Gospel amongst the Parthians, Persians, Medes, Brachmans, Indians, and the bordering Nations, ought to be ascrib'd unto St. Thomas: And Nicephorus also relateth, that he came unto Tapraban, now call'd Sumatra, which seeing it is not remote from the Empire of China, it can∣not but appear very probable to any one that he visited China also in his own Person; any one, I say, who rightly understandeth what I have above re∣lated concerning the Voyages of St. Thomas the Apostle, which is at large handled by Osorius Bishop of Sylva, who hath elegantly compil'd the Indian History: Whence from these Regions even now declar'd, viz. from Cabul, Caphurstan, Tibet, and Mogul, he might easily by the Bishops his Successors, pro∣pagate the Sacred Gospel of Christ into the remotest Provinces and Kingdoms,

to the utmost Bounds of Tartary. This Ortelius openly confirmeth, who saith, That the Kingdom of Archon, situate in the utmost Angle or Corner of the North, was Converted unto the Christian Faith by St. Thomas; you must under∣stand it of of his Successors; so that by this Account there is no Part or Cor∣ner of the World which hath not been fill'd with the Light of the Gospel, by his Care and Diligence.

Nicephorus also relateth in his second Book, Chap. 39. That St. Philip Preach'd the Gospel in the upper Asia; now the upper Asia is nothing else but that vast Space of Asia Minor which the Ancients call'd by the Name of Scythia on this side, and beyond Imaus; and they are all those Regions which are compre∣hended in the extreme Limits of the Eastern Sea, and about the Caspian Sea, as Georgia, Iberia, Albanior, Micrelia, Armenia, and part of the Transmarine Asiatick Tartary; from whence in course of Time the Gospel of our Saviour by a farther sprouting, was transplanted into all the circumjacent Kingdoms, as Thebet, In∣dostan, Tanchut, and the like. Chrysostome saith, That St. Bartholomew instructed the People of the greater Armenia in the Christian Faith: Sophrinus saith, that he taught the Albanians; and Origen, that he Preach'd to the hithermost Indians, Panthenus, a Christian Philosopher, saith, That when he travell'd to the Indians, he found Christianity yet flourishing by the Preaching of St. Bartholomew. He that is curious to know more concerning this, let him have recourse unto the History of the Armenians, which they call Giarrentir, that is, A Book of Relations, which Clemens Galanus, a Canon Regular, who spent many years in Armenia, Georgia, and the other Regions of Colchis, to propagate the Christian Faith, here publish'd at Rome.

First of all therefore, the Christian Faith was introduc'd into the forementi∣on'd Kingdoms by the Apostles, Thomas, Philip, and Bartholomew, which after∣wards in course of Time being Propagated and Cultivated by their Succes∣sors, very Holy Men, and illuminated with the Holy Spirit, diffus'd and spread the Light of the Divine Law throughout the whole East, unto the great advan∣tage of Souls, until by the want of Laborers, the People following a more dis∣solute and ill mode of Life, degenerated from the Rectitude of Faith 〈◊〉〈◊〉, and also blemish'd and bespotted with the Rites of the Gentiles, altogether fell off from the True Way: for Anno 400. when by the instigation of Satan the cursed Arrius, Nestorius, Dioscurus, and other Hereticks, but especially the Ne∣storians, had every where spread their damnable Opinions, and in an horrid manner weakned the Orthodox Faith of Christ; above all other Parts it infected with the Venom of its pestiferous Doctrine Colchis, Armenia, Persia, Turchestan, and the utmost Bounds of the Asiatick Tartary; so that (as Marcus Paulus and Haython relate) there is no Place of the aforesaid Regions which it hath not de∣fil'd.* 2.3 Add unto this, that in the Year 632. or thereabouts, was the cursed rise of the Incendiary of the World, Mahomet, who swelling and breaking in like an Inundation over a great portion of the Earth, subjected the same to his most unjust Laws; whence it came to pass, that the faithful Christians, and more especially Persons of the Priestly Order, being exil'd their Native Coun∣try, by degrees forsook the Provinces of the more inward Part of of Asia, either for fear of Persecution, or by a voluntary Exile; those that were arm'd with a zeal and desire to the House of God, being inflam'd with a fervour to propa∣gate the ancient Religion of the Orthodox Faith, fled, or retir'd into China it self, where how much they labor'd to the advantage of the Christian Faith, is plainly shew'd by the Syro-Chenesian Monument I have expounded above.

Now as nothing is firm and solid in Humane Affairs, so also the Faith intro∣duc'd into the foremention'd Regions, now fading, either through the want of Apostolical Men, or the extreme degeneration of Christians, tended or de∣flected first to Idolatry, then to Mahumetanism, anon to the Religion of the Ne∣storian Hereticks, according as the lust of each Persons Genius led or drew them; and this Vicissitude or Alteration of the Orthodox Faith, sometimes receiv'd, and sometimes being rejected, continu'd more especially in the Eastern Tartary, unto the Year 1252. in which (as Haython the Armenian relateth, who was of the Blood-Royal) Haython King of Armenia his Brother Reigned, until he could no longer endure the Turkish Spoilers of his Kingdom; wherefore by a Divine Instinct taking a new Counsel, and going in his own Person unto the Great Cham Emperor of Tartary, whom Paulus Venetus calleth Cublai Cingischan, who Rul'd in Tartaria and Cathay, both to make a League against the Saracens, and to gain the Favor of that most Potent Prince for the confirming of the Christian Commonwealth in a peaceable Estate and Condition, after a tedious Voyage he arriv'd at Almalech, that is, Cambalu, the Court of the Great Cham. The Great Cham,* 2.4 or Cublai, being much joy'd at his coming, receiv'd him with great Honor and Respect, as he deserv'd, bestow'd on him great Presents, and advis'd his Nobles to follow his Example, and do the same. Therefore when King Haython had rested himself some Weeks after the toil of his continual Travels, he address'd himself to the Emperor, and with much strength and weight of Rational Arguments open'd the Cause of his so far undertaken Voyage. The Emperor having duly ponder'd the just Reasons of his Petiti∣on, and greatly admiring both the Condescension of the King's Person, in ex∣posing himself to so great Labors and Danger, and also considering that the Quiet of his Kingdom, and the Advantage or Interest of the Christian Common-wealth was very much concern'd, out of his Clemency promis'd to grant him whatsoever he should demand. Haython accepting of the obsequiousness of so free an Offer, Presented him in Writing several Points of his Petition, which were as followeth:

• 1. That the Great Cham would vouchsafe to embrace the Christian Faith.
• 2. That a perpetual League of Friendship might be confirm'd between the Christians and the Tartars.
• 3. That all the Christians, both Ecclesiasticks and Laicks, with their Churches, might be free from all Persecution, and enjoy the Immunities and Priviledges in all the King∣doms which the Tartars had subjected to the Empire.
• 4. That he should raise an Army to free the Holy Sepulchre of Christ from the Turkish Tyranny, and also restore the Holy Land possess'd by the Saracens, into the Hands of the Christians.
• 5. That he should joyn his Forces with his, to root out the most potent Caliph of Bal∣dach.
• 6. That he should grant him the Priviledge, to implore the Assistance of the Tartars wheresoever they inhabit, more especially those that border nearer Armenia, and that with∣out any delay they should be oblig'd to aid him.
• 7. That the Priviledges and Iurisdictions of his Kingdom of Armenia, which first was possess'd by the Saracens, and they being thence expuls'd by the Tartars, the Tribu∣tary Kings of the Great Cham possess'd, should be restor'd to him the King of Armenia.

The Great Cham having heard these Demands, presently call'd a Council of his Nobility, in whose Presence he return'd this Answer:

Because the King of Armenia hath address'd himself to Our Empire, not by any Compulsion, but mov'd of his own free Will, in truth, it very much becometh Our Imperial Majesty to assent unto his lawful Requests, and by all ways possible to further his Desires: Therefore We accept of your Prayers, and shall be careful to accomplish all by God's Assistance. First of all, I the Emperor and Lord of the Tartars, will cause my self to be Bap∣tiz'd, and will hold that Faith which the Christians hold, advising all the Subjects of my Empire to do the same, but not with that intention, that I desire violence should be offer'd to any Person. Unto the second We An∣swer, and effectually Intend, and strictly Command, That there be a perpe∣tual League between the Christians and the Tartars inviolably confirm'd. Al∣so We Will, and it is Our Pleasure, That all the Churches of the Christians, and the Clergy of what Condition soever, whether Secular or Religious, have and enjoy their Priviledges and Liberties in all the Kingdoms or Pro∣vinces subject unto my Dominion, and that none molest them. As for what concerneth the Holy Land, We say, That if We could with Our Convenience, We would, out of Reverence unto Our Lord and Saviour Iesus Christ, go in Person; but because We have much Business in these Our Kingdoms, We Will and Enjoyn Our Brother Haolon to bring all this Business to effect, as it requireth and becometh the same: for he shall free the City of Ierusalem, and all the Holy Land, out of the Hands of the Pagans, and shall restore the same unto the Christians. And now for what concerns the Caliph of Baldach, We shall issue out Our Commands unto Our Captain Baydod, who is General of the Tartars, and those that are in the Kingdoms of Turcia, and all others that inhabit about those Regions, That they reduce them all under their Yoke, and utterly destroy the Caliph, Our Capital Enemy. And as for the Privi∣ledge that the King of Armenia requireth by the Aid of the Tartars, it is Our Pleasure, that he may have Satisfaction according to his Desire, which We are resolv'd also freely to confirm. And lastly, as concerning the King of Arme∣nia's Demand, That we should restore the Lands of his Kingdoms taken from him by the Saracens, and afterwards possess'd by the Tartars, this We willingly and freely grant unto him; and it is Our Pleasure that our Bro∣ther Haolon restore all those Lands without delay; and also Our Will and Pleasure is, that many Tents may be granted unto the aforesaid King, and and that by a special Grace, for the Augmentation and Defence of his King∣dom.

Thus Haython the Armenian, who was Brother of this King of Armenia, and also his inseparable Companion in his Voyage unto the Great Cham into the remotest Parts of Tartary.

The Points which King Haython requested of the Great Cham, were obtain'd with wonderful constancy of Faith and Sincerity; for as the Armenian Writer of this History testifieth in his 24^th Chapter, he accomplish'd the first Point, in reference unto Baptism, without delay; for after he had been instructed in the Christian Faith, he with his whole Court, and all his Nobility, were Baptiz'd by a Bishop that was Chancellor of Armenia, and by his Brother Haython, the King of Armenia; and having now haply discharg'd his Embassy, and accom∣plish'd his Desires, accompanied with Haolon, after he was restor'd unto his Kingdom, he gain'd the Possession of all Persia, being then without a King, meeting with very little resistance: He despoil'd also the Caliph in Baldach, and plunder'd the City, which abounded with great Riches, and block'd up the Caliph, the Head of the perfidious Mahumetan Religion, a Person extremely

covetous, who reserv'd his Money to raise an Army, in a Castle or Tower, and thence cast out his Gold, Silver, and Iewels, to maintain and preserve his Life, if possible; but he famish'd him, by depriving him of all Provision, and thus spake unto him: If thou hadst not so covetously and penuriously reserv'd this Trea∣sure, thou hadst freed thy self and thy City; but now enjoy thy Wealth, and eat and drink that which thou hast so dearly delighted in. And thus he reposing confidence in his Riches, perish'd with Hunger. Thence wheeling about his Army, he wan all Turcia, and reduc'd into his Possession Alepo, a most strong and populous City, and abounding in Wealth; after nine Days Siege; which being gain'd, and Damascus being also Assaulted and taken by his Valour, he then subdu'd with the like success the Holy Land, even to the Desart of Egypt: and in all the King∣doms now subjected under his Dominion, this was his only Care, that what∣soever Christians he found either Exil'd or debarr'd of their Liberty, were re∣stor'd unto the same again, and also had the Priviledge of their Churches grant••d them, and those that were demolish'd, were re-edifi'd at their Cost; being induc'd unto this more especially by his Wife, who was nam'd Dioucos∣caron, and reported to be one of the Linage of the three Kings that were led by the Star, and offer'd their Presents unto our Saviour at his Birth: for she, as ha∣ving been long before instructed in the Christian Religion, so also being inflam'd with a zeal and desire of promoting the Christian Faith, made it her whole endea∣vor, by the extirpation of the wicked Sect of Mahomet, to restore the Holy Land and the Sepulchre of Christ unto the Christians. Therefore it so hapned by the zeal of Haython to the Christian Faith, that besides the hithermost Tartary, both the Kingdoms of Armenia and Colchis, and also Turcia, Babylon, Syria, and Palestine, freely, and with great liberty, enjoy'd the Christian Profession, with a great accession of the Infidels unto the Faith of Christ. And in the greater Tar∣t••ria, all every where following the Example of the Great Cham, embrac'd the Christian Profession even unto the utmost Bounds of Cathay.

St. Antonius confirmeth all this in his 3. Tom. Tit. 19. Chap. 8. Sect. 21. and he whom we before call'd Haolon, he calleth Ercaltay, a Prince, and Brother of Cublai the Great Cham; for he a long time after his Baptism, being sent in the name of the Emperor to destroy the perfidious Sect of Mahomet, out of a great and incredible zeal he had to the Orthodox Religion, and also to recover the Holy Land, as we have before related, atchiev'd many Exploits worthy eternal Memory. There is an Epistle of his extant, in the same quoted place of Anto∣nius, unto St. Lewis King of France, who was also at the same time intent on the War undertaken against the Mahumetans in the Island of Cyprus; in which Epi∣stle he ardently exhorteth him to accomplish the same Enterprize together with him; and because it is worthy of consideration, I thought it requisite here to insert it. This is the Exemplar or Transcript of the Letter which Er∣caltay Prince of the Tartars sent unto King Lewis, and by his Command Trans∣lated into Latin word for word.

THe Words of Ercaltay,* 3.1 sent by the Power of the High God from the King of the Land of Cham, unto the Great King, the Strenuous or Victorious Conqueror of many Provinces, the Sword of the World, the Victory of Christianity, the Defender of the Apostolical Religion, Son of the Evangelical Law, King of France, let God increase his Dominion, and preserve it for many years, and fulfill his Desires in the Law, and in the World now, and in the World to come, by the Verity of his Divine Power, that leadeth all Men, and all the Prophets and Apostles, Amen. A hundred thousand Salutes and Bene∣dictions;

and this I request, That he will accept these Benedictions, and that they may ap∣pear great in his sight: God grant that I may behold this magnificent King, who hath ap∣proached so near unto us. Now the most High Creator grant this our Meeting may be in Charity, and cause us to assemble together in Unity. After this our Salutation, That in this our Epistle we intend nothing but the advantage of Christianity, and to strengthen the Hands of the Christians; and I beseech God to render the Christian Armies success∣ful, and that they may become triumphant over their Adversaries that contemn the Cross. Now on the part or behalf of the Great King, let God advance him, let God increase his Magnificence in the Presence of Cyochaym: We come with Power and Command, that all Christians be free from Servitude and Tribute, from Force, Compulsion, and the like, that they be Honor'd and had in Reverence, and that none take away, or deprive them of their Possessions; and that their demolish'd Churches be re-edifi'd, their Tables founded, and that no Person may restrain them to Pray with a quiet Conscience and free Mind for our King. We have sent hither by our faithful Servant the venerable Person Sabaldi, David and Mark, and they declare those good Reports, and relate by word of Mouth how Matters are carried with us; now the Son may receive their words, and may concredit them, and in our Letters the King of the Earth may be exalted: His Magnificence commandeth, that in the Law of God there be no difference between the Grecian and the Roman, the Armenian, Nestorian, and Iacobite, and all those that adore the Cross; for they are all one with us, and so we desire that the Magnificent King would not be divided, or be con∣trary amongst us, but that his Piety may be shewn upon all the Christians, and that his Goodness and Clemency may continue.

Thus far the Example of the Epistle, which was sent to the King of France in Cyprus from Ercaltay Prince of the Tartars, unto which other Letters are suffi∣ciently consonant, which a little before were Presented unto the same King from the King of Cyprus, and the Count of Ioppa; a Transcript of which also, together with the Transcript of the aforesaid Letter of Ercaltay, were sent by the venerable Legate unto Pope Innocent the Fourth. This I have transcrib'd our of Antonius.

Also St. Lewis sent unto the foremention'd Ercaltay,* 3.2 and to the Great Cham, Ambassadors of the Order of St. Dominick with rich Gifts or Presents, one whereof was that which they call A Baldachin, a most magnificent Present, in which the whole Life of Christ was beheld interwoven in Tapestry-work by a wonderful Art, together with a piece of the Cross: But concerning this see more at large St. Antonius in the fore-cited place; as also Vincentius Bishop of Bellay, in his Speculum Historicum, or Historical Looking-Glass; all which hap∣ned about the Year 1256. and are consonant to what we a little before alledg'd out of Paulus Venetus and Haython. St. Antonius asserteth in the place quoted, That some Tartars came unto the Council held under Innocent the Fourth. At length, Anno 1300. (as Vadingus relateth in the Life of Odiricus) many Religious Persons of the Order of St. Francis were sent unto the Great Cham, into the greater Cathay and Tartary, and remain'd in the Cities of Cambalu and Nanchin, which they call The City of Heaven, as also the Kingdom of Tebeth, Converting many of the Infidels and Pagans unto the Faith of Christ. This St. Odiricus above-mention'd, was a Person of the same Order, who being inflam'd with a zeal of gaining all the People of those Kingdoms unto Christ, is reported to have tra∣vell'd thither, as is shewn at large by the Reverend Fathers Bollandus and Ho∣enschenius, in the splendid Work of The Lives of the Saints, unto which I refer the Reader; where in the first Tome, on the fifteenth day of Ianuary, they at large

demonstrate the same in their Learned Commentaries. And therefore by this occasion the Gospel of Christ being spread throughout all Tartary and the King∣dom of Cathay, which is China, was in every Place much augmented. But as we have often said before, what through the defect of the Cultivators of the Vineyard of Christ, or by the various Successors of the Empire, very little ad∣dicted unto the Christian Faith, or from some other causes, the Tartarian Church reduc'd unto its Chaos, partly adher'd unto the Superstition of the Gentiles, part∣••ly unto the Law of Mahomet, or else to the Heresie of the Nestorians, who in the Year 1300. undertaking an Expedition or Voyage from Chaldea into Tartary to ••sow their Tares, infected the Minds of the Christians there yet remainining with the Venome of their impious Opinions, and also taught them, who were igno∣rant of Writing before, the use of the Chaldean Characters, which the Tartars use unto this Day. But how the Tartars became Mahumetans, read in Matthias Micheu, in his first Book of the Asiatick Tartary. And this is that which in brief I esteem'd requisite to acquaint the Reader with, concerning the Change of the Christian Religion in China, Tartaria, and the other Regions of India.

CHAP. VII.

Of the last Introduction of Christianity into China.

THe Church of Christ continuing thus from Anno 636. in which the Syro-Chinesian Monument was erected in China,* 3.3 and making great Progress, behold, the Enemy of Mankind, by the Assistance of wicked Men, threw down at one shock or storm, whatsoever the Church of God had per∣fected in many years, the Preachers of the Christian Faith, out of the hatred and envy of the Bonzii, being some put to death, and the rest banish'd; whence the Faithful at that time persever'd in the constancy of the Faith receiv'd, even unto the Death: but their Posterity in process of time, being brought up in the Rites of the Law of the Gentiles, even unto the Year 1256. in which the Great Cham, Emperor of the Tartars, making an Incursion into China or Cathay with an irresistible Army, in a short space, as I have related before, subjected the whole Country unto his Dominion, who as he was instructed in the Christian Religion, so also a great multitude of Christians (as Paulus Venetus and Haython relate) en∣tring with him, Propagated themselves in a great number, who at length, when again the Natives recover'd the whole Empire, and expell'd the Tartars, the Christians also, whether out of fear of Persecution, or out of hope of living better among the Tartars, left China and follow'd them; and those that remain'd behind, retain'd only some external Ceremonies: And these are those Christians whom the Chineses, by the Name of The Adorers of the Cross, relate to have liv'd in China; concerning which see what I have said before. Therefore China being again accustom'd unto its Country Worship of Idols, so continu'd unto the Year 1542. in which a new Light of Truth shone forth unto it; for after that St. Francis Xavier, an Apostle elected by God for the Salvation of the Indians, had sown the Seed of the Word of God through all the unknown Parts of the World, with a great and incredible gain of Souls, and had gain'd Iapan, an Island hardly noted to the World, unto the Faith of Christ; at length he ap∣ply'd his Mind, inflam'd with a thirst of obtaining Souls unto Christ, to the Conversion of the Chineses, using his utmost endeavor, that he might become

Master of his Desires: But it seem'd otherwise fit to the Divine disposal of the Heavenly Majesty; for expecting an opportunity of entring China, in San∣tian, an Isle adjoining to the Coasts of China, he was seiz'd with a Fever, where being replenish'd with Merits, and now ready to receive the Reward of Eter∣nal Blessedness for those his signal Labors perform'd, he rendred his Spirit un∣to his Creator, and took his flight unto Heaven, and what he could not per∣form of himself, that he obtain'd with God by his Intercessions, that his Suc∣cessor in so great a Charge might accomplish after the following manner: Alexander Valignanus, of our Society, who Anno 1582. conducted the three Vice-Roys of Iapan, who were Converted to the Christian Faith, to render Obedience to Pope Gregory the Thirteenth; he, I say, had come out of Europe, as ap∣pointed Visitor by the Vicar-General of all the Indies; and now having pass'd over that part of India that is on this side of Ganges, he set Sail to view that which is situate on the other side of Ganges, and at length arriving in the Port of Amaca, he determin'd with himself to pass over into Iaponia; but being hin∣der'd by the Laws of Navigation, he continu'd full ten Months in our Station of Amaca, where being wholly inform'd of the Chinesian Affairs, he resolv'd with great ardency to prosecute the Voyage or Expedition begun by his Predeces∣sors that hitherto lay hid in the Embers; for from the magnitude of the Em∣pire, the nobleness of the Nation, their great Peace now enjoy'd for so many years, the Prudence of the Magistrates, as also the Political Mode of Govern∣ment, unto which none were admitted, but only such Persons as were accom∣plish'd in all kinds of Literature: from these Considerations, I say, he most rationally concluded, That the Chineses being a Nation subtle, and addicted unto the Studies of good Arts, might so far at length be wrought upon, as to admit of, or tolerate certain Persons excelling in Virtue and Learning, to abide or inhabit in their Empire, and especially such as were not unskilful in their Country Language, and Learning; and he seem'd to be of opinion, that in time it might so come to pass, that the Rules and Statutes of the most holy Christian Law might have a propitious Influence on this Nation, seeing they were so far from the disturbance of the Political or Civil Administration of the Republick or Empire, that they would rather highly promote the same; whence China abominating their Heathenish Vanities, might conceive an hope or desire of the Heavenly good things, and have an Eye unto Eternity: there∣fore on that very account he commanded without any delay, some Persons, sent for out of India, to employ their utmost Endeavors for the attaining of the Chinesian Language and Learning, (they were two Italians, one Father Mi∣chael Rogerius, and the other Father Matthew Riccius:) which when they had in some measure attain'd, with very great Industry they entred the City of Canton, with hope to get some Habitation in it; but being often frustrated in their Intentions, they return'd to Amaca. It can hardly be express'd, how many and various Adventures or Casualties interpos'd, which rendred the Business of the undertaken Voyage, if not desperate, yet at least very much eclips'd and fading; all which in the end being overcome, the Matter was brought to the wish'd Conclusion by Father Matthew Riccius, unto whom, by the prosperous Lot of our Fathers, the first Way was open'd into the Empire of China, and to him also the blessed Success of the Christian Law ought deservedly to be ascrib'd. This Person had been formerly the Scholar of Father Christopher Clavius, one very well skill'd in the Mathematical Sciences; he being associated unto Fa∣ther Rogerius, and being stor'd with abundance of curious things, together

with a formal Embassy from the Portuguese to the Vice-Roy of Canton, made his Entrance into China, and so bewitch'd the Fancy of the Governor with the Novelty of the Presents that he brought with him, that he avouch'd, that nei•••• he himself, nor all China ever beheld the like; and he also not only retain'd these Fathers with him as Persons dropt from Heaven, but likewise shew'd them all the Respect and Civility that possibly he could.

The Fame of such great Matters being nois'd abroad, possess'd the Minds not only of many Learned Persons in the Kingdom of Canton, but throughout the whole Empire, whom when they could not possibly behold in Presence, or carry those admirable things with them that were so reported of, they call'd them unto them every where, by Letters dated out of all the Kingdoms, to come and behold them: for those things which were now grown common in Europe, were esteem'd as Miracles in China, being there as yet both unseen and unheard of. Now there were amongst the rest a Clock, both exact and curiously fram'd, shewing besides the Hour of the Day, the Rising and Setting of the Sun, the Day of the Month, and Age of the Moon: There was also a Trigonal Glass, which some thought to be an inestimable Iewel, and others suppos'd it to be a part or portion of the Celestial Orb: moreover, Geogra∣phical Maps which express'd the Globe of the Earth, unto the grat amazement and admiration of all:* 3.4 For as the Chineses were of opinion, that there was nothing else without the vast Empire of China, so they could not apprehend that the Globe of the Earth was furnish'd with so many, and those so Potent Nations and People unknown to them, that it should be eucompass'd with so large an Ocean, with so great a multiplicity of Islands here and there on every side scatter'd abroad; and moreover, that Europe should be situate so far off in the ultimate Recesses of the West, disjoin'd by the interposal of so many Lands and Seas, resplendent for so many Kingdoms and Monarchs, and more espe∣cially for the Majesty of the Roman Empire; also that China should be plac'd in the utmost Corner of the East; this indeed they admir'd at, and were withal much displeas'd, that their Empire, beyond which they imagin'd nothing to be remaining, yea, which was fix'd in the middle of the Earth as a Iewel in a Ring, should be cast into the extreme Part of the World. Father Riccius being mov'd at this their Displeasure, that he might not any way abate of that Re∣putation he had gain'd amongst them, design'd a new Delineation of the Globe of the Earth in a greater Form, distinguish'd into two Hemispheres, that China, the proportion of the Paralells and Meridians being observ'd and kept, should be in the middle. Lastly, he Illustrated all the Kingdoms, Regi∣ons, Provinces, Cities, Mountains, Rivers, Seas, and Lakes, in the Chinesian Characters and Language; which Work, of so universal Diligence and Labor, you can hardly express how much it drew and fastned the Mind and Eyes of all upon it, especially seeing that what before they admir'd as a rude indigested Heap, having no farther understanding of it; now they did not only behold the Constitution of each Part of the World declar'd in their own Language, but also comprehended and discover'd all and every Place in it; whence, when the House was not able to contain the great number of Persons that ••ame to view this hitherto unseen Work, that many might become partakers of so great a Good, the Map, at the Cost of the Vice-Roy was speedily En∣graven, and abundance of the Copies of it were dispers'd through the whole Empire, which excited such a flame in the Minds of Persons that were curi∣ous, that they believ'd Matthew Riccius, like a reviv'd Atlas, to be the most

excellent Astronomer in the whole World, and to have fall'n down from the Clouds.

The Grandees of the Empire being smitten with those first Fruits of Curio∣sity, every where labor'd to call our Fathers unto them; but by this means they were unmeet for so great Undertakings, having sent for divers of the Fa∣thers of great Abilities from Maccao, they employ'd them in Fishing: By this means, first the Minds or Phantasies of the Great Personages being allur'd by such preparative Inventions of curious things, as they acquir'd an high esteem of their admirable Learning and incomparable Wit, so nothing was more easie than by laying hold on the occasion, which was the chief inducement of their Voyage into China, to discourse concerning the Christian Religion and the God of Heaven.

Now the Chineses, who for a long space of time had a great Controversie about the Worship of the True God, being captivated with their great Reason∣ings, that were strengthned with the weight of Arguments concerning the One and True God, and the nullity of the Gentile Figments and Images, presently submitted themselves to be instructed in their Worship and Discipline; whence within a few years, Men of Note, together with other Persons of all States and Conditions,* 3.5 discovering the Vanity of their own Religion, being wash'd with the Sacred Water of Baptism, were receiv'd into the Bosom of our Holy Mo∣ther the Church; amongst which were many Noble Persons and Governors of the Empire, whom they term Mandorins and Colao's, who acknowledging the Benefit of the Divine Call unto the safe Harbor of Saving Faith, so warmly embrac'd the Law of Christ, that they seem'd hardly able to rest, before they had brought over many others to embrace the same: Hence many Books which deliver'd the Fundamentals of the Christian Religion were written and dispersed throughout the whole Empire, to the incredible advantage of Souls.

But the great Enemy of Man-kind suffer'd not such a Prey to be rescu'd from him; for now Places of Residence being establish'd through the chief Provinces of the Empire, and Churches also erected unto the Service of God, by the Envy and Hatred of the Bonzii, that is their Priests, who were almost frantick at the so great Advancement and Propagation of the Divine Gospel, so heavy a Persecution was rais'd against our Fathers and Converts, that often being clapp'd up in Prison and cruelly tormented, and lastly by their with∣drawing, and the total exilement of the Christian Profession, so happy a Progress of the Faith was almost reduc'd unto the extremest hazard: but by the Assi∣stance of the Divine Favor, the Constancy of our Fathers, the Books publish'd by Great Persons whom they had gain'd unto Christ, and also by reason of the great Authority they bore, and the Innocency of the Fathers, demonstrated by the detection of the Calumnies of the Adversaries, they were restor'd unto their former Liberty, they learning from this one Example, that it cannot possibly be brought to pass that such another Persecution should ever go about to ob∣scure the so famous Fruits, manag'd for the Glory of the Divine Majesty, no more than a Shadow can put out the Light of the Sun; therefore Matters be∣ing again brought to this tranquillous Condition, Christianity arose to so much the more heighth, by how much it had been the more lowly and violently de∣press'd; for the Faith did not only extend it self throughout the utmost Bounds of the Empire, but also entred the Palace of the Emperor; and the inviolable force of Verity was such, that it drew the Empress and her Son to the love of it, by the Pains of Andrew Cosler, and Austrian; who being wash'd with the Wa∣ter

of Baptism, the Empress had the Name of Helena given her, and her Son that of Constantine; the chief Minister of whose Court, Pan Achilleus, having also been instructed in the Christian Religion, and being a Person mightily in∣flam'd with zeal to propagate the Christian Faith, often solicited by ardent En∣treaties, that Letters might be sent unto the Pope, and to the General of the Society of Iesus, for the sending over of a great plenty of Laborers into China: They had so great a Devotion towards the Apostolical See, that what Homage and Obedience they could not perform in their own Persons, they enjoyn'd Father Michael Boim to discharge at Rome unto the Pope in their steads.

Things thus prosperously succeeding, and according to the Desires of all, behold a new Whirlwind with great violence from the North disturb'd the prosperous and fortunate Transaction of the Christian Affairs, which being esta∣blish'd and confirm'd by the Broad Seal of the Emperor, they hop'd might have enlarg'd the Preaching of the Gospel throughout the whole Empire: But the Tartars being allur'd or intic'd by the Intestine or Civil Wars of the Chineses, and breaking through the Fortresses of the Walls, did not only reduce Pequin, but, like an Inundation, in little space subjected all China unto their Empire. Vumly,* 3.6 Emperor of the Chineses, being deserted by all, and forc'd to great Exi∣gences, when no Place of Safeguard was granted unto him by his rebellious Subjects of China, that he might not be compell'd to behold so great a Con∣fluence of imminent Calamities, having first with his own Hands slain both his Wife and his Daughter, at length, heightned unto Despair, miserably con∣cluded his Life by the Halter: Concerning which Occurrences, he that desi∣reth farther to understand the Catastrophe of Humane Concernments, may have recourse unto Father Martinius, in his Tractate of the Tartar War, and from thence he may learn not to be any farther inquisitive after the heighth of an unhappy Monarch in such sort exalted, which lieth subject and expos'd un∣to so horrible Precipices, and so great Ruines, in the so great disturbance of Affairs, and Confusion of the Empire. The Christians plac'd between hope and fear, with careful Minds expected the Inclination of the new Emperor, unto the Progress of the Christian Faith; and at length they found it more propitious unto them than ever they could have wish'd or desir'd, in the manner that followeth.

There had now been residing in China for many years Father Iohn Adam Schall, Native of the City of Colonia in Germany, who as he was inferior to none, either in respect of his Knowledge in the Mathematicks and other Sciences in which he excell'd, or his excellent skill in the Chinesian Tongue; or lastly, his Pru∣dence in the management of Affairs, acquir'd by long Experience; so was he much fam'd throughout the whole Empire; concerning whom when the new Emperor had been inform'd many worthy things, as in reference to a Stran∣ger, he was very much joy'd with this Information, that he had found a Stran∣ger, which for a long space he had desir'd, so much knowing in all the Affairs of China, unto whom he might safely and securely entrust the closest Secrets of all his Councils, and whom he discover'd happily to have conjoin'd the Chine∣sian Arts unto an European Wit or Capacity; therefore having call'd him to Court, he receiv'd him with great testimony of Friendship, and observing the gravity of his Deportment, his Candor of Life, Prudence, and excellent Wid at sudden Repartees; he was so well pleas'd with his Conversation, that he immediately created him one of his intimate Councellors, a Mandorin of the prime Rank, and assign'd unto him the highest Place in the Astronomical Tri∣banal

of the Calender, and commanded all throughout the whole Empire to obey his Astronomical Determinations; he especially wondring at his infal∣lible Prediction of Eclipse, in which the others did so much err, perform'd by his accurate Calculation; he admir'd also his skill in the Mechanick Arts, especially in casting of great Ordnance. The Emperor being taken with these things, lov'd and honor'd him as a Father, looking upon him as more than Man, as having something of Divinity about him; and when any Address was scarcely admitted unto so sublime a Majesty, besides that of the Empress and Eunuchs, he obtain'd without any Prohibition, a Favor granted to no other, a Priviledge of coming into the Emperor's Presence, whether at home or abroad; and therefore he was esteem'd as his Maffa, for so the Emperor call'd him, that is to say, Venerable Father; a Priviledge never read of in the Annals of the Chineses. Four times in a Year the Emperor vouchsaf'd to visit the House and Church of our Society, going into all the Corners of the House: he was pleas'd to converse with the Maffa privately in the Lodging-Room, re∣fusing all Ceremonies of State befitting so great a Monarch, sometimes sitting upon the Bed Pallat, and sometime in the old decrepit Chair, condescending to view some of our Rarities, not refusing to smell Flowers which he Presented him from his own Garden, and never seem'd more pleasantly to recreate him∣self, than in the House of the poor Priests; and in the Church he wondred at the brightness of the Altars, and the elegancy of the European Images, cursorily enquiring concerning the Books, their Characters and Images, with the My∣steries thereof; which when explain'd unto him, he worshipp'd, especially the Fignres of Christ and the Blessed Virgin, and asserted, That the Christian Re∣ligion was the best, and excell'd all others; that his Ancestors had formerly been of the same Persuasion. And that he might not seem to esteem of the Christian Faith in words only, he resolv'd to do something in honor thereof; for on a great Marble Stone erected before the Doors of our Church, he caus'd to be Engraven in Chinese and Tartar Characters, his Will and Pleasure for the Propagation of the Faith of Christ, by a Regal Edict, which at this Day is to be seen Printed on a China Sheet of Paper in the Library of the Roman Colledge, and is as followeth:

THE Heavenly Science of Astronomy (which our Progenitors so highly esteem'd of, as we also do who trace their Footsteps) deserves to be extoll'd to the Skies, especi∣ally after the same, formerly under divers Emperors being almost wholly collaps'd, is restor'd, and especially hath been rendred more exact by Co Zeu Kim, in the time of the Empire of Iuen, Emperor of the Tartars, who formerly Rul'd the Chineses four hundred years; and lastly, was become very erroneous in the latter part of the Reign of the former Emperor Mim. There is found Iohn Adam Schall, coming from the farthest part of the West into China, who understandeth not only the Art of Calculation, but also the Theory of the Planets, and whatsoever doth belong unto Astronomy; he being brought unto the Emperor our Antecessor, by his Command took upon him the care of restoring the Mathematicks and Astronomy in the University; but because that many apprehended not the Fruit that would redound unto the Commonwealth from this Science, he could not then conclude that his Sub∣jects should employ themselves in that Science; but now I being come unto the Empire, make the order of Time my first care, as conducing to the Profit and Advantage of my Empire: for in the Autumn of the first Year of my Rule, demanding an Experiment in that Art which Iohn Adam hath restor'd, I commanded him to observe the Ecliyse of the Sun, which he had most diligently Calculated long before, and having found both the Moments of Time, and

also the Points of the Eclipse most exactly to correspond in all Circumstances with his Calcu∣lation; and also in the Spring of the following Year, when there was an Eclipse of the Moon; commanding him with the same Diligence to observe it, I also found this not to err or dif∣fer an Hairs breadth: wherefore I presently discern'd, that Heaven sent this Person unto us at such a time, in which I undertook the Regiment of so great an Empire, whence I com∣mitted unto him the whole Government of the Mathematical Tribunal; but because Iohn Adam is chaste from his Youth, and will not undertake any Business contrary to the Rules of the Religious Order, I thought it necessary to bind him with an absolute Command to un∣dertake this Function, and to add the Dignity of the second Order unto the Title of the Ma∣ster of the Celestial Secrets; in which Office he having been employ'd for some Years, hath daily increas'd his Diligence and Study: And because he hath a Temple or Church near the Gate of the City, nam'd Xun Che Muen, in which, according to the Rites of his Law or Religion he Offereth Sacrifices unto God, I therefore contributed some Assistance unto him for the building and adorning of it; and when I entred that Temple, I discern'd the Images and Utensils of it to have the shapes of strange things; and when I had ask'd him what the Books of his Religion (which I found on the Table) contain'd? he answer'd, That they con∣tain'd the Explication of the Divine Law: Indeed, although I had first apply'd my Study to the Doctrine or Religion Yao Xun Cheu, and learn'd some things out of their Books Cum Cu, and albeit I have read somewhat in the Books Foe and Tau, yet notwithstand∣ing I can remember nothing contain'd in them; and seeing I could not, by reason of the Af∣fairs of my Kingdom, hitherto peruse the Books of this Divine Law, but onely cursorily, therefore I cannot pass an exact Iudgment out of them concerning the Law; but if you re∣flect upon, or consider Father Iohn Adam, who for many years having been conversant with the Chineses and with us, followeth this Law, and Preacheth the same, then I judge and esteem it the best; for Iohn Adam doth so reverence his God, that he hath dedicated this Temple unto him with so great Modesty and Integrity, for so many years always conform∣ing himself in the same method of this Law, and not in the least point varying from it: this indeed is an evident sign that the Law is most perfect, in which Iohn Adam sheweth him∣self of most approved Vertue, and fulfilleth that exactly by his Fidelity which that Law teach∣eth or commandeth, viz. To serve God, to obey Kings and Magistrates, to do no wrong to any Person, and to have respect to the Good and Welfare of the Commonwealth and our Neighbors: And would to God, that all my Magistrates, Officers, and Subjects, would imitate this his Method in serving of God, and keeping of this his Divine Law, and at a long distance would but shadow this in the Homage they owe unto their Emperor; without doubt it would fall out better, and far more happily with me and my whole Empire. As for my own part, I praise, and greatly approve of this his Belief and Law which he followeth; and therefore in a perpetual Commemoration I affix this Title to his Church, Tum hiuen hia Kim, that is, The excellent Place for ascending to Heaven. Given at Peking the seventh Year of our Empire.

This Patent, written in the Chinesian and Tartar Languages and Characters, on a black Table, by a polite and elegant Hand, is to be seen in our Study or Gallery; and the Tartar Characters do indeed resemble the form of the Syriack, wholly different from those of the Chineses. Now on what occasion the Tartar granted this Priviledge, is related before. From whence it is manifestly appa∣rent, what affection so great a Monarch had for the Christian Faith, and how much he endeavor'd the promotion and promulgation thereof, even to the embracing of it himself, confessing the only obstacle of his Conversion was Polygamie; which Doctrine being so dissonant to the Customs and Nature of the Heathen Princes, made them boggle at first, and then flie from that True

Faith they were ready to receive, to the perdition of their Souls. But to return to our purpose.

From this most ardent propensity of the Emperor unto our Religion,* 3.7 im∣mediately there succeeded a great Conversion of the Ladies of Honor, the Eu∣nuchs, and Mandorins; the Christian Law being spread abroad in the City of Peking, there were gather'd into the Bosom of the Church almost eighty thou∣sand Converts. But all this flourishing and Blooming Spring was blasted in the Bud by the sudden Death of the Emperor, he not obtaining that Eternal Salvation which he so much desir'd on the behalf of others; and although of∣tentimes he requested the Ghostly Assistance of Father Adam, yet by the craft and subtlety of the Lamas and Bonzii, who stood before the Emperor in the last Conflict of Life and Death, it so fell out, that all Address to him was obstructed till it was too late; for being frustrate of his hope, whom he thought alive, he to his incredible sorrow found dead. Now when his Funeral Rites were perform'd, a Pile being made of precious Wood, the Treasures of so wealthy a Prince were cast into the Flames with the dead Corps, which put an end to his Imperial Magnificence and Grandeur.

The Son of this deceased Emperor, being a Youth of fourteen Years of Age, succeeded him in the Government; who as he was under the Discipline and Tuition of Father Adam, being wholly committed unto his Care by the Em∣peror, so he devested not himself of that innate Affection which he had to the Christian Faith and our Religious Fathers.

Now how much the Christian Concerns were augmented under these Empe∣rors in respect of former Times, is evidently shewn by the Inscription of the new erected and Consecrated Church at Peking, which, as being worthy of Consideration, I shall here subjoyn in stead of a Conclusion.

The Inscription of the Church of Peking, belonging to the Society of Iesus.

AFter the Faith introduc'd by St. Thomas the Apostle,* 3.8 and after the same was again, and that more largely Propagated by the Syrians in the time of the Reign of the Emperor Tam; the same being again the third time divulg'd in the time of the Re∣gency of the Emperor Mim, by the Conduct of St. Francis Xavier and Father Matthew Riccius, of the Society of Iesus, both by Preaching, and Books publish'd in the Chine∣sian Tongue, perform'd with great Study and Labor, but by reason of the inconstancy of the Nation, not altogether with equal success. The Empire being now devolv'd unto the Tartars, the same Society, for a conclusion of their Labors in restoring the Calendar call'd The XI of Hien Lie, hath publickly plac'd and Dedicated this Temple to the most High God, at Peking, the Royal City and Palace of the Emperors of China.

Anno 1650. and the seventh Year of Xun Chi.

Father Iohn Adam Schall of Zell, a German, Professor of the Society of Iesus, and Author of the foremention'd Calendar, out of the Labor of his Hands bequeatheth this Temple and his Patience unto Posterity.

[illustration]

P. MATTHAEVS RICCIVS MACERAT. of the Society of Iesus, the first propagator of the Christian Religion in the Kingdo of Cluna▪

LY PAVLVS GREAT COLAVS OF the Chineses propagator of y christian L••w.

[illustration]

P. ADAM SCHALIGER A GERMAN MANDARIN OF Y FIRST ORDER.

CHAP. VIII.

Of the Correction of the Chinese Calendar, and how much Good redounded from thence.

THE Chineses never so much delighted in any thing, as in an exact Cal∣culation of Times and Seasons, without which they justly believ'd, that neither the Actions of Princes, or Histories of any Age could methodically be compos'd, always endeavoring to confirm the same, if their Rules of the Astronomical Science had not fail'd them; for they relate in their Annals, that they have had an Academy of Astronomers maintain'd at the Publick and Royal Cost above three thousand nine hundred Years, whose Employment was to compute the Course of the Sun and Moon, and the Eclip∣ses, and as accurately as might be to note the Houses of the New-Moons en∣tring, and her other Apearances, that by these Lunary Observations they might give Advice to the Husbandman, and others concern'd; for they had no knowledge of the various Walks of the Planets, but were of an Opinion, before the arrival of the Fathers of our Society, that all the Constellations of what Sphere soever, were equally distant from the Earth; discovering there∣by their gross ignorance in this Science.

The Chineses relate,* 3.9 That their Astronomy had its original from a very an∣cient King call'd Iao; who had two Brothers, one nam'd Hy, and the other Ho, most famous for their Skill in Astronomy, whom he enjoin'd to declare and set down in a short and clear Method whatsoever they thought might be known concerning the Compute of Times, to be observ'd by a constant Rule; which they perform'd with such care and diligence as was requisite; but after the space of about two thousand years, Cin Hoam obtain'd the Empire, who in the thirty fourth Year of his Reign did not only prohibit the use of all Arts, but also caus'd to be burnt all the Books that he could find; but so it hapned in course of Time, that amongst the Ruines of vast Fabricks, the so long de∣sir'd Astronomical Volumes were discover'd, to the universal joy of the Em∣pire: but as they had lain neglected for the space of so many years, so also they were found so erroneous, that they were of little use without Correcti∣on; the Emendation of which was at length undertaken by one Cofcencin, an Astronomer of great note in China. At length it came to pass also, but how I know not, that a Book concerning the Diurnal Motion of the Planets was found preserv'd in the Kings Library, which was Presented by the Am∣bassador sent out of Persia to the Emperor of Tartary, when the Tartars were expuls'd out of China by the Emperor Humun: He caus'd the same Book to be Translated out of the Persian and Arabick Tongue into the Chinesian Language, hoping that in time to come their Chinesian Calendar might be restor'd unto its pristine Perfection. But the Mandorins most Learned in the Arts, not fully un∣derstanding the subtle Theories of the Persians, it came to pass that the Chinesian Calender remain'd uncorrected until the arrival of the Fathers.

The Masters of the Astronomical Function being forc'd to make use of their accustom'd erroneous Tables in the yearly Publication of the Lunaries, with such grand Escapes in the computing Eclipses; in which having in vain em∣ploy'd themselves three years, they ingeniously acknowledg'd that they were

wonderfully mistaken; and therefore they Presented a Petition to the Empe∣ror, in which they shew'd the great necessity of correcting the Calendar, re∣commending unto him the Fathers of the great Western part of the World, both in relation to their Skill in Astronomy, and also the acuteness of their In∣genuity in that Art.* 3.10 The Emperor, when he had read the Petion, was very much rejoyced, and assented unto whatsoever they desir'd, and presently by his Proclamation manifested his Majesties high Pleasure for the carrying on of the Work without delay.

Our Fathers being exalted to an Honor they never durst hope for, or ever could desire a Means more commodious for the Propagation of the Gospel of Christ, most willingly apply'd themselves to a Business of that great and weigh∣ty concernment: Those that were first employ'd were Father Sabatinus de usrsis, and Father Iacobus Pantoja, Anno 1611. Persons excelling in the Know∣ledge of the Astronomical Sciences. Father Sabatinus immediately endeavor'd to have the Theories of the Planets, very necessary to the understanding of the Motion of the Constellations, Translated out of the Latin Tongue into the Chinesian, by the assistance of two Mandorins, Paul and Leo, now become Christi∣ans, who with great proficiency had sometime since attain'd the Astrono∣mical Disciplines, by the instruction of Father Matthew Riccius: Then he ap∣ply'd himself to find out the Longitude of the City of Peking, by Observati∣ons made by his Correspondents both in China, India, and Europe, without which the Calculation of Eclipses is altogether in vain undertaken. Pantoja undertook to search out the Latitude of the Cities of China; and beginning from Canton, he most exactly measur'd with the Astrolabe through the Latitude of the whole Empire, in a direct Line from the South unto the Limits of the North of Peking, sporting himself both Night and Day in the indagation of the preparative Exercises, concerning which there was not the least hint in the Chinesian Astronomy.* 3.11 And although the Chineses vaunt so much of their great Excellency above other Nations in subtlety of Wit, yet they knew not what the Longitude or Latitude of Places was; so that when the Fathers of our So∣ciety first entred into China, and caus'd some Sun-Dyals to be made, they ad∣mir'd that the Cities of China, should be under divers Elevations of the Pole, in regard they assign'd but thirty six Degrees unto the whole Empire, relying upon the Tradition of the Ancients, who foolishly persuaded themselves, that the Earth was not Globular, but that it was extended into an infinite Super∣ficies, and that the Sun and Moon about or under the West, entered into a cer∣tain deep Cave, from which again they arose about the East: And moreover, that the Sun and Moon were no bigger than what the Eye demonstrated them to be, viz. that those lucid Bodies are not above six Handfuls in magnitude: from whence it is manifest, how maim'd, lame, and impefect the Chinesian Astronomy was.

But to return to our purpose: This happy beginning of the Emendation of the Calendar continu'd not long, by reason that the Academy of the Ma∣thematical Colledge being enrag'd at our Fathers for the great Honor con∣ferr'd upon them by the Emperor, Presented an humble Petition to him, in which, with great eagerness, they complain'd of the suppression of the Studies of their Country Sciences, and of the signal Advancement of Barbarians in the Royal Employment: But the Emperor having fully discover'd the im∣perfection and deformity of the several Computations made by the Adversa∣ries, and that the Calculations of our Fathers always agreed to the Point of

the Prediction, at length, by a new Patent, granted unto the Fathers a plenary Power, in reference unto the Astronomical Arts, Father Iohn Terentius being more especially taken into this Employment, at the Request of the Mandorins Paul and Leo.

This Father Iohn Terentius was a German of the City of Constance, who before he entred into our Society, was in great favor and request with Princes and Noble Personages, for his exact Knowledge of the occult Secrets of Nature, and happy Skill in Physick; but weary of his Honor and Fame, divulg'd far and near, and renouncing the World, he resolv'd to employ his Talent in the Conversion of the Infidels; wherefore he undertook the Indian Expedition, which he obtain'd with no great Labor; for as he shew'd himself an indefa∣tigable Searcher out of the Mysteries of Nature, so now by this Opportunity he pass'd the vast Voyages of the Ocean, not after the manner of idle Persons, and such as sleep away their Time, or spend it in other trivial Employment; but our Terentius left nothing uninquir'd after, whether you have an Eye to the natural Situation of Promontories, or Coasts, the original of Winds, the Pro∣perties of the Sea, and the varieties of Fish therein.

Terentius being now arriv'd in India in the Fields and Woods, and being a most skilful Botanist, he met with no kind of Plant, but having most exactly examin'd, he entred them in his Book, together with their proper shapes, and distinct forms. Hence, having search'd out the Coasts of India, Bengala, Ma∣laca, Sumatra, Couchinchina, and the Rarities of Nature worthy of consideration, he at last arriv'd at Maccao, and from thence he came into China, the accom∣plishment of his Desires, over all which he travell'd by a direct, transverse, and oblique Voyage; and because many Rarities of Natures Secrets more per∣spicuously presented themselves in these most distant Climates, viz. in Stones, Plants, Animals, and in the Customs and Manners of the Inhabitants, he left no way unsearch'd, nor means unexamin'd, but made trial of the Vertues of each by Philosophical Experiments; and as he was not unskilful in Painting, he exhibited each of them Pencil'd to the Life with his own Hands, according to the Prototype or Draught of Nature, unto the admiration of the Chineses, in two large Volumes, which he call'd Indian Pliny, a Title becoming so great and worthy a Work. It was the only intention of this Person by these his admira∣ble Secrets, first to lay open a way for himself, and at length for others, both of the Learned, and also of the Mandorins, to obtain their Assent for a Liberty of Preaching the Gospel; which he so dextrously gain'd, that there was hardly any Person that did not esteem and honor him as a Man sent down from Heaven; and being an excellent Physician, he was sent for at last unto all Persons, of what Estate or Condition soever they were, that were afflicted with any Distemper, whom with the Embracements of the Bowels of an in∣vincible Charity, he both cur'd of their Bodily Distempers, and heal'd their Souls that were oppress'd and infected with the Darkness of Gentilism, by the Word of Life, unto the incredible Fruit and Advantage of the Christian Com∣monwealth: Therefore being intent on these Concernments, after the so long suspended Business of the mending of the Calendar, and the Return of our Fathers from Exile, as a Master now a long while Exercis'd in the Astro∣nomical Disciplines, by the Labor of Leo the Mandorin, now Converted unto the Cristian Faith, he was sent for unto Peking, at the Emperor's Cost to correct the Calendar,; but while he was employ'd in this Affair, being seiz'd on by Death, the Business was obstructed, to the great Grief of all Persons, and more

especially of the Emperor: Yet there wanted not new Atlases; for in his Place was substituted Father Iacob Rho an Italian of the City of Milan, and Fa∣ther Iohn Adam, who by an united Force undertook the prosecution of this Undertaking: But Father Rho departing this Life, the whole Management of this weighty Affair was laid on the Shoulders of Father Adam, who with the Applause of the whole Empire made a final Conclusion thereof. But the malice of their Adversaries can hardly be express'd, who in their Apologeti∣cal Writings to the Emperor, complaining, that they had prescrib'd the Laws of the Arts and Sciences unto the Chineses, to the Disgrace and Signal Con∣tempt of the whole Empire; and that Barbarians, and Sons of an unknown Land, should be exalted with so great Honor from the Emperor, and that by the Imperial Diploma or Patent; as if the excellency of Wit of all the Learned Chineses concentred in the Heads of two obscure Persons, leaving them for the future no hope of Glory. And when they could accomplish nothing by such like Accusations, returning unto horrible Calumnies, they were invective against our Fathers, as the Overthrowers of the Republick, the Contemners of the Gods, Promulgers of a New Law, wholly and diametrically contrary unto theirs. The Emperor perceiving their Malice, answer'd, That the Astro∣nomical Government had nothing to do with their Religion, and that they should know his Royal Iudgment was just and right, which, laying aside all respect, was confirm'd in the truth of reforming the Calendar, and Calculation of the Eclipses, in which he had long since found them very much mistaken, always discovering the Calculation of our Fathers to an∣swer exactly to their Predictions. Wherefore he commanded them to cease from Contentions, or otherwise he would immediately inflict due Punishments with Iustice and Severity upon the unjust Slanderers. Therefore being as it were thunder-struck, they desisted from any further Contradiction, judging it more fit for some space to decline the Displeasure of the Emperor, than by such Accusations to lose all hope of further Proportion, and to run the hazard of Banishment, and the loss of Life it self.

Now the Emperor, by Nature most curious, respected and favor'd our Fa∣thers for the great Collection of Books which they made for reforming the Chinesian Astronomy, which they Presented unto him. The first of these was an Astronomical Book of Logarithms, adapted unto the Chinesian Accompt, which, besides that it was involv'd with innumerable Difficulties, was altoge∣ther insufficient for all manner of Astronomical Operations: for what they could not perform by Addition, Substraction, and the other known kinds of Numbers alone, those our Fathers, by introducing the European Compute, comprehended in a few Lines.

They also publish'd a Treatise of Trigonometry, so necessary to the accom∣plishment of Astronomical Conclusions; concerning which, the Chineses even unto that very Day had not receiv'd the least glimpse.

There also follow'd another Work of the Opticks, in which was describ'd the Situations of the Stars, their Magnitude, their Distance from the Earth, and also from one another, the Doctrine of Parallaxes, of their other Acci∣dents and Phaenomena's, or Appearances.

Next to this, succeeded the Mechanicks, or the Use and Making of Astrono∣mical Instruments; with which the Emperor being much delighted, they re∣duplicated his Ioy, by Presenting him with each Instrument, as they were newly made in Europe; and he was so taken therewith, that he gave a strict Order they should be laid up in the most withdrawing Recess of his Bed-Chamber;

and that he might exactly understand each, he would be instruct∣ed therein by the Fathers. And from that time they obtain'd not only what concern'd Learning, but also the Propagation of the Gospel of Christ, accom∣panied with Revenues necessary for their own Private Support. Moreover, the Emperor deputed an hundred of the Chinesian Astronomers, who should acquiesce in the Iudgment of Father Adam Schall in the Decision of all things, as the Supreme Head and Arbiter of the Tribunal of Rites or Astronomical Council. Which Edict was confirm'd with so great force, that to this very Day no Person whatsoever durst so much as motion any thing contrary unto it: And his Authority was such, that no Ephimerides, which was wont every year to be divulg'd through the Empire, might now be Publish'd, without it were Compos'd or Authoriz'd by him, a great Penalty being inflicted on those that should act to the contrary.

They that desire to know more concerning the Matters above-mention'd, may have recourse to the Relation (if ever it chance to be Publish'd) which Father Adam Schall hath compil'd concerning the reformation of the Chinesian Astronomy, which I have read in the Manusctipt; where the curious Reader will see with admiration how much the Labors of these our Fathers have contributed to the Propagation of the Gospel of our Lord Iesus Christ through∣out the vast and extensive Dominions of the Emperor of China, and how much Glory, Honor, and Reputation hath thence redounded unto all Europe: And from the extraordinary Favor and Kindness that Father Adam Schall re∣ceiv'd on all occasions from the Emperor, we may conceive great hopes of the Conversion of these Infidels; ••or certainly this Great Prince is himself so inclinable to the Faith of Christ, in which he acknowledgeth his Predecessors to have been formerly instructed, that being convinc'd by the undeniable Truth of our most Holy Faith he hath for a long while since determin'd to receive Baptism, but that the affection he beareth unto Polygamie, which con∣sists not with the Purity of our Religion, and the Precepts of the Divine Law which Christ has commanded us, hath proved an Obstacle to his Conversion; and this is it also which equally hindereth the Consents of all the Indian Prin∣ces to this Holy Resolution: Otherwise he willingly admitteth of Christians, especially the Doctors of the Divine Law of the Great Western World (for so he termeth the Europeans) by whose means he saith he hath learn'd from the Ancient Monuments of his Predecessors, that the Christian Faith was former∣ly Preach'd and Receiv'd throughout all Tartary; to confirm which his Opi∣nion, he acknowledgeth, that in many Places of his Empire of Tartary Cros∣ses and other Emblems of Christianity have been found: And he glorieth that the Characters which they use in Writing, the Tartars receiv'd from the Ma∣sters of the Divine Law of the West: So that in this respect he hath very little favor or regard for the frantick and detestable Worship of the abominable De∣ities of the Bonzii; and if at any time he be inforc'd by his own Imperial Law to go to their Temple, according to the Custom of his Predecessors, it is not out of Religious but Politick respects; for he hath a natural antipathy to the Manners of the Chineses, which is evident from his rejecting the Habit which the Chinesian Emperors used to wear, and commanding the Great Of∣ficers of his Court to follow his Example: And that the difference may be the better discern'd, the following Figure gives the Representation of the Emperor in his Royal Habit; and also the Portraiture of Father Adam Schall, in the Habit Generally worn there by the Fathers of our Order. The Em∣peror's

Robe is adorn'd with Embroider'd Dragons,* 3.12 and Feathers of Birds, as also with Iewels and Pearls of inestimable Value, by which he strikes an awful and reverential Fear into the Minds of his Subjects.

Now the Cause why all that have Admission into the Emperor's Court stand near the Throne with their Arms hanging down, is this; The Tartars esteem it a grand Misdemeanor in the Presence, to Gesticulate acting with the Hands, or moving with the Feet; from whence fearing his high Displeasure, they stand like Statues without any Motion, with their Eyes fix'd on the Earth: the Emperor by the same Posture on his part, seemeth to demon∣strate what others ought to do, neither may any one dare to appear in his Pre∣sence in any other Habit but that which the Dignity of his Office, or the Mode of the Royal Employment prescribeth; for by that Habit his Office is known, both by the Emperor and all others. Hence by the Figure of a Crane on the Breast of Father Adam Schall, is declar'd the Dignity of his Place. And because it is esteem'd dishonorable to come into the Presence on foot, therefore both the Colai and the Mandorins of the highest Rank, are carried in magnificent Chairs plac'd on Mens Shoulders.

Now how much this Habit is different from the Habit of the Emperors of China, the Reader may easily collect from that Figure which is exhibited in the first place of the Geographical Chart of the Empire of China, where I have also set down the proper Habits of the private Persons in each Province. Moreover, in the time of Matthew Riccius, in which the Chinesian Emperors Reigned, the chief Colai and Mandorins of the Tribunals were also Vested in a different Habit, such as is this that followeth, where you see the Habit of Fa∣ther Paul Riccius, which is proper and peculiar to the Doctors of the great We∣stern World, which the Fathers of our Society us'd constantly before the In∣vasion of the Tartars.

The other is the Pourtraicture of Doctor Paul, long since Converted unto the Christian Faith by the aforesaid Paul Riccius, a Man of a most quick and clear Iudgment, who as he was a great Colaus of the Empire, and of great Authority among the Chineses, so both by his Preaching and Writing he very much Illu∣strated the Christian Religion: But seeing the Historians of China have suffici∣ently describ'd their Lives, and the Grandeur of their Actions, I thought it not requisite to repeat them; wherefore it shall suffice here to set down both their Pictures in the Chinesian Habit.

Now the Emperor of the Chineses, before the Irruption of of the Tartars, when he went unto the Tribunal, was accustom'd to present himself unto view, like a petty Deity, from a lofty Place, at a Window; he bore in his Hand a Skreen of Ivory to cover his Face, and another half a Cubit long over his Royal Diadem, from which, Precious Stones of inestimable Price were so inserted on Threds, that they hung down, and by their lustre mask'd his Pre∣sence from the Eyes of the Beholders.

As for the Women, the Chineses have this Custom: The Plebeians and poorer sort buy their Wives, and as often as they please sell them again. The Emperor, and the Royal Lineage, in their Matrimonial Contracts, have re∣gard only to the Beauty of the Body, not to the Riches or Quality of those they Marry: Neither do the Noble Personages aspire unto such Marriages, by reason that the Queens and Empresses have little Command, and being confin'd in their Palace, are for ever depriv'd the of sight of their Relations; and also because in the Election that is made by the Magistrates who look after

the Concernments of Marriage, very few of an innumerable company are ad∣vanc'd to the Dignity of the Royal Bed. The Emperor hath one primary Wife, besides which he and the Heir to the Crown Marrieth nine others some∣what inferior; and lastly, thirty six others, all which enjoy the Conjugal Title: Unto these are added a far greater number of Concubines, which are neither term'd Queens, Empresses, or Wives, reserv'd for collateral Pleasure. The primary Wife only sitteth at Table with her Husband, all the rest, especi∣ally those that are not of the Royal Kindred, are Servants to the Prince, and Ladies of Honor unto the Empress, who in the Presence are not permitted to sit; neither do their Sons call them Mother, but the primary Wife.

It can hardly be express'd how strictly the Women are kept throughout the whole Empire, not only those of Quality, but the common sort, who are ob∣lig'd by an inviolable Law so strictly, that not only those Persons that are not ally'd unto them by any Affinity, but also those that are near unto them by Blood, yea, their very Children come not at them; for the Womens Apart∣ments are so contriv'd, that they can neither see or be seen by others; from whence they very seldom have liberty granted to go abroad, and if upon an urgent Occasion they obtain it, they are so clos'd up in Sedans, that there is not so much as a Chink or Cranny left open to shew themselves.

The Chineses esteem their Beauty chiefly to consist in small Statute and lit∣tle Feet, so that what may seem unto us unbecoming, they esteem as Miracles of Beauty; whence from their Infancy their Feet are so closely Swath'd, which continueth all their Life, that they can hardly go without great pain: If you demand a Reason of them, they answer, That they have observ'd this Custom (deriv'd to them about two thousand eight hundred years since) from the Example of Tachia, the Wife of the Emperor Chei, which Empress for her incredible Beauty they suppose to be plac'd amongst the Goddesses, and there∣fore she is esteem'd by them for the Chinesian Venus; and they feign the Beauty of this Personage to have arose from nothing else but the strait binding of her Feet, which consequently caus'd the smallness of them. Others say, That this Coercitation was Enacted by a Law of the wise Men, that Women may learn to sit at home, which if they do not voluntarily, they are by this means compell'd. Their Habit is modest and full of Gravity, being veil'd so, that no part of their Body is naked, except the Face: They adorn their Heads, especially the more Noble sort (and those that live at Court) with divers Wreaths or Fillets beset with Precious Stones, which add wonderful splendor: Their Vests interwoven with Flowers, Birds, and the like Ornaments, trail at their Feet, but yet so, that what they esteem their chief Beauty is not obscur'd; and to pass away their Time, they sport with little Dogs, Birds, and such Delights: But that their Habit may be the better understood, the Attire of the Court-Ladies is set forth in the annexed Figure, brought from China by some of our Society.

CHAP. IX.

Of the Mode that our Fathers are wont to proceed in, in the Conversion of the Chineses.

IF ever any Monarchy in the World were Constituted according to Politi∣cal Principles, and the Dictates of Right Reason, I dare be bold to say it is that of Chineses; for in it I find all things dispos'd in so great order, that whereas all in a manner are subject to the Pleasure and Command of the Learned, so almost nothing is transacted in the whole Empire which hath not a dependance on them; neither is any one advanc'd to any Dignity before he is sufficiently instructed in their Learning and Arts, and by a rigid Exami∣nation of the Learned Tribunal hath first been approv'd; and no Person can obtain any Office of great Port and Honor, unless he be found to be eminent in the Knowledge of the Sciences, and the Principles and Intrigues of Policy; and these have the Charge of the Empire, whom they vulgarly term Mando∣rins, Governors of Cities, or Vice-Roys of Provinces, who are distributed in such order, that nothing hapneth throughout the whole Empire, which the Emperor is not made acquainted with: And seeing the Dictates of the Em∣peror, have the Oligation of a Law amongst his People, there is no Person but doth forthwith put in Execution his Will and Pleasure, under the Penalty of privation of his Office and Dignity, than which nothing is more feared by them; so that the least Concernment falleth not out in so vast an Empire, that hath relation either to the Machinations or Plots of Forein Enemies, or the Fidelity and Care, or the negligence of the Mandorins in their Charge; or lastly, the Revenues of the Empire, and Grievances of the Empire, which is not first made known by these sorts of Mandorins unto the Colai, and by them immediately the Supreme Monarch hath Intelligence, whence every one dis∣chargeth his Place with incredible Care and Solicitude, without any respect had either to Friends or Kindred.

Now seeing that amongst all their other Laws, one of the chiefest is that by which all Foreiners and Strangers are prohibited entrance into China, it may easily be collected from this Discourse, compar'd with what is related in the Histories of China, how great the Difficulties were which our Fathers labor'd under for divers Years, to procure a Dispensation from this Law, (which by the favor of Almighty God they at last obtain'd,) if you consider their unskil∣fulness in the Language, which is the most abstruse of all others to write and speak, and in which if a Stranger be not well vers'd, he can neither lie ob∣scur'd without the Character of Treason, or Commerce in Publick, without evident danger of Banishment, or infliction of Torments, being presently dis∣cover'd not only from the pronunciation of the Chinesian Speech, but also by their Persons very much differing from the Chineses. These things being prov'd by experience, it was concluded, that none should undertake this Ex∣pedition who was not in some tolerable measure instructed in the Chinesian Language at Maccao, (where on purpose the New Converts, Teachers of the same, werekept) that being skill'd in the Tongue, and obliging the Minds of the Mandorins by some curious Presents of their Ingenuity, they might the bet∣ter expect a Return of their Labor: for there is no Place for them to boast of

Metaphysical Speculations, nor Study of Scholastical Quirks and Subtleties, or more sublime Theories; but you must extract and shew some undertaken Specimens of the Mathematicks, and things sensible, both to cause admiration, and to gain a Repute to the European World. Lastly, some Documents of Mo∣ral Philosophy, unto which they are addicted, to be approv'd not by vain gaiety of Words, but Example of an exquisite, excellent, and innocent Life, re∣mov'd from all desires of Mundane Pretensions, such as becometh the Apo∣stolical Laborers in the Propagation of the Divine Law.

And as the Precepts of the Christian Faith seem to differ as much from the Religion of the Chineses as the Heaven doth from the Earth, so it cannot be ex∣press'd how many Toils and Labors must be undergone, and how many Dan∣gers pass'd through, that they may be rendred capable of receiving our most holy Law, and the truth of the same genuinely explain'd: Here the Vanities of Polytheism, or of having many Deities, must be confuted; here Polygamie, or Marrying of many Wives, must be destroy'd by strength of Argument; here the incomprehensible Mysteries of our Belief must be inculcated with great dexterity and caution, wherein laboring with more than ordinary patience and continual subjection of the Body, how many Calumnies must they be subject unto! But for this peruse the History of Father Daniel Bartolus, lately publish'd in the Italian Tongue.

And because the Preaching of the Gospel could not take root without the publication of Books, I might treat opportunely in this Place concerning those publish'd on this Occasion. As first the Works of the Venerable Father Matthew Riccius of Macera, the Founder of the Chinesian Expedition after St. Fran∣cis Xavier. Secondly, Father Nicholas Trigautius a Flandrian of Doway. Thirdly, Father Iacob Rho of Milan; all which writ many large and Learned Volumes. And besides these, there were many who publish'd large Treatises to satisfie the Curiosity of the Chineses, as the two-fold Universal History of Father Ni∣cholas Trigautius, Father Iohn Terentius his Indian Pliny, and many more particu∣larly mention'd by our Author, from Fol. 117. to 121. in which are the Par∣ticulars at large.

SOME Special Remarks TAKEN OUT OF ATHANASIUS KIRCHERS Antiquities of China.

PART. III.

Of the Idolatry of the Chineses.

THE Books of the Chineses mention only three Sects of Religion in China;* 3.13 First, that of the Learned; next, that call'd Sciequia; and the third they term Lancu. One of these three all the Chineses, and other conter∣minate Nations which use the Chinesian Characters, do profess; such are those of Iapan, Corian, Tonchini, and Cocincina.

These three Sects do very much resemble the Egy∣ptian Priests or Wise-men, their Hierogrammatists, or those that were vers'd in the Sacred Writings, and the Plebeians.

The Sect of the Learned Rule the Commonwealth,* 3.14 abound in Books, and are applauded above the rest. They acknowledge Confutius as the Author and Chief of the Philosophers, as the Egyptians do their Thoyt, whom the Grecians call Hermes Trismegistus; and as the Egyptians do their Sages worshipp'd one God, whom they termed Hemphet, so the Learned Men of China, according to the Dictates of Confutius, worship not Idols, but one Deity, whom they term The King of Heaven.

Concerning this Sect Trigautius in his Christian Expedition into China says,

They assert that the Function or Office of Sacrificing to, and Worshipping

[illustration]

[illustration]

of the King of Heaven doth only belong to the Prince; and therefore the Emperor hath two most stately and magnificent Temples in his Palaces of Nanquin and Pequin, the one Dedicated to Heaven, the other to the Earth: He himself formerly Sacrific'd in them, but now the most grave Magi∣strates supply his Place; they slay and Offer up Bulls and Sheep in Heca∣tombs to the Heaven and the Earth (as the Egyptians did to Osiris and Isis) and perform many other Rites. The peculiar Temple of the Learned is that of Confutius, which is erected by Law in every City, in a Place above their Schools. This stately Edifice adjoyns to the Magistrates Palace, who is President over those that have taken the first Degree in that Learning. In the most obvious place of the Temple is the Statue of Confutius, full of Characters; or in stead of a Statue, his Name inscrib'd in Golden Letters on an elegant Table: on each side of which stand the Statues of some of his Disciples, whom the Chineses have Canoniz'd amongst the Deities of the inferior Order. All the City Magistrates meet every New and Full-Moon in this Temple, with those that have taken the Degree of Batchelors, to ho∣nor their Master with accustom'd Crouching, even to Prostration, the Tem∣ple being all the while illuminated with lighted Torches, and burning of Incense.

Much after the same manner, the Egyptians, on the first Day of the Month Thoth, perform'd their Solemnities unto Mercury.

There are also various Statues of this God, some of them very great, others small, and easily carried about; one was communicated unto me by the Re∣verend Father, Assistant of the Portuguese Society of Iesus, Nunnius Mascaremias, the which Engrav'd I thought good to adjoyn.

The second Sect of the Chineses,* 3.15 which answereth to the Philosophers amongst the Egyptians, is call'd Sciequia, or Oympto, but vulgarly Amida; the Ia∣poneses term it Xaca and Amidabu. This Law came to the Chineses from the West, brought from a Kingdom call'd Threncio or Sciuro, which Regions, as Trigautius affirmeth, are concluded under the only Name of Indostan, situate between the River Indus and Ganges.

This Sect will easily appear by their Opinions to have proceeded from the Gymnosophists, Brachmans, Persians, and Bactrians, who anciently inhabited this

Indostan, and have Planted their Colonies in China; for they hold a multitude of Worlds, a Metempsychosis or Transmigration of Souls into Brutes, profes∣sing all the Philosophy of Pythagoras. Father Martinius in his Atlas thus rela∣teth concerning them:

Xekiao (saith he) is a Sect which our Fathers hold to have been introduc'd into China first after Christ: It admitteth a Transmigration of Souls after Death, as a Punishment for Sins committed, and that both external and internal: They worship Idols, and perpetually abstain from whatsoever had Life, a Law judg'd necessary by them, for a withdrawing of the rude Multi∣tude from Vice, and as an incitement to Vertue. The internal Metempsy∣chosis is that part of Moral Philosophy most famous and excellent, as ha∣ving reference unto the Vacuity and universal Victory of the Passions and deprav'd Affections; that this may take place, they hold, that they pass into Plants and Animals, as they were obnoxious and inclinable unto their Affections. In their sceptical way they will have nothing to have the stamp of Truth in this Life, but as we apprehend it, and that Good and Bad are the same in respect of divers.

Taigautius subscribeth unto this:

This Opinion (saith he) fram'd with Democritus and others, many Worlds, but they seem chiefly to have borrow'd the Transmigration of Souls from the Doctrine of Pythagoras, and they have added many other Fictions unto it, to colour over the Falsity: Now they appear not only to have receiv'd these Tenents from our Philosophers, but also to have borrow'd a certain Shadow from the Evangelical Light; for they introduce a certain mode of a Trinity, in which they feign three Gods at length to co-unite into one Deity.

Of this also the Spanish Epistles make mention in these words:

They had notice of the Gospel, because in the Province of Peking, amongst other Idols, there is the Figure of a Man which hath three Heads, and they look one to∣wards the other; and the Chineses say, That it signifies that all three of them have but one Will and Desire.

And a little after he saith,

There is ano∣ther Image of the Figure of a Woman, with a Child in her Arms.

Father Martin Martinius reporteth, That he hath seen in many Images, the Prints, or Footsteps of the Christian Faith in the Province of Fokien. And he al∣so asserteth, That he beheld ancient Crosses, and the Image of the Blessed Virgin embracing her Son, which are now to be seen in our Church. Now we may piously suppose these to be the Relicks of St. Thomas the Apostle, or of some later Propagators of the Gospel; and it is more probable that Idols had their original from the Persians, Medes, and the Indian Philosophers, Heirs of the Egyptians, amongst whom it was a peculiar Property to make many Statues to signifie the Effects of one thing. They continually shave their Heads, that give themselves up unto Contemplation on Mountains, and in Caves. Their Temples are so full of Idols, made of Brass, Marble, Wood, and Clay, that you would take them of Egyptian Chappels.

The third Opinion of the Prophane Religion call'd Lanzu,* 3.16 answereth to the Plebeians and Egyptian Magicians, and had its original from a certain Philo∣sopher who flourish'd at the same time with Confutius; they feign, that his Mother bare him eighty years in her Womb, wherefore he was call'd Lanzu, that is, The Old Philosopher. This Opinion promiseth Paradise unto those that are made up of Soul and Body; and they hang up in their Temple the Effi∣gies of certain Persons, whom they fable to have soar'd up unto the Heavens:

they prescribe Methods of Exercises to attain the same, which consist in v••∣rious Rites, and certain Prayers also in Potions, by which, and with the fa∣vor of the Gods, they promise a long Life.

It is the peculiar Office of the Priests of this Sect, by impious Prayers to Exorcise Devils out of Houses; which they attempt by affixing on the Walls the horrid shapes of Daemons, delineated with Black on yellow Paper; then they fill the Houses with such strange Cries, that themselves seem to be Furies: They also promise to fetch down Showers in a Drought, to stop great Rains, and to avert Private or Publick Misfortunes.

And these are the three chief Heads of the Opinions of these Idolaters; but the subtlety of these Masters have wrought them into so many Meanders, that they seem scarcely to be numbred, and the incredible number of Images sufficiently shew the same, which they do not only expose often to be ador'd in their Temples, but also in each private Dwelling a Place is deputed for them; and in the Market, the Streets, their Ships, and Palaces, they are first obvious to the sight, wherein they imitate the Egyptians, who were infamous for all sorts of Idols.

But to clear this: First, as the Egyptians and Grecians believ'd certain Deities to preside over the Universe, so unto these do the Chineses build mystical Tem∣ples; these they, after the manner of the Egyptians, pacifie and attract with various Rites and Ceremonies.

The second Argument, that the Religion of the Chineses was borrow'd or deriv'd from the Egyptians, is so manifest, that no Person can in the least doubt or question the same; and it is this, That unto this very Day there are found Temples Dedicated unto Mars, Venus, Fortune, Peace, the Oreades or Nymphs of the Mountains, and other Gods, common both to the Grecians and Egyptians, as the Ichnography of the Metropolitan City of Nanking in China, no less elegantly than exactly Imprinted on Chinesian Silk by our Fathers, and sent from China to Rome some years since, will sufficiently prove, which I have here adjoin'd, as I Copied it with great fidelity, to demonstrate the great Affinity that there was between the Chinesian, Grecian, and Egyptian Religions.

The Temples of the Chinesian Gods.

• THE Temple of the Dragon of the Sea, or Typhon.
• The Temple of the Queen of Heaven, Dedicated to the Moon.
• The Temple Dedicated to Heaven.
• The Temple Dedicated to Daemons and Spirits.
• The Temple Dedicated to Mountains and Rivers, that is, to the Oreades and Nereiades.
• The Temple of a Grateful Mind.
• The Temple Dedicated to the Planet Mars.
• The Temple Dedicated to the President of the Walls.
• The Temple Dedicated to Good Peace.
• The Temple Dedicated to the Spirit of Medicine, Aesculapius or Apollo.
• The Temple Dedicated to the President of the Woods, or Diana.
• The Altar of Heaven.
• The Altar of the Earth, Ceres.
• The Altar of the God of Rain.
• The Altar of the King of Birds.

These are so agreeable to the Grecian and Egyptian Deities, that all their Idolatry seemeth to have made a Voyage thence into China.

The third Argument is, That besides their Letters, in which they come very near the Hieroglyphicks of the Egyptians, as I have shew'd in the second Part of my Oedipus, they have the same Ceremonies. 'Tis receiv'd for Truth on all hands, That the Egyptians always ador'd the Figures of the Pyramids with a certain Divine Honor, the Tracts of which sort of Worship continue in China; for they have also Pyramids, which they call Chinees, and hold them in so great Veneration, that no Person dares undertake any thing, till such time as he hath perform'd his Devotion there: I shall alledge Petrus Iarricus as a Witness of this Matter, who in the fifth Book of his Indian History, publish'd in French, Chap. 51. speaking of them, hath these words following:

Besides these Wooden Idols there are others which they call Chinees, made for Workmanship in the fashion of Pyramids; within which there is a cer∣tain kind of white Ants or Emmets, which discover not themselves with∣out, but have their little Cabbins or Lodges within, so that none know from whence they receive their nourishment. The Idolaters stand much in fear of these Chinees, insomuch that when they buy a Slave, they first bring him before some one of these Pyramids, with a Wine-Offering, or other things which they Present unto it, supplicating the Idol, that if he should run away, he would cause the Serpents, Lizards, and Tygers, to kill and devour him; whereupon the poor Slaves are so fearful, that although they are ill us'd by their Masters, yet do they never presume to forsake them.

From which it is apparent, that the Chineses borrow'd all these Fopperies from the Egyptians, Persians, and others, who (as I have shewn in my Oedipus) worshipp'd a Stone or Rock terminated in a Cone, or a Pyramid in stead of a Deity; but for the Novizonian Pyramids, hear Father Martinius, who in his Atlas, fol. 57. thus describeth them:

In the Province of Foquien (saith he) are many beautiful Fabricks, and not a few Temples: But the Tower without the Walls excelleth all the rest in splendor and magnitude of Work: The Figure is eight-square, rising from the Ground nine Stories in heighth, and therefore is call'd Novizonia; its Perpendicular from the Vertex to the Foundation is ninety Cubits, un∣to which the Breadth answereth in a due proportion: The exterior Wall is adorn'd with Carv'd and Painted Figures made of the finest Clay, of which they make their Porcellane: The inward Wall is vested with parti∣colour'd Marble, which is so polish'd, that like a bright Mirror it reflecteth the Face of the Beholder: You ascend by Stairs, not built in the Tower, but within the double Walls; from which there is a Passage unto each Story, and thence to most beautiful Footpaces cut in Marble, and Gilded Iron Grates, by which the Galleries are every where fortifi'd and adorn'd: With∣out the Tower, about all the Galleries, and especially at the top, small Bells and tinkling Instruments are so hung, that being mov'd by the Wind, they make a most pleasant Musical Consort: The last Round containeth the Idol unto which the Tower is Dedicated, which is Cast in Copper, and Gilded over. About the Tower are several other Temples of Idols, which may easily compare with the ancient Fabricks of the Romans. And this is one of those Towers which (as I formerly mention'd, was superstitiously erected by the Chineses, they supposing that their Fortune and Felicity doth depend upon it. I have briefly describ'd it, because I my self ascended it, and dili∣gently

view'd every Corner of it; and though there be many which are more beautiful than it, yet from the Description of this you may judge of the rest, seeing they are for the most part alike, and built in the same order of Archi∣tecture.

Moreover, as the Egyptians believ'd their Daemons to be confin'd within Statues, and Consecrated certain Temples unto them, so in like manner do the Chineses; concerning which hear Iarricus before cited, in the place above quoted, thus discoursing:

There is likewise in the Empire of China a Place Dedicated to the Devil, where they go to make their most solemn Sacrifices unto him, in a little Isle; they call the Idol Camassono, and those that pass by much dreading this Idol, and fearing lest their Vessels should be cast away, when they are over against the Isle, make an Offering, casting into the Sea either Oyl, or such other Merchandise as they have Aboard.

Concerning their Oracles, thus writeth Trigautius, in the first Book, Chap. 8. of the Voyage into China:

Some of the Chineses (saith he) consult the Devils, and there are many familiar Spirits, which they commonly sup∣pose to have more of their good Daemon, than any Fraud or Malice of an Evil Spirit; they discover things, de••lare present, and foretel future Events: these we read to have been common to all the Heathen. But there is one spe∣cial Science, peculiar only to the Chineses, which is the erecting of a Terre∣strial Scheme, that is, by the Configuration and Position of the Mountains as we may term it, in present Prospect, as if they were moving Planets, aspecting variously several fix'd Constellations, all Landskips so altering by the least change of Place, either in Longitude or Latitude, they Calculate, and so chuse a piece of Ground to build on, either Publick or Private Edi∣fices, in which those that reside or are most concern'd, may live happily, and be successful in the future, and also to Interr the Deceased, supposing such Situation very much additional to their Eternal Bliss and Happiness after Death; which choice Plot they so settle in posture with the Dragons they dream of under Ground, affirming this Place to be just over the Dragons Head, that his Tail, and there his Feet; for from these subterraneous Spi∣rits they more than superstitiously believe all Humane Affairs, Private or Publick, even to the Translation of Kingdoms and Empires receive their Laws; and therefore many grave Persons are employ'd in this most mysterious occult Science, who are especially concern'd when any Publick Buildings, Machins, or Operas are to be erected; to which kind of Predi∣ction not only the Great Ones, but the whole Nation are inclin'd, every Corner of the Streets and Houses of Entertainment swarming with these blind Prognosticators.

Thus far Trigautius.

And who beholdeth not here another Face of Egypt, in which all Affairs were carried on by Auguries and Omens. He that desireth to know more of this may have recourse to the Authors cited.

These things being propos'd, I shall add in this place a Scheme of the Chi∣neses mad Idolatry, by which the Learned amongst them are bewitch'd; and that they may appear to be somewhat wiser than the Vulgar, they divide their false Deities into three Orders, the Supernal, Terrestrial, and Infernal. They place in the Supernal the Properties of the Divine Essence, whom to worship under the Name of the One God, term'd Pussa; but for this see our Syntagma, or Treatise concerning the Cabala of the Hebrews: And for better Illustration,

[illustration]

[illustration]

[illustration]

I shall here annex the Effigies of the Chinesian Pussa, drawn from the Original, which Father Gruberus not long since brought out of China to be perserv'd in our Study.

The three Deities worshipp'd under the Name of one Pussa, are seated in a more elevated place, together with two Attendants, which the Chorus or Quite of the Deasters beneath, with stretched out and lifted up Hands seem to uphold; in the middle is the Deaster term'd Fe or Fo, which signifieth A Sa∣viour, like another Iupiter, resplendent with an august Face and wonderful Ma∣jesty, encompass'd with many Gods and Goddesses (whom they call the He∣roes of the ancient Times begotten by the Gods) under which are again plac'd a Troop of the Semi-Gods, Gods of Nature and Kingdoms, which are usu∣ally exhibited as so many Internuncii, who with great Veneration and signal readiness attend to execute the Commands of the Great Fo or Chinesian Iupiter.

SOME Special Remarks TAKEN OUT OF ATHANASIUS KIRCHER'S Antiquities of China.

PART. IV.

THE PREFACE.

SEEING that many things related by our Fa∣thers concerning the Indian Kingdoms, and the Empire of China, are carped at by some Criti∣casters, as being feign'd and false, I shall here call them anew unto Examination, that it may be manifest there is nothing in those Places so strange or exotick, which is not found both in Europe, and also in several other Parts of the World.

CHAP. I.

Of the wonderful Situation of China, and the manner of the Peoples Living there.

AS the Empire of the Chineses is the most Opulent, Potent, and Populous, containing fifteen Kingdoms, so the Government is the most abso∣lutely Monarchical of all other Nations, being furnish'd both with the Arts and Rarities of Nature, Policy, and good Order; so that being inde∣pendent

and totally separated from the rest of the World, it seems a Microcosm or little Universe within it self, Nature having on the North and West, besides a Wall of three hundred Italian Miles, hedg'd it about with the vast and un∣bounded Defence of a Sandy Sea; on the East and South she has so fortifi'd it, both with the unlimited, and as yet unknown Recesses of the East and South Ocean, and also with wild Roads and unsafe Harbors for Shipping, that with∣out manifest danger you can hardly approach her Shores, both by reason of the boisterousness of the Winds, and the most violent reciprocations of the Marine Tides: And lest on the West some Entrance should be granted, Na∣ture hath block'd up her Paths with rugged, inaccessible, and yet unpenetrated Mountains, and so Arm'd with Garrisons of wild Beasts and venomous Ser∣pents, ambuscaded in their obscure Recesses, that on this side no one can hope for Passage; wherefore China is often call'd in their Language Cunghoa, signify∣ing The Middle Empire, believing themselves to be situate in the midst and Na∣vel of the World; and sometimes Cungque, A Garden in the midst, or A Florid Garden, by reason of the affluence of all things necessary for Humane Life: for the whole Empire is so much enrich'd from the defusion of Lakes and Rivers, breaking out every where from the Mountains of the West, and from the Me∣diterranean Parts of the continu'd Mountains, that there is scarcely a Field that is not water'd with, almost no City but may hold a Correspondency with others by Shipping, that Sail through Rivers and Trenches, to the great con∣venience of Merchants and Travellers: the most perspicuous Rivers are, Ki∣ang, for its largeness term'd The Son of the Sea, and Hoang, so call'd from his Saffron Colour: These water all China, and rising from the bordering Indian Mountains, by a divided Dominion separate the whole Empire, and at length disembogue themselves into the Eastern Ocean. And this is also most worthy of admiration in the Chinesian World, and which hapneth unto no other Mo∣narchy, that at this day the Empire is so situate from the South towards the North, that not content with the proper Munificences of the Temperate Zone, it hath moreover subjected both the Torrid and Frigid unto its Iuris∣diction; beginning from the 18. Degree of the Torrid Zone, and proceeding in a straight Line through the Temperate, it is extended almost unto the 70. Degree of the Altitude of the Frozen Tartarian Ocean within the Frigid Zone, in all 32 Degrees, which if divided into 15. make 780 Astronomical Miles, of which 15 make one Degree; and 3120 Italian Miles, 60. of which Miles make one Degree.

From whence it followeth, that all sorts of Fruits, Aromaticks, Trees, and Animals, are so common unto this Empire, as they are each of them proper to their peculiar Climate, and therefore what is scatter'd in sundry Parts, is here collected with abundant Increase. What Monarch ever had the happiness every Day to have his Table furnish'd with the seasonable and proper Fruits of the Indies brought from the Burning Zone, and to be delighted with the variety and abundance of all Fruits peculiar to the Temperate Zone, and whatever else serves for Food, Raiment, or Pleasure? For what this vast Empire hath, either rare, delicate, or admirable, is all serv'd up for the Emperor's use.

[illustration]

The Supreame MONARCH of the CHINA TARTARIAN Empire,

CHAP. II.

Of the Political Government of the Chineses.

SEeing in the former Chapters we have treated at large of the Political Empire of the Chineses, here I thought good to adjoin some things wor∣thy of greater consideration: The Emperor of China is absolute Lord of the whole Monarchy, and the Empire is so Govern'd by him, that no Person may undertake any Business of importance without his Assent. The Monar∣chy descendeth successively from the Father to the Sons, and where the Direct Line fails, it runs Collateral; all the rest, whether they be Brethren or Ne∣phews, or otherways join'd in Consanguinity, are honor'd with the Title of Kings, each of them having a Province assign'd him, which they Rule, but yet with such a limitation of Authority, that having certain Revenues assign'd them, all the rest is transferr'd into the Emperor's Treasury. There are six Tribunals or Courts of Iustice which determine all Causes and Controversies of the whole Empire: The first for chusing of Magistrates: The second, the Exchequer of his Imperial Majesties Revenues: The third, for Emergencies in Ecclesiastical Affairs: The fourth, for the Militia: The fifth orders Pub∣lick Edifices, and such like Buildings: The sixth spreads it self into several Courts, concerning Criminal Causes. And by these six, with their subordinate Officers, all Business is dispatch'd. The Emperor hath Lords of his Privy-Council, which they call Colaos, who as they are Persons excellently vers'd in the knowledge of State Affairs, so also they are had in estimation next to him∣self; he hath likewise his Governors, or Lords Lieutenants, of divers Degrees, which are term'd Mandorins, and accomplish'd in variety of Learning and Knowledge; so that the whole Kingdom is in a manner Rul'd (as Plato's Com∣monwealth) only by Learned Men; and that Kingdom cannot but arrive to 〈◊〉〈◊〉 greatest heighth of Felicity, in which either the Prince acts like a Philoso∣pher, or a Philosopher Reigneth. This is manifest by the innumerable multi∣••••des of the Inhabitants, which the Emperor Governeth with as much facility, as the Master of a Family doth his House; it is also clear from the Magnitude, Splendor, and incredible Magnificence of the Cities, and the frequency of ••ridges, the Structure of which, whether you have respect to their Length, or 〈◊〉〈◊〉 Rules of Architecture, hath amaz'd such as beheld them: Add unto this the convenience of Publick Passages, the afflux of Shipping from all Parts resort∣ing to the Metropolitan Cities, the indefatigable Labor and Industry of the Husbandmen in Cultivating their Lands, the great Vigilancy and unwearied Guard of the Soldiery, the extraordinary Rigor and Severity of the Iudges in punishing Malefactors; all which cannot have their original in so great an Empire, without the supposition of excellent Laws establish'd for the confir∣mation of the Peace and Tranquility thereof.

As for the Emperor's annual Revenues, although they are not always fix'd and certain, by reason of the vicissitude and alteration of Times, yet for the most part in Peace they easily amount to 150000000 Tayes, according to their Exchequer Rolls, in which, as Father Martinius avoucheth, they have not only the number of the Inhabitants in every Province and City, but also a Compute of each Years Revenue most exactly Registred. In the Regency of

the Emperor Vanly, the number of the Inhabitants throughout the whole Em∣pire amounted to about two hundred Millions, not accounting the Emperor's Servants, Eunuchs, Women, and Children, and the Revenue was estimated at 1500000. of Gold after our Rate; but now, under the Regency of this Empe∣ror, the Revenues of his Kingdoms being also in the Audit, it far exceeds; and for better satisfaction, I have here annex'd a Table of the annual Incomes of each of the fifteen Provinces of the Empire of China, paid into the Exchequer; together with the number of the Inhabitants contain'd in every one of them in the time of the Emperor Vanly, which Table I have extracted out of Martinius his Atlas.

A Catalogue of the Families, Fightmen-Men, not reckoning the Emperor's Retinue, together with the Tributes yearly paid throughout the whole Empire, excepting Tolls and Cu∣stoms, taken from the Book of the Compute of the Chineses, in the Year that the Empire flourish'd, according to Father Martine Martinius and others.

	Families.	Fighting-Men	Sacks of Rice.	Pounds of Silk.	Trusses of Hay.	Pounds of Salt of 24 ounces.
1. Pechinck Peckali, or Cambalu, the Metropolis, and a hundred and thirty five Cities under it.	418989	3452254	2274022	45135	8737284	180870
2. The Kingdom of Xansi hath five Chief Cities, unto which are subject ninety two less.	589939	5084015	1929057	4770	3544850	420000
3. The Kingdom of Xensi.	831051	3934176	2812119	9218	1514749
4. Xantung hath six Metropoli∣tan Cities, and ninety two others subject to them.	770555	6759675	2414477	54990	3824290
5. The Province of Honan hath eight Metropolitan Cities, and a hundred others subject to them.	589296	5106270	6106960	9959	2288744
6. The Province of Sucheu.	464129	2204170	2167559	6339		149177
7. Huquang hath fifteen Metro∣politan Cities.	531686	4833590	1616600	17977
8. Kiangsi hath thirteen Metro∣politan Cities, and sixty two others under them.	1363629	6549800	5995034	11516
9. Nanking, or Quiang, hath fourteen Metropolitan Cities, and under them a hundred others.	1969116	9967429	2510299	28452	5804217	5808217
10. Chekiang hath eleven great Cities, and sixty two others subject unto them. It abounds in Silk.	1242135	4525470	883115	2574	8704491	44476••
11. Fokien hath eight Metropo∣litan Cities, and unto them forty eight others.	509200	1802677	1017772	600
12. Quantung, vulgarly Canton, hath ten Metropolitan Cities, unto which are subject seventy three.	483360	1978022	1017772			37380
13. Quangsi hath twelve Me∣tropolitan Cities, and subject to these above a hundred others.	186719	1054760	431359
14. Queicheu hath eight Metro∣politan Cities, and to these ten o∣ther are subject.	45305	231365	47658			56965
15. Iunnan hath twelve Me∣tropolitans, and underthem eighty four Cities.	132958	1433110	1400568

CHAP. III.

Of the Cities of China, and the Customs of the Inhabitants.

FAther Martinius, Samedus, Trigautius, and Gruberus, Eye-witnesses, relate, That the Empire of China is so full of Inhabitants, the Towns and Vil∣lages so contiguous, that did the Wall reach the South Sea, it might de∣servedly be term'd but one City; but there are Metropolitans and Chief Ci∣ties of Provinces to the number of a hundred and fifty, and of those of the in∣ferior rank, a thousand two hundred sixty two, all fortifi'd with Walls, Works, and Trenches; besides, there are Castles, Corporation-Towns, Villages and Granges without number. The Cities for the most part are built four-square: Their Houses generally are Wood, and not above one Story, poor and rude without, but within very splendid; each House is bound to affix a Shield up∣on the Door, containing the number of Inhabitants, and of what Condition each Person is, to the end the Mandorins may know how many Persons every City contains, for the avoiding of Seditions, and to gather in the Revenues; by which means it cannot be thought strange, that if Foreiners come into China they are discover'd, their Landlords being oblig'd, under the infliction of a severe Penalty, not to conceal them.

The Mechanick Arts are in great esteem amongst them, and they so ma∣nage them, that they suffer not the vilest Dross to perish, but convert it to some Gain. The Learned apply themselves unto no other Sciences, but Po∣litick and Moral: They know not the Name of the Scholastick and Specula∣tive Discipline, which is wonderful in a Nation that aboundeth with Ingeni∣ous Persons; yet their Physicians by Tradition are endow'd with an ad∣mirable knowledge of the Palsie, by which, with incredible Industry, they find out the most Latent Causes of Diseases, and then apply for Cure their proper Remedies. But in the Arts anvil'd out by modern Curiosity, as Archi∣tecture, Sculpture, and Weaving, if you except the knowledge of Proportions and the Opticks, they come not behind the Europeans. For their other Acquire∣ments, see what I have said in the preceding Discourse; and he that desireth more full Information, may have recourse to the above-cited Authors.

CHAP. IV.

Of the Mountains of China, and the stupendious Prodigies of Nature which are observ'd in them.

ALthough in this Empire Mountains are so numerous, yet the greatest are the continual Theme and Argument of their Studies; for what our Astrologers perform by the Celestial Houses, they make out by the Terrestrial Hills. But amongst their many Enquiries by Terrene Calculations after their good and bad Fortunes, there is nothing they more labor in, than the Business of their Sepulture, about which they spare no Cost or Pains, not only observing with no small scrutiny the Summits, Tops and Superficies, but also making subtle Inspections into the very Bowels of the Mountains, to

find a fortunate Spot of Ground, which they fancy to resemble the Head, Tail, or Heart of the Dragon; which done, they joyfully conclude they have found a Place in which the Person Interr'd shall be happy, and his Posterity successful: which Opinion I believe to have been inculcated by some grave Philosopher, to advance a filial Piety to the deceased Parents, and more special care of the honor of Funerals.

Now the Mountains of China are for the most part encompass'd with great Villages, pleasant for most beautiful Sepulchral Monuments, Chases, and Groves, and a waving Sea of Rice makes them like a Plain, which when Groves and Woods do smile with their Summer Attire, renders a most plea∣sant Prospect, the Chappels plac'd on them excelling for Magnitude and Splendor: there are also the Monasteries of the Priests; but yet in the thick and overgrown Woods liveth a barbarous Nation not yet subjected to the Chineses.

Many things are observ'd in these Mountains, which (if true) may be de∣servedly accounted amongst the Miracles of Nature: Some by reason of their immense heighth have a perpetual Serenity on their Tops; others are cover'd with a continual dark Mantle of ambient thick Mists: there are some which triumph only with wholsom Plants, exiling all venomous Weeds.

In the Mountain Queyu both small and great Stones are found, in a cubical or four-square Figure, which are also in one of the Mountains of Calabria, of which we have treated in our Book of the Subterranean World.

The Mountain Paoki, in the Province of Xensi, hath the Figure of a Cock, who on the approach of a Storm sendeth forth such Murmurs and Rorings, as may be heard at a great distance; and Olaus Magnus, in his History of the Northern Reigons, saith, That such monstrous Sounds happen in the Moun∣tains of the Botnick Sea.

That is also worthy of admiration which the Chinesian Oreoscopists relate concerning the Mountain Cio, That on the top of it there is a Stone five Per∣ches high; and another also in the Kingdom of Fokien, which as often 〈◊〉〈◊〉 a Storm is near, tottereth, and is moved hither and thither, as Cypress 〈◊〉〈◊〉 shaken by the Winds.

There is another Mountain continually cover'd with Frost, the cause of which may be conjectur'd to be the Nitrous Spirits which the Mountain, to∣gether with the Vapors of the Watry Receptacles therein laid up, perspireth.

There is a Mountain in the Province of Kiangsi which hath two Tops, the uppermost of which resembles a Dragon, seeming to stoop fiercely at the lower Spire, which appeareth like a Rampant Tyger; from whose various Aspects the Priests make many Rules of Divination for their Disciples.

Another Mountain by its seven tops configureth the seven Stars in the Constellation of the Greater Bear.

But the Mountain fashion'd in the shape of an Idol, near the City of Tun∣chue in the Province of Fokien, exceedeth all admiration; concerning which thus writeth Father Martinius in his Atlas, Page 69. The first Mountain of this Province (saith he) is worthy of admiration, being situate on the Banks of the River Feu; for from this Mountain they have, as I may say, not form'd a monstrous, but a mounta•••••• Idol, which they call Fe; it sitteth with cross Legs, or decassated Feet, folding the Hands in his Bosom: You may judge of the Magnitude, the Eyes, Ears, Nostrils, and Mouth being perspicuous to the Beholders at least two Miles. This they suppose not to have been cut out by the Labor of Art, (as Dinostratus offer'd to Carve the Mountain

Athos into an Alexander, holding a City in one Hand, and a River in the other) but the meer work of Nature much assisted by Fancy.

They report of the Mountain Taipe in the Province of Xensi, much celebra∣ted by the Oreoscopists or Mountain-Diviners, that a Drum being beaten on it raiseth suddenly Thunder, Lightning, and great Tempests; therefore is there a strict Law and severe Punishments provided, for whoever is found to offend in this kind.

The Oreologists relate, that there is a Mountain in the Province Uquang, which is so tenacious of its own Right, that if any one hath feloniously taken any of its Wood, Fruit, or the like, he shall never be able to depart thence, being perpetually included as in a Labyrinth, but he that religiously abstain∣eth, may go thence without trouble. But we reckon this amongst the Fables of the Bonzii.

There also are Aeolian, or windy Mountains, such as in Europe; for in the Province of Huquang is a Mountuin call'd Fang, from which (as Martinius re∣lates, in the Spring and Autumn not the least Breath appears; but from the hollow Caverns in Summer assiduous Blasts and continual Blowings issue.

CHAP. V.

Of wonderful Lakes, Rivers, and Springs.

THE Lakes of the Chineses are like their Mountains, full of Rarities. There is a Lake in the Province of Fokien, which converteth Iron into Copper; the Water being very green, we presume is full of Nitrous Spirits, and so discolour'd with Coperas, which operates in the con∣version of this Metal.

Another Lake call'd Chung in the Province of Fokien, hath a greater Won∣der; for they report, that in a fair House there erected, as often as Rain or Tempest is approaching, there is a sound heard like the ringing of a Bell.

In the Mountain Talaus, in the Province of Quantung, is said to be a Lake which is most clear throughout the whole Year, except in the Autumnal Sea∣son, in which it is tinctur'd so deep with a blue Colour, that it Dyes whate∣ver is dipp'd in it.

There is near Sining, in the Province of Quantung, a Mountain call'd Tenlu, full of Caverns, and dreadful to behold; in it, as Father Martinius witnesseth, they report a standing Pool to be, into which if you cast a Stone from aloft, you shall presently hear a roring and noise like Thunder, and immediately the Skie being troubled, disembogues violent Showers.

In the Province of Iunnan is the Lake call'd Chin, so much celebrated by Geographers, and set forth in their Maps; concerning which their Histories relate, That out of the Ruine of a great populous City, swallow'd by an Earthquake, (after whose dreadful devoration the Scene suddenly chang'd in∣to the Prospect of this pleasant Lake) none but a Child swimming on a piece of Wood escap'd. This Lake is call'd also The Starry Sea, from certain Weeds appearing on the surface like beamy Stars.

[illustration]

CHAP. VI.

Of strange or Forein Plants in China.

AS the Empire of China by a continu'd Tract of Lands participateth of the Properties of many things with India, the Seas being subject to the Torrid Zone, so also it produces various Plants, endu'd with rare and admirable Qualities; of some whereof take the following Account.

The first is of the Rose of China, which twice every day changeth its Co∣lour, now being all Purple, and by and by becoming all White, yet without any sweet Scent.

There is also the Plant call'd Cha, which not being able to contain it self within the Bounds of China, hath insinuated it self into Europe: It aboundeth in divers Regions of China, and there is great difference, but the best and more choice is in the Province of Kiangnan, in the Territory of the City Hoeicheu. The Leaf being boil'd and infus'd in Water, they drink very hot as often as they please; it is of a Diuretick Faculty, much fortifies the Stomach, ex∣hilarates the Spirits, and wonderfully openeth all the Nephritick Passages or Reins; it freeth the Head by suppressing of fuliginous Vapors, so that it is a most excellent Drink for studious and sedentary Persons, to quicken them in their Operations; and albeit at the first it seemeth insipid and bitter, yet Cu∣stom makes it pleasant: and though the Turkish Coffee is said to produce the like effect, and the Mexican Chocolate be another excellent Drink, yet Tea, if the best, very much excelleth them, because Chocolate in hot Seasons inflameth the Blood more than ordinary, and Coffee agitateth Choler; but this Liquor in all Seasons hath one and the same effect. Concerning this Plant, see more in Mar∣tinius his Atlas Sinicus.

In the Province of Quantung groweth a Plant call'd Chisung, that is, Weather∣wise; for the Mariners, as Father Martinius relateth, do by the number and di∣stance of the Knots growing thereon, predict how many Tempests shall be throughout the whole Year, and when they shall happen.

[illustration]

In the Province of Quangsi there groweth a Tree which they call Quanlang, which in stead of Pith hath a soft Pulp like unto Meal, whereof the Natives make Bread, and apply to the same Uses with Flour; of which Trees Marcus Paulus Venetus maketh mention, Lib. 3. Chap. 19.

There is said to be a Lake near the City Vuting in the Province of Hunnam, which is call'd Hociniao, on every side beautifully surrounded with Trees; the Leaves that fall from them are chang'd into small Birds of a black Colour, in such numbers, that the Inhabitants suppose them to be Spirits. So Marti∣nius in his Atlas. The like to these are reported to be in Scotland and elswhere, as Soland Geese, Clack-Geese, and Barnicles.

The Atlas of China mentions an Herb in the Province of Huquang, call'd Pu∣su, which liveth a thousand years, and hath the vertue of restoring Youth, and changing Gray Hairs into Black; the truth of which may well be doubted.

There is also found the Root call'd Ginseng in the Province of Leaotung, most famous throughout all China; from the operation of whose wonderful Vertue the vulgar Chineses believe strange Restoration of Health and Longevity. See Father Martinius in his Atlas, Fol. 35.

It is reported, that there groweth an Herb in the Province of Xensi, call'd Quei, which being eaten causeth Mirth and Laughter, somewhat like unto the Weed Apiorisus.

Our Atlas reporteth an admirable kind of Withy or Vine to grow in the Mountains of Quantung, call'd by the Chineses, Teng; by the Portuguese, The Wheel; you would believe it to be a Rope wreath'd by Nature, of a very great length, creeping along through the mountainous Earth; it is full of Prickles, and with oblong Leaves, and often spreads for the space of a Furlong; there is such plenty of it in the Mountains, that the long Branches being entangled within one another, make the Way unpassable for the Deer; they make of it Cables and Tackle for Ships, and being wrought in fine Threds, it serves to make Bee-Hives, Cratches, Chairs, Pillows, Beds, and Mattresses; for no Vermine will harbor in it: in the Summer it greatly refresheth Persons wea∣ried with Heat.

There are also Trees in the Provinces of Iunnan and Chiangsi, whose Wood

[illustration]

[illustration]

may deservedly be reckon'd amongst the precious Commodities; they call that which is young and tender, Aqualin, and when it is grown to maturity, it is call'd Calambi. The value of this Plant consisteth in the Odour, which is sweetest when aged, and nothing can be more fragrant.

There is such plenty of the best sort of this Aqualin in the Mountains of Couchinchina, call'd Moi, and in Iunnan and Chiangsi, Provinces conterminate on Couchinchina, that it is free for all Persons to gather the same; and sometimes it is transported to a hundred-fold Gain, especially amongst the Brachmans, who make sacred Pyles of it on the great Days of Solemnity, in which Women Consecrate themselves to the Flames, out of love to their deceased Husbands; or when the Corps of great deserving Persons are burnt: for they sottishly believe their false Gods are wonderfully delighted with such kind of Odours, and are thereby rendred propitious unto the Souls of the Deceased, in their Transmigration. But the Calambi is of a greater Price, and reserv'd for the Emperor: It groweth upon the Mountains, and is fetcht thence by Night with Torches, the better to evade the Incursions of wild Beasts there residing. In Iapan the Noblemen make of it the Turpentine, although by the beneficiency of the Sun and Climate, it is much improv'd.

In the Provinces of Suchuen and Xensi, and the City Socieu, near the Chi∣nesian Wall, is found in great abundance that so famous and Physical Drug Rhubarb.

There are such variety of Fruit-Trees in China, that they answer to all the Products of that nature in every Climate of the World, whether in the Torrid, Temperate or Frozen Zones; but amongst them all she boasts of one Tree that bears no Fruit, as we may say, and yet abounds with delicious Variety; it is call'd by the Chineses for its thorny and prickly Leaves, Po-lo-mie; and in stead of Buds and Blossoms it thrusts forth Excrescencies of a prodigious size, big∣ger than our largest Pumpions, and not unlike, some of them as much as a Man can carry; the Rind is tough and bristly, which opened, affordeth a Store∣house of delicious Varieties, enough to satisfie twenty Persons, insomuch that the Chineses call it A Sack full of Honey Fruit, the meanest of which for taste, as some report, excels the choicest of our Mellons.

Like to this is the Tree which the Indians call Papaya, and the Chineses, Fanyay-Xu; it beareth a Bunch of Fruit no bigger than our Mellon, of taste delicious; the Iuice to be eaten with a Spoon: and throughout the whole Year it glo∣ries in green Flowers and ripe Fruit.

There are in the aforesaide Regions, especially in the Province of Chekiang, near the City Sungiang, Pine-Trees of such a wonderful bigness, that eight Men with their Arms extended cannot fathom the circumference of one of them, within whose vast Rind forty Men may well stand; also Reeds of so great bigness, that the Ioynts betwixt the Internodes or Knots will serve to hold Liquor, in stead of a Kilderkin or Barrel.

They have likewise in China a Tree call'd Kagin, yielding Fruit twice a year, which by inversion thrusts forth the Seed or Kernels, like Warts, or such Ex∣crescencies, on the out-side of the Fruits, and is in common to the East and West-Indies, who call it Ananas; but the Chineses call it Fam-Polo-Mie: it grow∣eth in the Provinces of Quantung, Kiangsi, and Fokien, and is suppos'd to have been first brought from Peru: The Tree on which it groweth is not a Shrub, but an Herb, much like to our Carduus, but call'd by them Catriofoli; on whose Leaf a Fruit groweth sticking unto its Stalk, of so pleasant and exquisite a taste, that it may easily obtain the preeminence among the most noble Fruits of India and China. The Spermatick Faculty is innate in all the Parts thereof; for not only the Seeds shed on the Ground, but it's Sprouts and Leaves being Planted, produce the like Fruits: Concerning which admirable Product of Nature, see what I have discoursed at large concerning the Seeds of things, in the twelfth Book of my Subterranean World. The Seeds of such Plants conduce much to prove that new Philosophy of Plants, of which I have there laid the Platform.

The most noted Fruits, Manga, Lici, and Quei, are every where describ'd; but how Manga is inoculated in the Pomecitron, is much different from the Art of the Europeans, being perform'd without Transfoliation or Inoculation; for they only bind a Bough of the Fruit Manga to a Bough of the Pomecitron, and daub it about with Clay; which being done, they conjoyn, and so bring forth the most excellent Fruit of both.

The Author of Atlas Sinicus makes mention of a Tree in the Province of Chekiang, which produceth a Fruit that is fat, whereof they make most excel∣lent white Candles, which neither foul the Hands, nor make any ill Scent being extinguished; The Tree is like our Pear-tree; when the Fruit is ripe, they break the Bark, macerate and steep it in hot Water, and when they have water'd the heated Pulp, they make it up into a Lump, which looks like Suet; and from its Nut they extract Oyl, like our Oyl of Olives, very useful in Win∣ter; the Leaves are stain'd with a Copper-like redness, which dropping to the Ground, afford Sheep and Kine good Food, by which they become very fat.

CHAP. VII.

Of strange Beasts or Animals in China.

THere are in all the Empire of China, but especially in the Province of Iunnan and Quangsi, great plenty of Elephants, Tygers, Bears, and other wild Beasts, common to several Parts of the World; but I shall treat only of such as are to be found no where else but in China.

[illustration]

In the Western Provinces of China, viz. Xensi and Kiangsi, is the Odoriferous Stag or Deer, (for so the Chineses call the Xechiam) being an Animal which pro∣duceth Musk; Concerning which, thus the Author of Atlas Sinicus:

That there may be no doubt (saith he) what Musk is, I shall discover it, having been more than once an ocular Spectator of what I now relate: There is a certain Bunch or Excrescency about the Belly of the Animal by the Chineses call'd Xe, much like a Purse, consisting of a thin Skin, co∣ver'd with Hair: the Odour or Fragrancy thereof is call'd Xehiang, which signifieth Musk; it is a four-footed Beast, not much unlike a Deer, the Hair of it somewhat more black, and altogether without Horns; the Flesh of it, when kill'd, is eaten by the Chineses. In this Province, and in Suchuen and Iunnan, and the Places more near the West, is found great plenty of Musk. Those Bunches or Purses, if they be not adulterated, are of as strong a scent as the pure Zybeth; but the crafty Merchants stuff the Purses which the Skin of the Beast maketh, with the Blood, Skin, or some part else, and sell them for the true and genuine: some mix it with Dragons Blood, and by this means of one Bladder make two or three: but yet the more skilful do di∣scern the Fallacy; for if being burn'd it evaporateth, it is believ'd to be true, but if it remaineth like a Coal or Cinder, it is adulterate.

Almost the same is deliver'd by Father Philip Marinus in his History of Tun∣chino, in which Place there is plenty of these Animals, which he saith are so simple, that not knowing how to escape, they will of their own accord pre∣sent themselves unto the Huntsmen to be slaughter'd.

The Hippopotame, or Sea-Horse, by the Chineses call'd Hayma.

THese Animals are often seen on the Shores of the Chinesian and Indian Ocean, in Hainam, the Philippine Islands, the Maldivas, and especially in Mozambique, on the Southern Coast of Africa. They are very deformed Creatures, and terrible to behold. Father Boim, whilst he staid at Mozambique, dissected and inspected one of them; of whom take the following Account in his own words:

I have (saith he) annexed a double Scheme of the true Sea-Horse, of which when I was at Mozambique, I saw a great Company wallowing in the Sea in a Creek on the Sands. The Iudge of the City Mozambique sent the Head of an Hippopotame unto the Colledge, that I might peruse it; which measuring, I found it in length three Cubits from the Mouth to the Shoulders; on the lower Iaw it had two high bended Teeth, unto which in the upper Iaw the great Teeth were consentaneous, and the Tongue lolling out. Afterwards viewing the more Inland Parts of Crafraria, Coasting the Shore in a Gally, we beheld at least fifty Sea-Horses within a Stones-cast, neighing, and playing divers Tricks in the Water: a Slave with his Musquet kill'd one of them; which bringing Ashore, and dividing it amongst his Companions, they pull'd out his Teeth, and gave me some of the biggest of them. His Skin is very hard; he hath no Hair but only in the end of his Tail, which turns in; they cast a Brightness like polish'd black Horn, and are about the bigness of a Quill or small Reed, of which the Cafres make Bracelets, both for Ornament, and to prevent the Palsie: Of their Teeth are made Beads, Crosses, and Images; some stop the Flux of Blood: but all have not this Vertue, only those that are taken at a certain Season of the Year. In the Royal Hospital at Goa there is a great Sea-Horse Tooth, which being apply'd to a Vein that is open'd, will immediately stop the Blood. The Story of a Prince of Malabar slain by the Portuguese, is sufficiently known, whom they finding wounded with many Bullets, yet without any sign of Blood, though his Wounds were gaping, stripp'd, and pulling away a piece of the Bone of the Hippopotame that hung about his Neck, the Blood, like a Torrent that breaketh over the Banks, flow'd out of the dead Corps, be∣ing before so stopp'd and coagulated only by the frigid Nature of this Crea∣ture.

Thus Father Boim.

The Province of Fokien hath an Animal perfectly resembling a Man, but longer Arm'd, and Hairy all over, call'd Fese, most swift and greedy after Humane Flesh; which that he may the better make his Prey, he feigneth a Laughter, and suddenly while the Person stands listning, seiseth upon him.

There are also in China Apes and Baboons of a different kind, whereof some imitate Men, others, Dogs and Cats, and are also tractable and docile to admiration; of which take Father Roth's Relation, he being an Eye-wit∣ness.

The King of Bengala (saith he) in the Year 1650. dispatch'd unto the Emperor of the Mogors a solemn Embassy, with many rich Presents, among which was a Triumphal Chariot drawn by two white Horses, wonderfully adorn'd with Gold and Gems: But that which was more worthy of admi∣ration, the Charioteer was no humane Creature; for a great Baboon guided the Reins with no small skill and dexterity, his Livery Cloke and Cap shi∣ning with Scarlet and Gold; the Champion, a great Mastive, sitting on the highest Seat, as in a Throne of Majesty, Deck'd and Adorn'd with Gold and Iewels in so great Splendor, that he seem'd to be some great Prince and not a Dog; his Valets-de-Chambre, Pages and Lacquies, richly Dress'd according to their Place and Office, were all Apes and Monkies, offici∣ously attending round about him, who so well had learnt his Lesson, that when any Person of Quality drew near, he not only perform'd due Reve∣rence, making low Congies, but his well instructed Followers did the like: which the Emperor beholding with great pleasure and admiration, caus'd a

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high Treatment to be prepar'd for them, where each had his own proper and peculiar Mess, and his Guests Feasted themselves with good order and gravity.

This pleasant Comedy I saw acted in the Imperial Palace at Agra. So far Father Roth.

CHAP. VIII.

Of several Fowls no where found but in China.

AMongst these the Bird-Royal, which they call Fum Hoam, deserves the first and chiefest place; of whom Father Boim in his Flora gives us this following Account:

This Bird (saith he) of most admirable beauty, if at any time absent, or a while unseen, it is an Omen of some Misfortune to the Royal Family; the Male is call'd Fum, the Female Hoam; they have their Nests in the Mountains near Peking; their Heads are like a Peacocks: the Chineses em∣blem their Shoulders to the Vertues, their Wings signifie Iustice, their Sides Obedience, and the Nest Fidelity. This Pious Bird, as they term it, is in this like a Rhinoceros, that it never turns, but goeth backward, with the Ma∣jestick pace of a Stag; it hath a Cock's Train, Crested like a Serpent, Feet like a Tortoise, and Angels Wings. The Emperor, Colaos, and Mandorins, have these Birds Embroider'd on their Vests and other Habits.

In the Kingdom of Suchue are Fleece-bearing Hens, they are small Duck∣leg'd, yet bold and daring, and are much esteem'd by the Women for their callow Down and soft Plumage, resembling Wooll, delightful to handle.

They also report, That in this Province there is a Bird produc'd of the Flower Tunchon, which therefore is call'd Tunchonfung. This Bird doth measure out Life with the Days of the Flower, so fading, and so expiring: She is vested with so great variety of Plumes, that her Wings expanded, lively de∣portray the Beauties of the Flower when blown.

Between Couchinchina and the Island Hainan, are many great and small

Rocks, within which in the Spring-time a multitude of little Birds, like unto Sparrows or Swallows, flock to build their Nests; from whence they come is not known, they fix their Nests to the Rocks, where with singular artifice they lay their Eggs, hatch their young ones, and flie away: Their Nests are gather••d up, and Transported by whole Cargoes into China and Iapan, where they are esteem'd as great Delicacies; they are in a manner diaphanous or transparent: I have three of them in my Study; they are somewhat of a yel∣lowish Colour, of an Aromatical Composition, and being mix'd with any sort of Meat whatsoever, give it a grateful taste; the Matter whereof these Nests are built, they produce out of their Stomachs, which fixing upon the Rocks, they curiously form with a Liquor they find issuing from the Clefts: But of this see more in Father Daniel Bartolus his History of China, and Father Philip Marinus his History of China, Fol. 42.

CHAP. IX.

Of the Fishes of China.

THere is in the Province of Quantung the so much admir'd Animal, by the Chineses call'd Hoangioyu, that is, The Saffron-Fish, which in the Summer Season is wonderfully transform'd to a Bird of the same Colour, and like other Fowls flying over the Mountains, seeketh its Nutri∣ment; but when Autumn is ended, returning to the Sea, it is chang'd into a Fish, which the Natives esteem as a great Delicacy for its most pleasant taste.

They report of a Fish in the same Province, which they call The Swimming Cow, that it often cometh Ashore, and fighteth with the Land Cows; but con∣tinuing long out of the Water, the Horn waxeth soft, and becoming of no defence, the Fish is compell'd to return again to the Waters to recover the hardness of the Horn.

The Author of the Atlas saith, That there are a kind of Bats in the Province of Xensi, which are as big as a Hen or Goose, and much sought after by the Chineses as a singular Dish, their Flesh being much preferr'd before the most delicate Meats that can be made of Hens. See what I have said before concern∣ing Bats in the Empire of the Mogor.

In the Province of Quantung is found a Sea-Monster with four Eyes and six Feet, which liveth by feeding on Oysters, and vomits up things like Pearls; it resembleth the Creature call'd a Sea-Spider, and is not much unlike a Tor∣toise.

In the Province of Quangsi, in the Cleft of a Mountain, are Fish that have four Feet and Horns, which the Chineses call The Delight of the Dragon, and esteem it an Offence worthy to be punish'd with Death to injure them. They say also, That there is in this Tract of Land an Animal which resembleth a Bird in the Head, and a Fish in the Tail, which they call Rondoves, that is Swallows; I have one to shew in my Study, which will turn it self unto that part from whence the Wind bloweth.

The same Author likewise reporteth▪ That in this Province are found Crabs, which when they have left the Water and come into the Air, immedi∣ately are turn'd into a hard Stone, yet retaining their form.

CHAP. X.

Of the Serpents of China.

THere are in this Empire Serpents of so prodigious a size, that (as Mar∣tinius in his Atlas relateth) in the Province of Quangsi there are some thirty Foot long, unto which if their Bulk answereth, one would be∣lieve that greater cannot be.

The Flora Sinensis reporteth of the Serpent call'd Gento,

That it devoureth whole Stags, yet is not very venomous; it is of an Ash-colour, its length from eighteen to twenty four Foot: Being hungry, it rusheth out of the Thickets and seizeth its Prey: Erected upon his Tail, he maintains a Fight with Men or wild Beasts; and oftentimes will seize upon a Man by leap∣ing from a Tree, and kill him by its violent windings about him. The Chi∣neses preserve his Gall to cure the Diseases of the Eyes.

Marcus Paulus Venetus testifieth the same of the Serpents of Carrajam, which are so great, that some are in length ten Paces, in thickness ten Palm; a Geo∣metrical Pace consisting of five Foot, the length of this Serpent must be fifty Foot, and so it exceeds the Serpents of Quangsi twenty Foot; but if the com∣mon Pace, which is three Foot, then they are equal; But thus Marcus Paulus:

There are bred in the Province of Carrajam very great Serpents, some in length ten Paces, and in thickness ten Palms, having in stead of Feet, Claws like those of a Lion or Falcon; they have great Heads, and fiery Eyes, staring as wide as Sawcers, and bunching forth like Footballs; their Mouth and Iaws so wide, that are able to swallow a Man, with large and sharp Teeth, being terrible to behold; they are taken after this manner: The Serpent in the day-time lieth hid in Caves of the Mountains, and in the night-time go∣eth forth to hunt the Dens of Beasts for Prey, which he devoureth, fearing neither Lions, Bears, or any other Creature; and having satisfi'd his Hun∣ger, returneth to his Cave, with the weight of his Body ploughing exceed∣ing deep Furrows, the Earth being Sandy, in which Tract the Huntsmen fix strong Stakes, pointed with sharp Iron, which they conceal with the Sand; and when the Serpent cometh forth to seek his Prey, or returneth back, as he creepeth along, the Sand giveth way, and the Iron Spikes pierce his Breast, goring his Entrails; where being fastned, and sore wounded, the Huntsmen kill him, and sell his Gall at a great Price, it being Medicinal; the Flesh they sell for Meat, and Men feed freely on it.

Thus far Marcus Paulus Venetus. And though these may be reckon'd amongst Dragons, yet art they without Poyson, of which there are divers others (as Martinius relateth) in the Province of Chekiang.

There are also other Serpents in China, full of incurable Poyson, call'd Cabra de Cabelo, that is, The Hairy-Headed Serpent, of whose Stone we have made men∣tion.

In the Empire of the Mogor there is another sort, swoln with deadly Ve∣nom, and exceedingly valu'd for the excellent Antidotes that are compounded of them. Let this Serpent be steep'd in a large Vessel full of rich Wine, so that his Head may come out at a Hole made in the middle of the Cover, then put Fire under it till the Wine be ready to boil, and the Poyson of the Serpent

breathe out, and is all dissolv'd into Smoke, the Head being cut off, the Flesh is the most precious Antidote against all Poysons.

There are Tortoises discover'd in the Chinesian Ocean, as the Atlas testifieth, that afar off appear like Rocks.

The Flora Sinensis says, That there are found Tortoises in the Kingdom of Honan, some green, and some blue; there are also others, that to mend their Face, have Wings added to their Feet.

CHAP. XI.

Of the wondrous Stones and Minerals in China.

THe Author of the Atlas Sinicus, and other Writers say, That Nature hath here sported her self in Stones, and the Oeconomy of Minerals, as well as Animals. In the Province Huquang, at the Mountain Xeyen, espe∣cially after the fall of Rains, are found Stones which they call Swallows, because they so exactly resemble that Bird, that they want nothing; the Physicians distinguish them into Male and Female, and use them in their several Com∣pounds.

The Chinesian Genealogists report, That there is a Stone found in the Pro∣vince of Xensi of an inestimable Price, for that it increaseth and decreaseth with the Full and Wane of the Moon.

Many Writers of Natural Observations report, That the Stone call'd Se∣lenitis hath the same effect amongst us: This is a kind of Talcus or Specular Stone, which I have oftentimes observ'd, not only to shine at the Brightness and Splendor of the Moon, but perfectly to shew, as in a Glass, the Figure of the Moon, when at Full, when an half-Moon, and when in a Sextile Fi∣gure; whence I suppose the Fable to have its original, That this Lunary Stone sometimes increaseth, and sometimes decreaseth, according to the appearance of the Moon.

They have an Earth call'd Quei, a Mineral very bright, and much esteem'd by the Women, being endow'd with a Cosmetick Faculty, which infus'd in Water with a gentle Fucus, mundifies the Skin, taking away all Morphew, Freckles, Flushing, Pimples, and such Rubifying Ebullition; they call it Quei X••, that is, The Noble Lady.

There is in the Province of Xantung a Stone taken out of a Cows Paunch, of a Clay colour, about the bigness of a Gooses Egge, but inferior to a Bezoar in solidity, being of a lighter Substance, and therefore thought by some to be the more eminent in Vertue.

In the Province of Kiangsi, at the Mountain Yangkiu, is seen a wonderful Stone, which being form'd into an humane Shape, either by Nature of Art, assumeth divers Colours, according to the various Temperature of the Air, as some affirm, by which they prognosticate either fair or foul Weather.

The Chinesian Atlas tells of an Herb call'd Asbestus, in Taniju, growing upon a Stone, that defieth the Flames, not suffering in a fiery trial, but cometh forth a Conqueror, no way impair'd by the fiercest ardor, though a fibrous small Excrescency like Hairs; but being put into Water it moulders away like Clay, and is suddenly consum'd. How this Asbestus is hatchel'd into Flax, and woven into fine Linnen, whose Maculations, and all other Soil, is (as we

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may say, wash'd and rinsed by Fire, as other Linnen is by Water. See my Mundus Subterraneus, Lib. 12.

There is a City call'd Iaocheu, on the Northern Bank of the River Po, in the Province of Kiangsi, which alone hath the honor to make the best Porcelane Ware, or China Dishes, so highly esteem'd in Europe and elsewhere; yet they fetch their Materials from another City that hath that precious Vein of Earth in great abundance, which yields them small Audits, not being able to make the like use thereof. The Body of this Earth is rather of a sandy than cla••ie Substance, tender and brittle, which they knead, with often sprinkling Water, into a contiguous Paste, thence raising and modeling Vessels of what size or Shape they please, which they bake with great care by gentle, yet continu'd Heats, till they bring it to some perfection; and being broken, they new mould them, bringing them almost to their first value.

As the Mountains of China are replenish'd with other Metals, so also there are plenty of Gold and Silver Mines; but by the Emperor's Edicts they are prohibited to dig them, because from the virulent Exhalations of that Earth, the Workmen are expos'd to Diseases and Death. But they have Golden Ore, which they extract from the Sand of Rivers and Springs. And besides, they have those which promise to themselves and others, Mountains of Gold by the Art of Chymistry; and there is a Place near Pukiang in the Province of Sucheu, that boasts it self for the Birth-place of Hoangtius, the first Professor of Alchymie, and Transmutation of Metals into Gold, two thousand five hun∣dred years before the Birth of our Saviour. And that this Empire is rich in Gold and other Metals, the plenty of hot Baths, the abundance of Nitre, Alu∣men, Vitriol, Sulphur, and Subterranean Fires, do sufficiently evidence.

There is a Spring in the Province of Honan, the upper part of whose Wa∣ter is cold; but if you thrust your Hand in a little depth, you will find it to be scalding hot.

But that which is most worthy of admiration is, That in the Province of Xansi are Wells of Fire, and those as common as Springs of Water in other Parts: the Inhabitants dress their Meat therewith, closing up the Mouth of the Well, that it admitteth of nothing else but the Pot or Kettle; and the Heat

so contracted, easily makes the Pot boil. Father Martinius in his Atlas saith,

That this Fire is thick, and not so bright as other Flame, and though very hot, yet consumeth not Wood cast into it; being collected as in a Stove, it may easily be carried about, and us'd to boil Meat, but at last it will expire. They have also in this Province Mines of Coal, like to that us'd in Eng∣land, being of great use to the Northern Chineses, especially for heating their Furnaces; they are digg'd up in huge great Pieces, but they break them, and mix'd with Water they make them up into Lumps, which with difficul∣ty take fire, but when once kindled, burn fiercely, and continue long: The Fnrnaces in their Stoves are like those in Germany, but sometimes they are made like unto a Bed, and serve to lie upon in the Winter.

Thus Martinius in his Atlas.

SOME Special Remarks TAKEN OUT OF ATHANASIUS KIRCHER'S Antiquities of China.

PART. V.

THE PREFACE.

ALthough the Chineses have not that knowledge of the Speculative Sciences as the Europeans, yet they are very capable of them, and have profited so far in the Mathematicks, that although for∣merly they hardly understood any part but Astro∣nomy and Arithmetick; yet diligently studying the Books Compos'd by the Europeans, they have attempted to publish somewhat concerning Occult Philosophy, abun∣dantly laboring in the Ethicks and Politicks, together with the Oeco∣nomicks, judging him fittest for the great Dignities and Employments of the Empire, that is best Read therein. And in these Arts their Go∣vernors are great Proficients, as will appear, if you consider with what admirable Order their Laws are form'd, for the Preservation, Glory, and Riches of so large an Empire.

CHAP. I.

Of the Bridges and wonderful Fabricks of the Chineses.

AND first the Bridge call'd Loyang in the Province of Fokien, built by a Prefector Governor call'd Cayang, exceedeth all admiration, the Lon∣gitude whereof extendeth about sixty Perches, and the Latitude six▪ Where this Bridge now stands there was formerly a Passage for Ships, but ve∣ry dangerous, by reason of the extraordinary violence of the Current. The building of this Bridge cost 4000000 Crowns; concerning which the Au∣thor of the Atlas gives this Relation:

I twice beheld (saith he) the famous Bridge Loyang with amazement; it is all built of one sort of black hewn Stone, having no Arches, but is erected upon three hundred Massie Stone-Piles, all of the Figure of a Ship, on each side ending in an acute Angle, that, they may the less suffer by the force and beating of the Waves; on the tops of these Piles are laid Stones of an equal length, every one of which is twenty two Paces in length, and two in breadth, as I measur'd them; and of these Stones there are 1400 all alike: and to prevent falling off, there are Rails with Lions cut in Stone on both sides, with many other Ornaments: A most stupendious Work, and deservedly admir'd: But this is only the De∣scription of part of this Bridge, which lieth between the Town Logan, and a Castle built upon the Bridge; the other part being equal.

That this Bridge should be built with so little Cost, is no wonder, considering the greatest part of the Laborers serve gratis in Publick Works, and those that re∣ceive Wages have not the tenth part so much as our Laborers in Europe. Mar∣cus Paulus Venetus maketh mention also of this Bridge when he describeth the City of Xartes.

There is a Bridge in the Province of Queicheu call'd Tiensem, that is, Built by Heaven; it is a most excellent Work of Nature, consisting of one Stone, over the Torrent Tanki, whose Latitude is two Perches, and the Longitude twenty. This Place formerly was shut up within a Mountain; but by the force and violence of the Floods, the Mountain being eaten away and hollow'd, this Bridge was left.

In the Province of Xensi is a Way made with Bridges by the General of an Army nam'd Chauleang, in the making whereof an Army of many hundred thousand Men were employ'd, whole Mountains cut through at such a depth, that the sides perpendicularly equal with the top of the Mountains, seem to brave the Clouds, and yet every way admitteth the Light that elapseth from above. In some Places he built Bridges with Beams and Spars laid from Mountain to Mountain, and upheld by Beams plac'd under them; in places where the Valleys are, wide Pillars are apply'd. The third part of the Voyage consisteth of Bridges of so great heighth, that you scarcely dare look down; the breadth of the Way is capable of receiving four Horsemen abreast, and to prevent falling, they have plac'd Rails of Wood and Iron on both sides; it is call'd Cientao, that is, The Bridge of Props and Rails, and was erected to shorten the Way from the City of Hanchung unto the Metropolitan City of Siganfu, which before was 20000 Stadia, through many Turnings and Windings; and now by the Passage through these Mountains, their Voyage is but 80 Stadia.

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There is another Bridge in this Province, near unto Chogan, on the Bank of the River Fi, built on one Arch from Mountain to Mountain, whose length is forty Chinesian Perches, that is four hundred Cubits; the Altitude or Perpen∣dicular to the Saffron-River, which passeth under the Bridge, is reported to be fifty Perches; the Chineses call it The Flying Bridge.

I have seen the like Bridge built from Mountain to Mountain in France near Nemanse, which hath three Stories; the first consisteth of four Arches, under which Coaches pass, the other is rais'd upon twelve Arches, a Passage for Horsemen; the third hath thirty six Arches, and serveth for an Aqueduct; Report says 'twas built by the ancient Romans; it is vulgarly call'd Le Pont du Garden, erected over a River of the same Name.

In the Province of Iunnan, over a most deep Valley, through which a Tor∣rent runneth with a rapid and violent flux of Waters, is a Bridge reported to be built by the Emperor Mingus, of the Family of Hame, in the sixty fifth Year of Christ, rais'd not with the cementing of Stones or Plaister-work, but with Iron Chains fastned to Rings and Hooks, so placing the Bridge to Beams above; there are twenty Chains, and every one consisteth of twenty Perches; many passing over together, the Bridge removeth hither and thither, possessing the Passengers with giddiness and fear of the ruine and fall of the Bridge.

I cannot sufficiently admire the dexterity of the Chinesian Architects, who durst undertake so many difficult Works for the convenience of Passengers.

When once you descend from the Bridges upon the craggy Mountains into the Campaign, you enter upon the publick Ways, which are so pleasant, being Pav'd with foursquare Stone, that you would think you went still through a City; and where the rough Mountains deny a Passage, there their Ingenuity hath contriv'd a Way, though perform'd with great labor and difficulty; for in some places they were compell'd to cut down Rocks, in others to level the aspiring tops of Mountains, and fill up the low Valleys, an incredible num∣ber of Hands having been employ'd to make an easie Passage throughout the whole Region, which at length they have perform'd: And in ••ertain Distan∣ces, at every Stone or Mile Boundary, which contain each ten Chinesian Stadia, are appointed Posts, by whose Diligence, in a very short time, all the Procla∣mations and Imperial Edicts are carried unto the Governors with much speed. At each eighth Boundary, that is one Days Iourney, are erected Publick Hou∣ses, which they call Cunquon and Yeli, unto which the Magistrates direct those that Travel upon Publick Concerns, having first acquainted those to whose Charge the keeping of these Houses is committed, with the Dignity of the Person, and the Time when they will arrive, that so they may provide accor∣dingly for their Entertainment and Reception.

The Banks of the Rivers are as commodious as the Imperial Ways, no Tree o•• other Impediment being left within five Cubits distance of the Water, by which the Towing of their Ships and Boats should be retarded. In many pla∣ces they have made Wharfs of square Stone, and plac'd where necessity requi∣reth, Stone Bridges of divers Arches; so that by the Magnificency of these Works they at least equalize the ancient Greeks and Romans, if not excel them; so great is the Zeal and Study of all Persons to advance the Publick Interest.

I shall here say nothing concerning the Magnificence, Splendor, and almost infinite multitude of their Ships, which are found in every River throughout the whole Empire, and in so great a number, that, as the Fathers write, any one may well doubt whether more Persons live in their Ships, especially in

the Kingdoms nigh unto the Sea, or in the Cities: But concerning these, see Trigautius, Samedus, Atlas, Marinus, and others.

As for the Buildings within the Walls, those of Private Persons are not stately, they having more regard to their Convenience than Splendor or Or∣nament; for the most part they are but one Story, abhorring the trouble of going up Stairs: but what they want in heighth, they recompence in length and breadth, which makes it no wonder to find Cities in China of a vast extent: the six Stories of the Roman Colledge plac'd in length, would extend fifty Pa∣ces more than half an Italian Mile, which with the Gardens, Schools, and Courts, would make a City: Nor doth the Splendor or Beauty of the Cities of China come near those of Europe, for they admit of no Windows next the Street, but all inwards, like the Religious Houses of Nuns amongst us. The Houses of wealthy Persons are splendid and costly, but those of the Magistrates or Mandorins exceed the rest, and may truly be call'd Palaces. In each Metro∣polis there are fifteen or twenty, and oftentimes more; in the other Cities, for the most part eight; in the lesser, four; they are all built alike, only some are bigger than others, according to the Dignity of the Prefect or Magistrate, and all erected at the Emperor's Cost, for his Officers either Civil or Military. Neither doth the Emperor only allow them Palaces and Ships, but also Furni∣ture, Provision, and Servants. The greater Palaces have four or five Courts, with as many Houses on the Front of the several Courts; in the Frontispiece of each are three Gates, that in the middle the biggest; both sides of the Gates are Arm'd with Lions cut in Marble, at whose Bounds is a most capacious Hall supported with mighty Pillars, call'd Tang; in this the Magistrate admi∣nistreth Iustice, on each side whereof Publick Posts have their Lodgings; next to this is the inward Hall call'd Sutang, which is the Privy-Chamber for Retirement, Conference, and Salutation: lastly, the great Gate and House, the Apartment of the Magistrate's Wife and Children, being most richly ador∣ned; to which is adjoin'd Groves, Gardens, and Lakes, for Pleasure and De∣light. But yet these Palaces being built all of Wood, have this Inconvenience, that if a Fire break out, oftentimes whole Cities are reduc'd into Ashes in a very small space, as it hapned to Peking, the greatest City in this large Empire, except Nanking, which was totally consum'd with Fire by a Rebel, at the be∣ginning of the Irruption made by the Tartars, in four Days space; yet it was restor'd to its pristine Splendor by the Tartars in four Years time. But I will conclude my Discourse of the Fabricks of China with the most stupendious, and never enough to be admir'd Master-piece of all their Works.

The famous Chinese Wall.

COncerning which, thus saith Martinius in his Atlas: This mighty Wall forti∣fies the Borders of four Kingdoms, the Longitude being three hundred German Miles, of which fifteen make a Degree, i.e. twelve hundred English Miles. This long Se∣ries continues without any Gap, only on the North part of the City Siuen, in the Province of Peking, which is supply'd with the inaccessible part of a Mountain, and where the Mouth of the Saffron River receiveth the Disembogues of lesser Rivers: The Avenues and Passes for Strangers and Travellers repairing from Forein Countires, are contriv'd Arch∣wise like Bridges, or through Vaults under Ground; all the rest uniform, though carried on for the most part through rough and uneven Countries, forcing a Way not only over the Skirts, but the Mountains themselves. At commutual Distances, where one may assist

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the other, are planted high Towers, and strong Gates or Sally-Ports, from whence they issue forth, or retire to, when any Invasion or Assault requires; and convenient Fortresses also ad∣join'd, not only Defensive, but accommodated for the Reception of the Soldiers, which to make good and maintain, takes up no less than a Million. The Wall is thirty Chinesian Cubits high, twelve broad, and in some places fifteen.

Xius Emperor of China, and Founder of that Imperial Family, began this Wall, who excell'd all the Chinesian Princes in the Magnitude of his Works, and the Glory of his Martial Atchievements: Having conquer'd all China by subjugating the Family of Cheva, from the Governor of a Province, he arose to be absolute and sole Monarch, reducing the Tartars by many signal Victories; and to prevent their future Incursions, he began this Work the twenty second Year of his Reign, which was two hundred and ten Years before Christ, and in five Years space compleated the whole Fabrick, impressing three Men out of ten throughout the whole Empire, which amounted to many Millions. And such was the Composure of this miraculous Work, being so strongly compacted and closely joyn'd, that if in any place of the Cementations a Nail might be driven between the Stones, those that committed that Error, were to be put to Death without mercy; by reason whereof the Work became so won∣drous strong, that it is the greatest part of admiration to this day; for not∣withstanding the many Vicissitudes of the Empire, Changes of Government, Batteries and Assaults, not only of the Enemy, but of violent Tempests, De∣luges of Rain, shaking Winds, and wearing Weather, yet it discovers not the least sign of Demolishment, nor crack'd or craz'd with Age, but appears al∣mostas in its first strength, greatness, and beauty; and well may it be, for whose solidity whole Mountains, by ripping up their rocky Bowels for Quar∣ries, were levell'd, and vast Desarts, drown'd with deep and swallowing Sands, swept clean to the firm bottom.

There is also a Channel made by the Chineses, at a vast Expence both of Cost and Labor, for commodious Navigation unto the Royal City of Pe∣king: And although many admire the Dutch for their Trenches or Cataracts cut through the Land for Passage from Place to Place, yet the Channel Iun in China is admirable, beyond all their Works; concerning which Martinius in his Atlas gives the following Account:

The Province of Xantung deservedly boasts of the River Iun, the most famous Chan∣nel throughout the whole Empire of China, digg'd with incredible Labor and Industry, by which from most Parts of the Empire Ships bring Merchandize to the Royal City of Pe∣king. This Trench beginneth on the North of the City Socien, from the Bank of the Saf∣fron River, thence stretching it self unto Cining and Lincing; from whence in that Channel it passeth into the River Quei, being some hundred Miles. I have counted upon it above twenty Cataracts or Waterfalls made of hewn Stone, with a Passage for Ships, where they dam up the Waters with a Sluce, which is easily heav'd up by the benefit of an Engine with a Wheel, affording an Outlet to the Waters; and if they want Water for great Vessels, then in the middle Passage, before you come to Cining, they let it in from the Lake Cang, through the greatest Cataract, as much as they please, timely closing the Passage, to prevent an Inundation. These Cataracts are commonly call'd Tung-pa, because they sustain the force of the Water flowing from the Lake: Now when Ships arrive, that they may not be forc'd to Sail through the Lake, they have cut a Trench or Channel on the Bank, fortifi'd with Rampiers, by which all Ships do easily pass. At each Cataract are Persons maintain'd at the Publick Charge, to attend the Ships until they are pass'd the Cataracts.

The Province of Chekiang is rough and mountainous, not able to compare with other Provinces for great Cities, multitude of Inhabitants; and richness of Soil, yet affords two Commodities of great Profit, which none of the rest have, and those of so great use, that they are an Ornament to the whole Em∣pire. The first is many thousand Bails of the best Paper, which plentifully furnisheth the fifteen Provinces. The other is that Gum which they call Cie, distilling from Trees, not unlike that which drops from our Fir-Trees; and of this they make that Varnish wherewith they so dress their Houses, that al∣though the out-sides be but low and mean, yet within they far exceed all Eu∣rope for Splendor, every thing therein being so transparent, that you can look no where, but as in a Mirror each opposite Object is represented; and being temper'd with divers Colours, and beautifi'd with Birds, Flowers, and Dra∣gons, the several Effigies of Gods and Goddesses, and other Figures drawn to the Life, which at once abundantly delight, and cause admiration in the Be∣holders. When the Gum is gather'd, they make it of what Colour they please, but the Gold Colour is in most esteem, and next that the Black. Before it is dry'd, it sendeth forth venomous Exhalations, which cause Swellings, the Pthysick, and Consumption; but they who use this Preparation, have an Antidote ready, which defends them from Infection. Things Painted with this Gum or Varnish, dry soonest in a damp place; but once dry'd, never yields nor melteth.

The Chineses also boast of other excellent Inventions; as first, that ingenious Art of PRINTING, us'd by them long before it was known in Europe: But yet they understand not the right use of it, being ignorant of the Art of Founding Letters, or Composing with them, but Cutting or Engraving upon Wood what they have to Print, like our Sculp'd Plates fitted for the Rowling-Press; so that not being able to Distribute their Character, they are forc'd to have a standing From for every Page, by which means the Printing of one Vo∣lume oft-times filleth a whole House with their Typographical Tables; as for Example, if the whole have but 100 Sheets, they must have 400 Tables.

Secondly, Though we acknowledge they had the Invention of Gun-powder before us, (because the Fathers of our Society have seen great Ordnance, as big as Bazaliscoes, Cast for a Siege in divers Provinces, especially in Nanking, which are very ancient) yet they never arriv'd to our Perfection, being unskill'd in

[illustration]

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Fire-works; but their Art in Casting excells, as appears by the mighty Sta∣tues, great Guns, and ponderous Bells every where frequent, and as the Bells mention'd in a Letter from Father Ferdinando Verbist to Father Iohn Gruberus in Peking (in respect of which the greatest in Europe may be call'd Saunce-Bells) shall demonstrate; his words are these: Anno 1403. there Reign'd an Emperor in China nam'd Yum lo, he that first remov'd the Court from Nanking to Peking, who the better to perpetuate his Name, Cast many Bells of a prodigious Magnitude, whereof one of Iron, and eight of Brass, are now at Peking, the least of which are 120000 weight: I saw seven lying in one place near unto Chum leu, all fair and like ours, but the Margents are not so spreading, nor the top so Conick: And because Father Athanasius Kircher, in his Musurgia, fol. 522. hath set down the Measure of the Bell of Erford in Germany, which for the bigness he termeth prodigious, I will here give the Dimensions of one of those which I saw at Peking, and compare it with that of Erford, reducing Measures to the Cubits of China.

The Bell of Peking. 1. The Altitude included in the Cur∣vature is 12 Cubits. 2. The Diameter of the Orifice or Ba∣sis 10 Cubits and 8 Digits. 3. The thickness of the Bell 9 Digits. 4. The exterior circumference mea∣sur'd by the Diameter only three times taken, that is omitting one Se∣venth of the Diameter, is 39 Cu∣bits and 6 Digits. 5. The weight 120000 Pounds.

The Bell of Erford. 1. The Altitude included in the Cur∣vature is 8 Cubits 5 Digits and a half. 2. The Diameter 7 Cubits 1 Digit. 3. The thickness 6 Digits & 3 quarters. 4. The Circumference, or Periphery, according to the Measure alledg'd by Father Kircher, is 26 Cubits and 1 Digit. 5. The weight 25400 Pounds.

The Diameter of the Bell of Peking, next the Canon, where it beginneth to close at the top, is 8 Cubits 5 Digits, the Circumference of the Handle bended is 3 Cubits, and there the Dameter is about 1 Cubit; the Altitude of the Per∣pendicular Canon above the top is three Cubits: now the Chinesian Cubit is di∣vided into 10 Digits, where of 9 are equivalent to our Geometrical Foot.

SOME Special Remarks TAKEN OUT OF ATHANASIUS KIRCHER'S Antiquities of China.

PART. VI.

Of the Hieroglyphical Characters of the Chineses.

THere is no Nation so barbarous, but they have some way to manifest their Conceptions one to another; but above others, the Chineses have the most significant Characters; the first Inventor of which was Fohi, about three hundred years after the Flood, as their Re∣cords say, who form'd divers Figures drawn from Ani∣mals, Birds, Reptils, Fishes, Herbage, Plants, Trees, and abundance of other things: so that according to the numerous variety of the Products of Nature, and her several Resemblan∣ces, such, and so infinite were their Characters; which though the modern Chineses, taught by Experience, have rectifi'd, yet at this day they have above eighty thousand, the Study of which is the Apex of all their Learning; but they are able with ten thousand to make out handsomly most Expressions upon all occasions: Yet those that wade farthest into the Puzzles and Diffi∣culties of so long Lessons, and so tedious a Science, are preferr'd to the highest Offices and Dignities of Place, which seldom happens till they grow aged.

The hardness of the Task ariseth from their having no Alphabet, Decli∣nations, nor Conjugations, but every Case and Gender in Nouns, and every Person and Tense in Verbs, with the like, have their several and distinct

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Characters: Formerly when they did treat about things of a fiery Nature, they us'd Serpents, Asps and Dragons; in the description of Aerial Bodies, the various Order of Birds; in a watry Subject, Fishes; in describing of Vege∣tives, Flowers, Leaves, and Boughs; in the Constellations, Points and Cir∣cles, each of which express'd a Star; in indifferent Arguments they exhibited Wood, Globes, and Threds, dispos'd in a certain Order: But now in stead of these Figures, they use Strokes and Lines, so contriv'd, that they answer to the Significations of those drawn from Animals, &c. The Emperor Fohi invent∣ed the Characters compos'd of Serpents, Dragons, &c. And the second was found out by Xim Num, compos'd of the Husbandmans Tools, and us'd in de∣scribing what belongs to Pasturage or Cultrature. The third sort were by the Emperor Xan Hoam compos'd of the Wings of the Bird Fam Hoam. The fourth form of Characters were contriv'd of Oysters and Silk-worms, by the Empe∣ror Chuen Kim. The fifth were of Roots. The sixth made up of the Claws of Birds, us'd by the Emperor Choam Ham. The seventh was the Work of the Em∣peror Yao, of Tortoises. The eighth sort were Birds and Peacocks. The ninth are made of Wings, Reeds, and Herbs. The tenth sort was their Art of Me∣mory. The eleventh, of the Stars and Planets. The twelfth were Characters us'd in Grants and Priviledges. The thirteenth are the Characters of Yeu Cha•• Chi Cyan Tao. The fourteenth are the Characters to express Quietness. The fifteenth are compos'd of Fishes. The sixteenth is a Composition that now is neither read nor understood. And these are the Characters of the ancient Chi∣neses, very much like the Egyptian Hieroglyphicks, but not adorn'd with such illustrious Mysteries; in making of which they did not use a Pen and Ink, but a Pencil, and rather Paint than Write.

The Chinesian Characters being so numerous, the Language is wonderful equivocal, and oneword oftentimes, only by the different Pronunciation; or placing of the Accent, may signifie ten, or sometimes twenty various things, whereby it is rendred more difficult than possibly can be imagin'd.

The Mandorin Language is common to the Empire, and is the same as the Language of Castile in Spain, and the Tuscan in Italy: The Characters are common unto the whole Empire of the Chineses, as also to Iapan, Couchinchina,

Corea, and Touchin, though the Idiom is much different; so that the People of Iapan &c. do understand Books and Epistles that are written in this sort of Characters but yet cannot speak mutually to, or understand one another; like the Figures of Numbers us'd throughout Europe, and by all Persons under∣stood, although the Words by which they are pronounced are exceeding dif∣ferent; so that 'tis one thing to know the Chinesian Language, and another to speak the Tongue.

A Stranger that hath a strong Memory, and doth apply himself to Study, may arrive to a great heighth of that Learning, by reading the Chinefian Books, although he be neither able to speak it himself, or understand those that speak it. But Father Iacobus Pantoja, according to the Musical Notes, Ut, Re, Mi, Fa, Sol, La, first of all found out the rising and falling of the Accents to be obser∣ved in the Pronunciation, assisted by which, they overcome the Difficulties of the Language. The first of the five Chinese Accents answereth to the Musical Note Ut, and the sound of it is call'd in the Chinese, Cho Pim, as if you should say, The first word equally proceeding. The second Note answereth to Re, and it is term'd in the Chineses Language Pum Xim, that is, A clear equal Voice. The third Note agreeth with Mi, and the sound in the Chinese is Xam Xim, that is, A lofty Voice, The fourth Note is sounded like Fa, and is term'd in the Chinese, Kiu Xun, that is, The elated Voice of one that is going away. The fifth Note answering to Sol, in the Chinese is call'd Se Xun, that is, The proper Voice or Speech of one that is coming in: For Example, that one word Ya, written in the European Characters, and having the five Notes above affixed, it must be prounc'd with divers Voi∣ces and Accents; A Tooth, Yâ; Dumb, Yā; Excellent, Yà; Stupidity, Yá; A Goose, Ya: For as the same word suggesteth divers Significations, and the Speech spoken slower or faster resembleth the Modes and Times in Musick; so from the Words of Monosyllables (for the Chineses have none of bis, tres, or more Syllables) is a timely Harmony; by the help of which Notes Strangers may attain to something of the Tongue, though with great Labor, and inde∣fatigable Patience: And though the same word hath one Signification in the Mandorins Language, and a contrary in Iapan and other Places, yet knowing this one Speech and Character, you may Travel not only through the Empire of China, but the adjacent Kingdoms.

THose that are earnest to make further scrutiny in quest of all these wonderful Rela∣tions, may resort to the Author himself, and to those in his Quotations; for this we thought a sufficient Appendix to the Dutch Embassy, the one seeming the better to Illu∣strate the other, many of the same Concerns being handled in both.

FINIS.

Notes

• * 1.1

  A two-fold Interpretati∣on of this Monument.
• * 1.2

  Whence the Gospel, as a••∣so the Hea∣thenish Su∣per••••itions came into China
• * 1.3

  The Descrip∣tion and Boundaries of China.
• * 1.4

  Its several Names.
• * 1.5

  The Division of the Em∣pire of China.
• * 1.6

  The first dis∣c••very of the Syro-Chinesi∣an Monu∣ment.
• * 1.7

  By whom first made publick
• * 1.8

  Martin. Atlas pag. 44.
• * 1.9

  At what time the Christian Faith entred into China.
• * 1.10

  The Creatic•••• of all thi••gs.
• * 1.11

  The Fall of Adam.
• * 1.12

  The Incarna∣tion of the Son of God.
• * 1.13

  The Excellen∣cy of the Chri∣stian Law.
• * 1.14

  The Des••rip∣tion of the Si∣tuation of Iudea accor∣ding to the Chinese Geo∣graphers.
• * 1.15

  The Effect of the Gospel and Law of Christ
• * 1.16

  The building of Churches.
• * 1.17

  Presbyter Iohn, where he inhabited.
• * 1.18

  Belor a most high Moun∣tain.
• * 1.19

  Why the Em∣peror of the Aloyssines is called Presby∣ter Iohn.
• * 1.20

  The King of Barantola adored as a God.
• * 1.21

  Where Pres∣byter Iohn re∣sided.
• * 1.22

  〈…〉〈…〉
• * 1.23

  The D••scri∣ption of Han∣cheu or Qu••n∣sai.
• * 1.24

  The Voyage of Benedict Goes, for the Discovery of Cathay.
• * 1.25

  A Descripti∣on of the Walls of China.
• * 1.26

  The Habit of th•• Tartars of Kalmack.
• * 1.27

  The ridicu∣lous Worship of the Great Lama.
• * 1.28

  The high Mountain Langur.
• * 2.1

  The Voyage of Father Amatus Che∣saud.
• * 2.2

  The Voyage of M. Paulus Venetus.
• * 2.3

  The time of Mahomet's coming into the World.
• * 2.4

  The Great Cham conver∣ted to Christi∣anity
• * 3.1

  The Letter of Haolon to the K. of France.
• * 3.2

  The Presents of St. Lewis King of France, to the G••••at Cham.
• * 3.3

  The various Changes of the Christian Law in China.
• * 3.4

  The igno∣rance of the Chineses.
• * 3.5

  The Nobility of China re∣ceive the Law of Christ.
• * 3.6

  The Emperor Vumly, when he had slain his Wife and Daughter, hang'd him∣self.
• * 3.7

  Many Noble Chineses con∣verted to the Christian Re∣ligion.
• * 3.8

  The Inscri∣ption of the Church of the Fathers of the Society of Iesus.
• * 3.9

  The original of the Chine∣sian Astrono∣my.
• * 3.10

  Our Fathers appointed to Correct the Calendar by the Empe∣ror's Edict.
• * 3.11

  The Errors of the Chineses in Geography.
• * 3.12

  The Empe∣ror's Habit,
• * 3.13

  The three Sects of the Chineses.
• * 3.14

  The first Sect.
• * 3.15

  The second Sect.
• * 3.16

  The third Sect.