The history of that great and renowned monarchy of China wherein all the particular provinces are accurately described, as also the dispositions, manners, learning, lawes, militia, government, and religion of the people : together with the traffick and commodities of that countrey / lately written in Italian by F. Alvarez Semedo ... ; now put into English by a person of quality, and illustrated with several mapps and figures ... ; to which is added the history of the late invasion and conquest of that flourishing kingdom by the Tartars ; with an exact account of the other affairs of China till these present times.

THE FIRST PART Of the Temporall State of CHINA. (Book 1)

CHAP. 1.

Of the Kingdom in Generall.

CHina in its extent is one great continued Continent, without having any thing which devides it: and taking it from the latitude of Haynam (which is not farre distant from the Continent, and lyeth in nineteen degrees) it extends it self twenty foure degrees, inclining towards the East; and ending in fourty three de∣grees, it comes to make a circuite so much the more spacious, by how much the coasts thereof run along in various and un∣equall windings; and so comes to be the chiefest kingdome of the world in greatnesse, and almost equall to all Eu∣rope. On the west side thereof are many small Islands, but so neere to∣gether, that they seem all to Compose but, as it were, one body.

All this Monarchy is divided into fifteen Provinces; each of which is a spacious Kingdome, and so they were all anciently; each having a King of its own. Of those nine, which they call the Southern Provinces, the greatest part of them are watered with large rivers, and some of those, having so great plenty of water, that in many places the opposite banks are out of sight, one of the other; and elsewhere, that which appeareth, is hardly to be distinguished what it is. They are all navigable, and are frequented with so a great concourse of divers sorts of vessels, that what might be said upon this occasion, will hardly seem credible: I shall onely

say, that in this, they do exceed all other rivers of the world. In an Arme of the river of Nanchim, which with a moderate breadth runneth down to Hamchen, I stayed eight dayes for a passage through that vvonderful con∣course of vessels: and whilest an houre-glasse of sand was running out, I counted three hundred small ships, reckoning only those which came up the river. It is a marvellous thing, there being so many, that all are so vvell accommodated for Merchandize, and so convenient for passengers; They are all covered and kept very neat, and some of them so beautified and adorned with pictures, that they seem rather made for the recreation, than the traffick of Merchants.

The manner, after which they are governd is very notable: for the Marriners keep all without the place, where the passengers make their a∣bode, there being space enough without for them to run up and down, that trim the Sayles and guide the Bark, without any disturbance of the others, who enjoy a pleasant ease and rest. In which the Barks of the province of Hanceo exceed the rest.

The six Northern provinces, as they come nearest to our latitude, do most resemble our climate, and are more dry and healthfull than the rest. But in all of them (more or lesse) there are not wanting many of a long and happy life; there being to be found many, and very vigorous and lusty old men.

Of the same more particularly.

This Kingdom is so populous, that not only the Villages, but even the Cities are in sight one of another; and in some places, where the rivers are most frequented, the habitations are almost continued. Of these there are foure sorts; great Cities which they call Fu: the lesser, which they call Cen, (concerning these, Writers have somewhat differed in their Relati∣ons:) Townes, which they call Hien; and Castles, which they call Cid. Besides these, there are Villages and Hamlets almost innumera∣ble. Of all these the Walls are kept night and day with a four-fold Guard at the sound of a Bell, even to the innermost City of the King∣dom, as if they were alwayes in a condition of Warre: shewing, that to prevent the least imaginable danger, which may fal out in an houre; it is good to stand, during life, upon our guard: for ordinarily all sudden ruines proceed from a long confidence. The streets are kept by Courts of Guard and Sen••inels, with so much rigour, that if they find them asleep, or stragled from their Post, or that they do not speedily answer, they are presently condemned to the Bastinado, which is immediately executed in the same place. The publick gates are shut every night with great care, and if there fall out any accident, they are not opened, til they are satisfied, how the Fact was done. In the year one thousand six hundred thirty four, I was in the City of Kiamsi, where thirty theeves broke prison, and having routed the guards, wounding some and killing others, set them∣selvs at liberty. The Fact was known; and the opening of the gates be∣ing suspended according to their inviolable custome, before next night the Malefactors were all taken, nor could the greatnesse of the City hide any one of them.

This Kingdom is so exceeding populous, that I having lived there two and twenty years, was in no lesse amazement at my coming away, than I was in the beginning, at the multitude of the people: certainly, the truth exceedeth all Hyperboles; not onely in the Cities, Townes, and pub∣lick places, (in some of which one cannot walk without great violence of thrusting and crowding;) but also in the High-wayes, there is as great a concourse, as is usually in Europe at some great feastivall, or pub∣lick meeting. And if we will referre our selves to the generall register book, wherein only the common men are enrolled and matriculated, lea∣ving out women, children, eunuchs, professours of armes and letters, (al∣most an infinite number) there are reckoned of them to be fifty eight milli∣ons, and fifty five thousand, one hundred and fourescore.

The houses, where they inhabite, are not so sumptuous and lasting, as ours: yet are they more convenient for the good contrivance, and more pleasant for their exquisite neatnesse. They use much in their houses Charam, an excellent vernish, and painting of an accurate diligence. They build them not very high, esteeming them more convenient for being low, as well for habitation, as for good accommodation. The richer sort of people doe plant the courts and approaches to their houses with flowres and small trees; and, towards the North, they use fruit trees. In like manner, where they have roome enough, they set greater trees, and raise artificiall mountaines; to which end they bring from farre, great pieces of rocks: They keep there severall sorts of fowl; as Cranes and Swannes, and other beautifull birds: and also wild beasts, as Stagges, and fallow Deare: They make many fish-ponds, where are to be seen gliding up and downe painted fish with gilded finns, and other things likewise of curio∣sitie and delight.

Their way of building is in this manner. They frame first exactly the roofe of the house, which they set upon pillars of wood, the which by how much the bigger they are, are so much the more esteemed: after they fit up the walls with brick, or some such like matter. There is a Tradition, that, anciently, they made their buildings according to exact rules of mea∣sure and proportion; of which Art there are yet some bookes remaining; but those rules are now only observed in the Kings palaces, and in publick workes; as, towres of Cities and Townes, which they make of severall formes; as round; square; octangular; very beautifull, with staires, some winding, some plaine, and Balansters on the out-side.

In the vessels and utensiles of their house they are both very curious and expensive; using much the abovesaid Charam, a sort of vernish, which is taken from certaine trees, proper only to that, and the neigh∣bouring, Countries: and in truth it is an excellent thing, as well for the perfection of the matter, (as may be seen in the workes which come from thence) as for the easinesse in working it, as well in making new things, as in retrimming the old, and reducing them to their former beauty.

As for plenty; whereas this kingdome, by reason of its large extent, doth participate of diverse latitudes and climates, it produceth and enjoy∣eth so great varietie of fruits, that nature seems there to have laid upon heapes, what shee but scatters through the rest of the world. It hath

within its owne doores all that is necessary for mans life, together with all superfluity of delicacies: whence it hath, not only no need to take almes of other Countries; but, with what it is able to spare, (which is both much and very good) it satisfieth the desires of the neighbouring and remote kingdomes, who have always a longing desire to see and enjoy it. Its chiefe sustenance is that which is most used throughout the world, to wit, wheat and rice; some Countries making most use of the one, and some of the other. China produceth both in so great plenty, that a Pico of each (a Pico containes 125 pound of our weight) is commonly worth five Reals, (that is, about halfe a crowne of English mony) and if it com∣meth to seaven and a halfe 'tis counted a dearth.

The Northern Provinces use for their proper sustenance Wheate, Bar∣ly, and Maiz; eating Rice but seldome, as we doe in Europe; leaving it for the Southern Provinces; Which although they have Wheat in great plenty, make use of it with the same moderation, as we doe of Rice, or a∣ny other sort of fruit. They have Pulse of diverse kindes, the reliefe of the poorer sort of people, and the ordinary provinder, in stead of Barly, for the Beasts of Burthen. They use Herbes much; they being the food of the ordinary people, almost all the year throughout; & the chiefe Inven∣torie of their Apothecaries shops, for their physicke; which is founded only upon Herbes and very safe physick. Yet they want both Endive and Car∣duus, but have in stead thereof others, which we want.

Flesh they have every where plentifully, even in small villages. That which they use most constantly throughout the yeare, is Hogs-flesh, Beefe is sold there without any bones, they taking them alwayes out, first. Venison they have not so plentifull: nor doe they much affect it; although they have there the same which here afford us so much recreation; as, wild Boares, Stagges, fallow Deare and Hares, but no Conies. Of fowle there is great plenty, they have all ours in great abundance: Partridges of two sorts, one whereof differeth not from ours, but only in their call. The Nightingales, though they are bigger than ours, have the same voice and manner of singing. Other birds there are which we have not here, and are in great esteeme, as well for their beauty to the eye, as for their excellent taste to please the Palat. The birds which we see painted in their workes that come into Europe have, without doubt, for the most part, the resemblance of those there. Art alwaies favouring nature, or but little al∣tering from her. They are excellent in bringing up of tame fowle, and have of every sort without number; Geese they have in so great quanti∣ty, that they feed up and downe the fields in huge flocks. That which is reported of their hatching egges by art, is very certaine; but it is only in the spring time, and then they have no need of the dam.

Wild Beasts, as Tigers and Wolves there are in abundance through∣out the kingdome, though they doe not much hurt. There are Elephants alwaies to be seen at court, but they are brought from other Countries. For tame creatures they have all ours, as well for burthen (without using Oxen for this, as they are faine to doe throughout all India) as also for til∣lage of their land, in which they make use of Oxen. In the Southern parts the Bufolo's undergoe the chiefe labour. They have store of horses, but

without mettle, and little worth. Coaches were formerly much in use with them, and growing out of fashion there, we tooke them up, being first used, in Italy and Spain, in the yeare 1546. Since they have only used Chaires and Sedans, finding them of lesse pompe and expence, and of greater convenience; wherefore to this day in all their journies they serve themselves with litters carried by Mules, or Chaires borne by 4, 6, or 8, men, according to the quality of the persons. Those which they use most in Cities are in forme not unlike unto ours. Those in which the women are carried, are bigger, more convenient, and more beautified; and also the manner of carrying them is different. In the two Cities of Penckin and Nanckin, where there is a greater concourse of all sorts of people, they have in all publick places a good quantity of Horses and Mules, with handsome furniture, and very well fitted with bridles and saddles, stand∣ing ready to be hired by such persons, as are desi••ous, with more ease and lesse expence, to travell up and downe the City upon their occa∣sions.

In the Northern provinces, they have but little fish, (except it be at the Court; which, for being such, wants nothing.) The reason is, because in those parts there are no many Rivers: yet they cause great store of fish to be brought from the Southern P••ovinces, (which very much a∣bound therein, taking them on the sea coasts, in lakes, and in pooles in great plenty) dried and accommodated in diverse manners, so much as is sufficient. In the River of Nanckin there is every yeare a fishing for the Kings use; and till that be done, there is a prohibition upon a rigorous penalty for any other person to fish: and the voyage being between five and fourty and threescore daies journy, yet it is brought fresh and sweet, without salting it. Troutes are not there so much esteemed as with us; but Sturgeon every whit as much; which, when it is sold at the dearest, doth not exceed five-pence the pound: By which you may perceive the cheap∣nesse of all other things.

Among fruits; Cherries, and Mulberries have there no esteeme, for their tast is not very good; they use the greatest part of those fruits we have in Europe: but they are not comparable to ours, neither in quantity nor quality, except it be the Oranges of Cantone, which may well be called the Queens of Oranges: and are by some esteemed to be, not so much Oranges as Muscatell Grapes, disguised in that forme and habit. The Southern provinces have the best fruit of all India; particularly Cantone; for they have Anans, Manghas, Bananas, Giachas, & Giambas; & above all, there are some fruits proper to them of a particular excellency, such as in Can∣tone are the Licie, (so the Portughess call them; but the Chineses, Lici.) These on the outside are of an Orange colour, and when they are ripe doe very much beautify the trees they grow on. They are made like chast∣nuts, in the forme of an heart: when the shell is pilled of, which is only contiguous to it, the fruit remaines like a pearl in colour, very plea∣sing to the sight, but more to the taste.

There is likewise a fruit called Longans, named by the Chineses, Lu∣mien, that is, Dragons eye, they are in figure and greatnesse not much un∣like a small nut, but the Pulpe is very little, and different; but between

the shell and the stone it is sweet and wholesome: this fruit is found in Cantone and Fokien.

Throughout the kingdome there are red figges, (a name put upon them by the Portugheses: for in the Chinese tongue they are called Suzu:) it is a fruit very different from figges in colour, figure and taste; the colour on the outside is red, on the inside like gold; the figure is of the bignesse of an Orange, bigger or lesser; for there is as much diversitie of them, as there is among us of figges. The rinde is very thinne, and is of so extra∣ordinary good taste, that in my opinion it may be reckoned among the chiefest in the world. They have one or two seeds, which are like unto blanched Almonds: the best are in the cold Countries. The provinces Honan, Xiansi, Xensi, and Xantum enjoy the best in quality, and in great quantity; and dry enough of them to serve the whole kingdome. When they are dry, they are better than our dried figges, to which they have some kind of resemblance.

The province of Hamcheu produceth a particular fruit, which they call Iammoi, as bigge as a plumbe, round, and in colour and taste like unto the best Mulberries: but the tree is very different.

Peaches there are none, unlesse it be in the Province of Xensi, where there are some of a notable bignesse: some are red both within and with∣out; others of a yellow colour, of the same figure and taste with ours.

There are Melons every where in great abundance: but the best are not to be compared to our good ones: there are water melons in great plenty and very good.

Grapes are very rare and scarce, and grow only in Arbours, and close walkes, except it be in the Province of Xensi, where they are in abun∣dance, and where they also dry them in great plenty. They make not their wine of Grapes, but of Barly, and in the Northern parts, of Rice; where they also make it of Apples, but in the Southern parts of Rice only; yet this is not ordinary Rice, but a certaine kind of it proper to them, which serveth only to make this liquor, being used in diverse manners.

Vineger they make of the same ingredients as their wine; and, in the Westerne Provinces, of Millet; which notwithstanding is sharp and well tasted.

The wine used by the common people, although it will make them drunke, is not very strong nor lasting, 'tis made at all times of they eare: but the best only in the winter: It hath a colour very pleasing to the sight; nor is the smell lesse pleasing to the sent; or the Savour thereof, to the taste: take altogether, it is a ve••••ment occasion, that there never want drun∣kards; but without any mulct of shame; for they have not yet placed it in that consideration. Winter and Summer they drink it warm.

Flowers are in singular esteeme with these people; and they have some exceeding beautifull and different from ours; which (yet) they doe not want. They have Clove-gilleflowres, which have no smell at all. They endeavour to have, the yeare throughout, flowers for every season in their gardens, in which they are very curious. They have some flowres, which in their duration exceed the ordinary stile of nature; in which they seeme to be exempt from their common tribute of a short life. For when these

plants have no moysture left for the nourishment of their leaves, and ex∣posed to the cold, these do fall off, then do new flowres sprout againe, & those the most odoriferous, during the greatest inclemency of the frost and snow. These are called Lamui, more pleasing to the sent than the eye; their colour being not unlike that of Bees-wax. They have other flowers like Lillies, called Tiaohoa, which they keep in the house, because that being carefully taken up with their roots entire and well cleansed from earth, they live and flourish in the ayre.

Their Garments, as also the furniture of their chambers and houses, they make of wooll, Linnen, Silke and Cotton, which they make great use of an weave thereof many faire and curious stuffs.

The riches of that kingdom is admirable: for besides that the earth is so fruitfull in all kinde of sustenance, and what ever is necessary for mans life, as may be perceived by what hath been already said; they do vend unto strangers the best and richest merchandise of all the East; such as are Gold-threed; Gold in the leafe and Ingot; Rubies; Saphires; small Pearle; Muske; raw silke; and wrought silk quick-silver, Copper, Tin, Tomnaga, which is a kind of mettall more fine, and as hard as Tin; Ver∣milion, Salt-nitre, Brimstone, Sugar, and other things of lesse importance.

Their guilded workes for houshold-stuffe, ornaments and jewells for women, both for necessity and curiositie, are sufficiently known to the world: nor doth all this issue out at one port, but by many in a great and perpetuall commerce. In all this abundant riches of the Country, in∣dustry of the inhabitants, Arts and means of gaining their living to an ex∣cessive plenty, they doe not let passe any other thing, that can bring them a∣ny profit; and notwithstanding the sight of so great afluence of noble commodities, they make a profit of their Beefe-bones; Hogges-haires; and of the smallest ragge, that is throne into the streetes. There raigneth a∣mong them that only pledge & suretie of the duration of Empires; that is, that the publike is rich, and no particulars. They are not so rich there as in Europe, nor so many which can properly deserve that name: nor are the poor here so many, nor so poor; as those there. The people is infinite, nor can they have a capitall, or stock, sufficient for so many; or mony to fill so many purses. Hence it comes to passe, that the partition among them is such, that much comes to few, a mediocrity to not many, and a little to al∣most infinite. Their mony is much at one stay, which may be perceived by the same low price of things, salary of servants, pay of workmanship, and stipend of publick Ministers.

So that even to this day, at least in diverse of these countries they live, as they did formerly in Portugall; when a Maraved is, which is worth a farthing and a half, divided into six blanes, would buy six severall things. So was it also in Castile, not only in ancient times, but even to the raign of Don Iohn the first: the records of which are still preserved: but such tem∣perance and plenty long since are gone out of the world. From hence it is manifest, how much that admirable duration of the Empire of China de∣pendeth on observing its lawes and ancient customes, without ever ope∣ning a gate (that the great ones might seeme greater, and the small ones, great) to luxurie in apparel, and excesse in diet; which are the irreparable

ruine of Common wealths.

A pound of mutton is worth a penny, a pigeon a farthing and a halfe, the hire of a man-servant for a year two hundred farthings, and his dyet and lodging. But there is a great difference betwixt some places and o∣thers, those of the South, as they have the advantage in commerce, so they exceed the rest in money; and the price of things; which continually riseth, as we find every day by experience: but even there to this day, the rate is very moderate.

CHAP. 2.

Of the Provinces in particular, and first of those of the South.

THis kingdome is divided into two parts, South and North; and both these subdivided into fifteen provinces, as is above-said. To this Southern part belong nine; which are Cantone, Quamsi, Yunnam, Fukien, Ki∣amsi, Suchuem, Utquam, Chekiam, Nankim, we will treate of these in this chap∣ter, and of the rest in the next. That we may proceede distinctly, speaking of them in the same order that we have named them.

Cantone is the first, and lyeth in that part of the South, that is properly named Quantum. It is in the latitude of twenty three degrees, it is large, rich, and abounding in wheat and rice; of these it produceth each yeare two harvests, though for the most part they are of a severall graine. There is store of suger, copper and tin, materials, which they worke, with great variety, into innumerable sorts of vessels; as also, workes made with Charam, an excellent vernish, and with guilding, some whereof are transported into Europe.

The Jesuits in this province had two residencies with their Churches and houses, vvhich perished by reason of Severall persecutions, as you shall find hereafter.

The people are able Mechanicks, and though of small invention, yet they imitate excellently whatsoever they find invented. To the City called also Cantone (though the proper name thereof bee Guamcheufu) the Portugesses go twice every year with their marchandice. It is distant from Macao an hundred and five miles: and Macao is distant from the first Islands, and from the greater Cities of that Empire fifty four: The circumference thereof is 15 good miles. The concourse of merchants thither is very great and therefore it is more peopled than many of the other Cities. The most and best commodities of that Kingdome are brought thither, because it is the most open and free seat of trade in that nation. And to say nothing of the six neighbouring kingdomes, from whence all sorts of merchandise is brought thither, as well by natives as strangers: only that which the Portugesses take in for India, Giappone and Manila, cometh one year with another to five thousand three hun∣dred chests of severall silke stuffes; each chest including 100 pieces of the

most substantial silks, as velvet damask and sattin; of the slighter stuffes, as halfe-damasks, painted and single taffities 250 peices of gold 2200 In∣gots of 12 ounces weight a peece; of musk, seaven Pichi: which is more then 35 Arrova's every Arrova weighing 25 pound, of 6 ounces to the pound; besides small pearle; sugar; Porcellane dishes; China wood; Rhe••∣barbe; and severall curious guilded workes; and many other things of lesse importance; it being hard to name them all even in a longer relation.

To this Province belongeth the Island of Aynan, where pearls are fish∣ed in great plenty. It is sufficiently populous, by one city, it hath Several villages on the North part thereof: toowards the South there ly∣eth a barbarous people, which admit the Chinesses only to trafficke and commerce, without submitting to their dominion. It produceth that precious wood of Aquila and that sweet wood, which the Portugeses call rose-wood, and the natives, Hoalim; and other things of lesse im∣portance.

On the North side of Cantone the Province of Quamsi extendeth it selfe to the latitude of 25 degrees: it enjoyes the same climate without any considerable difference; (so that it hath nothing particular, which is no∣table;) and is counted the second Province.

Yunnam is the third; and lyeth in the latitude of 24 degrees, and is the furthest distant of any from the Centre of China: it is a great countrie, but hath little merchandise, I know not any thing is brought from thence, unlesse it bee that matter▪ whereof they make the beads for chapplets, which in Portugall they call Alambras; and in Castile, Ambares; and are like Amber, they are counted good against the catarre; it is digged out of mines, and sometimes in great peices: it is redder than our Amber, but not so cleane. In this province is violated that custome of the Kingdome that women do not go to the market to buy or sell, as in other coun∣tries of the world.

On the other side of Cantone is the fourth Province called F••kie••, or by another name Chincheo, in the latitude of 26 degrees: it is for the greatest part Mountanous; and therefore not so well inhabited. Contrary to the lawes of the Kingdom, the Natives of this Province do go into the coun∣tries of the neighbouring strangers, which are upon the sea-coasts. It yeel∣deth gold, good sugar in great quantitie, good Canvas-cloath; for other linnen there is none in China. There is made excellent paper of diverse kindes, which for plenty, goodnesse, and cheapnesse, is very remarkable, They make use of printing no lesse conveniently, and (as it appear∣eth) more anciently, than in Europe, although not in the very same man∣ner: for here, after the printing of each sheet, the letters are taken asunder: there they carve what they would print upon boards or plate, so that the bookes are still preserved entire in their work-houses; and therefore as of∣ten as there is occasion, they can reprint any book, without the expence of new setting the letters. This country is scituated upon the Sea-side, and is another eminent port, from whence are issued out of that Kingdom, infinite Merchandise, which are carried by the people of this country, that are industrious, and brought up to it, to Manila, Giappone, and particu∣larly to the Island Formosa, which is even in the sight of the land, (for with a

a good wind it is not above 24 houres voyage thither) where they trade with the Hollanders.

There are two houses and Churches there belonging to our company; under whose Government and direction are a great number of very good Christians; who have about ten Churches belonging to them, the which are visited by us very diligently at set times. Two of their chiefe Chur∣ches are in the City of Fucheu which is their Metropolis: another in the City of Cieumchu, the rest in other Cities. There are (besides) many par∣ticular Oratories.

The Island Formosa lyeth in the Latitude of 22 degrees, it is situated between the Kingdomes of China and Giappone: before you come thither you must passe by a great number of Islands named Liqueu: the length of this Island is 150 miles, the breadth 75.

The Hollanders have there a fort placed in a sandy vale, under which lyeth the Port, which is encompassed with bankes of sand, and if it were not distinguished and secured by certaine posts set up in the water, the en∣trance would be very difficult even to those of the Countrie. On the o∣ther side of the Island toward the East, the Spanyards have a fort, distant from that of the Hollanders 90 miles by sea, and by land 45, as is reported. The soyle of the Island is so fruitfull, that it produceth grasse nine or ten palmes high (a palme is nine inches, English measure) where the Hollan∣ders feed their cattell. There is so great abundance of Stagges, that it seemeth incredible to him that hath not seen it. Father Albertus Miceschi, (who lived there in the condition of a ••lave) relateth, that, riding to the next woods with leave from the Governour, to gather some medicinall hearbes, he saw by the way so great a multitude of Stagges, that he judg∣ed them to be the herds belonging to the people of the Country, dispersed up and downe the fields, till coming neerer he found with his eyes the contrary. There are also many of those Animals called Alces or Elkes, the which, I did hitherto beleeve, were only to be found in Lituania and the adjacent Countries. There are also many other Animals wholly differing from ours, and altogether strange to us. It is the likest Country to Europe of all India: it enjoyeth an healthfull ayre, and cold, like ours. It produceth some spices, but not in great plenty; as Pepper in the woods, and Cynamon on the mountaines, & Camphire trees of a notable bignesse, China roots, and Salsapariglia, in great quantitie. There are also gold mines, but the Hollanders have not yet open'd them.

The people of the Countrie weare no manner of cloathes; neverthe∣lesse both men and women doe cover that, which in all the India's useth to be hidden from sight, by the instinct of nature. They dwell in round hou∣ses made with Bulrushes of severall colours, beautifull to behold a farre off. Their ordinary food is Stagges flesh as fat as porke; and Rice; of which also they make very strong wine. Many of them doe turne Pro∣testants by the perswasion of the Holland Ministers, and live verteously. They are tall and active of body, so fleet in running that they are able to single out, and run downe a Stagge in their hunting. Their Lords doe weare a Crowne of dead mens skulls, stitched together and embellished with silke: and these are the heads of their enemies killed by themselves.

Their King weareth two wings of various feathers upon his head: others crowne themselves with apples of gold, others make themselves hornes of a certaine straw, made up with Bufolo's haire: They gird themselves also about with a girdle of young Bulrushes curiously woven. They car∣ry hanging at their breast two Tortoises and a woodden mallet, which serve them in stead of a drum. There is likewise another Island neere to it, inhabited by fierce savage people, who kill, whosoever goeth thither. The above-named father Miceschi saw one of them taken by the Hol∣landers, who was fifteen palmes high, as it seemed to him.

The fift place we will give to the Province of Kiamsi, which is contigu∣ous to that of Cantone toward the North, in the latitude of 29 degrees. It takes its beginning from a great ridge of mountaines, which reare them∣selves upon the confines of Cantone, from these Mountaines two Rivers have their originall; one, which runneth toward the South, and is presently navigable; the other towards the North; which after it hath watred a good part of this Province receiveth into his channell another large Ri∣ver of the Province of Huquam, and then runneth forward with the name of the famous Nankim. The skirts of these Mountaines are considerable for the good Cities that are scituated thereon; very convenient for the passage of travailers, and for the conduct of Merchandise; which for the most part passeth upon the backs of men and boyes, according to the a∣bilities of each, learning this trade from their youth, which is the most usuall imployment of that Countrie. The voyage is but of one whole day, and it is very much to see what passeth by in it. For there being no other bridge; and these Rivers being the most frequented passes of all China, 'tis almost incredible, how great a concourse of people there is, and what a multitude of commodities, which goe and come without inter∣mission. The Merchandise is all put in one store-house, and is received by weight into another with so much fidelitie, that it is not necessary the owner should be present, because upon all accidents the Hostes are bound to make good whatsoever is wanting. They are obliged also to give to eve∣ry guest of qualitie, or Merchant two banquets, or one at least, as also to their servants; and if they be not satisfied therewith, they tell them of it, expostulate, and threaten not to frequent any more their Inne, there not wanting many others.

By this Government they make their covetous Hostes very sumptuous and bountifull. The Hostes are also obliged, as soone, as their guests are embarqued, (for if they goe by land this priviledge ceaseth) to send them a present of two things, or of one at least, as fruit, two fishes, a little flesh, a couple of pullets; and this without paying, either at your entrance, abode, or departure; for there is nothing to be payd, either for the lodg∣ing or bedstead, I say bedstead, because the Hoste allowes you no bed but every one carrieth one with him at his backe, when he hath no other con∣venience; but they are not so big as our beds, but much lighter. The pro∣fit of the Hoste consisteth in so much percent, which is payd them by the Boateman for such persons, or goods as are carried by water; and by the porters for such as passe by land; and as the concourse is great, the profit cannot be little. Every thing passeth through the hands of Insurers, so

that if any thing be wanting, they supply it and make it up.

In the Custome-house (for there is a very famous one here) there is not so much honour done the Merchant, but more favour. There is no house where the Merchandise is deposited, weighed or visited; neither is it ta∣ken out of the barke; but only a moderate rate is payed for it by the eye, and according to the Merchants booke of accounts. If the passenger be no Merchant, although he goe alone in a Barke with his servants, and car∣ry five or six chests, and severall other things, which are usually transpor∣ted from one Country to another, they are not searched nor opened, nei∣ther doe they pay any custome. A good example for the Custome and Gabell-houses of Europe, where a poore traveller is so beastly and bar∣barously, robbed and spoiled; when all he carrieth with him is not worth so much as they aske him for custome.

For strangers ships, which come into the Port of Macao, as soone as any arriveth, they unlade their Merchandise as they please, without any hin∣derance; and when the customers come, they pay them according to the content of the vessel, without making any enquiry into the qualitie of the Cargazon.

But to returne to the Province of Kiamsi, (of which we were discour∣sing;) it particularly aboundeth in Rice and fish, but most of all in people. So that the Chinesses call them Laochu, that is to say, Rats. Whereof, we have a resemblance in Portugall, in the Country that lyeth between the Rivers Duer•• and Migno; which, where it confineth upon Gallitia hath so great multitude of people, that it is therefore called by the same name; although learned men doe derive it from Rates, an ancient part of that Country.

Now this people running over the whole kingdom, like swarmes of Bees, do fill it with severall Trades whereunto they apply themselves, and for the greatest part they lead a miserable life, and are therefore so penurious, niggardly, and drie in their presents, that they passe, in ridicu∣lous proverbs, through the rest of the Provinces.

It is famous for Sturgeon, which it hath of very great bignesse; and more for the Porcellane dishes (indeed the only work in the world of this kinde) which are made only in one of its Townes: So that all that is used in the Kingdom, and dispersed through the whole world, are brought from this place: although the earth, whereof they are made commeth from another place: but there only is the water, wherewith precisely they are to be wrought to come to their perfection, for if they be wrought with other water the worke will not have so much glosse and lustre. In this worke there are not those mysteries that are reported of it here, neither in the matter, the form, nor the manner of working; they are made absolutely of earth, but of a neate and excellent quality. They are made in the same time, and the same manner, as our earthen vessels; only they make them with more diligence and accuratenesse. The Blew, wherewith they paint the Porcellane, is Anill, whereof they have abun∣dance, some do paint them with Vermilion, and (for the King) with yellow.

This Province, and that of Chincheo and Cantone, which border one

upon another, do unite, as it were, in an angle, with many Mountaines between them: In the middle of which Mountaines there is a small Kingdome, which hath a particular King of its own without any sub∣jection to the Chinesses; from whom he doth defend himselfe, if they pre∣tend to assault him; nor is the defence difficult, there being but one en∣trance into that kingdome. They admit of the Chinesse-Physitians in their infirmities, but not of their learned men into the administration of their government. If they have an ill Harvest, and that there is like to be a scar∣sity they go out, and rob in a millitary order, to the sound of the drum. So in the year 1632 they gave no small trouble to this province of Ki∣amsi.

The last account shall be concerning the Christianity there, which hath prospered very well, being also beneficed with two Churches and houses which we have in that Province, the one in the City of Nau∣chan, which is the Metropolis; The other in the City of Nauhium.

The sixt Province is called Suchuen, in the same paralel with that of Ki∣amsi, and in the same latitude of 29 degrees, nor hath it any thing in parti∣cular differing from the former, worthy the relation.

The Province of Huquam is the seventh in Scituation, it lyeth more to the North, in the heighth of 31 degrees, it exceeds the whole Kingdom for the abundance of Rice. The Chinesses say, that that whole Kingdom is able to give but a breakfast in respect of Huquam, which provideth for the whole yeare. It hath store of oyle, and no lesse Fish, by reason of the rivers, which it enjoyeth, and the lakes, which seem rather Seas. In the Metropolis of this Province there was a Residencie begun at the time of my arrival.

The province of Cakiam, which is the eighth, lyeth in the Latitude of 30 degrees: it is for the most part scituated by the Sea-side, fertile, plain, and almost all divided by severall rivers, some whereof run through their Cities and Townes. In riches it exceeds many of the Provinces, as being, the Fountain, from whence the best Commodities of that Monarchie doe flow: it is singular in silke, which it distributeth through every part, whether it be raw, or wrought; in Balls or in Stuffe. All that goeth out of the Kingdome any way, cometh from this Province: though all China hath the benefit of the Silk-worme, yet all the rest would not serve them, to make them Scarfes: the name of the Metropolis is Hamcheu. Here we have two houses, which upon certain good considerations are reduced to one; where there is cultivated a copious and good Christianity, and also much honoured, by reason of the number of people of quality that are in it,

Finally, this Province is famous for many things, but particularly for three. The first is a lake called Sihu, which is one of the rarest in the world. It is in circuite Thirty Lis, which are six miles: it is set about with excellent Palaces, and these environed by pleasant Mountaines cloathed with grasse, plants, and trees: the water is alwayes running, for there comming in a current at one and side, issueing out at the other; it is so cleere, that it inviteth one to behold it with great delight, the smallest sand, that lyeth at the bottome, being to be discovered. There are cer∣taine

wayes paved with stone, that do crosse over it, offering passage to those that travell over it, either upon their occasions or curiositie: there stand ready small Barkes of a considerable burden which are made for recreation and banquets; the kitchin is in the steerage, or the forecastle, and the middle space serveth for a hall. Above higher, there is a place for the women, covered with lattices, that they might not be seen. These Barkes are painted and guilded after a curious and various manner, and are provided in great abundance with all things necessary for the navigation which is short and free from wracks of water, but not so well from those of wine; there happening many: as also shipwrackes of estates very often; there being scarce any in the whole kingdome that hath any thing, that doth not come to spend in these delights, either part or the whole; and sometimes more than his whole stock is worth.

The second is, the excellency of the silke, as well for the plenty above∣said, as for the curiositie of the Art, with which a good part of it is wrought, engrayling it with precious and beautifull workes of gold. This is only after their manner and gusto; and is not sent out of the kingdome, but as a singular worke is reserved for the Kings Palaces, who every yeare buyeth up all that is made of this sort.

The third is, the worshipping of their Idols; in which is particularly to be perceived whence the fabrick of their Temples proceeds, which are without doubt very famous.

The last of these nine Southerly Provinces is Nankim, scituated in 32 degrees of latitude, and is one of the best Provinces of the kingdome, and the perfection of the whole realm. It sendeth abroade its commodities, or workes of importance, to no part; as if they were unworthy, to parti∣cipate of its perfection; which is most rare in all sort of varietie, and so much exceeding all the rest, that every one, to sell his commodities the better, pretendeth, that they are of Nankim, and so passeth them off, at a greater price.

That part which is towards the West, is the most rich, and maketh so much Cotton-wool, that those of the Country affirme, that there is only in the towne of Xanuchi and the precinct thereof, which is large, 200000 Loomes for this stuffe; so that from that place only the King draweth 150000 crownes yearly.

In one house there useth to be many of them for they are narrow, as the stuffe is. Almost all the women are employed in this work.

The Court did reside in this Province for a long time; and even to this day all the Courts of justice and priviledges thereof are conserved in the City of Nankim, whose right name is Umthienfu; and it seemeth to me to be the best and greatest City of the whole Kingdome, both for the form of the building, the largenesse of the streets, the manners and deal∣ing of the people, and for the plentie and excellency of all things.

It hath admirable places of recreation, and is so populous through its confines, that the villages succeed one another, in a manner, from three miles to three miles; although at this day, by reason it wants the presence of the King it is, in its selfe lesse populous; neverthelesse in diverse parts thereof it is yet troublesome to walke the streets for the crowde of people

that one meeteth. Besides, the many Palaces, Temples, Towers, and Bridges doe render it very considerable. In the wall thereof there are twelve gates, barr'd with Iron, and guarded with Artillery: a good way without runneth another wall with no small ruines. The circuit thereof (for I was desirous to know the measure of it) is two daies journey on horse-back: That of the inner wall is eighteen miles; both the one and the other have within them many populations, gardens, and fields which are tilled, the bread whereof useth to be applied to the use of the soul∣diery within the City, to the number of fourty thousand.

In one part thereof there is cast up an artificiall Mount, on the top where∣of there is seen a wooden spheare, not armed, although the circles thereof are placed at the latitude of the same City, which is 32 degrees; a small latitude in respect of the great colds, but a very large one, for the great heate which it suffereth: The spheare is in circumference of a notable big∣nesse, and is a very compleat piece of work.

It hath moreover a Tower divided into seaven stories of singular beau∣ty for the workemanship thereof, it being full of figures, and wrought like Percellane: an edifice, which might be ranked among the most famous of ancient Rome. The river cometh to kisse the feet of this City, and sendeth up some armes of it selfe into it. The name of the river is Yanchu∣kiam, that is to say, the Sonne of the sea; nor vainly is it so called, it being the most aboundant in water, of any that is knowne in the world. There is also great plenty of fish.

We have foure Churches in this Province, the first in Nankim, with a house of Iesuites, and is of a very ancient, and exercised, Christianity: having suffered foure persecutions, and come of from each of them with more vigour. The second, in the Towne of Xamhai, with a great number of beleevers. The third in the City of Xamkiam. The fourth in the Towne of Kiatini: beside these Churches there are many Oratories. And so much shall suffice concerning the nine Southern Provinces,

CHAP. 3.

Of the Northern Provinces.

SIx are the Provinces, which are called Northern, and their names are Honam, Xemsi, Kiansi, Xantum, Pekim, and Leaotum. The first lyeth in the latitude of 35 degrees, as centre of the Kingdome, and produceth most gallant fruits, as well those that are proper to the Countrie, as ours in Eu∣rope; nor is the cheapnesse of them lesse: I bought for a farthing and a halfe 88 Apricocks; it hath nothing else notable, except a Son of the Kings called Fovam, the last of those which came out of the Palace. He liveth with so great splendour and authoritie of a King, that to be such, he only wanteth the name and jurisdiction. In Caifum, the Metropolis there∣of, we have had onely for these few yeares, a Church and house, but a good plenty of Christians.

The second is Xemsi; it lyeth in 36 degrees, and more, to the West:

it is very large, but dry for want of water, as also are the three neighbouring Provinces: notwithstanding it doth abound in Wheate, Barly and Maize, of Rice they have but little. All winter long they give wheat to their Beasts; which are many; particularly their sheep, which they sheare three times a year; once in the Spring, another time in the Summer, a third in the Autume; but the first time of shearing yeeldeth the best wool.

From hence cometh all the wooll, of which are made the felts and o∣ther things used, either in this Province or elswhere. They make there of no sort of cloath, not using to spin wool, but only Goats-hair; of which they weave certain Stuffes for the hanging of their roomes, in so great perfection that the most ordinary are better than ours, and the Best are e∣steemed more precious than silk. They make likewise of Goats-haire a very fine Felt, which they call Tum, and is made use of for garments: But this is not made of every sort of Goats-hair, but of a very fine haire which lyeth under the first. They pull it out with great care, and make it up in certain bals of the bignesse of an ordinary loafe, and then put it out to be wrought with singular skill.

Musk is proper to this Province; and because it is in question, after what manner this excellent perfume is made; I will give you account of it according to the most diligent enquiry I have made concerning it. It is the Navel of an Animal about the bignesse of a small Stagge, whose flesh is very good meate; and only that part is taken containing that precious matter: but all those Cods, which are brought hither to us, are not true and perfect Navells; for the Chinesses have learnt to falsifie them, by stuffing some peices of the skin of that Animall with musk, that is vitia∣ted, and mingled, with some other things,

Here is also Gold found, but not in Mines (for though there be Mines both of Gold and Silver, the King doth not suffer them to be opened) but out of Rivers and Eddies: and although it be found only in smal pei∣ces and graines, yet being put together, it amounts to a great quantity, there being Infinite people both young and old, which go in search of it.

There is Rubarbe and Profumo, which are not found in any other part; for that which cometh from Persia doth not seem to be naturall, to that place; for, of as many as have travelled through that countrie, there is not any that gives an account to have seen there that healthfull plant. It is something tall, with leaves bigger than Cole-worts: it doth not grow wilde, as some have imagined, but is Cultivated in gardens with a great deale of care.

In this Province is opened the third Gate, the which, as I sayd above, is a seate of much Merchandise: for it hath two Cities in the borders there∣of, Gaucheu and Sucheu toward the West, (as Machao is in the Province of Contone toward the South) from whence come numerous Caravans of above a thousand in company, of severall Nations and Provinces, but for the most part Moores, Thus far came Brother Benedict-Goes to seek for the Kingdom of Cathaya (which is no other than China it selfe) whose voyage we will here breefly relate,

He departed in lent, the year 1603 for to find out the truth of what

was reported of the Kingdome of Cathaca, by order of the superiors of India, from the Kingdome of Mogor and the royal City of Laor in the Ha∣bit of an Armenian carrying Merchandise, as well to live, as to passe with the more facility. The whole Caravan consisted of 500 Persons (for the most part Sarasens) and used to go every year from this royall Ci∣ty to another in another Kingdom named Cascar. After a months voy∣age he arrived at a City named Athu, of the same province with Laor: thence in two months and a half, to Passaur: and after another month and a half, sometimes travelling, and sometimes resting, he came to the City of Ghideli, where he wanted little to have been slain by theeves. And finally after 20 dayes more he came to the City of Cabu▪ the most noble Merchant-towne of all the countries subjected to the Mogor, from hence after some stay, he passed to Parvám, the last City of the Kingdom of Mogor; then travelling for 20 daies over very high Mountains he came to Calcia, a countrie of faire-hayred people; and in other 25 dayes to Chema, where he was forced to stay a month by reason of Civill broils; and after many troubles and dangers of theeves and Banditti, and having passed ma∣ny countries of the Kings of Samarhan, they came into the country of Ten∣go, and at length he entred into the Metropolitan City of the Kingdom of Cascár, called Tanghesár, in the month of November, in the same year.

At this City, which is, a noble seate of Merchandise for those King∣domes, the Caravan of Merchants which come from Cabull, ended their voyage, and a new Caravan setteth forth from thence to go to China. But our Brother remained here (first) many months, expecting the time of their departure, and having in the meane time made himselfe known to the King of the country, he obtained letters of favour and recommendati∣ons, to all places whither he should go.

The time therefore being come, he departed with ten horses, for to carry himself, his companion and his goods in company of the whole Caravan toward Chathyaya, tha•• is China, in the moneth of November the year following; and having travelled 25 dayes with a great deale of diffi∣cultie, over stones and sand, he came to the City of Aesu, part of the Kingdom of Cascár: after having passed a desart, called Caracathai, that is, Black-earth; and gone through many Cities, at length he came to a City called Cialis in the same Kingdom of Cascár. Here whilest he fitted him∣self for his journey, there arrived Merchants which came from China, of whom Brother Benedict learned some tydings of the City of Pekim, and of our Fathers, which had been there seen by these Sarasen Mer∣chants. So that he was satisfied, that Cathaya was nothing else but Chi∣na; and the royall City, named by the Sarasens Gambalú, was Pekim. From this City of Cialis, Benedict departing with a few in company▪ came in twenty dayes to Pucian, and afterwards to Turphan, Ar••muth, and Camul the last City of the Kingdome of Cialis. From Camul after nine dayes journey, they came to the wall of China, at a placc called Chiacuon: and so had entrance into China, which he sought under the name of Ca∣thaya. Excepting therefore eleven dayes journey, which was through a country peopled by Tartars, all the rest of his voyage was through coun∣tries inhabited by Moors, or Mahumetans.

Now to return to our story: with these Caravans come Embassadours, which the Princes of the Moors send to the King of China, making every three yeares a small Embassie, in respect both of the Persons and the presents; and every five years a great one. The most part of the Caravan remaine in the two above-named Cities; (which are upon the Frontiers) trafficking there with their Merchandise, The others go to comply with their charge, and to offer the present in the name of five Kings, which are the Kings of Rume, Arabia, Camul, Eamarcan, Tursan; The first four know nothing of this Embassy: the fifth, although he know of it, doth not make the present, nor send the Embassy; but hath only this advantage, that he na∣meth the Embassadors. The present is made by the Merchants among them∣selvs, & these coming to the Vice-roy of those parts, the King hath advice given him of their arrival by a paper, called a memoriall or petition: as soone as they have leave from the Court, and that their names are inrolled, there depart 40. or 50. of them, besides many more added to them; who, to have leave to enter into the kingdome to trade, & to eate at the Kings ex∣penses, give the captaine a Bribe of about a hundred or six-score crownes a man. There goeth a long with them a Mandarine, who entertaineth them of freecost, while they travell: But if they make any stay (as they did in the Metropolis of the province, for more than three monthes space) the Kings expense ceaseth, but not the benefit of their traffique, for all that while they follow their Merchandise.

The Merchandise which they bring, are Salt-Armoniak, fine Azure, fine linnen, carpets, called Raisins, knives, and other small things. The best and greatest Commoditie is a certain stone, called Yaca, which they bring from the Kingdom of Yauken; the worst is of a whitish colour, the finest is green, it hath been of great price formerly in China, and is still of good value. They make thereof diverse sorts of Jewels for the ornament of the head, and it is much used in the palaces: the girdle, which the King giveth to the Colai is embrodered with the finest sort therof; which no other is allowed to use in this ornament. That which they carry back in exchange of their commodities is Porcellane, Rubies, Musk, raw-silk, silk-stuffes, diverse other rarities and medicinall drugges, as Rubarb; And this I do imagine is the same which is transported from Persia to these parts.

The Embassadours being arrived, they offer their present, which con∣sisteth of a thousand Arrabas of this precious stone (whereof we have spoken) which maketh 1333. Italian pounds, whereof 300. pounds are of the finest sort, 340. horses, which are to be left upon the frontier, 300. small poynted Diamonds; twelve Cattes of fine Azure, which is about 100. Itali∣an pounds; 600. knives, & as many files. The last present seeming to me im∣proper to be presented to a King, Ienquird what use the King made of them, but I could not meet any one was able to inform: only a Captain told me, that it was a very ancient thing for that present to be composed of such things, with so much infallibility they durst not make any alteration. Of the rest of the commodities which they bring, if the King desireth a∣ny thing, he sendeth to see and buy it. At their return the King rewardeth them with two pieces of cloth of gold for each horse; 30. pieces of yel∣low silk, 30. pound of Chá, ten of Musk, 50. of a medicine called Tienyo,

and as many of Silver. These Saracens told me, that the present, which they gave the King, was not in their country worth above 7000 Crownes, but what was given them by the King for their Embassie and voyage, was noe lesse worth then 50000 Crownes: a pretty good gayne, but or∣dinary from those Princes.

From this Province goeth another Caravan for the powerful Kingdom of Tibet;* 1.1 which carryeth diverse things; in particular, Silk-stuffs, Porsellane and Chá. Chá is a leafe of a tree, about the bignesse▪ of Mirtle; in other Provinces, of the hearbe Basil; and in others, of the small Pomgranat. They drie it over the fire in iron-sives, where it hardens and sticketh toge∣ther. There is of many sorts of it, as well because the plant is various, as also that the upper leaves do exceed the other in finenesse; a property al∣most of all plants. There is of it, from a Crown a pound to four far∣things according to the quality of it, there being so many differences thereof. It being thus dryed and cast into warme water, it giveth it a co∣lour, smell and tast, at the first unpleasing, but custome makes it more ac∣ceptable; Tis much used in China and Giappone, for it serveth not only for ordinary drink in stead of water; but also for entertainment to stran∣gers when they visit them, as wine doth in the Northern parts; it being throughout all those kingdoms esteemed a wretched niggardlinesse to give only good words to those that come to their house, although they be strangers: at least they must have Chá; and if the visit be any thing long, there must be added some fruit or sweet-meates: sometimes they lay the cloath for this, and when not, they set it in two dishes upon a little square table. Many vertues are related of this leaf: certain it is, that it is very wholesome; and that, neither in China nor Giappone, there is any troubled with the stone; nor is so much as the name of this disease known: from whence may be inferred, how great a preservative against this evill the use of this drink is: it is also certain, that it powerfully delivereth from the oppression of sleep, whosoever desireth to watch, either for ne∣cessitie or pleasure; for by suppressing the fumes it easeth the head without any inconvenience: and finally it is a known and admirable help for stu∣dents. For the rest I have not so great an assurance of it that I dare affirm it.

There is found also in this Province a most evident signe of the ancient Christianitie, which hath been there, as we shall relate in its order.

In the great Metropolis thereof we have a Church and a house, with a well founded and fruitfull Christianity; by whom also many particular Oratories are frequented.

Riansi is the third of these six Northern Provinces, which we are now discoursing of: It lyeth in the Latitude of thirty eight degrees; it hath many mountaines, which makes their Harvest but poore: there is little wheate, lesse Rice, but most Maiz: it is so aboundant in grapes, that it ser∣veth the whole Kingdome with Raisins, and might furnish, at least it selfe, with wine; as it succeeds in a Residence, which we have there, where we make now only enough for to serve the Masses, but send also sufficient to the next Residencies. It hath wells of fire for the use of their houses as we have of water in Europe, they seeme to be Mines of sulphur set on fire; so that opening a little the mouth of the well, which must not

be very large, it sendeth forth so great a heade, that they rost and boyle therewith whatsoever meate they desire. Their ordinary fewell, as like∣wise in all the confines thereof, Stone-coale, not small ones, such as are found in some of our Countries of Europe; but of a very considerable big∣nesse: There are Mines very fruitfull of this matter, which burneth with a great deale of ease. In some parts, as Pekim and Honam they lay it to∣gether in such manner, that the fire lasteth day and night; They make use of Bellowes to kindle it.

We have a house and a Church in the City of Kiamcheu, another in that of Phucheu; which are visited at their set times; both the one and the other have a good and numerous Christianity, and among them, many of the Nobility. There are not wanting Oratories, (as in other Cities,) by which the scarsity of Churches is supplied.

The fourth Province which is Xantun, in the Latitude of 23. degrees, lying betwixt Nankim and Pekim, is very poore; it suffereth many times a loathsome and malignant Infestation by Grillo's or field-Crickets, and by consequence, the terrible horrour of famine.

In the yeare 1616 a dogge bought to be eaten, was worth more than a young man sold for a slave; it produceth store of Cattell, and of our fruits; great peares, many and good. There groweth here in great number and varietie a fruit, which seemed to some of us to be a peare of a good kind, in so great aboundance, that filling the Kingdom, they overflow even to Macao although it be a great way off; and that there are three large Pro∣vinces betwixt.

Pekim is the fift Province, scituated in the Latitude of fourty degrees; it enjoyeth the priviledge of having the Court in a City of the same name. Though the proper name of it be Xunthienfu: by the Sarances called, Lambalud. This good fortune befell it, (for so I may call it) at the death of Humvù, when a nephew of his, named Vunlo, who dwelt in this Pro∣vince, and was very potent, usurped by violence the crowne against the right heire: And so confiding more in them, with whom he had al∣waies lived, as also to be the better able to make resistance against the Tartars which border upon him, he removed the Court from Nankim and planted it here. The people are lesse ingenious, as commonly all Nor∣thern people are, but more apt for labour and warre.

The soyle is very drie, and favourable for health, but barren of fruits for the common sustenance: But this want is supplyed by that generall prerogative of Courts which draw all to them, and overcome in this the proper nature of the place. It hath Maiz, Wheate, and little Rice, only for the use of the people of the Palace, which is very numerous, the Man∣darines and Souldiers being many thousands. The King keepeth in those rivers a thousand vessels, flat-bottom'd by reason of the shallownesse of the water, which only serve for the bringing of victualls to Court; which they lade in the South: And in Nankim there is sowen a certaine Rice for the King in particular, of such a quality, that being sodde in water, with∣out any other addition it maketh a very savoury dish.

The City is not so big as Nankim, but in that presse of people much ex∣ceedeth it; in a word, it is like the Court of so powerfull a Prince. The

walls are broad enough for twelve horses to go a breast; They are guarded night and day, as well in time of peace, as if there were warre. At every gate they keep a continuall watch, which is the profit of the Eunuchs, which the Queen alloweth them for their wages; and they make good store of crownes of this exercise: For all those which enter, and bring any thing with them, pay toll; and those of Cantone are used with most rigour, just like Spanyards in a french Inne: I know not the reason of this, but on∣ly a certaine indignation, which they have against them.

The Magistrates of this Court are quite contrary to those of other crownes and Commonwealths of the world, and are therefore a patterne of that uprightnesse, which ought to be found in all: I meane, concerning the pompe and equipage of their persons, which is very moderate. They are not allowed to be carried in a Sedan, or Chaire, unlesse it be some few of more particular dignity: The greatest part ride on horse-back, and be∣cause they are ill horsemen, their horses are guided by two servants, that go by them, one on each side the horse, least their master should fall.

Each Judge of a Village, without the precincts of the Court, use more state, than the most eminent Ministers in the Court: They walke in the streets with their faces cover'd, as well by reason of the dust, which is very much, as also for convenience, and to avoid both expence and cere∣mony with the Mandarinesse; for not being knowne, they dissemble, as if they saw them not, and make no stay; to verify that Axiome, that where one is least knowne, there is more pleasure and convenience to be en∣joyed.

The cold, which this Countrie suffereth, is much greater than could be expected from the Latitude of 40. degrees. The rivers and lakes are so hard frozen over, that they drive Carts over them without any danger; they make use of stoves, that are more convenient than ours, and wast not so much fewell, conveighing the heate by pipes laid under ground; and so within doores enjoy a pleasant spring in the heart of winter. The same heate supplieth also the absence of the sun, and by meanes thereof the trees are clothed with leaves and flowers before their time.

In the Court we have a faire Church, built after the fashion of Europe, and a house wherein reside 4 fathers by licence from the King, and are in much esteeme with all the Magistrates.

Besides the Churches in all the places we have already spoken of, (the greater part whereof are large Cities,) there are also many other habitati∣ons of Christians, which have their Oratories, which are visited by us at set times, Catechizing and Baptizing the new Christians, conferring and administring the Holy Sacraments to the others.

The sixt and last Province is Leaotùm the Northern bound of that Kingdome; it is famous for a roote which it produceth of so high esteeme, that at my departure from thence it was sold for twice the weight in sil∣ver. It is so excellent a medicine, that if those which are in health doe take it, it augments their strength and vigour, and if it be given to a sick person it doth marvellously comfort and warme him: it is called Ginsem. This Province being the frontire next Tartarium, is much wasted, and is in part possessed by the Tartors: here is seen that famous wall so much

talked off, which runneth nine hundred miles in length, with more repu∣tation than effect: for besides that its owne greatnesse and extant is enough to make it ruinous, the enemy hath now reduced it to a miserable condition.

CHAP. 4.

Of the persons of the Chinesses: of their nature, wit and inclination.

THe people of China are, white, like us in Europe; although in the Province of Cantone, lying something within the Tropick they are of something a browner colour, and particularly in the Islands that lie neere the maine land. And because those which come hither are only such as are borderers upon Macao (the Centre of those Islands) some have been perswaded that there were not in all that Kingdome any people very white: but it is certaine, that excepting the confines of Cantone, where they are something brown, the rest are all white; not unlike to the white∣nesse of the people of Europe; and by how much the more Northward one goeth, by so much the more (as is usually seen) is the whitenesse the greater.

They suffer the haire of their heads to grow as long as it will, both men and women. They are generally all black-haired; hence cometh that name, by which this Kingdome is called among other Nations the King∣dome of the black-hair'd people: they have also black eyes, which are very little, little noses, and neither large, nor high ones, as among us; which forme they like not, accounting it a deformity. They have but little beard for the most part, nor doe they care to have much, although some of them have so. They delight to have it black, which is the most ordinary colour; although some few have red beards; which although it be not abhorred by all as among the Thebanes, yet it is not esteemed or liked among them by any. They clippe not their beard, letting it grow according to nature. They will be more troubled to loose one haire of their head, then all the haire of their face: They doe also, in neatnesse and curiousnesse about their haire, exceed all other Nations. They have for this purpose many Barbers, of whom it may properly be said, that they usurp that name; it being derived from the beard, which they never touch; employing all their diligence and art in kembing and cleansing the head.

The young children are better proportioned, and have a more plea∣sing Simmetry of beauty than the rest: and this more particularly in the Southern Provinces. But some places have the advantage in this above others; as in the Province of Nankim, the City of Nancheu, where the wo∣men are esteemed to have the preheminence of all others in beauty; as formerly in Portugall, those of the Towne of Guimaranes, from hence the rich men and the Magistrates provide themselves with Concubines: and so

this gift of nature cometh to be of greater esteeme for their sakes, who are the great men of the world. As their age beginneth to decline, from 25 to 30 yeares old, they loose not only much of the livelinesse of their colour, but also of the Simmetry and proportion of their shape: so that ordinarily they become ill-favoured. The disposition of their body is good; their strength vigorous; and they are great pains-takers: hence it cometh, that their land, which is very good, is by art brought to be much more fruit∣full; and if there be any which is not good, although it be never so little (there being not a foot of ground, which is unemployed) by force of in∣dustry they bring it at length to be fruitfull.

As I passed by Honum, I saw one ploughing with a plough of 3 Irons, or plough-sheares, so that at one bout he made 3 furrowes: and because the ground was good for that seed, which we call here Feazols or Kidny∣beanes; this seed was put as it were, in a bushel, or square dish fastened up∣on the upper part of the plough, in such manner, that with the motion thereof the Beanes were gently scattered upon the earth as corne falleth upon the Milstone, at the mooving of the Mil••hopper; so at the same time the land is plowed & sown with hopes of a future crop. Wheat, Bar∣ly and Maiz they sow as we do; & it is very ordinary for one that driveth a beast laden, to carry a load himself, that none might want employment.

They are watchfull to make their advantage of every thing, not suffering any thing to be lost, how unprofitable soever it seemeth: you may meet often upon a river many vessels of considerable burthen; laden only with weeks for lamps, made of the pith of rushes, taken out with a great facility and dexteritie; others, which carry nothing else but paper (give me leave to relate it, because it is a notable argument of the Provi∣dence and application, which they make in the use of all things) for clean∣linesse in their houses of office. This is sold in the streets as well as in shops, and may in no manner have any thing written upon it; for if it have any letters upon it, it is among them accounted sacriledge to imploy it to that use. But as the number of the people is so great, there are not wanting also among them idle persons and vagabonds, a common and ir∣remediable plague,

They are naturally inclined to be Merchants, and it is incredible, the Traffick which they make, not only from one Province to another, with very great profit (so that they which transport Porsellane within their own Kingdom, although they sell it but from one Province to another, gaine thirty per Cent. twice a year) but even in the same City: For almost what∣soever is found in the shopps, is sold in the streets in a lesser quantity; em∣ploying in this trade even to little children, as far as they are able, as sel∣ling fruit, herbs, wash-bals, and such like things.

The rich Merchants are of good credit, and very punctuall, (as the Portughesses have had experience for many yeares together;) but their way of bargaining is fuller of craft, and subtilty, than is to be found any where else in the world: for whereas strangers are not allowed to enter into the Kingdom, they are all necessitated to treat with the Chinesses in this manner. First they agree about the quality of the commodity, which each desireth whether it be gold, Silk, or Porcellane, or any thing

else; when they are agreed of the price, presently the Portughese consig∣neth to him a summe of mony, as of 15. or 20. thousand, (or more) Crownes. Then the Chinesse goeth with this money to such parts of the Kingdome where the commoditie may be had, which the other desireth, and returneth with it to Cantone, where the Portughese stayeth expecting him. This manner of merchandising was practised for many yeares with∣out any fraud; but a little while since there hath not been wanting some who have used deceit therein. And at this day the credit thereof is di∣minished; as I beleeve, through the fault of both Nations.

Neverthelesse, the nature of the people and inclination of the whole nation, as well in those who sell, as those who buy, is much inclined to guile and deceit, which they put in execution with admirable subtletie. They will take the flesh from off the breast of a partridge, and fill up the hollow place with some other thing, and stitch up the cut, whence it was taken out, and all with so much mastery and skill, that if the buyer be not an Argus, (and if he were, he shall finde no remedy) in stead of a par∣tridge, he shall buy nothing but feathers and bones. Amongst true Gam∣mons of Bacon they will foist in others made of wood, but so like, that they will easily deceive the sight for good ones. It is an ordinary thing to fat up an old horse, and sell him for a young one; and what is more, to paint him over with beautifull spots, so well done, as if they were naturall, choosing for the time of sale, the doubtfull light of the day towards the dusk of the evening, that the deceit may be the hardlier discovered: This cheate was put upon one in Macao, who notwithstanding was an ex∣perienced buyer, and of good judgement.

The bewitching art of extracting the elements and principles from barren stones and hardest mineralls, which is spread through all parts of the universe, hath gain••d many practitioners in China; They are passionat∣ly addicted to the art of Alchimy, with this opinion, that he that hath the art of making silver, is in the way to find the receit of prolonging life, un∣to extream old age. And how long will men give themselves over to this fond perswasion, deceived with a vaine hope of obtaining these two things, so much desired, so uncertaine? Many take great paines in this art, although they lose much and gaine little; contrary to that which suc∣ceeds in all other trades, which is, to gaine much out of a little. Finally, ei∣ther these men deceive themselves, or find themselves deceived by the professours of this science, who are often uncertaine and varying in their Maximes, which ought to be reall and constant; so that the event is alwaies dangerous and uncertaine. Many there are, which are followers of it, hoping to make gaine by their deceit, because they dare not rely upon the certainty of their art.

There was one of these, which in Pekim offered himselfe to a Magistrate, promising him great matters from his art. Covetous persons are ord••na∣rily credulous. He furnisht him with materialls to make his operation, a∣mongst which the other secretly conveyed a piece of silver, which he privily carryed about him to that intent, the ignorant Magistrate was well pleased with the product of it, he seeming to him a true sonne of art. Then the work-man faining to have great occasion to goe to another place,

desired leave of him for some dayes, which the Magistrate with much a∣doe consented to, because his covetous desire, being inflamed by that ex∣periment, could not brooke a long absence; But the Alcyhmyst, (that used to fish in the silver seas of Hydropicall covetousnesse with those deceitfull nets, with which he long entertained their hopes, but brought them in no profit) was absent three whole yeares: at the end of which being retur∣ned to Pekim, he maketh, as if he knew not the house of this his friend, though he often passed by the doore; but being discovered by the Ma∣gistrate, he calls him in; who still persisteth in his dissimulation of not knowing him. The Magistrate questions him concerning the art, where∣of he had made him an experiment: The other confessed, that he knew the art, but did not remember to have practised it in that place; alledging for his excuse, that as he had done it in many places, so he could not re∣member them all. But without much intreatie, promised to doe it againe, to that intent the Magistrate giveth him 500. crownes to furnish him with a sufficient store of materialls: Then the Alchymyst, without asking leave as before, conveyeth himselfe away, and never appeareth more. But for all these experiences there are still enough, which doe hunt after this art.

But returning to our Chinesses; they are Affable, courteous, and of good conversation: and therefore in this particular our men are not to be be∣leeved, which dwell only in Macao and Cantone, because they are there, as it were, in a continuall warr, by reason of the daily contracts and conten∣tions, which are betwixt the servants of the Portugesses and Chinesses; be∣sides buying and selling produceth frequent disgusts; and if those of Ma∣cao do beare with them, because they cannot help it, it is alwayes with hope to be paid with interest from those of Cantone, when they come thither by occasion of the faires: and so there cannot be a friendly and just traffick betwixt them, but they do treat one another almost like ene∣mies.

But in the other Provinces and innermost parts of the Kingdom, as we have said, they converse with us with so much respect and decorum, that in all meetings with them they give us the first place, upon no other pre∣tence, but that we are strangers, and as they call us Guests of a remote Cli∣mate. In cases of necessity, (which we have many times proved) they will not faile to lend us what we aske, although it be more worth than the pawnes we give them; and that without interest.

I am sure there cannot be a worser sort of people, than is found in their prisons, for thither the dregs of the whole Common-wealth are drained, neverthelesse, we have found courtesie at the hands of those wretches, who in such places use to be very inhumane. Vpon occasion of the perse∣cution which we suffered in the year 1616. our fathers found in those pri∣sons much respect and correspondence, and when the Officers of the pri∣son for feare of the Tyrant, did bind them and use them harshly: it was al∣waies with a great resentment of the prisoners; who not enduring to see them streightned with manacles upon their wrists, did make them wider for them by burning them (their manacles being made of wood) with hot irons.

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After a long time, these fathers being to be released from one of these prisons, the prisoners consulted among themselves how to shew them some courtesie: and collecting what they were able, they entertained them with a banquet, which was more acceptable to the fathers, to see so much Humanity and kindenesse towards strangers among Pagans, which were kept in that place, for the chastisement of their crimes and ill manners, than for the good treatment they received. Thus much will sufficiently demonstrate the naturall courtesie and civility of this Nation.

Among them, all acts of cruelty are much abhorred; wherefore among their punishments there is not used that ordinary inhumanitie and severity, which is among us, as Quartering; Tearing with pincers; dragging with horses; and racking. He that deserveth death, is either beheaded, or strangled.

In the yeare 1614. in the City of Nankim, an ordinary fellow with more than ordinary insolence did aspire to the Empire. He had already listed much people, and distributed offices among them, giving order, to cut off the heads of all the Mandarines in one day appointed for their Rendezvous. When the conspiracy was discovered by a male-content, that was ••il sa∣tisfied with his allotment, there was, upon this occasion, imprison'd almost an infinite company of people, which were discover'd by the Tyrants own book, wherein he kept a list of the conspiratours: the king having notice of it, gave speedy order, that no more should be imprisoned: by a second or∣der he commandeth, that only thirty of the most guilty should remaine in prison for the space of 30. daies with their heads in the stocks, and that at the end of 30. daies, whosoever of them remained alive should not be put to death. (There escaped only two of them;) which is strange, that for so enormous a wickednesse, there was appointed no greater punish∣ment.

When many are condemned to die, they are kept in prison till the vi∣sitour of the Province calleth them before him; and perusing the list of them he appointeth 5, 6. or 7. of them to be executed: if he exceedeth this number, they give him the name of Cruell: The rest are sent back to prison.

They are inclined to vertue; I doe not say they are exempt from vices, proper to all Pagans, and indeed to all Mortalls; But that they esteeme those, which make profession of vertue; and particularly of some vertues, which are dispised by other Gentiles; as, Humility, Virginity, Chastity; and this last is in such esteeme, that if a maiden, or young widdow, lead a single life with that Caution and other vertues requisite to it, they are wont to erect Trium-phall Arches to them, and celebrate their memorie with publick and magnificent prayses and panegyricks.

Their manner of entertainment and complements are so Ceremonious, that there seemes to be no end of them; and are more proper for divine worship, than humane conversation. This is to be understood of their visites, and their meetings and incounters, where respect is to be shewen: for amongst kindred and friends they treat one another more familiarly. They are so composed in their grab, and wary in their words, that nothing can cause an open difference betwixt

persons of quality one against the other, although both of them may bear a secret spleen and grudging. Hence it is, that capitall enemies may be seen together at Banquets, or other publick meetings without the least shew of enmity, dissembling it dexterously and couragiously under the punctilioes of civility and honour.

They magnifie very freely and readily whatsoever is vertuous in the Actions of their neighbours, couragiously beating down that emulation, which in almost all other nations suffereth none to be pleased with any but themselves. When they see any thing which cometh from Europe, although there be in it little art or ingenuity, it is by them commended with singular applause; and many times with this expression, O, say they, These people are not like to us, dul and un-ingenious. And sometimes of manu∣factures made in their own Kingdom, with which by reason of the vast∣nesse thereof, they are unacquainted, they will say, that they were not made there, but brought from Europe. A modesty indeed worthy to be envyed; and so much the more because it is seen in a people that exceed many others in their abilities, to the shame of those Nations, which have no eyes to see, but such as are infected with the disparagement of what they behold.

They are not lesse ingenious Mechanicks, than the Manufactures, which come from thence, shew them to be, although all which come, are not made by the best Masters.

They are very excellent in workes of Ivory, Ebony and Amber, especial∣ly in Eare-Jewels, pendants, and gallantries of Gold and Silver, for the or∣nament of women. They make chaines to admiration. There was one brought from thence to Goa, which consisting of 300 links, weighed not 3 ounces of gold, and the work was so fine and small, that the links were hardly to be discerned. They have altogether relinquisht to Europe to be served in plate, there being scarce found among them a vessel of Silver of a considerable bignesse, no not in the Emperors palace; being content to eat in Porcellane, which is the only vessel in the world for neate and de∣lightfull cleanlinesse. There Gold-thread is of lesse weight and worth than ours; they have a way of twisting of it about paper, which maketh it seem, as if it were right and massie and is an admirable Artifice.

The workmanship of Europe, which they most admired, were our clocks; but now they make of them such as are set upon tables, very good ones, and will be able to do the like in small ones, if the price of them there did equall ours. Although they make some things, whose price would be excessive if we should cause them to be made here, Notwith∣standing in the generall we do much exceed them in manufactures and me∣chanick Arts, except it be in that same Charam, which is indeed a singular Artifice.

It cannot be denyed, but that they are a people of an admirable Acute∣nesse; so that that may be worthily appropriated to them, that Aristotle so freely bestoweth upon all the people of Asia; saying, that Asia exceeded Europe in ingenuity; but was exceeded by Europe in valour; this beeing a thing so approved to us by experience.

There are many, which even to this day do call the Chinesses, Barbari∣ans

as if they spake of the Negroes of Guynea, or the Tapuyi of Brasile. I have blusht to hear some stile them so, having been taught the contrary by ma∣ny years travels among them. Although the fame and manufactures of China are sufficient to teach it us; it beeing now many years that we have heard the one; and seen the other. Tis a great shame truly: but although in this relation there are many things, which might satisfie us concerning the subtelty of their wit, yet I wil give you one example in this following case.

A certain Chaquen, (that is, a visitour of a Province, one of the most important Employments of the Kingdom) receiving of his visits, after a few daies were over, shut up his gates, and refused to admit any further their businesse or visits; pretending for his excuse, that he was sick; This acci∣dent being divulged; a certain Mandarine, a friend of his, began to be much troubled at it; and with much ado obtained leave to speak with him. When he was admitted, he gave him notice of the discontent, that was in the City, by reason that businesses were not dispatched: the other put him off with the same excuse of his sicknesse: I see no signes of it, replied his friend; but if your Lordship will be pleased to tell me the true cause, I will serve you in it, to my utmost power, conformable to that affection I bear you in my heart: know then, replied the Visitour, They have stollen the Kings seale out of the Cabinet where it used to be kept, leaving it locked, as if it had not been touched; so that if I would give audience, I have not where withall to seale dispatches. If I should discover my negligence in the losse of the seale I shall loose, you know, both my Government and my life; so that I know not what to do, unlesse it be to stand in suspence, as I do, the which is but little avail to me, being more sensible than the people themselves, of this delay of justice. Well perceived the Mandarine how terrible the occasion of his retirement was; but presently making use of the quickness of his wit, asked him if he had never an enemy in that Ci∣ty: he answered him, yes; and that it was the chief Officer of that City, that is the Chifu or governour, which of a long time had borne a concealed malice against him. Away then, quoth the Mandarine, in great hast, let your Lordship command that all your goods be removed to the inner∣most part of the palace, and let them set fire on the empty part, and call out for help to quench the fire: to which the governour must of necessity repair with the first, it being one of the principall duties of his office. As soon as you see him among the people, call out to him aloud, and consigne to him the Cabinet, thus shut as it is; that it may be secured in his possession from the danger of the fire: for if it be he which hath cau∣sed the seale to be stollen, he will put it in his place again, when he re∣stores you the cabinet; if it be not he, your Lordship shall lay the fault up∣on him for having so ill kept it; and your Lordship shall not only be freed from this danger, but also revenged of your enemie. The visitour follo∣wed his councel, and it succeeded so well, that the next morning, after the night this fire was, the governour brought him the seale in the cabinet; both of them concealing each others fault, equally complying for the conservation of both. Now if after this example the Chinesses must passe for Barbarians as those would have it, who have forced me to relate this

story, it must be upon the same account, on which others have said as much of Moses.

CHAP. 5.

Of the manner of their habit.

THe materials, of which they make severall sorts of stuffs and cloaths for the service of their persons, as cloathing, Beds, and other fur∣niture of their houses, are wooll, convase, (for they have no other sort of linnen as I have formerly hinted) silk and cotton: of all which they have great abundance. Two hundred years before Christ they used garments with short sleeves, such as the Giapponeses use at this day; who are descen∣ded of them, and still conserve this ancient habit. This manner of garment continued here, untill the raign of Hoan: in the time of this King, who is much renowned amongst them, (about 400 years after Christ,) that ha∣bit was altered, as well in the people, as the Officers, to that fashion which is worn at this day: and is the very same throughout the whole King∣dom, although it consist of so many and so large Provinces: nor can it be altered (no more than any other notable custome among them) without the Kings particular Order. For these people, which we call Barbarians, have very well understood, that the changing of fashions and customes in a Nation for those of strange Countries, is as it were, a presage that that Country will at length be brought into subjection to that other, of whose fashions and manners they are so enamoured: and we might for proofe hereof, (if there were occasion) name some particular Countries among us.

These fashioned garments have been conserved for so many yeares; and reach from the neck to the feet, being all open before; These are for their under garments, and are made for to sit closer to their bodies. Their upper garments are large and wider in compasse. And because they use no buttons, they lap them before, one side over another, as our Clergie men doe their Cassocks. Their sleeves are very wide, and the whole garment without any trimming. A piece of white Taffat••e of the length of ones hand serveth them for a band; when it is foule, they take it off, and put on another. This is only to be understood of the Literati, or learned men, and the people of quality; for the common sort of people are not suffered to weare it.

The young men weare indifferently all sorts of colours; but the Ancient men do weare alwaies the most modest. The common people for the most part are cloathed in black; as all sorts of servants, who are bound not to alter that colour.

Those who are Governours, or have Governed, upon occasion of Feasts, do weare garments of the finest red. The rich men change their garments at all the 4 seasons of the year; and the inferiour sort, (although poore) twice a year, at winter and summer: and upon this occasion many pawn

that garment, which they weare in one season to furnish themselves with a garment for the next.

Because their haire is their chiefe gallantrie, we will speak here a word or two concerning it. Their youth, till seventeen years of age, leave the shortest part of their haire hanging loose, the other they combe back to the top of their head; where they tie it up in a knot. After that, age they weare a net of horse-haire, which is like unto our Cawles, under which they gather up all their haire, not suffering one haire to hang out: on the top of this they all weare caps; the Literati square caps, the rest of the people, round: they are all made of silk, or else of hors-haire, which by reason of the workmanship come often to be more costly than the other. They are alwaies to be black, unlesse it be in the win••er, when they weare them of felt, & are always gray, or else of the naturall colour of the wooll. At the first time any one putteth on this Cawle, it is done with a particu∣lar solemnitie, as we were wont anciently, at the first putting on of the cloake or sword. For shoes, they know no other materialls, but silk of all sorts and colours, for the rich; and for the poore, cotton: they are differing from ours in shape, and in the cost, which is bestowed upon them, having many little works wrought on them with the needle. Skins are used only for bootes, which are rarely seen there. The richer and better sort of the people weare hose of Damaske or Sattin, or any sort of white silk; the rest of white Cotton. They weare breeches generally, both men and women. This is the habit of this ample Kingdome, being as large almost as all Eu∣rope, which hardly keepeth constant to its owne fashions, in any of its smallest Provinces.

The women are decently habited with the same coa••es, (if I may so call them) which the men use; wearing them close about their necks. E∣ven the ordinary sort of women are very curious in dressing their heads, adorning their haire with flowers, as well naturall as artificiall; having in this art a competition with nature; and with the varietie of colours, the forme and figure of them they do as happily deceive the eyes of the be∣holders, as the grapes of Zeuxes, did the sparrowes; or to expresse it bet∣ter, as the curtaine of Parrhasius deceived Zeuxes.

The women of the better quality use gold and silver, the Courtesans, or publique women are not suffered to weare them; and it is a distinction to know them by, what they are, that they are not allowed to weare any or∣nament on their heads (contrary to the custome of other Countries) nor to have their houses within the walls. The rest of their under-garments are the same both in men, and women, only their shoes are so little, that one might reasonably doubt, whether so small feete could belong to a humane body growen to a full stature: The reason of this is, that from their very infancy they swathe their childrens feet, so streightning them to hinder their growth; and not (as we say in Europe) because they are not suffered to goe: and although it be the common opinion, that it is a great part of beauty to have little feet, yet the more understanding Chinesses do hold this effeminacy to be a very great folly. It tooke its originall from one of their Queenes, who having ill-shapen feet, to mend that naturall de∣f••••t, did swathe them, to bring them to a better forme: so that, what was

necessitie in her (if it may be called a necessitie, to mend such feet, as might have served well enough without it) it came to be a gallantrie in all wo∣men by imitation of her: so much ought Princes to avoid the making of themselves Authors of ridiculous novelties.

The retirement of the women is very great. There is not a woman to be seen in the streets, although in yeares; or never so blamelesse in her life; neither are men suffered to visite them at their houses. That part of the house where they inhabit is, as it were, a sacred place, for their sakes. It is enough to tell any one who entereth unwillingly, That there are women there, to make him stop presently.

The men-servants may enter thither only while they are little boyes. Into the very chamber where they are, not so much as their kindred, are allowed to come, unlesse they be the younger brethren of the husband, of very small age; no not the husbands father; with so much punctualitie, that if upon some particular occasion he would chastise his son, (for al∣though they are married, their fathers do chastise them, if they see cause) he retireth presently to his wives apartment, which is an inviolable Sanc∣tuary; the father being not to enter thither. If the women go out to visite their parents, they are carried in Sedans close shut; and this is the custome of all their women, even to those of the most ordinary qualitie. If they go on pilgrimage to any of their Idolls, and that it be necessary, that they go part of the way on foot, they cover their faces with a vayle. If they go by water in the Barks with their Parents and kindred (as I saw once above 200. upon occasion of a Pilgrimage) they passe one before ano∣ther without speaking a word; beleeving that the least overture that women give to the conversation of men is a large gate opened to the danger of their honour. This, which may be counted a harsh Strictnesse, is turned into a pleasaunt Sweetnesse by custome, (which maketh all things easie) as well for their repose, as for the peace and con∣cord of the family.

Notwithstanding in so large a Country as China, this custome can∣not equally be observed every where; so that in some parts, as I have above mentioned, the ordinary women go abroad as among us; but the women of quality alwayes observe that stile of retirednesse.

CHAP. 6.

Of their Language and Letters.

THe language which is used in China is of so great Antiquity, that ma∣ny beleeve it to be one of the 72. which were at the Tower of Ba∣bel. At least it is manifest by their books, that it is more than 3700. years in use among them. Is is various and different, because there are diverse Kingdoms, whereof this Empire is composed at this day; and anciently they did not belong unto this Crown, but were possessed by Barbarous Nations, as all the Southern Provinces and some of the Northern: But at this day the Language of China is but one only, which they call Quonhoa,

or the language of the Mandarines; for they at the same time, and with the same care and industrie, that they introduced their government into other Kingdomes, brought in likewise their language: and so at this day it runneth through the whole Country, as Latin doth through all Europe; but more universally each Province still retaining their naturall speech. It is a Language much limited; and as in the multitude of letters it excee∣deth all others, so in scarcenesse of the nounes which it useth, it is the least copious of any: for it hath not in all aboue 326. and of words (which in reality are the same, but only differing in accent and aspiration) 1228. Almost all end in vowels, and those few, which do not terminate in vow∣els, end either in M. or N. They are all Monosyllables, all undeclined, as wel verbes as nounes, and so accommodated to their use, that many times the verbe serveth for a noun, and a noun for a verb, and an adverb too, if need be. For which reason it is more easie to be learn'd than the Latine; the Grammar only whereof taketh up a childs whole time. The brevity of it maketh it full of aequivocal words, and for the same reason compen∣dious. This which would be troublesome to some, is very pleasing to the Chinesses; who are most particular lovers of brevity in speech; being either imitatours, or imitated by the Lacedemonians. It is rather sweet than harsh, and if it be spoken perfectly, (as it is for the most part, in Nan∣kim) is very delightfull to the ear.

To say a thing with respect, with humility, and in applause of anothers merits, they use many excellent termes and phrases, (which are the pro∣prieties also of our Portugesses language.) And although it be a very nar∣row language, it is so sweet, that it exceedeth almost all others that I know. To say among us: Take a thing, either with the whole hand, or with some particular fingers thereof, we are forced still to repeat the verb take; but among them it is not so; each word signifieth the verb; and the manner too. As for example Nien to take with two fingers; Tzo to take with all the fingers; Chuá with the whole hand turned downwards; Toie with the hand having the fingers turned upwards; so likewise with the verb [is] as; he is in the house, he is eating, or is sleeping: they have a word, wherewith at once they expresse both that he is, and, how he is. We, to say, the foot of a man, the foot of a bird or the foot of any beast, are forced alwaies to specifie with the same word foot but the Chinesses do it with one word: as Kio the foot of a man, Chua the foot of a bird; Thì the foot of any beast.

Their style in their writing is very different; from their discourse, although the words are the same: so that when one taketh the pen in hand for to write, he had need to raise up his witts; and it would be counted a ridicu∣lous thing, to write as they speak ordinarily. This is the reason, that all their pointed or accented reading, orating, disputing, and perswading, as wel•• in publick as in private, is alwayes first practised and exercised with the pen.

The letters which they use, seem to be as Ancient as the people them∣selves, for according to their histories it is since the Invension of them 3700. years to this present year 1640, in which I wrote this relation. I wil be bold to say that this is one of the most admirable things in that

Kingdome: for the number of their letters being excessive, almost all have some skill in them, at least as much as is sufficient for the exercise of their trades; and though they are proper only to China, yet they are used in all the neighbouring Kingdomes, every one reading them in their owne language; as among us it is in the figures of numbers & of the starres; which are the same over all Europe; and yet every nation calleth them by different names. They are very proper for Embassies, Bills, and Bookes. These, al∣though each Province have a different language, are common and under∣stood of all, as if they had been written in their owne language.

The Author of these is said to be Fohi, one of their first Kings. At the beginning they were fewer, and more simple, resembling, in some re∣spect, the thing that was expressed by them; for that which is pronoun∣ced Gè, and signifieth the Sun, was written with a circle, and a Diametrall line through it. Afterwards the form was something varied, changing the circle almost into a square, having the same line through it, and doth still signify the Sun. This variety in making of their letters hath caused foure kinds of them. First the Ancient, which remaineth still in their Libraries, and is understood of all the Litterati, although it be no longer in use, except in some titles and seales, which they put in stead of Armes. The second is called Chincù, and is the most current, as well in manuscript, as printed bookes. The third they call Taipie, and answereth to the run∣ning hand used among our publick Notaries, not much in use, unlesse it be in bills, contracts, pleadings, policies, and such like things. The fourth is so different from the rest, as well for the Abbreviations, (which are ma∣ny,) as also for the different stroakes and shape of the letters, that it requi∣reth a particular study to understand them. This word Sie, which signifi∣eth to give thanks, is written after three most different manners.

Their letters are in all sixty thousand, enrolled in their vocabulary, which they call, Haipien, and may be rendred a great sea. They have o∣thers more briefe; For to read, write, compose, and understand very well, about eight or ten thousand letters will serve the turne: and when they meet with any letters, which they call a cold letter, they have recourse to their vocabulary, as we do, when we meet with a Latin word that we do not understand. From hence it is evident, that he is most learned amongst them, that knoweth most letters; as amongst us he is the best Latinist, that is most verst in his Calipines-Dixionary. To form all these multitude of letters, they use only nine strokes, or touches of the pen: but because these only would not be sufficient for so great a fabrique, they do joine figures, or perfect and significant letters, one into another; by which means they make other new and different ones, and of a different signifi∣cation. So this line—signifieth one: crossed with another line 〈☐〉〈☐〉 ten, and having another stroke at the bottome 〈☐〉〈☐〉 signifying the earth, and with another stroke at the top of it 〈☐〉〈☐〉 it standeth for King; adding a stroke on the left side of it between the two first strokes 〈☐〉〈☐〉 it is taken for a precious stone, and by adding certaine other lines, it is meant for a pearle: And this last figure is every letter to have, that must signify a pre∣cious stone, or any other stone, that is of price and esteeme, although not

counted precious. So every letter which signifieth any tree must have joyned with it the letter, which signifieth wood: and the letter that signi∣fieth mettall, must be annexed to the figure which it is put to signify, as Iron, Copper, Steel; yet this is no infallible rule.

They have also, in the composition of their Letters, had respect to their significations: and so that square figure, which we spake of before, to sig∣nifie the Sunne, joyned with another very little different, standing for the Moone, is called Min, and signifieth Brightnesse. Another which hath the likenesse of a Portall, called Muen, signifieth a gate: there is another which signifieth a heart, to which it hath some resemblance. Now if this letter be placed between the two perpendicular lines, which form the letter that standeth for a Portall, it signifieth Sadnesse and Affliction, that is, a heart streightened and prest in a narrow doore: and every word of Sadness must have a heart annexed to it.

They who write well, are held in great esteeme; and they make more account of a good writing, than of a good picture. And for a set of anci∣ent letters well shapen and formed, they do not care to spend a good summe of money: and letters from being first esteemed, have come at length to be reverenced. They cannot endure to see a written paper lying on the ground, but presently take it up; and in the childrens schooles there is a place appoynted for the keeping of them; and afterwards they burne them at certaine times, not out of religion, or superstition, as the Turks do, but only out of the reverence they beare to Letters.

Their way of writing is from the top of the paper downwards to the bottome, and beginning at the right hand of the paper proceed to the left, as the Hebrewes and all Eastern nations do.

They formerly made use of the inner barkes of some trees in stead of paper, as other nations have done. For a stile or pen they used certaine Bod∣kins of Iron, with which they dexterously formed their Letters. They wrote also many things on Lamins or plates of mettall, and also on vessels of molten mettall; of which there are yet some remaining, which are held in no small esteeme by the owners, & all that see them. But it is now 1800 years since they have had the invention of paper, which is there of so many sorts & in so great plenty, that I am perswaded, that, in this, China ex∣ceedeth the whole world; & is exceeded by none in the goodnes thereof. That which aboundeth most, & is most used for printing, is made of a cer∣taine Tree, which is called in India, Bombù, and in China, Cio, the art in making of it is like ours; but the best and whitest is made of Cotton-cloth.

In stead of pens they use pensills made of the haire of severall crea∣tures: the best are of those of a Hare. They are more easie and conveni∣ent to write with than pens: the ordinary ones cost three, foure, or five farthings; the best come to six pence a piece. Their standishes are made of stone of severall formes, and are commonly handsomely wrought, and of a small price: yet they have some of thirty crownes a piece. In these they dissolve the inke, which is made up in little molds and dried: The best is made of the smoake of oyle, which they gather by art: it is sold at a small price commonly, the dearest being a crowne, or seven and six pence the pound; but the best of all from ten to twenty crownes. The Artezans which make it are not held for Mechanicks, so noble is this art esteemed

by them. They use sometimes red ink, especially in their Annotations upon books: and sometimes (but very seldome) write with it. It is their greatest care and ambition to have all their instruments of writing to be of rich materials, neat, proper, and in good order, with the same pride and delight, as the most accurate Captain or Souldier among us taketh in his armes.

In printing, it seemeth that China ought to have the precedence of o∣ther nations: for according to their books they have used it this 1600 years; but it is not (as I said before) like unto ours in Europe. For their Letters are engraven in Tables of wood. The Authour of the book or∣dereth what kind of letter he will have, either great, little, or middle∣sized; or rather he giveth his manuscript to the graver; who maketh his Tables of the same bignesse with the sheets that are given him; and pa∣sting the leaves upon the Tables with the wrong side outwards, he engra∣veth the letters as he findeth them; with much facility and exactnesse, and without making any Errata: their writing not being on both sides the pa∣per, as among us, but on one side only; and the reason, that their books seem to be written on both sides is, because the white side is hidden within the fold.

They print likewise with Tables of stone; with this difference, that then the paper is made all black, and the letters remain white; because when they print thus, they lay the ink upon the Superficies of the stone, but in the Tables of wood, they put it only in the hollow of the engra∣ving. This last manner of printing serveth only for Epitaphs, Pictures, Trees, Mountains, and such like things, whereof they do desire to have the memories preserved; and they have very many prints of this kind. The stones which serve for this use, are of a proper and particu∣lar kind; their wooden Tables are made of the best Peare-tree. So that any work which they print (as they do in great numbers) remai∣neth alwaies entire in the print of the Tables, to bee reprinted as often as they please, without any new expence or trouble in setting for the presse, as there is in our printing. Every one hath the liberty to print what he pleaseth, without the Supervising, Censure, or Licence, of any one; and with so small charges, that for every hundred letters perfectly engraved in the manner abovesaid, they pay no more than foure pence half-penny; and yet every letter consisteth of many strokes.

CHAP. 7.

Of their manner of study, and admittance to examination.

THey are put to learn from their tender age. They have for beginners certain little bookes, containing good rules and precepts of vertue, good manners, obedience to their parents and superiors, or some such like

matter. A few months after, they give them Classicall books; which they get all by heart, both the Text and the Glosse, as perfect as we do our Pater Noster. After this, commeth the Masters explanation. They say their lesson likewise by heart, the Scholars back being turned towards the master with the book lying open upon the table, and they use no other phrase for saying their Lesson, but only Poixú, which signifieth, to turn their back upon the book, and this is done, that they might not cast their eies upon it to help themselves. They are kept to their studies with so much ri∣gour, (even the youngest of them) that they are allowed no manner of re∣creation or divertisement.

Every day they write something, and their masters copy is laid under the paper, like the black line among us: and the paper being thinne and transparent, the letters easily appear through, which the boy that learneth doth easily imitate, forming other letters like those, which hee seeth under his paper; and by using this for some short time, he becom∣eth accustomed to the fashion of his Masters hand, which he imitateth after this manner. Therefore after some time spent in this exercise, they write one line upon the Masters copy, and another upon the blank pa∣per by the side of it; for, as I have said, the lines are made from the top of the paper to the bottome, till at length, when they can well imitate the copy, they give over writing upon it. In fine, they take very much paines to gain a good hand in writing; for, in their examinations, where their compositions are copied, it is sufficient to have their Grace denied, if there be but found one ill-shapen letter, before their exercise be read; they presuming; that no man can be learned, if he read, or write ill; although a∣mong us there be many examples to the contrary. For it is wel known, that the excellent Doctour Navarra wrought a very ill hand, & our Bartolomeo Philippo, a singular Scholar, writ so perfect an ill hand, that to the univer∣sall grief of all learned men, his most learned works were lost; although they were many, and no doubt, full of most admirable knowledge, be∣cause there was not found any one, that was able to read them; as may be perceived by those workes of his, that have escaped out of that perni∣cious Chaos.

Next; when the Chinesses have learned a good quantity of their letters, and have had some acquaintance with their books, they are instructed in the rules of composition. First, they give them some disordered compo∣sitions, which they are to reduce into order; then some abbreviations for them to enlarge upon, and afterwards in due time they give them only the point or Theme; in like manner they do, at their examinations. And be∣cause every three years the most approved compositions of those, who have taken degrees, are put in print, others take great paines in them, and get as many of them by heart as they are able,

They have no Universities, where they study together; but all, that are able, take a Master into the house for their sonnes, and sometimes two, if there be much difference between their childrens ages. This Master is al∣waies with them without any interruption, and teacheth them not only letters and sciences, but whatsoever concerneth Civill government, good manners, moralitie, and the way how to carry themselves in every thing.

If they are persons of Quality, the Scholar never goeth abroad without his Master, who serveth to instruct him in all Civilities, and good behavi∣our; particularly in visits; where, as there are many Ceremonies used, there is something of difficultie; and they might easily commit an errour, if their Master did not help them. And without doubt, this way is most decent for their reputation, and more profitable for their studies, and lesse exposed to those venemous practises and company, which are apt to teach them such customs, as infect their minds; and spoile the Decorum of a Gentleman; and much more in China, where, if any one have this evill fame, he cannot be admit∣ted to examinations.

There are neverthelesse many Schools for children of a meaner condi∣tion; where the Masters have this good quality, that they receive no more than they are well able to teach, that they might not go from them, as if they had never come thither; as it falleth out too often in Europe, where each Master endeavoureth to have many Scholars, rather for his own gain than their advancement. For indeed a man, let him be never so able, is but still one man; whence it commeth to passe, that some of their Schollars know the School, but are not known of it. This inconveni∣ence is avoided in China: each taketh no greater charge upon him, than he is well able to give an account of; and each Master admitteth no more Scholars, than he can well teach. He is with them all the day long, be∣having himself with much gravitie; neither do they ever go out of the School, unlesse it be at meales; and if any one of them doth live far off, his dinner is brought to the School. Their play-daies and time of vaca∣tion are only fifteen daies at the beginning of the new year, and some few daies in the fift and seventh moon: and as there are there no Holy-daies, they make all the rest of the year an un-interrupted application to their studies. So sensible are they of this truth: That it is necessary to take ve∣ry great paines to bee learned; and, that seldome any one passeth with the reputation of a knowing man, without much labour and indu∣strie.

When they are grown up and past these rudiments, and their parents are not able to provide a master for each in particular; some of the kin∣dred and neighbours joyne together, and take a master in common, who dyets with them day by day in course, and receiveth his Salary from them all, which is not much; but more or lesse according to the custome of the Countries, and many amount each year to 40 or 50 Crowns; the com∣mon Salary being from ten to twenty crownes: besides the presents which they make them at certaine feasts, consisting of stockings, shoes, and such like things. At meals (although it be in the houses of persons of the greatest quality) they are to sit with the father of the scholar, or at least with the scholar himselfe. Many times they stu••y not in their fathers house, ha∣ving others more proper for that occasion, either within or without the City, but never farr off: and as much as they can, avoyd their owne hou∣ses, knowing well that the multitude of people, and the respect which is payd to their quality at home, are capitall enemies to study: hence it com∣eth to passe in other Kingdomes, that the sonnes of Lords and great men

do for the most part, prove great Ignorants: As if the greatest Nobility did not consist in the greatest knowledge.

There are ordinary Masters without number, for there being so many that pretend to the degree of a Literato, and so few that attaine to it, the greatest part are constrained to take upon them the imployment of a schoolmaster; so that to set up a schoole the year following, they go a∣bout to get scholars for that time, from the beginning of the present year, but in great houses they commonly receive none for Masters, but such as have taken the degree of Batchelour, who continue the course of their studies with a designe to take their other degree.

When they have taken any degree, although it be but only of Batche∣l••ur, they are then no longer under a Master, but forme a kind of Academie, as it were, among themselves; where they meet at certaine times every month, one of them openeth a book, and giveth a point or Theme, upon which all of them make their Compositions, which they after∣ward compare among themselves.

Although they have no universities and particular schooles, neverthe∣lesse they have generall schooles, which are very capacious and magnifi∣cent, and most richly adorned, for the examiners, and those that are to be examined; of which there is a wonderfull great number. These schooles are in the Cities and Townes, but the most stately ones are in the Metropo∣lies of the Provinces, where the examination of Licentiats is held. These fabriques are of a bignesse proportionable to the multitude of people which flock to them. The form is almost the same in all. Those of Can∣tone are not bigge: because they admit not of above foure-score, to take their degree; whereas in others, there are admitted from an hundred to a hundred and fifteen, which is a great difference. The whole structure is compassed about with a wall, having a faire and sumptuous gate towards the South, opening into a large streete, where a numerous multitude are gathered together. This streete or Piatza is 150. Geometricall paces broade, each pace consisting of five foote: There are no houses in it, but only porches and walks with seats for the captaines and souldiers, who are there assisting all the time of the examination, and keep a strong guard. At the first entrance, there is a great Court, where do stand the Manda∣rines of the first post, with a Court of guard within the gate; then pre∣sently appeareth another wal with a gate, made like those of our Churches, and openeth & shuts in two leaves or pieces, when it is not convenient that all should be opened: when you are past that gate, there appeareth a large place, in which there is a pond of water, extending from one tide to ano∣ther, over which standeth a stone bridge of perfect Architecture, which endeth at another entrance or gate, guarded by Captaines, which suffer none to go in or out, without expresse order from the officers. After this gate followeth another very spacious Court, having on each side rowes of little houses or chambers for the persons that are to be examined; pla∣ced on the East and West side thereof. Every chamber is foure palmes and an halfe long, (every palme is nine inches English) and three and a halfe broade, and is in height about the stature of a man: they are covered with Tarrasse or Playster in stead of Tyle; within each of them are two

boards, the one fastened to sit downe on, the other moveable for a Table: which after it hath served them to write upon, they make use of, when time is, to eate on. There is a narrow entrie, which leadeth to them, that admitteth but of one man a breast, and that hardly too; the doores of one row open toward the backside of the other.

At the time of the examination; there is a souldier to assist in every one of these little chambers, to guard and serve the person to be examined; sitting under his little Table: They say, he hath a gagge of wood in his mouth, that he should not speak and trouble the student. But if it be in his power to remedie it, it is not likely, that he doth entirely complie with his obligation.

At the end of this narrow entrie I spake of, is raised a Tower upon foure Arches with Balusters without on all sides, within which there is a Salone or great Hall, where do assist some officers and persons of respect, who stay there to give account of what passeth in all the little chambers, which they have placed in their sight. At the foure corners of this Court are foure great Towers, with their Bell or Drum, which is sounded, as soone as there happeneth any noveltie or disorder, to give notice thereof to whom it doth concerne. Nigh to these Towers are other Buildings with a large Hall, furnished with seats and Tables, and other necessaries for the businesse that is to be performed there, which is the first examina∣tion of the compositions; at which the more ordinary officers do assist, sit∣ting in those seates.

Going through the Hall by the gate which looketh Northward, there is to be seen another Court, and presently another Hall of the same form; but the furniture thereof is more rich and costly, it serving for the Presi∣dent, and more honourable officers. Then follow likewise other ap∣partaments and lodgings for the said persons, and for all the other officers and examiners; every appartament hath a Hall, seats and Table•• to nego∣tiate and eat at; a chamber with a bed, and Canopie of silke, and other houshold-stuff proper to that end they are designed for. There is also a walke with little gardens and low Trees. There are also joyned to these, o∣ther lesser chambers for Notaries, Secretaries, Pages, and other officers of their families; besides these there are other chambers for the Manda∣rines and inferiour officers, and for their ordinary servants, with Butteries, Larders, Kitchins, and whatsoever is necessary for the accommodation of so great a multitude; every thing being disposed and ordered even to admiration.

Anciently the nobilitie and kindred of the King were not admitted to any sort of office or publique charge; no, nor those of them that studied, were allowed to come to the examinations, to take their degrees. About 20 yeares since, after many earnest solicitations made by them, and oppo∣sitions by the contrary part, they had the priviledge granted them, to be admitted to all examinations; and the examiners are obliged to confer degrees on some of them, but not to many. The common people of all sorts and all vocations are admitted, except those that are infamous, as the servants of the Mandarines (not their houshold Servants, but those which serve them in their Tribunalls and Courts of justice;) Sergeants,

Bayliffs, Catchpoles, Rogues, Executioners, and guardians of their pub∣lique women, called Vampa. Likewise those are not admitted, against whom lyeth any tax, or accusation of ill manners, untill there be satis∣faction given of their amendment.

They have three sorts of degrees Sieueai, Kiugin, Cinfu; and that we might the better understand them, I might say, that after their manner they are answerable to our Batchelour Licentiate, and Doctour, each degree having their severall ensignes and badges of honour. Those that are only students, and have taken no degree, have not any particular priviledge be∣longing to them, but only are respected as Gentlemen, and the people ho∣nour them, as the lights of their Country, so much is knowledge estee∣med among them, who know, how to honour that, which doth truly de∣serve esteeme.

CHAP. 8.

Of the manner of their Examinations, and how their degrees are conferred.

THe order and manner, that the Chinesses observe in their examinati∣ons of persons that take their degrees, is very curious. It is to be supposed, that in these examinations, from the first of the simple student, to the last of the Doctour, consisteth the businesse of the greatest impor∣tance of this Kingdome: for on these depend the degrees and offices both of honour and profit, the only marke, at which mortalls aime with their chiefest attention. In a word, if there be an employment, wherein these two are coupled (a conjunction which the old proverb hath sen∣tenced to be very difficult) certainly it is this. We will begin at the be∣ginning, that is what is performed by the meer and simple students.

Before the examination there is first spread abroad a report, that there will be one, till at length it be published by Authoritie. Because the de∣grees which are conferred, and those which pretend, are many, it is not convenient that so great a multitude should be admitted to the examinati∣on of the Chancellour: and to the end that both the fit and unfit should not enter at that examination, there is an order in the Province, that those which are to enter, should be proved first by two Antecedent examinations in their City or Towne, after this manner. Every Judge in his Territorie doth publish an examination, and appointeth a day for the meeting of all the students of his Precinct. And because sometimes the place of the pub∣lick universitie is not sufficient for the reception of so great a multitude, they fill a large field with seats and Tables; and there the examination is held. The Judge giveth the poynt upon which they are to compose. They begin in the morning and are allowed time till night; They give in but one composition, and when they have finished it, they consigne it to the proper officer; who, putting them together, examineth them all along with great diligence; and chusing out the best, causeth the name of their

composers to be written: this roll of their names is stuck up upon the wall of his Palace; by which it cometh to be known, who they are, that are allowed to passe to the supream examination; and this allowance they call, Having a name in their Village.

The compositions thus allowed are carried by the Officer, in person to the Governour of the City: and the same do all the judges of Townes, each within his own jurisdiction; and each City in its Villages, each City being divided into two Villages, with their particular judges, besides the Governour of the City. And all the students of the Country, that have been already allowed of, being assembled together, enter into the generall place of the City; where the Governour of the City examines them again, and giveth them a new point, after the same manner, as was given them in the Village with this difference; that they use more care, rigour, and dili∣gence, and admit lesse of the Intercession of friends, who are ready in all places to pervert the truth. Of these the governour chuseth 200, and giveth their names to the Chancellour, who putteth them the third time upon the same examination, almost in the same manner; and chuseth out amongst them about 20 or 25, upon whom he conferreth their degree; so that being sifted three times most exactly, they come at length to be but few in number. Then are given them their ensignes and priviledges, with an advertency of their subordination, not only to the Chancellour, but al∣so to the Prefects; who are two in each City; and are called Hioquon; that is, Mandarines of the sciences. Their office is to observe and spy out the deportment of each; and to chastise those, that behave themselves amisse; and (which is more) they may examine them a new, if they please, and as often, as they think good.

The Chancellour is bound by his office to send through the Province, and to assemble within the Cities all the Ancient Batchelours, and to exa∣mine them, to find whether they study; or else addict themselves to other imployments different from their profession. He rewardeth the diligent, and castiseth those that are idle, in this manner: when they are all gather∣ed together in the generall Palace, he giveth them a point for their com∣positions; the which being ended, their papers are divided into five Decu∣ries or Classes; to those of the first he giveth praise and rewards; the same or little lesse is done to those of the second; Those of the third Classe are passed by in silence; those of the fourth he chastiseth; those of the last Classe, he depriveth of their degrees, priviledges, and ensignes of honour, and turneth them back to be rank'd among the common people: yet ne∣verthelesse with liberty to return again, for their degrees, to their exami∣nations. Of the first sor•• are chosen the ablest to the number of 40. For each City, and 20 for each town; and although they have not above eight Crowns pension a man, they stand the King, through the whole King∣dom in 300000. Crowns. This employment is very great; for the Ci∣ties are 444; the Villages 1250. This is that which a Batchelour is obli∣ged to do, to obtain his degree: let us now see, what is required of a Li∣centiate.

The examination of these is held every three years, in the chief City of each Province, upon the same day through out the whole Kingdom;

which useth to be in the eighth moone; and commonly falleth out to bee about the end of our September, or beginning of October. The exa∣mination lasteth about 25 or 30 daies; although they, that are to be exami∣ned, are not held to it above three daies only; and those are the ninth, the twelfth and the fifteenth of the aforesaid month. The chief examiners are the greatest Officers of the whole Province, besides others of that precinct who are assistant to them: But above all, the President; who commeth, even from court, purposely to his Province. These are the first, that do assemble in the general Palace; and with them their Secre∣taries, notaries, and other people appointed both for their Guard and service; and likewise Physitians, for fear they might have need of them; because, whilest this action lasteth, no person is permitted to come out, or in, to them.

Without, there remaineth a vigilant Officer, to provide whatsoever is required from within, only the Chancelor is here excused from this con∣finement, because he is the common master of all the Batchelours. There are some, which are so infallibly certain of their knowledge and abilities, that there was one in Kiamsi, who, after the studenrs were locked up for their examinations, made a list of those whom he conceived, should re∣ceive their degrees, and having set it up in publick, he erred only in six, of an hundred and fifteen, which were elected.

When the Officers are assembled, the students (which in the larger Provinces and Universities exceed the number of 7000) make their ap∣pearance, at nine of the clock in the morning, keeping their order, and without any contrast; (as it often happeneth at the examination of Batche∣lours, with such confusion, as is often the occasion of undecent and unfor∣tunate accidents, and sometimes murders, as I once saw in the City of Sumkiam in the Province of Nankim, and in that of Kiamsi.) At their en∣trance they are all searched, to find what they carry about them; and if the least paper be but found about any one of them, he is presently ex∣cluded. And for the lesse trouble in searching of them, they are all ob∣liged to wear their hair loose and hanging down, their leggs naked, and shoes made of cord, their garment without lining, or any fold whatsoe∣ver, with their inke-horne and pensels about their necks; (for as we have said before, they use no other pens, but those.) As soon as they are entred, they retire into those little chambers, we spake of before; each into one, with his souldier to watch him, who sitteth at his feet under his little ta∣ble. Then they lock up the gates, setting their guards of Souldiers; who keep so strict and rigorous a watch, that during the examination, they do not suffer any one to passe through that street; much lesse do they permit any one to go out.

Then presently are the points exposed, which the President hath al∣ready written in large letters on white Tables of Charam; the which hang publickly at the four corners of the crosse way between the little houses; so that every one may see them from his own chamber, the Points or Theames are seaven; four out of the four last books of their Phi∣losopher which are common to all; and three from every Kim, that is, out of every part of his books of sciences; each student necessarily profes∣sing only one of them.

Vpon each point the student is to write briefly, Elegantly, and sententi∣ously; so that every one is to make seven compositions, which are to be written in a faire and well shap'd letter, without any Abbreviation. If they afterwards mend or correct any thing, they are to write underneath, in what line that Emendation is made. They make two copies of their compositions; the one subscribed with the name and Sirname of their Father and Grand-Father, with the years of their own age, together with an Inscription, as seemeth good to each of them. These they seale up with the Inscription only on the outside: presently they consign the open copies to the officers appointed to receive them, and then go their waies. The sealed copies are kept according to their number in a place appointed for them; the open copies are given to certain Notaries, who copy them out in red letters, that the composers hand might not be known; and after that, they are given to the Examiners, who distributing them among themselves, do, the two following daies, examine and review them, with so much rigour, that the least errour is sufficient to exclude the student. I shall give you a pleasant example.

Among their letters, there is one called Ma, which signifieth a horse: this is composed of a perpendicular line crossed with three others, and underneath hath a stroke, which endeth with a concavity like to our letter S. In this concavity they put 4 pricks in a row, one after another. In stead of these four pricks when they write with Abbreviation, they put only one line. Now there was a student, who in his composition wrote it after this last manner; and although his composition were excel∣lent, yet because he had not writ this letter after the first manner, the exa∣miner sent him away with these words, without four leggs the horse can∣not go.

When that is done; they let up, on the outward wall, a large catalogue of the names of such, who have made any fault in their compositions, which serveth for advice to them, to return home to their houses, which they presently do partly out of shame, and partly out of necessity, because they will not be suffered to enter at the following examinations.

The second time they enter again, on the twelfth day of the month, where they are proceeded with as before, excepting that they give them only three points, concerning such doubts and difficulties, as may occurre i•• matter of government; to understand, how they would behave them∣selves in it, and how they would advise the King. Then again upon the through examination of these second compositions many are sent away and excluded from the third examination: to which they enter on the fifteenth day of the month; and have only three points given them con∣cerning the lawes and statutes of the Realme. When the compositions of this last examination are received, they shut up the generall Palace for fifteen daies, more or lesse; and during that time, by comparing and chu∣sing the best, they are reduced to a small number, who do really deserve the degree. Then they consign them to the President, who maketh the last scruting, and ranketh them in their places and order, there being a great difference in being of the first, or of the last; not only for their repu∣tation, but also to be the sooner provided of some good place or office.

After this last diligence is ended, which is used about the copies of the compositions, presently they open the originall compositions that were sealed and laid by, that by the Inscriptions they might find out the names of the Authours; which they write down in certain classes according to their merits. This catalogue is exposed to the view of innumerable peo∣ple, who are staying without to expect it; some for their Son or Brothers sake, some for their Father or Friend, some for their Master or Patrone; and some only to satisfie their curiositie.

At the time when these names stand exposed, being written in very large letters, from the top to the bottom of a long paper, two palmes and a halfe broad, there stand ready without, just so many horses which are to carry those that receive their degree of Licentiate; each horse being marked with his number. of 1. 2. etc. And to every one of those servants, who are appointed to lead the Horses, there is given a ticket, with the name of the Graduate, and the number of that place, which belongeth to him. Who presently runneth to seek him out (it being not easie to find him, because they do yet stand retired) to give him notice of his e∣lection, and to beg some reward of him, and so staies with him to wait upon him, till he departeth to go to the Court.

The students having notice given them of their promotion, come all on horse-back to the Palace-general, every one in his order; where the Proveditor and Minister of the Kings Exchequer-chamber, standeth ready expecting them, with the ensigns of their dignitie, as the Cap, Gown, Tip∣pit, and Boots, which he solemnly putteth upon them, and when they are thus adorned, they go presently to give thanks to the President of the examinations: who receiveth them on foot, and treateth them, as his e∣quals, though he be alwaies to them in the stead of a Master: and they do so depend on him; and bear him such extraordinary respect, that it is a thing almost incredible to be related. Among them is so much love and amity, as if they were really brethren; for they are called brothers of the examination; and like such do they respect one another. After follow diverse ceremonies, and severall banquets presented by the Officers alto∣gether. They are three in all, as I remember, and are all very sumptu∣ous, but the third is of some profit also: for in this, there is set to every one of them three tables; the first covered with diverse meates; the second with hens, fowle, venison, and other flesh, which is to be all raw; the third with dryed fruits: and all this is to be sent home to their houses, that they might spend it there, at their own pleasure and discretion.

Assoon as these men have obtained their degree, they become present∣ly great, honoured, nay adored; and, I know not how, suddenly rich. After this, they go no longer on foot, but either on hors-back or in a Se∣dan. And not only the graduate, but his whole family, change their con∣dition, and he beginneth to think of purchasing his neighbours houses, and to build himself a Palace. This will yet seem more wonderfull to him, that knoweth, that many of them come out of their countries a very great way on foot, carrying at their backs, that habit, which they are to wear in the City; having sometimes their hands daubed with clay, where∣with they lately were mending up their poor cottages: of which sort of blades I have seen some come to Nankim.

These solemnities being ended, the Graduates presently prepare to go to Court, to be made Doctours; and if they will take any government up∣on them, they are presently provided with some place or other: But if they accept of any government, they lose their pretension of being ex∣amined afterward for Doctour. Although there is none who at first doth not attempt it; But if any one doth not succeed in it, and begin to be some∣what in years, having a mind to put himselfe presently into the world, he accepteth of a Government, having only the title of a Licentiate, but such very seldome come to very high preferments; although there have been found some of them, who have had the good fortune to be advanced to the quality of Vice-roy. For this journey to Court they have every one of them given them 80. crownes, out of the Kings exchequer, to bear their charges: and it is very certaine (as I have been informed by some Chi∣nesses of credit,) that the whole expences, which every Licentiate stands the King in, from the time he taketh his degree, till he cometh to be pla∣ced in the Court amounteth to 1000. crownes; which throughout the whole Kingdome, (according to my account,) maketh a million and halfe of crownes. So much doth it cost the Prince in the forming of his wise∣men, and making them capeable of the Government of his crowne: so great a reward doth he propose to them, that they might aspire to be suf∣ficiently learned.

The Licentiates, who are made every three yeare, throughout all the Provinces, are about fifteen hundred, more or lesse; and this is no great number in respect of those, which procure, their degree in all the generall Palaces. In that of Cantone, which is one of the least, having not above 7500. little chambers in it, the compositions of the first day are about 96148. from whence may easily be inferred, how great the number of the pretenders is. And now we will give a particular chapter, concerning the supreme degree.

CHAP. 9.

Of the degree of Doctour.

THe degree of Doctour is solemnly conferred at the Court, in the second Moone of the yeare, which answereth to our month of March. They proceed in it according to the same form, which was observed in the de∣gree of Licentiate; excepting that the ensignes of honour are different, and the examiners of greater qualitie; they being the chiefe of the royall Col∣ledge called Hanlin, and their President is alway the Colao, the greatest dignitie, next the King, of this Empire: although he differently exerci∣seth the charge of President; for, in this Transaction, they of the royall Colledge have a definitive vote; and the compositions being distributed among them, after the first election, they, who are elected and approved by them, cannot be refused or rejected by the President.

All the Licentiates of the Kingdome are admitted to this examination, as well the old ones, as the new. And anciently there was no precedent

examination to inable them for this admittance; because it was accounted sufficient to be a Licentiate, to have entrance at the examination of Do∣ctors: But because among their compositions there were many so ill made, that it was time lost to read them, and did render the composers incape∣able, not only of the degree of Doctour, but likewise of pretending to it; therefore about 15. years since, there was introduced another examina∣tion for the receiving of them, which is in practise to this day: from whence it happeneth, that many are not received, to their great shame and sorrow: which is a wholesome instruction to others not to spend their time in feasting and recreations.

In this examination are to be chosen 350. upon whom the degree of Doctour is conferred. The ensignes of honour, excepting the Bootes, which are the same in all, are very different from those of the Licentiates, both in cost and ornament. They have also a girdle given them, which they al∣waies weare in their places of Government, which are bestowed upon them; but is more rich and precious, according to the offices they are ad∣vanced to. When they have received their degree, and put on their en∣signes of honour, they all assemble, within a Hall of the Kings Palace prepared for that purpose, where they are examined the second time in one only composition, the poynt being about the Government and em∣ployment which they are to be admitted to. At this examination, in for∣mer times the King did use to assist in person; but now there assisteth a Co∣lao in his name.

The examination being ended, they passe into another Hall, where the new Doctours do make their reverence to the King, and presently the Co∣lai presents to him three of them, which have obtained the first places; then the King with his owne hand bestoweth a reward on each of them. He to whom he giveth the first gift, being the chief of all the rest, hath a particular name belonging to him ever after; as also, to the second and the third: The first they c••ll Chuam. Yuen, the next Pham, Yuen; the third Thoan, Hoa; and this name is of so great esteeme and reputation, that in a few daies after the examination, there is scarce any person through out the whole Kingdom, that doth not know them by these names; and not by the names of their fathers and Countrie; which is a wonderfull thing in so vast a Kingdom as that is. The honour is as great, as that of our Dukes and Marquesses. As well for the respect, which is paid them throughout the whole realme; as for the places of authority and trust, where they are put to govern; being the very same, which were anciently conferred upon those great Lords, whose authority was in another way, correspondent to that, which now these Doctours have.

These ceremonies being accomplisht, there is yet another examinati∣on, which although it be voluntarie, there are few that absent themselves from it. A new point is given; they make their compositions; and accor∣ding to them there is an Election made of those, who are to be admitted to the royall colledge. They select only 30 of the most deserving, and of them they admit five every year; who only for being entred in so smal a number, are alway providing with profitable places of government. The other twenty five have particular Palaces assigned them; where they

assemble, and become as Scholars under the discipline of a Colao; who al∣most every day, causeth them to compose somewhat, and exercise them∣selves in all that belongeth to their learning, and speculative government. This continueth til the next examinations, at which new persons enter, and the other go forth, and according to their degrees and antiquity, are pro∣vided with the places of greatest importance at the court; from whence (unlesse it be to be Presidents of the examinations, or some other particu∣lar imployment, that lasteth but a short time, and by the Kings order) they never go out; no not to be vice-royes; which imployment is accounted be∣low them, because only those of the royal colledge are capable of the dignity of a Colao.

All the new Doctors are that year put into some employment, unlesse there be any, that is not of competent years. That which helpeth this multitude to imployments, is that the same year there is held a generall visitation throughout the whole Kingdome; by which there are so many of the old Mandarines turned out, that there are many places made void for the new ones; and, as this degree is of high account, the visits, con∣gratulatious, Feasts, and Presents, which are made upon this occasion, are almost incredible. The reward for bringing the first newes, is many times worth 200 Crownes to the Messenger, but commonly 50, assoon as the friends and kindred of those who are named among the three first above-mentioned, hear of their promotion, presently they erect unto them triumphall arches in their Cities or Villages, not of wood coverd with Canvasse or past-bord; but of pure Marble sumptuously wrought; in the front whereof is engraved the name of the Person, for whom they were erected; the place he hath obtained, and the year of his Doctour-ship; in a word, the world is the same throughout. It is a vain thing to beleeve, that he which hath not power, should be admired, heard or received with ap∣plause; whether it be done out of zeale to the truth, or out of flattery and interest.

CHAP. 10.

Of the Books and Sciences of the Chinesses.

OF the Sciences of the Chinesses, we cannot speak so very distinctly and clearly; because really, their Authours have not been so fortunate, as Aristotle, Plato, and other Philosophers and wise men, who have methodi∣cally handled them under their several Classes, divisions, and titles: whereas the Chinesses have written little or no thing of many of the sciences and li∣beral arts, and of the rest, but superficially, except those which concern good government and policie.

From the very beginning it hath been their chiefest aim, to find out the best way of government; the first that began this, were the Kings Fo∣hi, Xinon and Hoamsi. These three at the beginning gave themselves to

their morall and speculative Sciences, by way of mysticall, even and odd numbers, and other ciphers and notes; by which they gave law to their subjects: and from hand to hand, these were alway communicated to the Kings; who were the wisemen of that time, and by this means did govern the Kingdome; untill the Monarchie of Cheù; which began 1123. years before the coming of our Saviour: at which time Venuam, and Checuam his youngest Sonne, published these numbers and ancient notes, and made a booke of them, intitled Yechim; giving likewise many morall precepts, documents and orders to the whole Kingdome; and following the steps of other Philosophers, which lived according to the Stoick rule: they had alway great care of the Government and publique good; untill the time of Confusio; who composed five bookes in order, (called by them Vehim) which are at this day held as sacred. He made also other bookes; and of his sentences and sayings there have been (since) also many more bookes composed.

This Philosopher flourished about 150. yeares before the coming of Christ; he was a man of a good nature, well inclined to vertue, prudent, sentencious, and a lover of the publique good. He had many disciples, which followed him; he had a great desire to reform the world (which, even at that time, began to lose its sinceritie and veracity, changing the ancient manner of living, and introducing moderne customes.) And so he governed in severall Kingdomes: for when he saw, that they did not live conformable to his precepts and counsells in one Kingdom, he went to another; yet not uncensured by many other Philosophers of that time, who seeing the evill course, which men tooke, retired themselves to their villages, and becoming husbandmen, in their owne persons tilled their grounds. Now it happened that one day Confusio, passing along, and be∣ing to go through a river, whose ford he was not acquainted withall, sent one to enquire of a man that was labouring thereabouts, who was a Phi∣losopher, He asked the messenger, who he was; and being answered, that he was a disciple of Confusio's, who sate in his Coach expecting his an∣swer; The Philosopher replied, let him go in a good houre: he knoweth the way, and hath no need of a guide; signifying thereby, that he went from Kingdome to Kingdome, endeavouring to Governe, in a time that was not proper for Philosophers to reigne in.

Neverthelesse in after times, this man was in so great favour with the Chinesses; and the bookes which he composed were held in so much cre∣dit, as also the sayings and sentences which he left behind him; that they do not only hold him for a Saint, and a Master and Doctour of the whole Kingdome, and whatsoever is cited of him is esteemed as an Oracle or sa∣cred thing; but also, in all the Cities of the Kingdome, he hath publique Temples built to his memorie, where at set times he is worshipped with very great ceremony: and in the year of the examinations, one of the prin∣cipall ceremonies is, that all the graduates go together to do him reve∣rence, and acknowledge him for their Master.

Of those that are descended from him, he that is the neerest of kin hath a competent revenue, and enjoyeth the title of Chuheu, which is as much as Marquis or Duke. The Governour of the City where he was

borne, out of respect and favour to him, is alwaies one of his family: and finally, all those of his linage, assoone as they are borne, have a particular priviledge from the Emperour, and are respected by all, in regard of their predecessour Confusio. This custome continueth to this day, although it be 1800. yeares since he died.

But returning to the Bookes which he published, they are these follow∣ing; The first is called Yekim, and treateth of his naturall Philosophie, and of the generation and corruption of things; of Fate, or Judiciary Prognosti∣cation from these and other things, and from naturall principles; Philoso∣phizing by way of numbers, figures, and symboles, applying all to mora∣litie and good government. The second is called Xukim, containing a Chronicle of the ancient Kings, and their good government. The third Xikim, and is of ancient poesie, all under metaphors and poeticall figures, concerning the naturall inclinations of mankind, and also of diverse cu∣stomes. The fourth, named Likim, treateth of rites and civill ceremonies of the Ancients; and also of those that belong to Religion and divine wor∣ship. The fifth is called Chuncieu, the which treateth also of the History of their Countrie, and containeth a collection of examples of severall an∣cient Kings, good and bad, to be imitated or avoided.

There are also foure other bookes, which were made by Confusio and another Philosopher called Mensiù; In these nine bookes is contained all the naturall and morall Philosophie, which the whole Kingdome studi∣eth; and out of these is taken the point, which is proposed to read, or com∣pose on, in their examinations for degrees. Upon these bookes they have severall commentaries and glosses: But there is one of them, which by the law of the Kingdome they are commanded to follow; nor are they allow∣ed to contradict it in their publique Acts; and hath almost the same au∣thority with the text.

These nine bookes are held, as it were, sacred, and in them, and their Glosses and commentaries consisteth the great endeavour of their studies; getting them by heart, and endeavouring to understand the difficult pla∣ces of them; forming diverse senses upon them, whereby, to govern them∣selves in the practise of vertue; & to prescribe rules for the government of the Kingdome, according to those wise dictates and Maximes they finde there. And because their examinations are very strickt and rigorous, they not being suffered to bring along with them to those examinations, not on∣ly any booke, but also not so much as a fingers breadth of paper, it being no easie thing to be very ready in all these bookes, the order is; That the first examination of Batchelours be upon the last foure, and that of Licenti∣ates to be upon the same foure; as also upon one of the other five: for this reason none is obliged to be very perfect in more than one of those sci∣ences, which he doth professe: and upon that the point is to be given him.

But to speak more distinctly to their learning (although in their books it is not delivered so clearely and orderly) I say, they consider in the uni∣verse three things; that is, the heavens, earth, and man; and so according∣ly they divide their learning into three members, that is, into the science of the heavens; the science of the earth, and the science of man; inclu∣ding

in the two first, all naturall knowledge, and in the third, all morall.

In the science of the heavens, they treate of the beginning of all natu∣rall things, of the Creation of the Universe, and of the Formation of man himselfe: of universall causes, of generation and corruption; of elements and elementary qualities, answerable to the planets; of celestiall motions and relvolutions; of the foure seasons of the year; of the stars and planets, of Iudiciall Astrologie, of spirits good and bad what they are; and other like matters.

In the science of the earth, they treate of the varietie that is seen in her, by reason of the 4. seasons of the yeare, of the productions of things, and their differences: of fields and possessions, and their divisions in order to Husbandrie and Agriculture: of the situation of the 4 parts of the world: of their position; and other particulars concerning them; of the choise and building of Coemeteries, and burying places for their dead; in which they are very superstitious.

In the science, which treateth of man, they teach all their moralitie; and that which belongeth to man in a sociable and politick capacitie; who imitating the order, manner and proprietie of heaven and earth, as the universall Parents, liveth in communitie with the observing their five morall vertues, which are Pietie, Iustice, Prudence, Policie and Fidelitie. They treate also of morall matters, and of the respect which they have to the five orders of persons, into which their Common-wealth is divided; that is, Father and Sonne: Husband and Wife: King and Subjects: Elder Brother and Younger Brother: and Friends among themselves.

All their moralitie is divided into two members: The first they call Divine Moralitie, which treateth only of ceremonies, rites and sacrifices, which they make to heaven; earth; the planets; parts of the world; good and bad spirits of the heaven, and earth, mountaines, rivers, tutelary spi∣rits, soules of the dead, Heroes and famous men, &c. The second is their Politick and civill Moralitie; This is divided into Ethiques, which order∣eth the manners and actions of mankinde as they are considered in relation to their owne persons: and into Oeconomie, in order to the government of their families: and into Politiques, in relation to the Government of the Commonwealth, the publick good, and conservation of the Kingdome. The Government of a single person doth put him in a way to the good Government of his familie; and the good Government of a familie to that of the Kingdome; as for example, A father, which doth not well Go∣verne his house, how should he governe a City or Province? and he that knoweth not how to governe and correct himselfe, according to the duty of his single person, how should he be able to regulate his familie? So that they lay the first foundation of mortalitie, in the good manners and behaviour of each particular person; from whence proceede well go∣vern'd families, and publick Governments well administred.

Under the same member of the science of man, they comprehend the Liberall and all other Arts; which belong to their persons, families and Monarchie; which shall be the subject of the following chapter.

CHAP. 11.

Of their Sciences and liberall Arts in particular.

GRammar, the gate of the other Sciences, if we reduce it only to the terminations of a language, as Cornelius Nepos, and other grave Au∣thours have done, is but in little use among the Chinesses: for all their words being Monosyllables and undeclinable, there is not much paines re∣quired to put them together in syntax: yet notwithstanding all this, there is a great deal of difficulty in composing; the which consisteth in placing of adverbs and certain termes, which are not significant: but if we should enlarge the Grammar, as far as Angelus Politianus, and some other have stretched it, it is certain, that there is great use of Grammar among them; for their humane learning is very large and vast; and although they have but few fables or mysteries, yet they have many Histories, Sayings, Senten∣ces, and Apophthegmes, which they must make use of for the ornament of their compositions.

For Logick, they have no other rules, but what are dictated to them by the light of nature.

Rhetorick is much in use among them, although they have no rules be∣longing to that art; but rather take it up by way of Imitation; observing and practising what they find to be good in the compositions of other.

Arithmetick they have in perfection, for as much as concerneth the four Species and kinds thereof: they have also their demonstrations, and figures, as I have seen in their books. Of Algebra they know nothing at all, nor do they much practise the ordinary Arithmetick. The way of account through the whole Kingdom, and also in the neighbouring Coun∣tries, is with an instrument, called by the Portughesses, Gina, and of the Chi∣nesses, Suonpuon, that is, a Table of account: it is made like a small square, divided into ten parts, with certain little rodds or wyres of brasse, upon each of which are threaded seaven little balls or beads, about the bignesse of those we use in our Chaplets or Rosaries: five beneath (for the wyer is divided into two parts) which stand for vnites; two above, which signify tens: and with this instrument, moving up and down the little balls, they make their accounts with great facilitie and expedition.

In Geometrie they have a sufficient knowledge; for although, not being acquainted with remote Countries and Kingdomes, they have not been a∣ble to distinguish their bounds; nor to assign them their proper confines: yet they have very exactly divided their own country, of which they have very perfect maps. Add to this; that anciently all their land was divi∣ded by very exact measures: because the King had not his revenue then, in that manner, as he hath it now, that is, that every land should pay so much; but every one divided his land into ten equall parts, and one of those parts, which lay nighest to the middle, they tilled and sowed, and the profit was the Kings: and even now a daies, in buying and selling

of land, they measure it, if there be occasion.

The measure which they use upon this occasion, as likewise to mea∣sure any other continued quantity, is in this manner. The least of all, they call H••fuen, and is three graines of wheat. Ten of these make the second measure, called Huzum; ten Huzums make a Che; and ten Che's make their greatest measure called Hucham, bigger than an Italian yard. These measures, the which they have perfectly divided in the manner above-said, are used by all Officers, as also by taylours, to make their gar∣ments, taking measure by them, as we do in Europe with a piece of thread, or Parchment: so likwise, the Carpenders frame a house, though never so big, with all its pillars, beames, joyces. etc. Without so much as trying a piece of timber, where it is to stand, only by meanes of these measures; and having framed a house thus in severall pieces; they will on a sudden ioyn them together and set it up, without missing in the least.

Their wayes they measure by paces, but still according to the same measure, making a Geometricall pace to consist of 6 Che, and one Li of 300 paces; and of 100 Li one Stadium, or daies journey. So that from North to South it appeareth that 250 Li make a degree; for we allow to every league 15 Li; and 16 leagues to every degree.

To measure corn, rice, pulse, and such like, the greatest measure is, that which the Portughesses call Pico, and the Chinesses Tan. This is compo∣sed of smaller measures: the least is as much as a man can hold in the hol∣low of his hand; ten of these measures make one Xim; (and this of rice is the ordinary allowance of a man for a day) ten Xim make one Ten, and ten Ten make one Tan; which cometh to weight about 100 Cattes, which make 125 pound of Portugall-weight, 16 ounces to the pound.

The third manner of measuring, which is by weight, is divided after the same manner. We will begin with an Hao, and it is the tenth part of a piece of their mony, which the Portughesses call Caxà, or Li, as the Chinesses call it: and answereth to our half Iulio or three-pence: ten Li make one Condrin; ten Condrin one Mas; ten Mas one Tael; and 16 Tael one Catte, which is their pound, but bigger than ours; for 16 Tael make 20 of our pounds: 100 Catte make one Pico; or, as they call it, one Tan.

In weighing they use not the Balance, but the Stillyard, or statera, as wel for little, as great weights. For great weights, they do not use an Iron-beam, but of wood, divided into its parts by points or marks of Brasse, or else of silver. In weighing of gold, silver, medicines, and the like, they make use of certain little weights, with a beam of white bone, divided by strokes of black. They make these Stillyards very perfectly, and of severall fa∣shions; The middle sized have three rowes of pricks, and three threads neere the Centre in stead of a cord; the first row of pricks giveth any weight from 3 ounces to five; the second goeth further, and weigheth to ten ounces; the last row to 20. The larger sort of Stillyards weigh more or less; the least sort are divided into so smal parts, that although those ten parts, in∣to which a Li of silver is divided, do not use to be divided in brasse-mony, (for they coine no mony but of brasse) neverthelesse in the weighing of silver they distinguish and divide them very exactly.

For the better understanding whereof, it is to be supposed, that through∣out

all the Kingdome of China, excepting the Province of Yunan, they use no other money but of brasse; and all the silver goeth by weight, so that if I would give a crowne, I give as much silver, as a crowne weigheth, and so of a six-pence or three-pence, &c. And for this cause there are an in∣finitie of founders, as also mint-houses for silver: and to buy some things, especially such as are of small value, silver of base alloy will serve the turn; and so base, that in some Provinces, of one six-pence they make eight or ten; and reape much benefit by it. Other things cannot be bought but with fine silver, and so the poore silver goeth often to the fire, to be other∣wise qualified.

They are great lovers of the Mathematiques, but to speak generally, they know very little of them; none being allowed to study them professedly, except those, who apply themselves to this study, by the Kings speciall order; and these are only two throughout the whole Kingdome; The one in the Court of Pekim, and the other in that of Nankim; with a traine and attendance of Mandarines, and the Title of the Kings Mathematicians: These teach their art but only to their sonnes, who always succeed them; and are but moderately knowing in their profession. Neverthelesse, they have many ancient books of this science; not only of the course and moti∣on of the stars, planets, and several other things, but also of Iudiciall Astro∣logie and Horoscopes, to which they are much addicted. By these books they find out, when the Ecclipses of the sun and moone are to be; and have maps of the stars, though not in great perfection, yet tolerably good. They reckon a greater number of stars than we. They make the elements to be five; that is, water, mettall, fire, wood, and earth. Over these they assigne five predominant planets: as Mercury over the water, Venus over mettall, Mars over fire, Iupiter over wood, and Saturn over the earth. They are great observers of the motions of the heavens; They distinguish the seasons of the yeare by the Aquinoxes and Solstices. They divide the Zo∣diack into 24. signes, doubling our number. They make the yeare to con∣sist of twelve moones; and 354. dayes, having six months of thirty days, and six of 29. and when it is leap-yeare, which falleth out every three years, it consisteth of 13 moones and 383. dayes.

Their yeare beginneth with the new moone, which is neerest to our month of February. From the observation of the heavens and their moti∣on, they proceed to the Judiciall part, referring severall events to the con∣junctions of the planets, and celestiall appearances of Phenomena, which they diligently observe: and if there fall out any new or strange appea∣rance, they presently give the King notice of it by a petition; and to this end in both Courts there is a very high place or Tower, furnished with se∣verall mathematicall instruments, which they call Quon Siam Thai, that is, a place to observe the stars in.

Of that in Nankim I have already said something, when I spake of that City. In Pekim the chiefest instruments are a spheare, like that at Nankim with all his Circles, Aquator, Zodiack, Tropicks, &c. of cast mettall, and excellent workmanship. Another instrument of the same bignesse, (that is, of 24. foote in circumference,) divided into severall circles, some fixt, others moveable, a stile or Gnomon in the middle, and little holes at

each end to take the hight of the stars, the degrees and elevation of the Pole, &c. There is moreover a celestiall Globe of brasse of the same big∣nesse, divided into its degrees, with its constellations, whereof they make only 28. They have also a Stile of brasse very large, divided proportio∣nably, with which they measure the shadowes of the foure seasons of the yeare; that is, of the Aquinoxes and Solstices. There are besides, many other moveable instruments of brasse, for severall uses, which do suffici∣ently demonstrate the curiositie of their Ancestours, and how much more diligent and intelligent they were than the Modernes.

Musick was anciently much esteemed in China, in so much that their Philosopher Confusio, in the Countrie where he governed, one of the chiefe things he tooke paines in, was to cause them to be taught Musick. Now adaies the Chinesses lament and say, that the true rule thereof is lost, and almost all the ancient books that treated of Musick: So that that Musick, which they have at present, is not esteemed off by the Nobilitie: The greatest use they make of it, is in their comedies. There are also particu∣lar Musicians, who are sent for to their feasts, mariages, and the birth of their children; and of these there are some that may be endured. There are not wanting also blind men, who go singing about the streets, and at the doores of their houses: and as all the Chinesses do make a feast on their birth-dayes, these blind men do keep in their memorie the punctuall time of all the birth dayes of persons of qualitie, and know their houses well; and at those times do never faile to go thither to sing. The Bonzi do use Musick in their offices and mortuaries, the Tone whereof is not much un∣like our Cantus firmus, or plainsong; though they have not formally either plain-song or Organ-note; for they do not raise, nor fal their voice immedi∣ately from a note to the next note or half-note; but mediately raise and fal it to a third, a fift, or an eight: in which the Chinesses do much delight.

They have twelve Tones, six to rise, which they call Live, and six to fall, which they call Liu. They have also their notes in singing like ours of, ut, re, mi; they are five, and among them is our ut: in learning of Mu∣sick they make no use of signes, nor of the joints of the fingers; nor in composing do they use lines, as we do: it is therefore to be supposed, that in their consorts, they have not a Musick formed of diverse parts: for al∣though many do sing together, all is but unison, as is in use almost through∣out all Asia. Therefore their Musick is pleasing only to those of their owne Country, but their best way of singing is, one voice only with an Instru∣ment. Neither are they delighted with our full Musick, but very much with a single voice.

They use keeping of time, but cannot tell how many diversities it hath, and so in singing ancient songs, and moderne ones, upon the same ayre with the old, they hence know the time, when they are to sing, and when they are to stop. Concerning their instruments, they say they have seven se∣verall kinds of tones, besides a mans voice; and according to these they have made their Musicall Instruments. The first is of mettall, and contai∣neth bells of all sorts, Cimballs, Sistra, &c. The second of stone. They make an Instrument of Jasper, like unto the Italian squadra, excepting that the lowermost end is very large, and they strike or play upon it, as it hang∣eth up.

The third is of skins: here come in our ordinary drums, and those of the Moresco fashion, or kettle drums; which they make of severall fashions: and some so big, that they cannot be plaid upon, unlesse they be hung up in frames of wood. The fourth is of silke, of which they make strings for instruments as here we make lute-strings of gutts. For stringed in∣struments, they have the vyoll almost like ours: but it hath only 3 strings, and is the usuall instrument of the blind man. They use also the violin with 3 strings and its bow; they have also another with one only string, which they play on, like to our Bow vyollin. The chiefest stringed in∣strument which they have, is of seaven strings, and is in more esteem than the rest; and if the Musician be skil-full, it maketh tolerable Musick. The fift is of wood. Of this kind they make certain thin pieces of board, & lay∣ing them together, they play upon them all at once, like snappers or castag∣nets: the Bonzi also have a particular way by themselves, of striking and playing upon a piece of wood; and that with much keeping of time.

The sixth is of those instruments which are sounded with the mouth, as flutes, of which they have 2 or 3 sorts, & so sound them very excellently. They have also another instrument made of severall pipes, like the fashion of our Organ, but it is but small, and to be carried in ones hand. They sound it with their mouths; and the Harmony is excellent. Now some∣times all these instruments are plaid on together, and make a pleasing musick.

Poesie hath ever been much esteemed in China; and in the time, when there were many Kings, Feudatory to one Emperour; when they came to do him homage (as they did every three years) they were obliged each of them to bring with him out of his Kingdom, the Rythmes and Poe∣sies, which were there most current and in use, that by them he might judge of their manners and customes, which truly are much discovered in such compositions. In this particular, the Chinesses have a great advan∣tage over all others, because they are very modest, in whatsoever they write; and it is very rare to find a loose word in their verses: and (what is more,) they have no letters whereby to expresse the privy parts; not are they to be found written in any part of all their books.

They have great variety of verses, and do use a consonancie of meeter, like to that in the Songs, Ballads, Sonets, and Madregals of Europe: and they put also the correspondency of the Rythmes, at the end of each; and so ma∣ny verses, as we do in our sonets & octaves; in which they use great variety.

They compose likewise verses by the number of syllables, the which they call words: for as in their language, all words are Monosyllables, there cometh to be no difference betwixt a syllable and a word, which consist∣eth of one only letter, which is likewise pronounced a Monosyllable. So that all letters being thus after the same manner, the quantity of the verse consisteth in the number of them; so that as we compose verses here of five, seaven, or eleven syllables, so also the Chinesses make theirs of five, seaven, or more letters: whereas among us two words, and sometimes one may take up the whole verse: it can never fall out so in theirs; because all their words are of one syllable and one letter. They have not verses that answer to our latin verses, with feet, as Dactils or Spondees, &c. But are all made like our Sonets and Dities, and other verses in Rythme; in which

they use many various forms and manners of compositions. The chiefe are eight: it will be sufficient to relate one to you, to give you some know∣ledge of the rest.

In this kind of Poesie the verses are to be eight in number, consisting each of them of five letters, and the consonancy of rythme to be every o∣ther verse, in this manner: The first may have it, or no, as they please; but the second must rime to the fourth; The fift with the sixt; the seventh with the eighth: The third, fift and seaventh have no consonancy of rime, but the letters are to be correspondent to one another: as also the verses, that do observe a consonancy, are likewise to have their letters to corre∣spond to one another; the first with the first, the second with the second, &c. And this correspondency consisteth not in riming, but in the signi∣fication; wherefore if the first letter of the second verse signifie a moun∣taine, water, fire, or whatsoever else, the first letter of the fourth verse must likewise signifie the same thing; which is likewise observed in the second, and in the rest of the letters, of the whole verse. This is a very Artificiall way, but difficult.

In the conceits of their verses, and in the figures with which they ex∣presse themselves, they use almost the same manner with us in Europe. They have another kind of verse, of lesse esteeme, like ordinary rimes, which are every where in request: but the Nobilitiá, and particularly those of the Kings kindred and blood-royall, are much addicted unto the eighth manner of verses above mentioned, in which they make many severall Poesies, chiefly in commendation of their friends, of famous men, of the dead, and of severall vertues.

In Painting they have more curiositie, than perfection. They know not how to make use either of Oyles, or Shadowing in this Art; and do therefore paint the figures of men without any grace at all: but trees, flowers, birds, and such like things, they paint very much to the life. But at present there are some of them, who have been taught by us, that use Oyles, and are come to make perfect pictures.

Medicine, or Physick, is in a very good condition in China, because they have abundance of good ancient bookes of that art, being all their owne authours, for ours are not yet arrived thither. They do not let blood, nor set on Cupping-Glasses; They use no sirrops, no potions, no pills; much lesse have they the use of Cauteries, or issues, a medicine of great advan∣tage; They are only Herbalists, using nothing but herbes, rootes, fruits, seeds, &c. and all drie: and for a greater supply, that which they have not in some Provinces is brought them from others: so that there are whole Faires only of medicines; and in the Cities and Townes the Apo∣thecaries shops are very well provided, from whence they furnish them∣selves. But neither in bottles nor glasses; but of all others the Physicians are well provided; because they never write any receipt, but give the me∣dicine themselves to the patient whom they visit, And all is done at the same visit, therefore the Physician hath alwayes following him a boy, carrying a Cabinet with five drawers, each of them being divided into more than fourty little squares; and all of them furnished with medicines ready ground and prepared.

They are very famous in judging of the Pulse: never asking the patient, whether the paine be in his head, shoulders, or belly; only they feele the pulse with both their hands, leaned upon a pillow, or some other such thing, observing the motion of the pulse for a good while; and afterwards do tell, what the patient ayleth, I do not say that they hit right, on every thing, in all patients: nor that all Physitians are able to do it; there being many which do not study, and know but little; but the good and learned Physitians do seldome faile. We had a Father that was sick of a violent stitch, in the Province of Kiamsi. The Physitian by feeling of his pulse could tell, whether his paine did increase or diminish, and all the changes and alterations of his disease; and I have heard severall Portughesses, which have confirmed the same by other cases. Having felt the pulse, presently they compose the Medicine. If it be for the King or Prince they make foure compositions, two for them to take, and two to be kept, all of the same medicines, and equall in number and quantity: The two are kept, till the patient recover. For all other persons, they make two only, one for the morning, and the other for the evening. They write upon them in what quantity of water they are to be decocted: and how and when they are to be taken; and many times there doth follow a wonderfull successe.

I will relate what happened to a Father, who lay sick in prison in the City of Nankim. At the beginning of his sicknesse they sent presently for a Physitian, and finding no effect of his medicines, they sent for another; & because the physick of the second had no better successe, and the mala∣dy still encreased, the Christians sought out for a Physitian of more fame and reputation; who although he was very unwilling to make a visit into such a place, notwithstanding, at length by much intreaty he was perswa∣ded to visit the sick man: He felt his pulse, and performed his ordinary ceremonies; among the which one was to lay his breast bare, which was full of spots; for indeed he had the Meazills. Presently he compounded three medicines, the first the patient tooke in the morning: the second an houre after noone; (These were a kind of pills, which made him go foure times to the stoole) at night he tooke the third. The disease still encrea∣sing, the Father was brought that night to such a condition, that he became speechlesse, and all thought he would have died; neverthelesse he held out till the morning, when suddenly he mended so fast, that when the Physitian came and felt his pulse, he found him to be without any fevour; telling him, that he was cured, and that he should only have a care to eate moderately, till he had recovered strength; which accoordingly fell out: for in a short time the Father was perfectly well.

They forbid not their patients to drink water, so it be boyled, or else Chà; but they will not allow them to eat, but if the patient be hungry he may eat lightly and with great caution: if he be not hungry, they do not much trouble themselves to perswade him to eat: for they say, when the body is sick, the stomack doth not well perform his office, and so the con∣coction which is then made, is malignant and contrary to health. His vi∣sit is presently rewarded with a moderate fee; nor doth he returne, un∣lesse he be sent for, leaving, by this manner, a liberty to the sick person to

change his Physitian, if he think fit, and to send for others; as many times they do, till the third or fourth day of their sicknesse, if they see no effect of the medicines they have taken.

CHAP. 12.

Of the Courtesies and Civilities of the Chinesses.

AMong the Chinesses to uncover the head, or to Scrape a legge is not e∣steemed any courtesie, but rather contrary to good manners; especi∣ally to uncover the head: But to bow the body, or at least the head, when one can do no more, are accounted termes of Courtesie and good manners, And to speake first in generall; Their Courtesies are very low bowings of themselves even to the very ground; as is the ordinary mode in their visits and meetings: They call this Ye or Coye: Secondly they use the same re∣verence, and then suddenly to fall upon their knees, and in that posture to bow againe with their head even unto the ground: and in some cases they rise up againe upon their legges, & repeate the same Ceremony three times; which is the least; foure the most ordinary; nine the most that can be; and that is performed only to the King. Sometimes they shorten it, making their first reverence standing on their legges; and presently kneeling down, they make the three following on their knees.

The courtesie of the women is the same which is used among us; ex∣cepting, that in some cases, they also kneel; and in that posture make an obeisance with their head to the ground three or four times, as civility shal require.

They have for this purpose particular garments, which the common people do not use; it is also true, that among friends they do not use them; but never faile to do it with others: neither dare any one visit a Per∣son of quality without such a Vest, or garment: But if they meet by chance, (not in the street, for such meetings they carefully avoyd) and both of them have not that garment above mentioned, which they call Tai, both the one and the other are excused from that Ceremony of the Vest: But if one of them hath it on, the other must presently put on his; which for this purpose is commonly carryed after him by a servant; and if by accident he hath not brought it with him, although he should be never so much importuned by the other, (who hath his Vest on,) to accept of the accu∣stomed Ceremony and Courtesie from him, he may not consent to it, but a∣voyding the Courtesie, is to sit down and converse with him.

If one go to visit another at his house, he must stay in the Hall, till the other hath put on his Vest; But if he be a friend, he is to come presently, (although he be not ready with his Vest) and receive his guest, and to make much of him, and after that, he is to retire and put on his Vest.

This garment of Courtesie, for such as have taken degrees, is the same with the ensigne of honour, which they weare, in their government and

the ensigne of their office. They that are noble by bloud and descent, do wear the ensigne and habit of Doctours, although they have never studied. For Gentlemen and Letterati, who have not taken any degree, there is al∣lowed for them to wear a wide large Vest, but much differing from that which is ordinarily worne. The Ministers and officers of the chief Magi∣strates, as also, in all the courts of justice, those who are under the Presi∣dent use this Ceremonie; which is, to take off the badge, which they weare upon their breast, and to put on a girdle of a small price; which they use only some few daies in the year, when they go about, to make their o∣beysance. The young people, if they have not taken a degree, use only their ordinary habit.

The courtesie, which the common people use, is to clap their hands one upon the other, and lift them up as high as their head. The same is used by friends and kindred, when they treat one another freely, and without Ceremony; and if they be equals, they both together do the same reve∣rence once; only he is esteemed to have the advantage, that stands on the right hand; as among us, that takes off the hat last, though both do unco∣ver. Among grave people the ordinary Ceremony used in their visits, in∣vitations and meetings, is; that, standing on their feet they make on obei∣sance even to the ground once, without any more adoe: children to their Fathers on certain daies, as New years day, the Fathers birth-day, and o∣ther feastivals, use the second courtesie of four bowings, standing on their feet, and four kneelings on their knees, and they to whom it is done, re∣ceive it sitting. The same Ceremony do the Scholars pay their Masters; who receive it standing. The same do the inferiour Mandarines use to the Magistrate; and Idolaters to the Idols, and the Mandarines to the King; excepting that these last hold an Ivory Tablet a palm and a half long, and four fingers broad, before their faces: finally, the King himself doth the same in the temples, and to his mother; and when he doth it, he holdeth the said Tablet of Ivory before his face.

The first time they see one another, and are Persons of an equall con∣dition, and he that visiteth, or is visited, will shew an extraordinary affecti∣on and respect, he causeth a Carpet to be brought and spread before them, and after the first ordinary courtesie, they performe the second knee∣ling down four times, and this they do both together. They avoid, as I have said, all meeting abroad, as much as possibly they can; but if they cannot decline it, they salute one another by turnes out of their Sedans, lifting up their arms to their head, bowed in form of a bow, beginning at least 20 paces off before they meet, still doing the same very leisurely, whilst the encounter lasteth; If the one be inferiour to the other, and be carried in a Sedan, he causeth it to be set down on the ground; if he be on horseback, he alighteth and standeth on his feet; and as the other passeth by, he maketh him a profound reverence, even unto the ground: if they be not Mandarines, they perform the ordinary Courtesie to one another: if they be common people, they hold up their hands, and passe along.

The servants in great houses are not to do any reverence unlesse it be at certain times and occasions: as, when himself or his Lord or Master cometh home from abroad, or at the beginning of the new year, &c. They

fall down on their knees, bowing their head to the ground, once, or thrice.

The ordinary reverence, which they make before their Lords and Ma∣sters, is to stand upright with their armes hanging down. Those that belong to the Tribunals, and also the servants and serjeants of the Manda∣rines, in publick, alwaies speak to their Masters upon their knees; as also the Plaintiff and Defendant, with their caps off.

To give or receive a thing with one hand only, is accounted little man∣ners, among persons of the same condition, and if an inferiour doth it to his superiour, it is an incivilitie. In a word, they are excessive in their civi∣lities and good manners; which seems rather more proper for divine wor∣ship, than civill respect. To be courteous, and outwardly well com∣posed, to do things with maturity, circumspection, gravity and eaven∣nesse, they account among their chiefest vertues: all which are expressed in this word Li: in which they comprehend also the circumstances of time, and habit; and the Thie, with which they are performed.

The Thie is a bill or book, with folds within and without, being a∣bout the breadth of ones hand, and a palm long, and it is of three seve∣rall fashions. The largest hath six leaves: the midling three, and the least one: and all use them according to the custome of the Province and the quality of the Person, that doth visite, or is visited. The Colai seldome use other, than the small ones.

That which is used in the ordinary visits is white with a red streak on the outside. If the visit be for to present their respects, or an invitation to a feast, it is all of red paper: if it be to condole, or for the death of any one, it is accommodated to the colour of mourning: if it come from one that is in mourning, the letters are Azure, as also the streak on the outside; the paper is white, but much differing from the ordinary paper, being on∣ly used upon this occasion.

This Thie containeth no more than one line of writing, which is that in the Margin; if it be a friend, or one that would shew himself such, he writeth the line quite out: if he be not such, he leaveth out the two first letters, and beginneth at the third place: if he would seem grave or stately, beside the two first he leaveth out also the fourth, and beginneth with the the third, going on with the rest, which are never left out. The writing importeth thus much in English Your Lordships most intimate friend, and the perpetuall schollar of your learning .N. commeth to kisse your hands, and to do re∣verence to your Lordship.

This Thie is given to the porter, who presenteth it to his Master, and giveth him notice of the stranger, and who he is. Sometimes the visit is received, but not the Thie; and then he that receiveth the visit, is not ob∣liged to returne it. But it is otherwise, when the Thie is left; for although it be only given to the porter, because the lord is not at home, or be∣cause he will not admit of a visit, yet he is obliged to return a visit to the other. Inferiours, as Souldiers to their Captaines, the lesser Manda∣rines to the greater, cannot make use of a Thie, but they make another kind of thing of the same forme, but much different in paper and style; neither may it have a stroke on the outside, or say, that they come to visit;

but only, who they are, what office they beare, and what their businesse is; and it is almost like a petition, which they call Pimthie, that is, a bill of advice. Those of the greater Quality, such as are the Colai, Vice-royes and the like, many times visit not, nor render a visit, in their own persons; but only send a Thie from their house, or leave it at the gate as they passe by.

They are as free of their visits, even to strangers, as we are to our fami∣liar friends: but with the same facility and libertie, that they go to visit they will often excuse themselves, if they be visited; and it is enough to say, they are not at home, unlesse it be to a person of some great qualitie and respect; or that he hath often come to visit him; then they will hard∣ly deny him admittance. By how much the person is of a greater and gra∣ver quality, with so much the more difficulty doth he admit of visits: and some to free themselves, & to avoyd the trouble of these Ceremonies, write upon a piece of paper in white letters, and clap it over their gate, That they are retired to their garden house; by which means they are excused from the molestation of these Civilities.

The visit must be, (like that of the Physitian,) in the morning; for to∣wards the evening it is not esteemed to be of so much courtesie; nor must it be a visit by the way, going upon other businesse; and if at any time they make such a visit, they excuse themselves, saying, They will take another time to satisfie the intention of their obligation and devoir.

For ordinarie visits they have no set time; there are times neverthelesse, wherein acquaintance, friends and kindred are obliged to pay this Ceremo∣ny. The chiefe and principall time is the first day of the new yeare; wishing one another an happy new yeare: at which time there is a great multitude of sedans, horses, and people up and down the streets: for then visits are most frequent. Many times they go not into the house, but leave a Thie, and go their way; and if they enter, they are obliged to eat and drink, al∣though it be but a little. The second time is on the fifteenth of the same month; But the visits are not so frequent, and the feasting more, because it is at the ending of the fifteen days, which they call the feastivall of Lan∣thornes; because during that time they set many of them up and down the streets on gates, and in windowes; and some of them are very faire and costly.

The third is the Third day of the Third moone which is in March, and is called Cimnim. They go all then to the sepulchres, to perform there their sacrifices and other Ceremonies; and although they bewaile their dead, certaine it is, that the living make good cheere among themselves.

The fourth is the fift day of the fift moone, which they call Tuonù. The people keep a festivall at that time in the streets and high-ways, and upon the rivers; although sometimes this is forbidden, by reason of the disasters, which often fall out upon the rivers.

The fift is upon the Seaventh day of the Seaventh moone, at what time they begg abilitie and power of the moone; as also they do the like up∣on the Ninth day of the Ninth moone. They visit one another and send Presents; and every feastivall hath its Presents that are proper to it.

Beside these feastivalls, they visit upon occasion of death, of changing

their houses, of marriage, at the birth of a sonne, at the promotion to a de∣gree or office, or higher dignitie, at the taking of a journy, upon the birth¦day, and especially when they enter upon any seaventh year of their age, and in these cases they must not make an empty visit, but are always to send some Present.

When one undertaketh a long journy, all his friends visit him, and send him presents. But when he returneth, he is to visit and present them; who performed those kind offices to him.

They visit likewise the sick, but only at the gate, who seldome admit of a visit within, unlesse it be from an intimate friend.

In these visits, they are very punctuall; sons towards their father; scho∣lars towards their Masters; inferiours toward their superiours, and the whole Kingdome toward the King: so that on his birth-day, at the foure quarters of the year, and at the chiefe feastivals, the vice-roy together with all the Magistrates of the Province dispatch away an Embassadour to court to visit the King in the name of all that Province. They which re∣side at the court, as well Letterati, as Captaines; on the same days go in person to court, to do their devoirs.

They have severall Hals well accommodated for the receiving of visits; the first is common to all: The visitant may enter thither and sit downe, without giving any notice of his being there; And although he find not the porter to usher him in, they have another farther in, which they call the private Hall: Hitherto may their kindred and intimate friends come; but no further; least they should go into that part of the house, which is called Hui, and is the place where the women are; whither the serving∣men of the house are not suffered to come, unlesse they be very young. In the outward Hall they come to receive their visitants: and after the ordi∣nary courtesies are performed, the master of the house with his owne hands bringeth a chaire, and fitteth it with a cushion, and if they are many, he bringeth a chaires, and accommodateth them for them all. And after∣ward, they al of them accommodate a chaire for him. He leaveth every one to take the place that is due to him; and if it be not, that some one of them hath a particular respect, due to his dignity or office, the sonnes, cousins, scholars, &c. take place according to their age; and if they do not know one anothers age, they ask it. The Master of the house taketh always the lowest place. After they are seated, presently the drink called Cià is brought in, which they also take according to the same order of prece∣dency.

In some Provinces, the often presenting of this drink is esteemed the greater honour: But in the Province of Hamcheu, if it be brought the third time, it intimateth to the visitant, that it is time for him to take his leave. If the visitant be a friend, and maketh any stay, presently there is a table set with sweet-meats and fruits: nor do they ever make drie visits; which is the custome almost of all Asia, contrary to the use of Europe.

In exercising their courtesies, (whether it be a son before his father, or a scholar before his master,) for the most part they are more hearers, than speakers; the young people being never forward in speaking. The termes which they use in speaking are very honourable, and full of respect to∣ward

others, and humble toward themselves: and as it is not good manners to call any one You, in Spain or Italie, so neither is it among them to say I. Wherefore they never use this word, but other termes in stead of it as the Foster-child, the Scholar, &c. And the sonne, when he speaketh to his father, nameth himselfe His youngest Sonne; although he be the eldest, and is already married: servants to their masters stile themselves Siaove: and the youngest of them Siaoti: he that pleadeth at a Tribunall, stileth himselfe the delinquent; a Christian at his confession the sinner; the women in the palace (excepting the Queenes) and the Eu∣nuchs speaking to the King, use your majesties slave, Nupor, every one else speaking to the King nameth himselfe vassall, Chin. If one doth not speak of his owne person, but of such as belong to him, he is to use modest terms and expressions, The father saith of his sonne, My young sonne. The Ma∣ster, My young scholar, and the sonne speaking of his father, calleth him, The father of the house; The servant of the Master, The Lord of the house.

In speaking one with another they use alwaies honourable Titles, as a∣mongst us Your worship, Your honour, &c. but they have this quality besides, that even to mean and inferiour people they give an honourable name, as to an Host, Chiu, Gin, Kia, the man, Lord of the house. To a barge man, The chiefe man of the vessell. To a mulitier, The great wand. But if they would anger him, they call him by his ordinary name, Can Kio, that is, persecu∣tour of the feet. To servants, if they be grave men, The great master of the house. To the ministers of the courts of justice, and to them which waite on the Mandarines, Man on horseback or Cavalier, and yet they always go on foote. If they speak to a woman, although she be not of kin to them, they call her Tasao, that is, sister-in-law; but sometimes it happe∣neth, that he which cannot speake the language well, in stead of sister in law, calleth her Broome, by an equivocation of the word.

In speaking also of such things, as belo••g to him they speak to, it is to be done in certaine particular phrases: So that if he speak of his sonne, or servant he is not to say, Your Lordships sonne, but the noble sonne, Limlam; if he mention the daughter, he saith, The precious love, Limg••i; and so of o∣thers, even of sicknesse and infirmitie he is not to say simply, how doth he with his maladie? but with his noble indisposition, Quei ••am? Among the common people, (who do not use these Punctilios) if they do not know one another, they call Brothers, Hiu••. But if they are acquainted I and you, as they list, without any ceremony.

As they are so punctuall and excessive in the manner of their treating and naming one another; so also are they in the diverse names which they have, and which they take up according to their age. These are of five sorts.

The first is the Sir-name, which they take infallibly from their Father, and never that of the Mother, or the Mothers Father; but the Mother takes the name of the Husband.

The second is a name which they call, The little or young name, which the Father imposeth; when they are little ones; and it is commonly the name of some living creature, or flower, or of some day, &c. and by this name only the Father and Mother may call them; but the servants only by

the first, second, and third, &c. as hath been said.

The third is when he goeth to school; for the Master giveth him ano∣ther name, which, joyned with the Sir-name, composeth a name, by which both his Master and Schoole-fellows call him.

The fourth, when they put on the Nett or Ca••le upon their head, of which we spake before: this is done when they are seaventeen or eigh∣teen years of age: for at that time particularly, if one marry a wife, he taketh a new name, which they call a letter; and by this all may call him, except the servants.

The fifth is at the going out of his youth, when h•• assumeth an other name, which they cal The great Name or Hao; by this all may cal him, excep∣ting himself and his parents.

Now to return to the Hall, where we left the guests conversing; at their departure, the Guests joyning all together make an ordinary reve∣rence to the Master of the house, giving him thanks for their good enter∣tainment; and he accompanieth them out to the street; where if they came on foot, both parties make ordinary reverence to each other and de∣part; if on horse-back, or in a sedan or coach, then they make three reve∣rences; and the third Congie is made at the gate; where presently the Master of the House goeth in, and the Guest taketh horse; for to ride or take coach in his presence is not counted good manners. When they are on horseback, or in the sedan, the Master of the House commeth out a∣gain, and they take leave of one another, and when they are gone a few paces off, they interchangeably send a servant with an embassie or message (To Pai Xam) and recommendations.

When the visit is the first time made, and the Person be of quality, commonly tis with a present, assoon as they are come in: and for the most part in China, the ordinary and constant presents are some stuffs, ornaments for women, things of use; as Shoes, Stockings, Handkerchieffes, Porcellane, Inke, Pensils, and things to eat; and they do commonly choose those of the best sort to present,

The Present, if it be of things to eat among friends, it is to be of 4. 6. 8. or more things. With the present is sent also a Thie, or bill of visit, where∣in is written what they have sent. If he do not accept of it, it is no dis∣courtesie; neither if he take part only, and send back the rest: but he must answer him with a Thie, giving him thanks, and excusing himself, that he did not receive it; or if he do take part, he is to write, what he took, and what he sent back. Among men of greater quality, and that will shew re∣spect to a Person without doing much harm to their purses, they write first, the things which they will send, and send the Thie, before they send the present; of which, because it ordinarily consisteth of many things, they do not receive all; and he who is presented maketh a prick at those things written in the Thie, which he will receive: then he, which presenteth, buyeth only the things which the other hath pricked, and letteth alone the rest: if he accepteth of them all, he buyeth them all and send∣eth them.

There are some Imaginarie presents, of which, he that presenteth them, is secure, that little or nothing of them will be received; and yet they

consist of many things in number, as sometimes of thirty or fourty: and are costly in their quality; and pieces of Damask, and other silk stuffe, silk stockings; and many things to be eaten, as Hens, Ducks, &c. These things are many times hired, and that which is received, is paid for, the rest are sent back to the owner, with some consideration for the loan of them.

The custome is, that he, who receiveth a Present, is to return another ••equivalent to it. Excepting alway edible things among friends; and that which any bringeth, when he cometh from abroad, and from Countries where those things are particularly to be had. Neither do they remunerate those, which they call Presents of dependencie; as from the inferiour to the superiour; from the Master to the Scholar; nor of pretenders and suitours.

It is also the custome to give the Page or Servant, which bringeth the Present, some mony, more or lesse, according to the quality of the pre∣sent, shewing great respect to him that sends it.

They of Kiamsi, as more expert in their expences, and more cunning in the Lesina, or art of thrift, are very subtle and skilfull in this particular; and for a Present which is worth a Crowne, they say, they are to give the servant six pence, and proportionably in the rest.

CHAP. 13.

Of their Banquets.

Much time and money is consumed by the Chinesses in their Banquets, by reason they are almost continually at them. There is no mee∣ting▪ departure, or arrivall, or any prosperous successe of a friend or kins∣man, which is not celebrated with a Banquet; nor any accident of disgust∣or grief, for which they do not likewise make a Banquet of consolation; nor any businesse of importance, but it is to be treated of at a Banquet, neither without one do they begin any work, or finish any building. They make many others upon no other motive but this, Comedamus, & bibamus, cras enim moriemur; let us eate and drink, for to morrow we shall die.

It is very ordinary among the common people, and particularly among officers of the same office, to have Co-fraternities which they call a Brotherhood of the month. The Brotherhood consisteth of thirty, ac∣cording to the number of daies therein; and in a circle they go every day to eat at one anothers houses by turnes, making a Banquet, like that of the sonnes of Iob. If they have not convenience to receive them in their own house, they provide it at another mans, there being at this day many pub∣lick houses very wel furnisht for this purpose. If he wil have it at home, but without any trouble to his Family, he appointeth, how many messes he will have, how many dishes, and what meat; and they are brought home to him very well drest.

Those of the North are very much different from them of the South: for they of the South are very exact, even to the least matters in these courtesies of Banquets, and they do esteem themselves more friendly and courteous, than the others; as in truth they are.

In their Banquets they are more carefull to have varietie, and to have it well drest, than for the quantitie of the meat: and feast more for conver∣sation and to treate with one another, than to eat and drink; although they do both the one and the other pretty well. They drink at the beginning of the feast, and so continue it with wine and meat, without bread or rice, till the guests say, they have had wine enough: Then presently the rice is brought, and the glasses are set by, and there is no more drinking.

In the Northern Countries their custome is contrary to this: The ce∣remonies are but few, the Messes well furnisht, the dishes large and full: and when the ordinary ceremonies are performed, which are usuall through the whole Kingdome, they begin with the meat; and every one taketh that which pleaseth him best, and as much as he can eat; mean∣while without quenching thirst, either with wine or water: for then they drink neither. They conclude with rice. When the dishes are ta∣ken away, they discourse about an houre; and then they serve in others, only of salt meats, as Gammons of Bacon, tongues, and such like things, which they call Guides, that is, of wine; and then they begin to drink.

To speak in generall of the whole Kingdome; they do not usually drink wine, neither at dinner, which is in the morning five hours before noone, nor at supper, which is about foure a cloak in the afternoone; but at night before they go to bed, then using salt meats, as is abovesaid▪ and for this reason their Banquets are most commonly at night; making use of the day∣light for their studyes and businesse; supplying this light at night with candles, of which they have great quantitie, made of a certaine oyle, which they harden up with a little waxe; which serveth them in the win∣ter; reserving for the summer those which are made of waxe; of which they have three sorts: The one is Bees waxe; the other is taken out of the holes of a certain sort of Snakes, much better than the other, and much whiter, without any art used to it. The third is taken from a tree, whose fruit is like our filberts, and the meat very white. And though this last, be not so good as our waxe; yet it is better than suet: it melteth very well, and maketh very good candles.

The people of the better qualitie make Banquets of more state; for they have houses of recreation, either in the City, or very neere it for this pur∣pose; adorned with many costly pictures and other curiosities. And if the person invited be an Officer, or man of great qualitie, although the use of Tapestrie-hanging in China is very rare, yet for the entertainment of these, they hang their houses with them very curiously, even the ••eeling and all. The number of their Tables sheweth the greatnesse of the Banquet. One Table for four, or one for two, is ordinary. But for persons of greater ac∣count they set one Table for each; and sometimes two; one to eat at, and the other to set the dishes on. The Tables at these Banquets have all Fron∣talls, or a peice of linnen hanging downe from the edges, but neither Ta∣ble-cloath nor Napkins, using only their Charan, a neate and polished var∣nish, with which their Tables are covered. They lay no knives, the meat being all carved out before it come from the kitchin; nor forke, using two little sticks, with which they eat very dexterously. They set neither salt, pepper, nor vineger, but yet musterd, and other sauces, of which they

have many and very good. They serve in at the same Banquet flesh and fish; boyld and roast; fry'd meat; and meat in pottage and white-broth; and severall other viands drest after their manner; and very good. They use broths much; but they never serve up any without flesh or fish in it, or a kinde of Paste, like that which the Italians call Vermicelli.

Anciently they used neither Tables nor seats, but according to the cu∣stome of the greatest part of Asia and Africa, they sate and eat upon the pavement, covered with mats; and to this day, their writings and books speaking of Tables, use for the significative letter of Table, that which sig∣nifieth a mat. The Giapponesses, with most of the neighbouring King∣domes, even to this day, keep their ancient custome, of sitting and eating upon the ground: but the Chinesses, from the raign of Han, have used seats and Tables; of which they have many beautifull ones, and of seve∣rall fashions.

In the disposition of their invitations, courtesies, and entertainments they have much superfluitie; as well before the coming of the guests, as at the beginning, prosecution, and conclusion of their Banquets. Before they begin to eate, the master of the house inviteth them to fall to. About the middle of the feast they change their little cups for greater: they force none to drink, but modestly invite them. The times, when they most commonly and infallibly make their banquets; are the feastivall days, both of the year, and of each man in particular, as marriages, &c. Besides o∣ther infinitie occasions above mentioned.

The better sort of people, when one takes a journey, or returns from another Countrie, do make a Feast; and it falleth out many times, that on the same day they are faine to go to seaven or eight invitations, to com∣ply with their friends. Some daies before the Banquet (that is when they have time enough) they send a Thie, by which they make their invitation, and pray them to accept of it. If they refuse, they excuse themselves with another Thie. But if they accept of it, they send them another Thie; which they call the Thie of solicitation. The time of the Banquet being come, they commonly stay, till all are met; entertaining themselves in the out∣ward Hall. When all are come, they enter into the Hall of the Banquet; and the master of the house performeth the usuall ceremonies to them all, as well insitting, as in placing the cups and eating-sticks. The ceremonies being ended, they all seate themselves in their order; and the master of the house taketh care to go up and down, and invite them to eat and drink. Their Banquets are very long, and they spend much time in discoursing; but the ordinary custome is to have Musick and Comedies: and the Comedi∣ans are obliged to act whatsoever the Guests command them. At length the Banquet endeth, by the importunate entreatie of the Guests; to which he that inviteth them, still seemeth to make resistance. The day after the feast, all the Guests send their Thie to the person that invited them; which containeth partly the praise and commendations of the Banquet, and all that they had there, and partly their thanks to him that gave it them.

CHAP. 14.

Of the Games which the Chinesses use.

PLaying at Cards, (which are like to ours in form and figures, which are all black and without colours) hath penetrated, even to this remotest part of the world, and is the common recreation of the meaner sort of peo∣ple, but is not used by the Nobilitie. But the game of the Nobilitie, and graver sort of people, as well to passe the time, as to winne mony, is that of Chesse, not altogether unlike ours. Their King can never remove, but into the foure neerest places to his own Station; which is also the law for the two Bishops. They have no Queen, but two other men, which they call Vasi di Polvere, or vessells of dust, very ingenious: These stand before the two Knights; and before them two Pawnes; the which are placed in the next row before the other Pawnes. These men have a motion like to our Rookes, but cannot Check the contrary King, but only, when between one of them and the King, there is another man immediately interposed, whe∣ther it be his own man, or an enemy. So that the King may avoyd that Check three manner of ways: either by removing into the next place, or by interposing another man; or else by taking away that man, that stood betwixt him and his enemie, & so, by laying himselfe open, he is de∣fended.

They have another grave game among them, which is as followeth. On a Chess-board of 300. places: they play wi••h 200. men, a hundred white, and a hundred black: with these, each endeavoureth to drive the others men into the middle of the Chess board, that he might be master of the other places: in conclusion he that hath gained himselfe most places, win∣neth the game. In this game the officers do passe their time with a great deale of delight, and often spend a great part of the day at it; for between those that are skilfull, one game will take up an hours time. Those that are expert at this game, are well esteemed, though it be only upon this account; and are therefore often called and received, as masters of this Game, with all ceremonie.

The Chinesses also use the game of Dice, which have the same shape and points, as ours, without any difference.

The common people do much use a game called by the Italians Giuoc•• Della Morra, casting out their hands, and fingers, as they do at that game in Europe. They play most at it in their Banquets, between two, who shall drink; and he that loseth, gaine••h the drink.

The Nobilitie, for this purpose, have a drum placed without the Hall, where they eat; and there standeth a man, who beateth on it at adventure as many stroaks, as he thinks fit; and when he beateth on the drum, they begin to count from the first man of the Banquet; and he at whom the drum stoppeth, is obliged to drink. In the City of Nankim there is ano∣ther game much practised among the common people. They buy a cou∣ple of Capons, the best they can find, or else fish or Porcellane, or what o∣ther thing they please; but it must be excellent in its kind to excite an ap∣petite

in others to win it. Then one holdeth in his hand, ten pieces of their mony, the which have letters on the one side, and on the other no∣thing. This man offereth them to him that will throw, and he throw∣eth them ten times; and if in any of these times all the pieces light with the same side upward, either written or not written, he gaineth the reward that is proposed, if not, he loseth an halfe-penny.

There is not wanting in China the game of Cock-fighting, which is used also throughout all India: they have Cocks bred up for this purpose. Be∣fore they fight they fasten to each legg neare to their spurs a small ra∣zour: then he that keepeth the field, having made the other fly or fall, is Conquerour, and winneth the other cock, and whatsoever was abetted on his head. But because many times they wound one another so just at the same time, that they both fall together, that Cock, which after he is fal∣len, pecks at the other, or croweth, is accounted victour.

They combate after the same manner with Quailes; and to his purpose they commonly breed up the Cock-Quails with great care. This Game is particularly in request among the Kings kindred, and the Eunuches of the Palace; in which they spend a great deale of mony. These birds do fight very furiously and desperately.

They fight likewise with Grillo's, or Cricquets; and this sport is much used in the Spring time. They have little houses made of clay very arti∣ficially to keep them in: when they fight them, each man pulleth out his Cricquet, and putteth him into a Bason, or other clean vessell, and, with a little slice, or spattle, they put them to one another, and when they are neere enough to launce at one another, they do it with such fury, that many times one will fetch off the others leg at the first blow. He that conquereth, presently singeth, and winneth teh game. This game is much used in Pekim, and particularly by the Eunuchs, who spend a great deale of money at it.

They do not permit young children, that study; to play at any game; the bigger sort have games proper to their age, which are very like those our youth have in Europe.

They are forbidden to play at cards or dice; and if they be taken, or accused for it, they are chastifed and condemned to a pecuniary mulct; and some are imprisoned only for spending too much time at play. For a∣mong them Tù Pó, that is, glutton of play, soundeth as ill, as any other vice, which we abhorr here.

CHAP. 15.

Of their Marriage.

IN the Kingdome of China, (as doth plainly appear by their books, and Chronicles,) formal Marriages and indissoluble after contract, have been in use above 2400 yeares; and in ancient time they used certain particular Ceremonies at the celebration thereof; one of which was, giving the hand. But these have been changed by time, some being taken away, and many others added.

Alwaies from that time to this, there hath been among them two kinds of Marriage; one a true one, with a matrimoniall contract for their whole life between the two parties; and then the woman is called a wife; and treated as such, and received with extraordinary Ceremonies.

The second is rather a Concubinage permitted by their lawes, in case they have no children by their wife; especially sonnes, but now it is grown so common, that although some do forbear having them upon the ac∣count of vert••e; yet it is very ordinary among rich men, to take Concu∣bines, although they have children. The manner is very different from the true and legitimate Marriage; for although they contract after some sort with the Father of the maiden: and that they treat one another as kindred; yet in truth she is bought and sold; and many times by a Person that hath no relation to her, but only that he b••ed her up for that pur∣pose; for there are many in China, which breed up young maidens, and teach them Musick, and dancing, and other perquisites of womens bree∣ding, only to sell them afterwards for Concubines, at a great price. Yet however it is not accounted a Matrimony; nor hath it the solemnitie of Marriage belonging to it; nor any obligation of perpetuity; but the man may put her away; and she may marrie with another; there being no law which prohibits it, in case she be wholly withdrawn from the company of the first.

The manner of treating them is very different They eat apart by themselves in their own chambers: and are in subjection to the true wife, and serve her in some things, as her Servants. The children which they beare, do not do them reverence as to a mother, but they pay it to the true wife, whom also they call mother. Hence it is, that if the Con∣cubine die that bore them, they are not obliged to three years mourning, nor to deprive themselves of entrance into the examinations, nor (if they govern,) to quit their charge; which, (as you shall hear hereafter,) is to be done at the death of their parents. Therefore, although he be an only sonne, he is not obliged to these duties: but only when his Fathers lawfull wife dieth, although she be not his true mother. When the Hus∣band dieth, the government of the estate and family falleth to the lawfull wife, and to the children, whether they be, by her, or by the Concubine. But when the lawfull wife dieth, it falleth to the Concubine and her children, if she have any.

Sometimes it falleth out, that they take a Concubine, and keep her on∣ly, till she bring them a sonne: for, if the lawfull wife will not suffer her to stay, assoone as the child is born, they send her away, or marry her to ano∣ther; & the child which staieth behind, never knoweth her who bore him, acknowledging only for his Mother his Fathers lawfull wife. It happen∣eth also many times, that a man taketh an excessive affection to his Con∣cubine, and then all goeth amisse, but only in what belongeth to the out∣ward observance, which must not be changed. Widows may marry, if they will; but they that are women of qualitie seldome or never do it; no although they be young and have no children. They are to live in their Father in laws house, and are for this reason much esteemed.

In the legitimate Marriage for the most part, they observe an equalitie

of estate and condition; but in their Concubines, they have regard only to their naturall endowments. They may not marry with any of their kin∣dred on their Fathers side, in no degree whatsoever, nor with any of the same Sir-name; but they may marry with their kindred on the Mothers side, if they be in a remote degree; but that is not so exactly observed. A young maid will hardly marry with a widdower, which they call patch∣ing up the house, and the bed.

They never marry, although they be never so great friends, without a Mediator, or one that goeth between both parties; wherefore they chuse whom they please, there being as well men as women, who perform this office. The Bride-groom never seeth the Bride, before he entreth the doore to take her for his wife: there Fathers marry their sonnes ordinarilie very young, & promise them in Mariage even from little children, & some∣times before they are borne, which promise these punctually performe, although their Fathers die before the time, or one of the parties fall from his honour, or estate, &c. excepting both parties voluntarily agree to break off the contract: & if by chance the sonne for some respects will not stand to the contract made by his father, they compel him by law to perform it.

In China, before the Father die, there is no formall portion given, ei∣ther to sonne or daughter; among the meaner sort of people the ordinarie custome is, not absolutely to buy their wives, as some say, but the hus∣band giveth a certain quantitie of mony to the Father of the maid, with which to buy her clothes, and ornaments for her head, suitable to her qualitie. This summe is alwaies of the largest for that pur∣pose; but the Fathers save as much out of it, as they can; what re∣maineth, being to accrue to them. Hence it is, that some have said, that the Chinesses buy their wives; there being not wanting some ground for this beleefe: for to this day they agree with the Father of the maid for so much money; which if it be not given them, they wil not part with their daughter.

Among the Nobility there is no talk of giving any money, but the Father of the Bride is obliged to comply with what the stile and custome of that Kingdome requireth, each according to their abilitie: and commonly that which he giveth is all necessary Furniture for her apartment, excep∣ting the bed; which, although all things are very cheap in that Country, will sometimes cost fifty Crowns. He giveth her four or two maid ser∣vants, to wait upon her, and some money; and of all this more or lesse, according to his ability. But land or possession they almost never give, unlesse the Brides Father be very rich, or that he would match her to some principall Person; and that only in case he have no sonnes.

After the contract is performed between their Fathers, then there fol∣low many curtesies and compliments; as first, the Bride-groom sendeth the Bride a present of things to eate, as flesh, wine, and fruit; Secondly, a day is chosen for their Marriage: which, when it is resolved on by advice of Astrologers, is celebrated with great Ceremonie. The third is, to send to know the Brides name; and last of all, the Bride-groom sendeth the jew∣els to the Bride, that is, a ring and eare-pendants, &c.

The day before the Bride is to be received; they send from the Brides house the Houshould-stuffe and Furniture that is given with her; making a

procession with them; which is to be done about noone, that all may see it; The men that carry it, go two and two, each of them bearing a piece of houshold-stuff of the same kind, that the other doth, whether it be Tables, Chaires, Chests, Curtains, Bed, or what other thing soever.

The day following, in some Provinces, the Bridegroome goeth in per∣son on Horse-back, with his Father and neerest kindred, to receive the Bride: who is carried in a sedan with great pompe and state. In other Provinces, especially towards the South, the Bride-groome sendeth the sedan toward the evening (they have some very curious ones, made only for this purpose, richly adorned with silk, and the doore to be locked on the outside) and a great deale of company to waite upon her with lights set in wooden frams like lanthornes. The mother after the Bride hath finished the usuall com∣pliment, at parting, putteth her into the sedan and locketh the doore, and sendeth the key before to her sonne-in-laws mother; and so she departeth along with the company, who go all before her, excepting the maid-ser∣vants, which her Father giveth her, who go by her side.

When she is come to the Bride-groomes house, the mother-in-law un∣locketh the sedan and taking out the Bride, delivereth her to the Bride-groome; Then they go both together to the Chappell, or Oratorie of their Idols, where are likewise kept the Images or names of their Predecessours. There they make the ordinarie reverence of bowing themselves foure times upon their knees, and presently they go forward into the inward Hall, where their parents are sitting in Chaires, to whom they make the same reverences; then the Bride retireth with her Mother-in-law, her way∣ting maids, and the woman that did negotiate the marriage, to the wo∣mens apartment; where she hath a particular chamber for her selfe and her husband; into which, as is abovesaid, no other man may enter, no not their Father or elder brother, so that if the Father would chastise the son for any fault, (which is ordinarie there for their Fathers to do, although their sonnes be married) if he can get into his wives chamber he is safe, for the Father may not enter there, nor speak with his daughter-in-law, ex∣cept on some occasions, which are dispensed with: So carefull a watch do they keep on that precious Gemme of Honour. The Bridegroome, when he doeth not retire, stayeth with his Father, kindred, and friends, &c. Who spend many daies together in continuall feasts and banquetting: when the first month is over, the Bride returneth home to her Fathers house, which they call Queinim, that is retiring to rest.

The sonnes do all equally inherit; although they be but halfe-Bro∣thers, and not begotten on the lawfull wife, having regard in this only to the Father. The sisters have no more than what is given with them at their marriage. If the Father die before he hath married his daughters, the brothers are obliged to bestow them in marriage; and the sonnes that are already married, (if the Father in his life time divide his estate among them,) are bound to maintaine their sisters, till they are married.

Neverthelesse in China there are some families, especially of the Nobili∣tie, where the eldest sonnes do inherit the Majorasgo, or the most conside∣rable part of the land, if they have any that is so entaild; although they have other brothers. And these children are called Que Cum, Chu, Hui, Heupè, Chei, Hei.

CHAP. 16.

Of the Funeralls and Sepultures of the Chinesses.

ALthough the Chinesses, in many things, especially those which con∣cerne the government of their life, have been of the same opinion with the Europaean Philosophers, yet they are very different from them in that which belongeth to Death. For the others have taken little or no care about the Sepulture of the body, whereas these esteem nothing more; using in their life time all possible diligence to leave every thing ready and in order for it; and their sonnes do in nothing more shew their pietie and obedience, than by putting it in execution after their Fathers death.

It is a generall custome of the whole Kingdome, not to bury any one barely in the earth, although it be a child of two daies old. Every one is to have his Chest, or Coffin according to his qualitie, and abilitie. Where∣fore the rich men, (although the Chinesses are very thrifty, and parcimoni∣ous) do in this exceed all extreames, seeking out wood for that purpose, of the greatest price and esteem, that they possibly can.

The Eunuches are the most excessive this way, because they have no children to inherit their wealth, giving many times 500 or 1000 Crowns for Bords to make a Coffin, though in realitie, these are not so much worth. For it happeneth many times, that going to a Merchant, that selleth this commoditie, the Merchant setteth them a price, asking them five or six hundred Crownes, but telleth them withall, that if they will have Bords of a thousand Crownes, he hath not any at present, but that he hath ex∣pected some a great while, and looketh every day, when they should ar∣rive: and if his Lordship hath not extraordinary hast, praieth him to send some few daies hence, and he shall be accommodated. Here, the Merchant hath no more to do, but to change the paper, which is pasted upon those Bords, and with it the price; and when the Eunuch returneth he findeth bords of such price as he desireth. When the Chest is made with all sort of exquisite ornament on the outside, as of gold, Charan, and other gallan∣tries, they keep it in their house, and many times in the same chamber where they lie, with much satisfaction and contentment. As contrari∣wise, if, being in yeares, they have not already made it, they are alwayes ill satisfied and discontented: and truly it is a great trouble and charge to the Sons, if they have ancient Fathers, and their Funerall Chest be not yet prepared.

This is the usuall manner of the whole Kingdome; but, because they have taken their religion from the Pagods of India, they have also entertai∣ned some of their Ceremonies and superstitions, who are buried after three severall manners, and that, before they die by the course of nature, in the earth, in the water, and in the fire, (as they do to this day in Giappon) some throwing themselves off from high places, others drowning them∣selves in rivers, with stones tied about their necks, and others, other wayes, which we will not here treat of. The Chinesses are not so valiant to do this, while they are living, but being dead, if they are so poor, that they cannot make them a Coffin, they burne them, and bury their ashes. In the

Province of Sucheú they burn the bodie, and put the ashes in earthern Iarres, close stopped; and then cast them into the rivers.

After the Chest, followeth the place of Sepulture, which every one pro∣videth for himself and his posterity, without the wals: for within, it is not permitted. Of these places they make great account. Some have in them very convenient houses: they are kept lockt on the out-side, and within are full of Cypresses, (which they usually plant there,) and other trees, proper for that place. They are many times little worth, in respect of the quantitie of ground they contain; but do cost them a great deal of mony, if their Astrologer do judge them lucky places, and fortunate for the Familie; for none do make choice of them, without his opinion.

In Burying, they observe this order, to lay the chief of the Family in the uppermost place, and the rest by his side according to their degrees. On the topp of the Sepulchre, they place many ornaments wrought in stone; and before them they set Stone-statues of severall Animals; and (above all) Epitaphs; and stones graved with elegant compositions, in praise of the deceased. The great men, especially the Eunuches use ano∣ther way of more vast expence. For they build in such places, Sumptuous Palaces, with Halls underneath them like Coemeteries; where there are Ni∣ches fitted to receive the Coffins of the deceased. These Palaces serve them when they go thither; and on The day of the dead; at which time the whole Family is assembled to make their Sacrifices and Ceremonies. For the poorer sort of people, that cannot have a peculiar place of Sepulture, there is ordinarily, in every City, a common place of Buriall.

They never faile to bury every one in the place of his Sepulture, al∣though it be never so remote from that where he dieth; which happeneth often to the officers, who by reason they are sent to govern in severall parts of the kingdome, do many times come to die out of their own Country, and upon that occasion cause them to be brought home and bu∣ried there: neither doth it seem a custome voide of reason, Iacob and Ioseph having used the same diligence upon that account.

At their death the first Ceremony is: that before the dying Person breathe his last, they bring him on a mattresse, or quilt, into the outward Hall, where he is to expire. I do not know, what is the reason of this custome; neither is it generally used of all; for if he be a person of qualitie, they let him alone in his bed, and assoon as he is dead, his eldest Son plucketh off the Coife and Cap from his head, and pulling down the bed without any order overturneth the Beds-Tester and curtaines; and partly by tearing, and partly by breaking, pulleth every thing down, and with it covereth the Corps. If it be a woman, the women stay, and if it be a man, the men; presently washing the dead Body according to their custome. When they have washed it; they wind it in a fine linnen cloth, if he have any; or else in a piece of silk. After that, they cloathe him in the best garment that he hath, and upon him they lay the ensignes of his office and degree: and when he is, thus adorned: they lay him into the Coffin, which is made of very thick boards, and strong∣ly joynted. On the inside of the Coffin they bestow two weights, which they call Manos of Bitumen; and after that one of Charan; and

then there is no danger, that any ill smell can come through it.

The Coffin is then brought out, and placed in the outward hall, which is all hung with mourning. On the top of the Coffin they lay his statue made by the life, with his ensignes of honour, just as he lieth in the Coffin. Before it, they set a Table and a Carpet; behinde the Coffin, they hang up certaine curtaines; behind which, the women stand. On each side of the Coffin are his sonnes and grand-sonnes sitting on straw in very deep mour∣ning. In the first open Gallerie set about with Balansters, which is before the hall, there stand Trumpeters on each side thereof; and at the great gate of the Palace, on the inside, in the Court, are two drummers: with∣out the gate next the street there is hung out a great flagge, made of pieces of paper reaching almost to the ground, and it is a signall, that their mour∣ning is provided, and that now they admit of visitants. After that, they advise all their friends and kindred thereof, sending them a Thie of Mour∣ning, wherein, with words of much affliction and humilitie, they give them notice of their sorrow.

Then presently begin their Visits of Condoling, which are done in this manner: When the Visitant is come into the first Court, presently he put∣teth on his Mourning-garment, which he bringeth with him for that pur∣pose. The drummer beateth his drumme to give notice of his arrivall, and while he passeth through the Court, the Trumpets sound; assoone as he cometh into the Hall, the women behind the Curtains begin to weep and lament. When he cometh up to the Table he layeth thereon a purse of paper; with money in it to the value of twelve pence, or eighteen pence; (which serveth for an Aide of the cost,) and some little perfumes: Then upon the Carpet he maketh foure reverences, part kneeling, and part stan∣ding on his feet: When they are ended, presently the Sonnes rise up from the place where they are, and go and place themselves on the left hand of the Visitant, and make him as many reverences, partly kneeling, and part∣ly on their feet, at which time they are to weep, or at least to make as if they wept: When this is done, without speaking a word, they return to their places againe: In the meane time the Visitant goeth forward, and pre∣sently one of the remotest of the kindred, in slighter mourning, cometh to receive him, and leadeth him into another roome; where assoone as they are sate, presently there is brought in some of their drink, called Chia, and dried fruits, or else dried sweet meats; of which for the most part they do not eat, but taking a little, put it into their sleeve, and so take their leave.

This courtesie is esteemed so due, that those friends, who are at hand, may by no means omit it; and they who are farther off, if they dwell in neighbouring Cities, come in their own person: But if they live very farre off, they send one from home to do it in their name. This ceremonie commonly lasteth eight or ten daies. But they who live farre off, may come, or send to do it, at what time they please.

When the Visits are over, the eldest Sonne is obliged to go to all those of the same City, that came to condole with him at his house; but he hath no more to do, but to come to the gate; where (without) a Carpet is spread, wheron he maketh his reverence, leaveth a Thie, and goeth his way.

After this, they begin to think of the buriall, which (if they are able) is performed with a great deale of expence; if not, they leave the Chest standing at home, till they are better able; which is some times whole years first. They give notice of the funerall to their friends, by sending a Thiè to each, as at the first: Who being assembled, come presently to the place above mentioned. First of all, are carried the Pageants, which are se∣verall great statues of men, Horses, Elephants, Lyons, Tigers, &c. They are all made of painted paper, and adorned with gilding. Besides these, are carried severall other machines, as Triumphant Chariots, Pyramids, and such like things; every thing being set out with various works, in silke, and flowres, and roses of the same materialls; all which is to be burnt, if the Person be of great qualitie: For otherwise all these are but hired, and none of them is burnt.

After these Pageants, followeth the multitude of people which come to looke on; then come all their friends cloathed in mourning; after these, the Bonzi, singing out their prayers, and sounding their Cymballs; after them, come another sort of Bonzi, who weare beards, and long haire, and leading a single life, live in communitie: These go playing upon severall musicall Instruments. After these, follow another race of Bonzi, of a different sect; These are shaved, and go along also saying their prayers. After these, come the more intimate friends; after them, follow all the kinsmen; after these, come the sonnes and grand-sonnes of the deceased Person, cloathed in a very austere mourning, bare footed, with certaine staves in their hand, fa∣shioned like those which pilgrimes carry; so short, that they are lit∣tle above two palmes long; and so they go along hanging their heads downe.

Immediately after these cometh the Coffin; which if it be made of pre∣cious wood, is uncovered, that it might be seen; else it is varnished over, and richly adorned with gold and Charan. It is placed on a very large Machine, carried sometimes by 30, 40. or 50. men, which is still the grea∣ter state, the more they are. Above it, is fastened a Baldacchin•• or cloath of state, which covereth it all over head, having his rich Tassels and strings hanging downe by the sides. Neere to this on both hands, are car∣ried many lights in great woodden frames, made like lanthorns; behind the Coffin, are carried the women, crying and lamenting in sedans fast lock∣ed, and covered all over with mourning, accompanied in the same man∣ner by their female-friends and kindred. When they are come to the place of Sepulture, they performe severall ceremonies both before and after the Coffin is buried: And a sumptuous banquet, (which they make for all those that accompanyed the hearse) is none of the worst ceremonies among them. And this is one of the occasions, wherein they make use of those faire houses they build in those places.

When they are returned home, then followeth the time of mourning, and the ceremonies that are then observed; which are these that follow. The first and most universall, is to cloath themselves in the coursest and heaviest mourning; the colour thereof is white, not only in these King∣domes, but also in Giappon, Corea, and many other neighbouring King∣domes: and as it seemeth to me, this white colour was not chosen at the

beginning for its one sake, but came in, as it were, by consequence: for they themselves cannot give any reason, why their prede cessours chose it; and on the other side they know, that it is a cheereful colour, and as such they weare it at certain times: the reason therefore of it seemeth to me to be, because in China they make no cloath but of Cotton, Silk, and Hemp. Of Silk and Cotton there is no course cloath to be made, but of Hempe in∣deed there is, such as would make one afraid to see it. And because in its naturall colour it is more unsightly and horrid, than when it is died and coloured, they on purpose chuse to have it so: whence it being natu∣rally white, by consequence, white came to be the proper colour for mourning.

This Mourning lasteth three whole years; during which time, the sons do never sit on a chaire, but on a little fourm, or stoole, covered with Mour∣ning: they eate not at a Table, nor lie on a Bed-stead, but the bed is laid on the floore: they drink no wine, eate no flesh, nor use any Baths, (which are very common among them.) They go not to Banquets, nor do they go out of their doores, but in a Sedan close shut, and covered with mourning. They abstain from their own wives (as they say at least:) if there be any examinations in that time, they go not to them: they may not hold any publick office; and if, at the time, they do actually exercise any, their Father or Mother chance to die, although he be vice∣roy, or Colao, he must leave his office, and attend to bury them, and to make their obsequies; and when the Mourning is ended, they returne to their char∣ges and offices againe, and sometimes to greater.

This time is accounted so sacred among them, that it admitteth of no dispensation, except it be in their captaines and officers of warre. And be∣cause one of the Province of Cantone seemed more desirous of his go∣vernment, than to observe his Mourning, and computing his time, resol∣ved to spend the rest in his journey, which he wanted to makeup his three years, when he came to the court, and petitioned for his office, it was promised him upon this condition, that he should returne home to his house, and fully accomplish his time of Mourning, and then he should come againe to court, and make his demand.

The number of three years, they say, is to give thanks to their Parents for the three yeares of their infancie, during which time they were car∣ried more in their armes, than on their own legges. And therefore in those three yeares, in token of reverence, they may not innovate or alter any thing in the house from that order, which the Father kept in it.

For a wife they mourne but one year. There is a Slighter Mourning of five months and three daies, according to the neernesse of their kindred and relation: Friends for their friends observe only Three daies of Mour∣ning. They have all Mourning garments lye ready by them; there being so many occasions to weare them.

This is the manner of their Mourning and Buriall of the Persons of the greatest quality, which is encreased and diminished, ac∣cording to the condition and qualitie of the Person. At the Funeralls of the Kings, and those of the royall Familie, the Ceremonies are much grea∣ter: and that they might the better be conceived, I will set down what

passed in the year 1614. at the Funerall of the Queen-Mother, where I my selfe was present.

CHAP. 17.

Of the Funerall of the Queen-Mother.

THe Queen-Mother died on the ninth day of the second Moon, which is the last of our March, in the yeare 1614. presently all the Court put on Mourning, not only the Nobilitie, but even the common peo∣ple too; and especially the Kings officers and Ministers, who laying aside the ensignes of their dignitie, (which are both of Authoritie and Orna∣ment to them) do change them for others of Mourning and Sorrow: as their Girdle (which commonly they weare very rich) into a rope of course Hempe; and their Cap (which is of black Silk) into one made of the course cloath for Mourning. In this manner they went foure months, till the time of the obsequies. The common people wore only a Mourning Cap for foure and twenty daies, with so much exactnesse, that he that neglected it, was punished.

The second day, the King leaving the Palaces where he dwelt, passed over to those of his deceased Mother; which, although they are within the same wall, yet stand at some distance. They cloathed the dead bo∣dy in white very richly; and every day till it was put into the Coffin, the King went in Person, with all the people of his palace to visit her, and to performe those ordinary Reverences and Compliments, used by children to their parents, putting rich odours and spices into a perfuming pan, which stood before her; all his women, Sons and Nephews, as also some of the Principall Eunuches of the Palace did the like with all Solemnitie. Then presently, by the Kings command, the garments, bed and other things which the Queen used, were burned: judging it an unworthie thing that e∣ver they should be made use of by any Person inferiour to her in dignitie and authority.

On the third day the body was put into the Coffin. The excellency of the matter thereof may be easily imagined by what hath been already said, that even for private persons the price of one amounteth many times to a thousand crownes. The boards are very thick, and the Coffin very capaci∣ous. There the King himselfe plac't her upon a Quilt and a Pillow, which were there laid, strewing upon her, pearle, and precious stones to the va∣lue of 70000. crownes, and placing by her side fifty pieces of cloath of gold, and fiftie of cloath of silver, which truly would have been enough to have maintained a gallant man all his life time. The Coffin was shut, and the King with the rest made their accustomed reverences, and de∣parted.

On the fourth day the ceremonies were continued, cloathing themselves in a more austere and horrid Mourning, for to celebrate the Sacrifices,

which in realitie are not sacrifices, but offerings, and pure ceremonies. The Coffin was placed in a spacious Court, as it were, upon a high Throne, and about it stood fifteen Tables: The first, that was in the front, was for the King; the rest for his women, Sonnes and principall Eunuches, who, after the King, according to their order, made their offerings with perfumes and reverences.

On the fift day, which was appointed for those who dwell without the Palace, there was assembled all the Nobilitie and Titulados, which they call Que, Cùm, Chu, Cheu, Heupè, who do all succeed by inheritance. Af∣ter these, followed all those that were of Affinitie and Alliance with the King, that is, such as were married to his Daughters or Nieces. After these, the Magistrates of the six Tribunals: And after these, came the wives of the great Officers, who have jurisdiction over the whole Kingdome, such as are those of the six Tribunals, each in that which appertaineth to him; whether it be concerning the Revenue, or the Militia, or any other thing. All these in their order performed the ceremonies abovesaid: and so there was a period put to the first part of the ceremonies, which are used in the Palace before the Funerall; for abroad there were many things comman∣ded, and severall edicts published; in which were intimated:

First, that all Mandarines, both of the Gowne and Sword, should make their appearance at the Palace the day following, to bewaile the deceased Queen: which done, without returning to their houses, they should go directly to their Tribunalls, there to remain and keep a fast for three daies, without eating flesh, fish, or eggs, or drinking any wine. That done, for the space of other three daies, they should come all to the gates of the Pa∣lace, and there in their order, one by one, should make foure accustomed reverences, with some other externall signes of griefe, and then returne home to their houses.

The second: that all the wives of the Mandarines, from the first to the fourth degree, cloathed from head to foot in close mourning, should assem∣ble at the same place, and for the space of three days lament in the like manner: and that afterwards, at their owne houses, for the space of twen∣ty seaven days, they should not put on their Jewells, ornaments, &c.

The third; that those of the Royall Councell, called Han Lin should all make Poems, verses, and compositions in praise of the deceased Queen.

The fourth: that they of the Quan Lo Su, that is, the Officers of the Kings exchequer and revenue, should, with all diligence and liberalitie, provide what ever was necessary, for the sacrifices and other expences of the funerall.

The fifth: that all the Bonzi, and ministers of the Idols, should ring their bells for a long time, as a signe of sorrow and griefe.

The sixth: that for thirteen daies there should be no flesh killed, or sold in the shambles: but that all should fast, as the King did; who, for the first three days, did eat only a little rice boyled in faire water, and the rest of the time, pu••se only.

The seaventh; there was order given to the President of the Councell of rites and ceremonies, and to those of the chamber, that they should pre∣sent mourning garments to all the Embassadours, who did then actually re∣side

in the Court; and that they should be brought to the Palace and per∣forme one day the ceremonies and compliments in like manner, as the peo∣ple of the Country did.

The eighth: that all Mandarines, that had finished their government, and all new pretenders should come for three days to the Palace, to do the same reverences and ceremonies.

The ninth: that the common people, for a week together, should do the same, morning and evening, at the Palace of the Governour of the City.

Besides this, all the Mandarines, dispersed through the Provinces and Cities of the Kingdome, were written to; that at the arrivall of the newes of the Queen-Mothers decease, they should give notice thereof to all the blood royall of the Male line, and to their wives and children; and order, that they should make the three accustomed reverences, and other ceremo∣nies on their knees; and immediately to cloath themselves in Mourning for seaven and twenty days. This order was given to all the Mandarines of the Kingdome, as well to those that had governd, as to those that did actu∣ally governe, as also to all Litterati, of what degree soever, as likewise to those that had not received any degree.

To the common people there was order given, that they should weare Mourning caps for thirteen dayes.

Moreover it was ordered, that as well in the Palaces of the Mandarines, as in the publick Innes on the high wayes, and in small villages, where tra∣vellers are lodged at the Kings expence, no musick, either of voice or in∣strument, should be suffered. And this order was divulged by Mandarines appointed only for this occasion. And when this order came to the Court of Nankim, all the officers, both of the Gowne and Sword, went out to meet it as farre as the river, all in deep Mourning, even to their Umbrellas, wherewith they keep off the sunne; and accompanied it through the City, in an orderly procession, as farre as the Tribunal of rites and ceremonies; where the President received the order in writing; and set it up in an emi∣nent conspicuous place, and all of them did their reverence to it; after that, he tooke the letter and opened it, and made proclamation of the order, although there wanted nothing to the execution thereof, but that the com∣mon people had not yet their Mourning caps.

These were the ceremonies, which preceded the Funerall; the which being ended, order was given to the Mathematician Major, or chiefe Astro∣loger of the Court of Pekim, that he should make choise of a day or days, whereon the Obsequies should be solemnized. He, after he had consulted his art, appointed the ninth day of the sixth moone (foure months com∣pleat after the Queens death) to be the day, whereon the corps should be brought out of the Palace, and the fifteenth of the same moone, for the day of the Funerall. The time being come, order was given for the so∣lemnizing thereof in form following.

First; that all the Mandarines of the Court, and Magistrates of the six Tribunals, six days before, should leave their own houses, and make their abode at their Tribunals, and should fast for three dayes in manner above∣said.

Secondly, that the Officers of the Kings Patrimonie and Revenue should prepare whatsoever was necessary, for that occasion; that is, great quantitie of Candles, Perfumes, Spices, great store of Phantasticke figures, and Images of men, Horses, Lions, Elephants, Vmbrellas of Silk, all rich∣ly set out, that they might be burnt at the place of Sepulture. It is repor∣ted, that there were spent in this above 30000 Crowns. I make no doubt, but so much was spent; but that it was afterwards all burnt, is hard to be proved; It may be, fame was something extravagant in that particular.

Thirdly, that they of the Colledge of Han Lin should anew, make o∣ther verses proper for the Funerall.

Fourthly, because the King was to accompany the Body to the Sepul∣ture, which is twelve miles distant from the Court, he named another Person, who in his stead should performe all the compliments and ne∣cessarie Ceremonies.

Fifthly, order was given to all the Officers, Captaines, & Souldiers, that they should keep a Guard in the City, and at the Sepulchre, and that they should accompanie the Body, by the way, in this manner, That at every gate of the City, (which are nine in all) there should stand a thousand men. That from the gate, through which the Body was to passe, to the place of Sepulture, there should stand two rancks of Souldiers: that there should be 3000 to carry the Coffin by turnes; and 10000 horsemen to accompany it: and for the Guard of the Royall Sepulchres, while the Obsequies lasted, 40000.

Sixtly, order was given to levell the way from the Palace to the place of Sepulture, and to raile it in on both sides, that the people might not stop up the way. At every twenty paces, there was set a basket of yellow earth, for to strow in the way, as the Hearse passed; as also, that Tents, and Pavillions should be set up in certaine places: for the refresh∣ment of those that accompanied the Body.

Seaventhly, command was given to all the officers of the revenue, that they should provide, with all punctualitie and liberalitie, whatsoever was necessary for the sustenance and diet of the Mandarines, Eunuchs, Captaines, Souldiers, and all others, that by duty of their place, attended up∣on the Funerall Solemnitie.

Eighthly, that three daies before the Funerall, the Mourning, Lamenta∣tion, Reverences and Sacrifices should be renewed in like manner, as at the beginning.

Ninthly, and lastly it was commanded; that from the seaventh (that is, two daies before the Funerall Solemnitie began) to the twentieth of that Moon, no Shambles should be opened, neither flesh nor fish sold, in any manner, nor that any noise of mirth, or Musicall instrument should be heard any where throughout the City.

All things being set in order for the Funerall; on the seventh of the sixth moone the King and Prince with all the officers, went to the Tem∣ple of his Ancestours, which standeth within the Royall Palaces: where, cloathed in deep Mourning, and coming before the Image of the first founder of his Familie, he made a low Reverence, and after offered to his deceased Mother, whose Image was yet standing there, many Garments

of silk, wine, and other things. Then he commanded that one of the compositions made in her praise, should be read; after which using severall other Reverences and Ceremonies, they all returned; and the King left particular order, that all those Garments, Poems, and other things should be burned.

On the eighth day, were made Sacrifices to Heaven, Earth, the Planets, Mountaines, and Rivers, with great Solemnitie; when these were ended, the King commanded, that the same Sacrifices should be made to the nine Gates of the Palace, through which the Corps of the deceased Que••n was to passe; and to the Tutelar Angels of them; as also the six Bridges of the River, which runneth through the Palace, offering in all these places living creatures, Aromaticks, wine made with severall Spices and ingredients, and diverse other perfumes.

The Chest or Coffin, in which the deceased Queen lay, was of the most precious and dearest wood, that could be found in that Kingdome, and was shut and closed up with all possible art and diligence, and clasped on the outside with hasps of Silver, made in the forme of Dragons: nei∣ther was there any Gold, or Charan, used for the Ornament thereof, that that precious wood might be left more bare and open to the sight. It was placed in a Triumphant Chariot very richly wrought, with its Cur∣taines of silk embroidered with Gold. Moreover the Chariot was ador∣ned all over with plates of Silver, cast in the figures of Lions and Dragons, and other works; all performed with exquisite art and diligence. About the Hearse stood many Candles and perfuming pans.

The fifth day being come, which was appointed by the Kings Mathe∣matician for the carrying of the Corps forth of the Palace, the King with his Women, Sonnes, and the Eunuches of the Palace, came to the place, where the Chariot, that carried the Hearse, stood; where, after they had renewed their lamentations for their departed Queen, they Sacrificed to the Chariot it selfe, or to the God and Genius thereof; that the voyage might be prosperous; and that the Body might enjoy quiet and securitie; then Sprinkling sweet waters upon the Hearse, they made their last Com∣pliments and Reverences.

Presently the Eunuchs (for no others enter there,) put themselves in or∣der to draw the Chariot, the King accompanying it with all his Familie to the last, that is, the eighth Gate of the Palace, where, with new laments, Ceremonies and complements, he took his leave.

Then within the first gate stood ready, they that were to receive the Corps, and in the Kings name and stead, were to accompany it, and to make the Sacrifices and Ceremonies, that were to be performed at certaine places. Then presently began the Procession, with such solemnitie, or∣der, and silence, that it caused admiration in all that beheld it. It went no further that day, than to a Town without the walls; neer to which there was a Tent set up very richly adorned, where the Chariot was put; and the Tables likewise being, set, they did Sacrifice, and burned In∣cense and Perfumes, and performed other Ceremonies and Reveren∣ces; and last of all they renewed their Lamentations. From this place was dispatched an Eunuch to give the King full account, whither,

and how the Body was arrived, and of all that passed there.

The day following was begun with the Ceremonies and other Fu∣nerall solemnities, with which the day before was concluded; and their journey continued with such a Multitude of people, as well of those of the Guard neere hand, as of other people afar off, that were curious to see, that they were not to be numbred. By reason of the Sacrifices, Ce∣remonies, and stops which they made in the way, they were three daies ere they arrived at the Mountaine, where the Kings Sepulchres were.

Assoon as they were come thither, the Hearse was removed with ma∣ny Ceremonies from the Chariot, where it was, to another triumphant Cha∣riot, which they had in readinesse for that purpose, of no lesse cost than the former. After that, they Sacrificed to the earth, a Bull, with Spiced wines, rich perfumes, and garments, Suplicating to the tutelary Spirit thereof, that he would receive that Body with pitie, keep, & defend it, &c.

At the same time, nine Mandarines, appointed by the King himself, per∣formed the same Ceremonies and Sacrifices to all the Kings predecessours, which were buried there: when the day was come, on which the Body should be buried, which was the fifteenth of the sixt Moone, they made many Sacrifices, and so put an end to the Funerall: when presently the Mandarines posted away, to give the King account of all that had passed; which account was alwayes given him in part from time to time by the way. And he shewed his liberalitie to all those that had taken paines in that worke: and to shew his care and piety, in all that which he ought, to his Mothers memorie, presently after her death, he commanded that all prisoners should be released, that were not committed for any enormous crimes. He gave order also, that in the Provinces, where there was a Scar∣citie of victualls, the ordinary Tribute should be taken off; and that alms should be given to those that were most necessitous among them.

He ordered also, that the Rights and Gabels, to be paied at the Gates and Custome-houses, which upon some occasions were lately imposed, should cease: and he himself, with his own hands, made many thousand small pieces of Silver which he lapped up in paper, according to the custome of China, to give them in Almes for the Soule of his dead Mo∣ther.

Truly there is nothing in China, so worthy to be imitated by Christi∣ans, as their piety towards their Parents, and God having given to this Nation such knowledge and inclination to vertue, it is great pittie, that they should only want the foundation of faith. Hence we may see, with how great fruit and profit the Gospel might be preached in this King∣dome, or rather by the goodnesse of the Lord, it is already preached, as we shall declare in its proper place.

It will not be besides the purpose of this discourse, to adde briefly something, concerning the death of King Vanli, Sonne to this Queen a∣bovesaid, the which fell out towards the end of August in the year 1620. in their seaventh moone; forbearing to mention the Ceremonies, which were like to those, we even now related.

He fell sick about the end of Iune (in the same year,) of a looseness and paine in his stomack, swelling of his feet, and other Maladies; This

infirmity lasted two months with many various changes & alterations: af∣ter which, finding himselfe come to the end of his life, he called his Sonne, the heire of the Kingdome, with his three other brothers; to whom he made a discourse full of good advise and wholesome precepts, accusing himselfe of too much negligence, and want of care, and then gave them the last salute.

Then he made his last Will and Testament, the manner whereof is this. When the Physitians do despaire of the Kings recovery, the Colai, if they be many, as they use to be, together with the chiefe of the Eunuchs, and the first President of the Palace, whom they call Suli Kien, go to the King, and endeavour to draw from his owne mouth, what his last Will is, and the summe of his Testament. After that; they go secretly to the Prince, the heire of the Kingdome, and give him an account of all, to the end no∣thing might be done contrary to the will of him, who is presently to take possession of the Kingdome.

When they have understood, what both their pleasures are, they put it into the form of a Will, and carry it to the King, to have his approbation of it. Then they present it to a Senatour of the royall Colledge, called Hanli Yven, to whom it belongeth to put such writings, as concerne the King, into good form and stile.

That done, it is closed up and sealed with the Kings seale, and is kept in the Archives of the royall Colledge, whilest the King is living. Assoone as he is dead, it is carryed to the Tribunal of Rites and Ceremonies, to whom it belongeth to publish it through the whole Kingdome, and to put it punctually in execution.

The form of this Will is here faithfully copied and translated out of the Chinesses language into ours.

The last Will and Testament of our Emperour Vanli, who in obedience to Heaven, hath resigned his Empire into the hands of Posteritie.

I From a child received the government of this Monarchie from the hands of my Progenitours, and have held it fourty eight years, a very long time: where∣fore I have no reason to lament, that I am now to leave it. Assoone as I was created Emperour, I had strong inclinations to governe well, and to imitate my Predecessours; as in truth I endeavoured to do, with all exactnesse. But after∣ward, being hindred by severall infirmities for many years, I left off the care of having the wonted sacrifices celebrated to Heaven and earth: neither did I cause the offices and ceremonies to be performed, which are due to the memory of my Ancestours. I seldome times sate upon the throne to consult of the affaires of the Kingdome; I detained the petitions which were presented me, without dispatch∣ing them. I tooke no care of nominating Magistrates, as the Kingdomes need required; and I know, that at this present there are some wanting. I have ope∣ned nine mines of gold, and silver: I have encreased and multiplied the Gabells and Excise: I have disturbed the publick peace with tumults of warre; whence hath followed discord with the neighbouring princes, and great oppression and in∣jury to their people: wherefore thinking continually both night and day upon these things, I am hardly able to suffer the grief, which my soule endureth, and which

doth now detest her former faults: finally, I began to take up better resolutions; but I am fallen into this infirmity, the which doth still so encrease, that it maketh me beleeve, I shall very shortly lose my life.

In the mean time I have this only hope left me, that my Sonnes and Nephews will amend my faults by leading a better life.

You therefore the Heire of my Kingdome, seeing that you neither want inge∣nuity, nor good disposition; and because you have hitherto never forborne the ex∣ercise of piety, obedience, and other vertues; be of good courage. The inheritance of the Empire of China is yours. Let your principall care be well to compose your life and manners. Apply your selfe with all study and industry to the well gover∣ning of the Kingdome. Love those that are good; refuse not counsell; take not advise in evill part: that you might be able to beare the great weight of this Em∣pire: do your endeavour that your Sonne my Grand-child, follow his studies with all diligence. Be kind and loving to your three Brothers: assigne them con∣venient habitations; and provide for each of them a good revenue and honour∣able Titles. Use your utmost diligence, that all your subjects, as well noble as ig∣noble, may live in peace, and love concord. Take care speedily to make the Colai, and other the supreame Magistrates, for I do remember, to have left two places voyd: and above all, forget not to elect the Kings Administratours. These things I recommend to you that you should endeavour speedily to put them in exe∣cution.

By all means take off the new Gabells at Bridges, the Excise of silke, stuffs, eartherne ware, and other things, which I have lately introduced. Take care that all causes, which are depending in the Tribunals, be dispatched with dili∣gence by some select Judges; and free the innocent. The souldiers on the con∣fines of Tartary do want their pay and provisions: let them be speedily supplied out of the royall exchequer (this last clause is said to have been added by the Prince to his fathers Testament,) I do recommend to you the souldiers and Cap∣taines, which were slaine in the last warre. Honour their Mortuaries, and their soules with new Titles; assist their families by paying their arreares.

All this I briefly ordaine, that you should put it in execution, assoone as pos∣sibly you may.

As for my Funerall, cause the ceremonies of the Kingdome to be observed. Though I had rather for my particular satisfaction, that in stead of twenty sea∣ven months, as is the usuall custome, they should only last for so many dayes. All the Magistrates, Vice-roys, Visitours and Captaines of warre, have more need to assist at their governments and charges: Suffer not, that they be called hither, upon the occasion of my funerall. It will be sufficient, that when each hath newes of my death, he cause to be done, for three dayes in the place where he is, that which useth to be performed at the Funerall of the Kings body. The Pastilios, and other perfumes, wont to be presented on the like occasions, may be brought by the inferiour officers, in the name of the great ones. But for the Ma∣gistrates appointed for the government of the forts, and the Presidents of Cities and Townes, my Will is, that in no case they should be suffered to come, as also that the strangers, who are Tributary to this Kingdome, should be excused, I do or∣daine that this my last Will should be published through the whole Kingdome, that it may come to the eares of every one of my subjects.

This was his will and Testament; which accordingly was every where

published. The other ceremonies I forbeare to write, because they are the same with those, we have already related.

CHAP. 18.

Of the severall Sects of religion in China.

THe Chinesses are generally little inclined to Sects; neither are there any thing neere so many among them, as among the people of Gi∣appon. Neverthelesse they have three, which, although they be different, yet, that they might not erre in any, or to speake more correctly, that they might erre the more, they joyne them altogether. Two of them are pro∣per to China, and first sprung up there: The third, which is of the Idols, is adventitious, and came from India.

The first is that of the Litterati; and is more ancient among them, than some do think, who make Confusio to be the author of it. They worship no Pagod, or Idol, but acknowledge a Superioritie, or Deitie, who is able to chastise and to reward. Notwithstanding they have no Churches, where∣in they worship him; nor any divine Offices which they celebrate, nor any prayers that they rehearse; nor any Priests or Ministers, which officiate at his service. Yet they speak and write in their books of this Lord very Ho∣nourably, as of a divine person; neither do they apply or attribute any unde∣cent thing to him, as our Ancestours did to their Gods. But as they did not perfectly and distinctly know the true God, they fell to worship three things, which are the most renowned, powerfull and profitable in the world, the which they call San, Cai, that is, heaven, earth, and man. There are, in the courts of Nankim and Pekim only, very sumptuous Temples for heaven and earth; but which do properly belong to the King alone; where∣in he only in his owne person doth sacrifice; he being the Minister also of the sacrifice, and in his absence, or by his order, the chiefe Magistrate of the Tribunal of Rites.

In the Cities, there are Temples for the Tutelar spirits, to which the Mandarines do sacrifice, as also to the spirits of the rivers, mountaines, and of the foure parts of the world, &c.

There are also Temples to the honour of some men, who have been famous Benefactours to the publick; and therein, are palced their Images. They do the same honour to their Ancestours, untill the fourth degree upwards.

For their soule in the next life, they neither expect, nor pray for any thing: Neverthelesse, they ask for temporall assistance in this life, good fortune, and to be able to imitate their good works and atchive∣ments.

They pretend by this to stirre up devotion in the people, that they see∣ing how heaven and earth are honoured, as universall Parents, they might also honour their particular Parents: and seeing how famous men of

former ages are honoured, they might thereby endeavour to imitate them; and seeing how their deceased Progreitours are served, they might learne how to serve them, while living. In a word, they order every thing, as it may conduce most to good government, to concord, peace, and quietnesse in Familes, and to the exercise of vertue.

The Second Sect is that of the Tausi, proper also to China. The Authour thereof was a Philosopher named Tausu, of whom they feign, that he was eight years in his Mothers belly. He lived about the time of Confusio. He hath many followers to this day, who live together in communitie: they do not marry: they suffer the haire of their head and their beard to grwo very long: in their habit they do not differ from others, except in some things at the time when they officiate. In stead of a Cap, they weare a little Crown, into which the knot only of their hai••e entreth. They place their ultimate Happinesse in the Body, in order to obtaine a quiet and easie life; without labour and trouble.

This Sect acknowledgeth one Great God, and other lesser one, all cor∣poreall. They acknowledge Glorie and Hell: the Glorie to be conjoyned to the body, not only in the other life, but also in this; feighning, that by meanes of certaine exercises and meditations, one may come to make himselfe a child, and young, and others to become Xin Sien, that is, the fortunate ones of the earth; obtaining by this meanes whatsoever they desire, and to be able to transferre themselves from one place to another, although never so distant, speedily and easily; and other such like foole∣ries.

They are skilfull in Musick, and have good Instruments. They are al∣waies called to the Sacrifices and Funeralls, and at those of the King and Mandarines, they are ever assistant. They Pretend to be South-Sayers, and promise to procure raine, and to drive away devils from places that are haunted: But are able to do nothing; and sometimes at such undertakings they are fouly routed by the devils: in great droughts they promise raine, and often prolong so much time in praying for it, that at length the time of raine commeth.

In Pekim, in the yeare 1622, there fell out a pleasant Accident, al∣though troublesome. There happened a great drought, prayers were made, pennances and fasts were kept: but all to no end. At length cer∣taine Tausi offered themselves to procure raine without faile, and appoin∣ted a set day and houre, the offer was accepted with great applause, joy, and good hope of the event: then they in a great Piazza, or market∣place made a theater composed of little Tables, which, as they have many there of an equall height and breadth, they did set one upon another, be∣ginning at bottom with a great many, and raising it up by degrees higher, still with fewer Tables, till at length, the Machine came to end in one on∣ly, observing an handsome propoition and reasonable height. On this last and highest stood the chiefe of them, praying and supplicating; and the rest went round about him, doing the same, like Baals Priests, (although they did not wound themselves; for in that they had great regard, as those who sought not bloud, but water.)

The people stood all round about, expecting the event: and the Mini∣sters

observing so great an Auditory, which was almost infinite, redou∣bled their prayers, their whistlings, and ceremonies. When the day and houre appointed was come, presently the Sky began to be overcast with very dark cloudes, to the great joy of all, and credit of their Ministers, who did already promise themselves the happy accomplishment of their undertaking; expecting every moment, when the raine should fall, When behold, of a sudden there fel a furious storm of Haile, the Stones where∣of were as big as Eggs, and some bigger, which did ruine, not on∣ly their fields, but their Gardens, and killed diverse Persons, that could not in time recover some Shelter.

The Fathers have writ me from thence, that they thought the end of the world was come, so great was the confusion and noise of the Haile that fell. The Prophets, for having procured stones in stead of water, were all rewarded with store of Bastinadoes.

The third Sect is of the Pagods, from India, from the part of Indostan; which Sect they call Xaca, from the Authour of it: concerning whom, they fable; that he was conceived by his Mother Maia, only upon the sight of a white Elephant, which she saw in her sleep; and for the more puritie she brought him forth at one of her flancks, and then presently di∣ed, being but nineteen yeares of age. And that, iconsidering the death of his Mother, the cause whereof he was by his Birth, he resolved to leave the world, and to do pennance; the which he did in a Mountain called the Snowy Mountaine, where he had fower Masters, with whom he stu∣died twelve yeares; so that by that time he was thirty yeares of age, he was accomplished in the Science of the first principle. He took the name of Xekia, or Xaca: he taught his doctrine for the space of 49 yeares; he had many Scholars, who, after his death collected his papers, and spread his doctrine through the greater part of Asia.

This Sect entred into China in the year of our Redemption 63. The Em∣perour Hanmim being commanded in a dreame, (as their books report) to send for it in. The Bonzi, who were the preachers of that Sect, were well received of him, and at the beginning, were very powerfull, much esteemed, and in so great number, that they say, they were three millions. But at this day they are very few in respect of that number: whe∣ther it were that they trusting in their multitude, or in the Kings favour, committed some notable disorder; or (what is more likely) by reason of the misfortune that befell many Kings, since their coming in: and by this meanes they are so declined, that unlesse it be in the offices and Acts of their divine worship, there is but little account made of them among the Chinesses.

Their Priests weare their head and beards shaved: their Cap is diffe∣rent, but the rest of their Habit is the same with that of others. They worship idols: They hold a Reward and Punishment in the next Life: They marry not: They live in Convents, foure or five hundred together, or more: They have a moderate Maintenance allowed them by the King, notwithstanding, every one is allowed to get what he can: They begge, mutter Prayers: They sing: They have severall offices, and prayers a∣gainst fire, tempests, misfortunes, and especially for the dead: in which

Functions they use sacerdotall, or priestly garments: Their Caps are like ours, and their sprinkling brushes without any difference at all: They eat neyther flesh, fish, nor egges, neyther doe they drink wine.

They live inclosed; but within a very great circuite of wall, with long streets in it in manner of a Towne; where, in every house there dwellet•• three or foure, that is, one Master and the rest Scholars: In it they have all manner of convenience. That which the King giveth them, is divided equally to every house. They have also a superiour, who is over them all, and governeth them, but at large, for he only taketh notice of such cases, as are proposed to him for the rest, every one governeth his owne house. He distributeth the offices among them, and appointeth such as are to re∣ceive strangers. When any officer arriveth at their Convent, or Temple, pre∣sently a drumme is beaten, which they keep at the gate; and then there are about thirty obliged to come and meet him, when they have put on their garment of Courtesie. When the Magistrate is come to the gate, they make him a low reverence, and presently turning about they go before him, waiting on him to the place, whether he goeth; and there they attend him, standing on their seet in the same manner, till he go away. They are pro∣perly subject to the councell of rites, who governeth them; but in cha∣stising of them, when there is occasion, they are more favourable to them, than to secular persons.

There are others of them, that live in caves, rocks, and grotts, and some that make their particular penances in private; others that make little narrow lodges, knocked full of nailes with their points turned inwards, where they stand in sight of all the world, for the space of a month with∣out leaning: Some of them professe to eat nothing, whilest they are there, but only to drink Cha. But those that are expert, say; that they make up great balls of beefe, which hath been first well boyled, dried in the sunne, and then ground to powder; and that when they give them their Cha to drink very hot, they cast one of their balls into it, which presently dissol∣veth: which although it be no very nourishing diet, yet it is sufficient to sustaine them, and to colour their deceit of living without eating.

There be some who belong to no Convent, or Temple, neither are they Sonnes of any Monastrie; neither are they admitted into them, as Guests, but for one day only: They call them vagabonds; and among these, there are many times found some, who are very wicked men, and do much mis∣chiefe, especially by robberies.

Notwithstanding the greater part of these abovenamed Sectaries, is not scandalous; but very patient, meek and humble; whether it be from the habit, which humbleth them; or from the little esteeme that is made of them, which keepeth them under.

There go abroad no ill reports of them, although they be frequently spoken off: And to mention those which appeare in publick, in two and twenty years, that I was there, I heard only two stories of them; and of one of them, the cause was not certainly known. In the City of Hancheu, there was found one morning one of them bound to a Tree, and stabbed to death with daggers: concerning which there was an ill judgment rai∣sed. In the village of Xhanhay in the Province of Nankim, during the

time that I lived here, a Bonzo was desired by a widow woman, to come to her house and to recite some prayers for the soule of her deceased hus∣band: But it seemeth he chose rather to make a commeration of the living, than the dead: The fact was known; and for a month together he was exposed to publick shame (for they do chastise them very well) with a great square board about his neck, whereon was written in great letters the occasion of his penance. It is very much in 22 years to have heard no more against them. Not but that I could say something upon this oc∣casion: but it is better to be silent, than to speak of it.

Ther are also Nunnes in China, who live after the same manner: They shave their heads; but they are not many; neither do they observe Clau∣sure.

The end of all these Sects of the Bonzi is to do penance in this life, to be better provided in the next. They believe the Transmigration of Py∣thagoras, and that the soules departed go to hell; which, they hold, doth containe nine severall places; and after they have passed through them all, those of the best sort, are borne men againe, others of a middle fort, are turned into living creatures, like unto men. But they are in the worst con∣dition, that go into birds, who may not so much as hope in the next Trans∣migration to become men; but at soonest in another after, having first gone into some other living creature. This is the generall beliefe, not only of the common people (in whom, these errours are radicated beyond imagi∣nation) but also in people of better account.

But their wisest men, or to speak more truly, they that are most given to Atheisme, forsaking this way, which they call the Exteriour, do follow a∣nother, more interiour or secret; the knowledge whereof they preserve, with great care among themselves; placing their whole intent on the un∣derstanding of the first principle, (which is properly the doctrine of Xaca) whom they believe to be the same, in all things; and all things to be the same with him; without any essentiall difference; operating according to the extrinsick Qualities of the subject; as wax is formed into severall fi∣gures, the which being dissolved by liquefaction, remaine in substance the selfe same waxe.

After this their way; they divide mankinde into ten Classes. The foure first whereof are good▪ that is, Principiantes, or Beginners; Proficientes, or Proficients; Provecti, or those that have Advanced; Consummati, or they that are accomplisht. The three first do walke well, although they are but yet in the way; but the fourth is arrived at perfection, by means of con∣templating the first principle; and by mortification of their passions; which did disquiet them with perturbations and scruples; and do already enjoy such an internall quiet and Peace of minde, that nothing doth give them any remorse or trouble, for what-ever they thinke, say, or do; assuring their consciences, that after death they are to expect neither reward nor punishment; but that every thing shall returne to its principle, as it was at first.

For the other six Classes of men, they make six Hels. The first and gent∣lest is of Infants, who have not yet had any experience of their passions, nor been troubled by them; especially by covetousnesse, anger, &c. The

second is of them, who being placed in the government of the world, give themselves wholly to the vanity thereof: The third is of them, who like bruite beasts, follow their passions and disordinate appetites. The fourth is of them, that rob, wound, assault, and slay. The fifth of them, who suffer hunger, thirst, miserie, labours, troubles externally in the bo∣dy, and internally in the soule. The sixt is of them, that take upon them voluntary labours and sufferings, as the Bonzi, who do penance, fast, &c. This externall life serving them only as a disposit on to the internall; the which being obtained, the other serveth them for nought, no more than the woodden engine, (which workmen use to shape a vault withall) after the vault is finished.

Now these men do esteeme Hell to be no more than thus: And when they speak of Transmigration into beasts, they say, It is to be understood of this life: As if a man be civill, courteous, and well bred; they say he is turned into a man; if cholerick and furious, into a Lyon; If cruell, into a Tyger; if gluttonous, into a swine: If a thiefe, into a Bird of prey. Hence was the originall of that handsome saying among them, Ti Yo Thien Than Ti Yen Sin Vai. (That is,) Heaven and Hell are seated in the heart.

These are the Three principall Sects of China, from whence have sprung many others that are there to be found.

They hold, that they may be made all to agree without any prejudice to their observance. They have a text, which saith, San Chiao Ye Tao; that is, The doctrines are three, but the reason of them is but one. For although the worship, adoration, and exercise be different, notwithstanding the end at which they all arrive, is the same, Cum Hiu, (that is) nothing.

The Litterati of the first Sect, imitating Heaven and Earth, apply all to the government of the Kingdome; of their families; and of their persons, only in this life; and after that pretend to nothing. The Tausi of the se∣cond Sect, without any regard to their families or the government, treate only of the body. The disciples of Xaca of the third Sect, without any re∣gard to the body, treate only of the spirit, internall peace, and quiet of con∣science: Hence arose that sentence which they use, Iu Chi Que, Tau Chi Xin, Xe Chi Sin, that is, the Litterati govern the Kingdom, the Tausi the bo∣dy, and the Bonzi the heart.

Besides these three which are all admitted, and publikely professed in the Kingdom; there is another which is not publike, nor permitted; but is under a prohibition, notwithstanding it hath many followers: it is cal∣led Pe Lien Kieo, and is exceedingly hated of the Chinesses, especially of the governours; because the disciples thereof do conceale themselves, do∣ing every thing by night with much secrecy. It is commonly beleeved, that their intent is, to exalt some of themselves to the Crowne; and it is verily thought, that some perverse men of this profession, have already designed it.

A Chinesse of good credit did affirme to me, that there were through∣out China many thousands of them; and that they had a Captaine or King, with all his officers belonging to him: whom, such of their Sect, as live far off, do reverence in their letters, with all respect due to such a Person;

and those that are at hand, when they have a convenience to assemble themselves, do honour him with services, courtesies and splendour, suita∣ble to that of royall Majestie: and that all of them knew one another.

In the yeare 1622. in the Province of Xantum, which lieth be∣tween that of Nankim and Pekim, there was discovered and taken one of these that was their Captaines. And because the Man∣darines were resolved, not only to punish him, but all those that followed his Sect likewise; they questioned him concerning his com∣panions; and not being able to draw a confession from him, they gave him severall times the rack. Which being understood by those, of the same Sect, whether it were for love they bare him, or for fear, that he might be constrained to confesse and discover them, they all resolved to arme themselves, and fall upon the Mandarines, and by force of armes to deli∣ver their companion: which accordingly they put in execution, with so much suddennesse, that it was impossible for the others to resist or escape them. They slew many of the Mandarines, and the rest were so affrighted, that they delivered their companion,

Then having formed themselves into a Body, they began to conquer the Province. At the beginning their number was not considerable, but in a short time there were so many, who joyned themselves to them, part of their own faction, and part of other vagabonds, that already they came to be many thousands; and so going on, without finding any resistance, they made themselves Masters of the small villages, and at lengh tooke two walled Towns, where they fortified themselves, issuing out from thence, to assault their enemies.

This newes gave no little trouble to the Court, the rebels being very neer them. But at length by the diligence they used, all was remedi∣ed; by reason, that numerous forces were sent out against them from Pe∣kim: and although at the beginning, there fell out many battailes with various successe, both on the one and other side, yet at the length they of Pekim were Conquerours, and the rebels army defeated, and their Cap∣taine taken, who called himselfe King; and kept this Title with so much obstinacie, that being lodged at the house of a Person of quality, before he came to the Court, he did him no Reverence at all; and being bid to bow and do him Reverence, he answered with much disdaine, the King doth Reverence to no man. Being come to Court, he was condemned to die, and was accordingly beheaded; and this was the Crown which he deserved. After that, the King quieted the rest by pardoning the greatest part of the rebels.

CHAP. 19.

Of their Superstitions and Sacrifices in China.

SUperstition is an Individuall companion of Paganisme; but in China, Gi∣appon, and Corea, and the neighbouring Kingdomes, it is in great ex∣cesse. The Kings Mathematician giveth no small occasion to these super∣stitions; for from the impressions of the aire, the colours of the Skie, tem∣pests, unseasonable thunders, aspects of the Sunne, whereof they have two and twenty differences, and severall appearances of the Moon, whereof they have sixteen, he alwayes maketh his Prognostications, espe∣cially whether there wil be peace in the Kingdome, or dearth, mortalitie, mutations, perturbations, and the like.

To this end he maketh an Almanack for the whole yeare, which he divideth into its Moones; and the Moones into daies, which according to his calculation, he declareth fortunate or unfortunate, to do or leave un∣done any thing; as to take a voyage; to go out of doores; to make marri∣age; to bury the dead; to build, and other such like affaires: whence the Chinesses in all their businesse, do so observe these Rubriques, that meerly, not to go against these rules, they hasten, defer, or let alone whatsoever they have to do. So that if the Almanack say, on such a day, such a bu∣siness is to be done, although all the Elements conspire against them, they will by no meanes deferre it.

Besides this Almanack, whereof there are so many copies given out, that there is not an house, which hath not one of them, the market-places and streets are full of Astrologers and Sooth-sayers, who keep open Shop with their Tables for Calculation, in order only to tell such their fortunes, as come to them to require it: and although for the most part, they that come to them, are deceived and coozened, yet there are so many that flock to them, that although the number of these Diviners, is almost infi∣nite, they live and sustaine their Families by this Art.

Some professe to Divine by way of numbers, even or odde; and with black and white figures; making 64 mutations, or changes of them; which they explaine and interprete as they please.

Others consider the time of the Nativitie, which the Chinesses are ve∣ry diligent in keeping account of, that they may know the houre, the mi∣nure, and conjunction in which their children were born.

Others, whom they call Tili, pretend to Divine by meanes of the Sci∣tuation of the earth, and from the correspondence it hath with heaven, and with the parts thereof; pronouncing what places are prosperous, and what unfortunate; and where, if they build their houses, all will succeed prosperously, and with good fortune to the Family; or contrariwise, with sicknesse, misfortunes, disgraces and other evils: and in this facultie they have many skilfull professours, on whom they spend a great deale

of mony without any profit at all.

Others Divine by the Physiognomie of the face; others by considering the lines and strokes of the hand; others interpret dreames.

Whilest I dwelt in Nankim, there was a man, who went to consult one of these about a dreame he had, which was concerning an Umbrella, or skreen to keep off the Sunne: the professour asked him, if there were any plea or enditement against him, in any Court of Justice: he answered, There was: Well said the professour, then San signifieth an Umbrella, and San also signifieth to vanish; and the interpretation of your dreame is, that all that is against you will vanish and come to nothing. The poore man was very well pleased, but being afterwards araigned, he received thirty Bastinad'os well set on. The wretch being angrie at his punishment, where∣of he thought himselfe secure, went to quarrel with the professour, who answered him, Alas, I had forgot to aske thee, Whether the Umbrella, which thou sawest, were a new one, or an old one: it was a new one, an∣swered the foole. Then said the professour, Make account, that thy sor∣rowes do but now begin.

Others divine only by the Touch, and these are blind men. In the yeare 1630. there came to the Metropolis of Kiamsi, a blind man, well in years: he opened shop, and was frequented by many of the Nobility: he foretold many things, with much confidence; and a certain Gentleman of the same City, that was of one of the foure principall families of that place, came to me to tell me what had passed; he knew me, and under∣stood well enough, what my opinion was in that matter. He told me ma∣ny particular cases of things already happened; by which he was confir∣med of the event, of what the other said, should yet come to passe; and prayed me, that I would go in person, and make triall of him. I went on∣ly to undeceive him: and coming to him, he touched my hand, and bid me speak: when I had spoke, he began to tell, that I was married, and that I had two sonnes, that one of them was towardly, the other wilde and disobedient; that my wife was froward and discontented; in fine, that my whole family was in disorder: but that when I had taken my degree, all would be well. He is already a Graduate, answered my friend. Where, re∣plied the blind man? In another Province, answered the other. At which the blind man withdrew, seeing, although without eyes, that he had erred in that particular of my degree.

Besides these, whom they consult, they have in their Temples, se∣verall kindes of lots; and a booke that explaineth them: They do very frequently draw these lots, and they as frequently deceive them.

The observe likewise, and make Auguryes from the singing of Birds, & from the Howling of Beasts: & if at their going out in the morning, they presently meet with a man cloathed in Mourning, a Bonzi, or such like thing, they take it for an ill Augurie: They say also, that they have familiar spirits, which they frequently consult: But of this I have not had any knowledge.

Anciently, in time of the Tartars, there were many very skilfull in this Art; and if we may beleeve, what Marcus Venetus relateth, they did ma∣ny wonders: But at this day there is nothing certainly known of this matter. Yet there is still a family, that have a particular pension from the

King, which is continued, by succession to their posteritie; and the name of, Magitian or Wizard Major, and is the chiefe of that Sect, and is some∣times sent for to the King. I for my part believe, the devill hath more po∣wer over them, than they have over the devill.

As for sacrifices they are very frequent in China, as well great as small ones: and every one provideth for them what he will, or rather what he can, according to his estate and abilitie. They sacrifice foure times a year, to Heaven, the Sunne, Moone, and greater part of the Planets and Starres; to the Earth, Mountaines, and the foure parts of the World; to the Sea, Rivers, Lakes, and other things. But it seemeth that in realitie they sacrifice to the Spirits of those things, when in common speech, they say they sacri∣fice to the Earth, Mountaines, &c. Which may be seen in many sacrifices they make; as in the sacrifice of the house, kitchin, ships, standards and ensignes, when they go to war, and such like things; in which sacrifices they speak only to the Tutelar Spirits of those things.

They sacrifice much more to the Idols, and to famous men deceased; to whom, when they know them to be such, they cause Temples to be built, and place in them their Images, for services they have done, or o∣ther benefits the Kingdome hath received by them.

If seemeth, that at the beginning it was, and still is meant, only for a kinde of gratefull commemoration of them; and that properly they do not sacrifice to them, but only bring offerings to them, and perform other Ceremonies. But the ignorant people in time, are come to worship them as Saints, and make praiers to them, and other such like honours.

They make likewise these kinde of offerings to their Ancestours; whose pictures and Images, (or at least their names written) they have alwaies present at these offerings and Ceremonies. They only make mention of six, that is, the first founder of their familie; their third and fourth Grand-father, their great Grand-father, Grand-father and Father: And when he that is the chiefe of the familie dyeth, they take him in, and leave out the fourth Grand-father: So that there alwaies remaine six and no more. These offerings and ceremonies are not properly sacrifices made to their Fathers, for they do not believe that their Fathers and Ancestours are all, either Gods or Saints; but only it is a demonstration of Gratitude and Reve∣rence which they thinke is due to them, from whom they have received their being.

The which they sacrifice is, some kindes of Beasts, as Goats, Hogges, and Oxen: These are the most usuall. Of Foules the most ordinary are Cocks and Hens. Of Fishes what they please. They also sacrifice pieces of flesh, and most commonly the Head: They sacrifice also Rice, Pulse, and Wine. And if the King sacrifice any of these things, the Mandarines take them∣selves large shares of them; and if the better sort of people sacrifice, such as are the heads of families, it is divided among the kindred. The ordina∣ry sort of people, after they have made their offering, which is comonly boyled before hand, take up every thing againe, then having dressed it a∣new according to their fancy, they make a feast with it, where it is all eaten.

They sacrifice many other things; as Banners and Umbrellas, all of silk;

severall figures moulded in gold or silver, or else made of Orpine, or base gold; great summes of mony made of cut paper. All these things are to be sold, ready made, in the market places, at the shops of severall Artifi∣cers; and after they are sacrificed, they burn them all.

Every man offereth sacrifice without any difference, they having no de∣terminate ministers appointed for this act: neither indeed have they for other things; as for offices (or Divine service) Burialls, to sing and offici∣ate at them with any exactnesse.

It belongeth only to the king to sacrifice to Heaven, the Earth, Sunne, Moone, Planets and Starres, and if any others should do it in publick, he were guilty of a great crime. For this end they have two most famous Temples at the two Courts: where the King sacrificeth at the foure seasons of the year, Spring, Summer, Antumne and Winter, going thither himselfe in person; and if he cannot go, he sendeth some other to officiate in his stead.

The great Lords and those who are Titelados, sacrifice to the Mountaines, Lakes, &c. The Gentlemen and Officers to the four seasons of the year, and particular parts of the earth, Hills, and the like.

For the rest, as to their Idols, their houshold-gods, Genij, or Tutelar Angells, any one sacrificeth that will, there being set times and places ap∣pointed for it: except at sometimes they do accomodate themselves, both to the occasions and places; as when any one is to take a voyage by water, he offereth sacrifice on the day, whereon he departeth; and that either in the Barke, or on the next shore.

CHAP. 20.

Of the Militia and Armes of the Chinesses.

THe knowledge and skill of Warre and Military affairs is very ancient among the Chinesses, as appeareth by their bookes and Histories; and it is very certaine, that they have conquered many famous King∣domes: it is also commonly beleeved, that they did formerly conquer Ceilan; and neere to that place, in the City of Nagapatam there is to be seen, at this day, an edifice, or building, which they call The Pagod of the Chinesses: and it is a Tradition among the people of that Countrie, that it was built by them. Neither truly is it a worke unfit to be compared to a∣ny of that Kingdome. Neverthelesse their bookes make no mention at all of it; but that is not a sufficient reason altogether to refute this Traditi∣on; for no more have they any memory left in their bookes of the ancient Christianitie, which notwithstanding it is most certaine, was there; and was also very much dilated and spread abroad. However it is manifest, that they had 114. Kingdomes Tributary to them; but at this day they have only the neighbouring Countries, which are nothing neere so many; and even of these, some of them do deny them their tribute; and others

have been abandoned by the Chinesses themselves, holding it better to re∣tire themselves to their own, in peace and quietnesse, than to go on stil with warre and troubles, to conquer or maintaine other Kingdomes.

Beside the Conquests and warres made with stranger Kingdomes, they have had warre also for many yeares in their own Countrie; so that beside many particular books that treate thereof, they have one body of historie consisting of ten Tomes, which only treateth of the warrs of those times, of their Captaines, their manner of warfare, battailes, victories, and other things: wherein are many notable things to be read, which do clearly de∣monstrate, that they have formerly been a valiant and warlike nation, al∣though there are but few such at this time. The occasions how they came thus to grow lesse, were very great, as I shall shew hereafter.

At this day, that which they have of warlike in the Kingdome, is only the multitude, which is very great; for besides the Souldiery, which they have in the frontiers of Tartarie, and in the Armados and fleets, which are at the mouths of the great rivers, which runne into the Sea, every Pro∣vince, and in that every City and Village of the Kingdome, hath a proper militia of their own, which is paid by them, and commanded by their own Captaines: and in case that any Province hath need of men, they make use of the Souldierie of their own Cities and Townes; which by or∣der of the vice-roy is easily brought to one Rendevous. And if there be oc∣casion for them on the frontiers, or any other place of the Kingdome, presently by order from the King, or his councell of warre, they rayse the Souldiers of one or more Provinces, according to the Present necessitie, and the possibilitie of the Province; all of them not being able to main∣taine the same number of Souldiers.

These Souldiers are alwayes in readinesse, and if one of them be wan∣ting or die, there are presently enow in the same Town, though it be never so little, who make suite for the employment; and so the place is presently supplied.

In the City of Nankim they say, there are 40000 Souldiers, and in that of Pekim 80000. and throughout the whole Kingdome (as Father Mat∣thoeus Riccius affirmeth, who lived in China many yeares, and had very good Knowledge thereof) above a million: and Father Iohn Rodriguez, who went very much up and down China, and had opportunitie to see the principall places thereof, and was very curious, saith; that he found by di∣ligent search in their books, that in the body of the Kingdome, with all the Cities and Villages thereof, there are 594000 Souldiers; and on the great wals, which confine on Tartarie 682888. and yet he did not put in∣to this number the Souldiers of the Armado that guardeth the coast. Nor wil this number seem so excessive, if we consider, that China alone, beside that it is much more populous, is as big as Spain, France, Italie, Germanie, the Low-Countries, great Brittain, and all the Islands belonging to it.

In all this multitude; if we speak of them, who guard the Frontiers▪ there is no doubt but there is found some valour and courage; and they have sometimes gallantly repulsed the Tartars, and in the yeare 1596, when the Giapponesses, after they had passed through all the Kingdome of Corea, without finding any resistance, would have entred China, which they

came on purpose to conquer, the Chinesses repulsed them in such manner, that after the losse of many men, they were faine to put up their pipes, and returne home without doing any thing: so likewise the Souldiers of the Armado have made some assaults, wherein they have been victorious. But if we speake of them, who live in the Cities and Villages throughout the Kingdome, they are but of small courage and valour: but you must not conceive, that they are only Souldiers, and have no other profession, for they are Inhabitants and natives of the same places; and are Taylors, Shoe∣makers &c. They are alwaies ready to march at the Kings command, and leaving their houses, go to the warre, whensoever there is occasion, They are moreover obliged, to appear at the musters and traynings for three months in the Spring, and three in the Autumne; the which are held in the great Cities every day infallibly, where only a Tertia or third part of them do muster; but in Villages they do all make their appearance every day.

The manner which they hold in this Militia, is thus. All the Souldiery, whether of Foot or Horse, are drawn up into a Body, and if any be found missing, there is an other put in his place; and in that place and degree, into which they are once admitted, they almost ever remaine, or are but lit∣tle advanced, I said, almost alwayes, because on the Frontires, if any Souldier perform any notable exploit, they sometimes make him a Captain, and he is advanced to his degrees without being examined: but this is a thing which falleth out very rarely.

For to make Captaines, Lieutenants, and Corporals, &c. there are exami∣nations; and in them two degrees are conferred; which (to make them be the better understood) we will call Licentiats in arms, and Doctours in arms. The first examination is held in the chief Cities of the Provinces, whither all pretenders do resort, (and in the same vniversity or generall Palace, where the students are examined;) and there they are to be exa∣mined, giving them for a point, or Theme, certaine doubts in matters of war, to which they answer with their pen, making thereon discourses and compositions. The speculative triall being ended, they come to the practick.

They must shoote nine arrowes, standing still upon their feet, and o∣ther nine on horse-back, against a great Target, whilest the horse is in his speed; and of those who behave themselves best, both in the triall of shooting, and in that of composing, some are chosen, on whom the first degree is conferred; which hath also its ensignes and ornaments. The se∣cond degree is conferred at Court in the same year; where all those who have obtained the first degree, do assemble themselves; and the examina∣tion is held in the same manner as before; only there are more doubts con∣cerning matters of warre proposed, than before. Their ensignes are the same with those of the Doctours in learning; which is to be understood in the Cities, while the Kingdom is in peace; for in warre, or publique acti∣ons, where they assist as Souldiers, they have their particular ensignes and ornaments of Captaines. The graduates are employed the same yeare, in the office of Captaines; and so are advanced by degrees, til they come, it may be, to be Captaines General, although there be no war. They who remaine only with the first degree, are employed in the lesser, and more ordinary

charges of the warr; but they are alwayes to be in somthing of command.

As for their Armes, I say first; that the use of Powder is very ancient in China: and in fire-works, wherein they are excellently skilfull, they spend more powder in a year, than in their Armies, at this time, in five. Anci∣ently it seemeth, they used it more in the warr. For even to this day, there are to be seen on the gates of the City of Nankim, on both sides of the town, great Brasse Bombards, or Cannon, which though they be but short yet are very well made; from whence it may be concluded, that they have formerly been in use. But now they know not how to make use of them, and keep them only for ostentation. Neverthelesse they make some use of Morter pieces, or Spingards; but they have but few, and those ill-made. They have also Dagges two palms long, of Musket-bore; they do stock three, and sometimes fower of these together, and shoot them off all at once. In their ships of warr, they carry Guns, but they are very small ones, neither do they know, how to levell them at a mark. But now, since the Officers of China have made many fire-armes in Machao, by meanes of the Portughesses; Muskets began to come into China: but the Armes which they commonly serve with, are, Bowes and Arrowes, Lances, Scimitars.

In the yeare 1621 the City of Macao sent, for a present, to the King three great pieces of Cannon, with their Cannoniers belonging to them, to ac∣quaint him with the use of them; which accordingly they did in Pekim, to the great affrightment of many Mandarines: who would needs be present to see them discharged. At which time, there fell out an unhappie acci∣dent; which was, that one of the Guns violently recoyling killed one Por∣tughese, and three or fower Chinesses, besides many more that were Scared. These Guns were highlie esteemed, and carried to the Frontiers against the Tartars; who not knowing of this new invention, and coming on, many together in a close Body, received such a slaughter from an Iron piece, that they were not only put to flight at that time, but went on ever after with more caution.

For defensive Armes, they use round Bucklers, Caskes or Head-pieces, and certaine plates of Iron three fingers broad, laid one upon another, of which they make Back and Brest-pieces; they are but of little proof, and are made only against arrowes.

In a word both their Armes and Souldiers are but little worth at this time. The occasions thereof are many; the First is the great ease and idle∣nesse, in which they have lived these many yeares, since the Kingdome hath been free from warr. The Second is, the great account they make of learning, and the little esteem they have of Armes; so that the least magi∣strate will dare to baffle a Captaine of Armes, let him be never so great. The Third is their manner of electing Captaines by way of examination, as we have said, being all raw Souldiers, that understand nothing in matters of warr. The Fourth is, because all Souldiers, are either couragious by nature, or Spurred on to Gallantrie by the example of those Noble Persons, who lead them; or else they are animated by the discipline, their Captaines do bring them up in. But the Souldiers of China want all these occasions. For commonly their courage is but little; their Nobilitie lesse; their Education least of all; for they will bastinado a Souldier for any fault, as if he were a

child that went to schoole. The fifth, because in their Armies, over all the Captaines, and also the Generall himselfe, there goeth a Generalissimo, who is alwaies a man of the long robe: This man marcheth alwaies in the mid∣dle of the maine Battalia, and from the place of Battaile is many times a daies journy off; so that he is too remote to give orders, and to runne away, in any case of danger, he is most ready. The sixth is, that in their Councells of warre (of which they have two; one in the Court of Nankim; and the o∣ther in that of Pekim; and each hath a President, two Collateralls, and eight or nine Colleagues) there is not one Souldier, or Captaine among them, or a∣ny that hath ever seen the warres; and yet for all that, the whole Militia of the Kingdome is ordered by them, especially by the Councell of Pekim.

Only there might be answered to what hath been said, that the Chinesses do use training, and exercises of warre, for three months in the Spring, and three in the Autumne every year: which cannot be done without some profit, exercising themselves in shooting arrowes at a marke, and shooting also very well. But in truth this exercise of theirs is the most rediculous thing in the world: For dividing their men into squadrons, part feign them∣selves to be enemies, and part Chinesses, (as among us in Portugall, the boyes divide themselves into Moores and Christians) one part cometh, as it were, a farre off to warre with the other; then they send out spies, and send away messengers to the Mandarines (who are sitting not farre of un∣der a Canopie, or Pavilion of silke) giving them notice, that they are in such a place, and the enemie in such a place; then the Chinesses send out a par∣tie against them, who encountring knock their Swords and Lances one a∣gainst the others, just as plaiers do upon a stage; and this, or very little more is all they do.

CHAP. 21.

Of the warre which the Tartars made upon China.

WHen Humun the first founder of the royall family that governeth at present, drove the Tartar out of the Kingdome, who had kept all China under his subjection ninetie years, he not only re-gained his own Kingdome, but entred likewise into those of the others and conquered those Kingdomes, that lay neerest him towards the North, obliging them to pay him tribute: neither did he let them remaine in the manner of King∣domes, but the same Humun divided them into 160. families or States; gi∣ving them diverse dignities and offices. These States grew so great, that they divided themselves into three Kingdomes; one towards the West; another toward the North, and the third toward the East. The two first presently with-drew themselves from their obedience to the Chinesses; only he of the East remaining their friend, treating with them, and per∣forming his obligations.

This continued for many years; till the Chinesses seeing that Easterne

Kingdome to encrease much, whether it were for reason of state, or for some other particular respect, they resolved to fall upon it, and to bring them under, so that the Tartars forced by desperation, resolved at once to invade upon them; this is the usuall effect of Extortion and Tyran∣ny, and where the Prince would have more from the people, than they are able to give. Whence Theopompus King of the Lacedemonians, when his wife told him, that because he had eased his people of many taxes, he would leave his soone a poorer Kingdome, than he had received from his Father, answered, Relinquo, sed diuturnius. That is, I shall, leave him a more lasting Kingdome. The Tartars therefore secretly levied Souldiers, and on a sudden fell upon a fort in the Province of Leaotum, and tooke it; making afterwards many in-roads to their profit, and to the great damage of the Chinesses.

The Tartars of the West and of the North, whether it were out of love to their Country, or out of intrest, which is more probable, raised also an Army, and came in to the Succour of their Easterne Countrimen; and by little and little grew so numerous, that in the yeare 1618 two very great Armies, one Chinesse, and the other Tartar, came to a field-battaile; in which the Chinesses were vanished and put to flight, with a very great loss of men. And that it might the better be understood, how the state of things were then, I will set down here a memorial or petition, which the President of the Councell of warre gave the King concerning this businesse; which I translated at that time, and sent it into Europe for news, and now I have found it here printed, and it saith thus.

A memoriall, or petition, presented by the president of the Councell of Warre to the King.

IN this six and fourtieth year of your Reign, in the sixth Moone, (which was the yeare 1618 in the month of August) the President of the Councell of Warre presenteth you with this Memoriall, as to our Lord and King, upon occasion that the Tartars are entred within the walls toward the North, in which he humbly petitioneth you, that you would attend this businesse, and presently open your Treasures, and assist this Warre with men and ammunition. For the truth is, that in this month I have received intelligence from the Captaines, that re∣side in the Province of the walls toward the North; wherein they give me no∣tice, that in all parts of that Province there were proclamations published, where∣in they did declare, that the Tartars were gathered together to Conquer this world of China; and gave me intelligence of the day appointed for the Battaile; the which accordingly was fought at that time, with a great strength and mul∣titude of people: and entring within the wals, they have taken some of our men, to Sacrifice them: and the day before the battaile they did Sacrifice them with great acclamations to their King; and have already proclaimed him King of Pekim. They bring with them many hundred thousands of Souldiers; and each heareth about him severall sorts of Armes. Our men, who met to encounter and suppresse them, were two Captaines-Generall, ninety six ordinary Cap∣taines, and 300000 men at armes. They joyned battaile, and in the first en∣counter they killed thirty eight of our Captaines, amongst whom was one of our Generals: the others are slaine without number: they took also some thousands

of prisoners; and in the retreat, by reason of the confusion and disorder, there were killed by them above a thousand of our men. The people of the Cities are fled, as also those of the other Townes. Whereupon, the same day they made them∣selves masters of three Cities. Upon the reciept of this newes we assembled the Councell, the Colao, and other Mandarines of this Court, that in so weighty a businesse wee might finde some good expedient: And in truth it seemeth to us, that heaven doth favour the enemy, who otherwise could not have been able to have made such a slaughter of our people in one day, and to have taken three Ci∣ties: and so it seemeth heaven is angry with us. As also the Prodigies, which we have lately all seen, do demonstrate no lesse, In the Province of Pekim the last yeare it raigned not at all; and the people went about like men halfe dead: and in the Province of Xankim, there was so great a dearth and famine, that the people did eat one another: and into Nankim came an infinite multitude of Mice; neither was it discovered, whence that plague came. In the royall pa∣laces, of five parts the fire burnt downe two, and the wind overthrew five To∣wers of this City: we saw two Sunnes together, and the one did Ecclipse the o∣ther. These are all things of evill Prognostication: but above all, we saw a man enter into the royall Palaces with resolution to kill the Prince; which he had done, had he not been hindred (This fell out when the King would have con∣stituted his second sonne heire of the Kingdome; who was growne very powerfull by the favour and art of the Eunuches; and, at that time, there came in a man to have killed the eldest sonne; but he was hindred by his feare, and the women, who helped the Prince.) And the worst is; that, a Mandarine having spoken something high, shewing therein his fidelitie to you, our Lord, but for his Loyaltie you made him a Traitour, and commanded he should be put in prison, and although we made great means to free him, by declaring his innocency, yet you never gave eare unto us. (This imprisonment was, when the King shewed his eldest sonne to the Mandarines in the royall hall, whom they would have had declared heire of the Kingdome, & the King would not: and one of them tooke the boldnesse to speake, and to plead for the true Prince, and was therefore committed prisoner by the King.)

Many times the Mandarines presented Memorialls; wherein they did relate the miserable condition of the people, desiring that their Taxes might be lessoned, a thing worthy of much consideration; but neither did you make any account there∣of. We the Mandarines of this court have severall times petitioned, that you would come out, and give Audience in publick, as your Predecessours hetherto have done; that the government might be conformable to that of heaven, as it is most fitting: you answered us sometimes, that you were not well; other times, that the weather was cold and rough, and that we should meet another day: we expect∣ed till Spring time, then till the beginning of Summer, that you would performe what you had promised; but you not only gave no answer to the second Memori∣all, but you commanded it to be burnt: and in this manner you live retired in the Palace, without making any account of what importeth you most. For this reason are the calamities so great; and we persecuted with warres. Peace is wanting; and, as it seemeth, it will be wanting; for we are come to see rivers of blood running downe: and above all, in the third moone last past, there came some from the Province of Xensi, to tell us, that there had appeared there a man cloa∣thed in yellow, with a green cap on his head, and in his hand a fan of feathers, who

spake thus, Vanli (that is the name of the King) doth not governe, though he hath raigned long: he sleepeth alwaies: the Kingdome is ready to be lost, the people will die of hunger; the Captaines will be slaine and pierced through with lances: and when he had said this, he vanished. The Mandarines were amazed. The Vice-roy used great diligence to know who this man was: but could not pos∣sibly finde him out, seeing therefore the calamites, famine, warre, and other e∣vills, which the Kingdome now suffereth, we plainly perceive, that it was a prognostication of these things. Wherefore we are againe returned to require you, speedily to open your treasures of mony; that fresh leavies of men may be made, and some remedy put to so great evills.

This is the Memoriall, which was presented in the year 1618 since when, the Tartars have continued every summer (for in the winter, by reason of the great cold, nothing can be done) to make considerable inroads; where∣in they are commonly gainers, to the great losse of the Chinesses. So that the year 1622, two principall Madarines of the fort of Quamsi, where; as being the chiefe fortresse of that Province, the Vice-roy, maketh his resi∣dence, (whether it were, that they were discontented, or had hopes to better their condition by it) made a secret agreement with the Tartars to deliver the fortresse into their hands; which accordingly they did; for the Tartars falling on upon that side, which was assigned them, assoone as ever they began the assault, they easily tooke it, by the Treason, which the others had plotted, and put to flight all them, who knew nothing of the treache∣rie; who, together with the Vice-roy, escaped to Xamhai, the last fortresse (as it were) of that Province, and the first of the Province of Pekim; the key and strength of the whole Kingdome.

Assoone as the newes of this last route came to Court, both the King and his Grandees were in great disorder, and deliberated to change his a∣bode, and to remove to the Court of Nankim, as farthest off from danger; and it had accordingly been put in execution, if a principall Mandarine (for there is alwayes found some one or other, who taketh care of the publick good) had not presented a Memoriall to the King, wherein he demonstrated to him, that this alteration would be the best and readiest way to destroy the whole Kingdome, or the greater part at least, by dispoyling of all strength, the Court and Province of Pekim, that was so neere the other Province, which was now ready to be lost.

This Memoriall took effect; and by it the the designe of flying and seeking a new habitation, was broken off; it being formerly resolved, that Nankim should be fortified. There was therefore a proclamation sent out, which under great penalties, did prohibite any to go out of the Court, not only Mandarines and people of qualitie, but even the common peo∣ple also. Vpon this the people began to bee quieted, especially seeing, that the Citie was strengthened with new Garrisons, Guards, Watches, and a rigorous strictnesse at the gate. The chiefest care was to fortifie the passe at Xam Hai Quàn, which, as I said above, is on the very frontire of the Province of Leaotum, which was already lost, and on the entrance of the Province of Pekim, and by reason the place, streightened on both sides with very high mountaines, is impregnable: they sent thither great store of Ammunition, and fresh Souldiers in so great number, that it was repor∣ted

that at that post only they had 80000 men of Warre. The King also sent new Captaines with ample power; which would have been of greater effect, if he could have given it them over the Tartars, to conduct them that way: who seeing it was not possible to make their entrance at that place, both because it was so easie to defend, as also that it was well forti∣fied with men, began to wheele off to the East side thereof, through part of Corea, giving off their designe of going toward Pekim; which if they had done with so powerfull and victorous an Army, they had put that Court into a greater feare and danger, than ever yet they had experience of. The Chinesses met them not far from the Court, where there began so furious a Battaile, that many men lost their lives both of the one and the other side; yet at the last the Chinesses had the victorie: so great endeavour will men use to defend their own home.

A little while after this fight arrived at the Court of Pekim a Portughess named Gonsalvo Texera, who was sent thither with an Embassie and a Pre∣sent from the City of Macao; who seeing the insolency of the Tartars, and the feare of the Chinesses, and judging that by it they might do service to the Crown of Portugall, and a kindnesse to themselves, in what the King of China might do for them, offered to the Mandarines, in the name of the City of Macao, some Portughesses to assist them against the Tartars. The profer was kindly accepted of, and a Memoriall was presented to the King, who presently returned a favourable answer. The Councell of Warre dispatched a Father of our company to Macao, (who was already gone a∣long with the Embassadours to negotiate this assistance) with severall or∣ders to the officers of Cantone, to expedite the businesse as much as they could, with all liberalitie, and provision, and convenience for the men that were desired of them.

Foure hundred men were put in order, that is 200 Souldiers, of which many were Portughesses, some whereof were borne in Portugall, and some there: but the most of them were people of that Countrie, who although they were Chinesses, borne in Macao, yet were bred up among the Portu∣ghesses after their manner, and were good Souldiers, and shot well in Guns. To each Souldier was given a youth to serve him, who was bought with the Kings money, and so large pay for themselves, that with it the Souldiers clothed themselves richly, and provided themselves with armes, and were after all that left very rich too.

These Souldiers set out from Macao with two Captaines, one whereof was named Pietro Corderio, the other Antonio Rodriquez del capoo, with their Alfieres and other Officers. When they were come to Cantone, they mustered themselves with so much gallantrie, and with such salutes of their Musquetrie, that the Chinesses were astonished.

There they were furnished with boates to passe up the river, with all convenience, through the whole Province, being presented by the Magi∣strates, when they came to any of their Cities and Villages, sending re∣freshment for them all, of Hens, Beefe, Fruit, Wine, Rice. &c.

They passed over the Mountaines which divide the Province of Cantone from that of Kiamsi (and is lesse than a daies journey from the o∣ther River) all on horse-back, even to the meanest of their servants. Pre∣senty,

upon the other side of the Mountaine, they were imbarqued a∣gaine, and going down the River, they crossed after the same manner al∣most all the Province of Kiamsie, till they came to the Metropolis thereof, where I lived at that time, and had under my direction a good number of Christians, there they stayed only to see the City, and to be wel looked on by them. They were invited by many of the noble men, that they might looke upon the Fashion of their habit, and other things which see∣med strange to them; they treated them with all manner of Courtesie, and commended and admired all, except the Slashing and pinking of their cloathes, not being able to conceive, why, when a piece of stuffe is whole and new men should cut it in severall places for ornament. But, when they had seen this City, these men returned, without any other effect, but the expense and great losse of the Chinesses, occasioned by the Tartars in severall encounters, because they were deprived of this succour.

The occasion of their returne was, that the Chinesses, who traffique in Cantone with the Portughesses, and are their Correspondents for their bu∣sinesse, from which they draw a vast profit, began to perceive that by this entrance and the good successe thereof, of which they made no doubt at all, it would be an easie thing for the Portughesses to obtaine licence to en∣ter into the Kingdome, and to do their businesse, and sell their Merchan∣dise themselves, and by this meanes they should come to lose their gaines: therefore, before the Portughesses set out, they used all their en∣deavour to hinder their going, presenting many papers against it, and at last, the Magistrate answering, that he could do no lesse, having already parted with the money, and distributed among the Souldiers, not only or∣dinarie, but very high and advantagious pay, they offered, at their owne charges, to re-imburse the whole money to the King. But seeing that this way neither they could obtaine their ends, it is reported, that they sent to Court that money, which they would have given, and presenting it to the Mandarines, prevailed so, that those very men, who had proposed the Portugesses to the King, as an important succour, did againe present a memoriall, wherein they expressed, that there was now no need of them; The King answered, (and I my selfe saw the Royal answer,) It is not long since that ye did propose to us, that these men should enter into the King∣dome, and assist us against the Tartars: now ye say, they are not necessa∣rie. When ye propose any thing, it were good you considered of it better, howbeit, if they are not necessary, let them returne.

In this manner did that expedition of the Portughesses come to an end, without any profit at all to the Kingdome, but much to the Souldiers, be∣sides that they had an opportunitie to see a good part of China. The Tar∣tars have ever since continued the warre after the same manner, and do continue it to this day; and have forced the Kingdome of Corea to pay them tribute, as they payed to China; although they stil pay to the Chinesses as much as they did formerly.

CHAP. 22.

Of the King and Queenes of Chi∣na, and of the Eunuches.

ALthough the Chinesses have been so diligent in their Chronicles & Re∣cords, that they have preserved the memorie of above 3000 yeares to this time; neverthelesse they have suffered a great losse and damage in the knowledge of many things contained in them by the burning of those books, which are called by them The History, and in reality, the bu∣sinesse was thus.

A King named Tien, (whither it were as some think out of the ha∣tred he bore to learning, or as some hold with more probabilitie, that he might extinguish the memory of his Ancestours, and leave only his owne to prosteritie) excepting only the books of Phisick, as only necessarie to the Common-Wealth, commanded by a rigorous law, that the rest of their books should be burnt, with so much severitie as if every volume were guilty of high treason, and under so great penalites for any that hid them, that it was to cost him no lesse than his life, and in effect he caused four∣tie Litterati to be burned together with their books which they had hid.

This persecusion lasted the space of fourty years, at what time they began to renew their ancient Chronicles, by meanes of certaine books and fragments that had escaped, some of them being buried under ground, and others immured in the middle of walls, and after many yeares and a diligent search, they set on foot againe the more principall matters; yet there were many things wanting, and especially concerning the first Kings and Princes of this Kingdome.

However it is certainly known, that their first Government was by way of Families; every one governing his own, as anciently the Patriarks did. The second was Monarchicall, but it is not certaine how it began: neither have they any thing certaine concerning the originall of it. They do com∣mit a notable errour in the time of their Chronologies: for the Emperour Yao, from whose time they do begin to give credit to their Histories, even ac∣cording to the most favourable computation, from the creation of the world to Noah, they make to be twelve yeares before the floud; never∣thelesse, although there be an errour of the time in the Historie of this Em∣perour and those that follow, it is certaine, that the matters related, are ve∣ry coherent with their successions.

Now this Emperour Yao, without having any regard to the naturall and lawful succession of his sonne, left the Empire to Xun his Sonne-in-law, on∣ly, because he discovered in him parts and qu••lities worthie of the Go∣vernment. Xun likewise for the same respect gave the Empire to Yù, who was no kin to him. These three Emperours are much esteemed by the Chi∣nesses for holy men: concerning whom they relate many things. And tru∣ly there is no doubt, but that they were Philosophers, well inclined to mo∣rall vertues.

They do attribute much merit to the last of these three, for the Adju∣sting of the waters (as they call it:) which was done by him through the Kingdom, which in that time did abound in lakes and moarish places, and therefore in many parts could not be tilled. This King going in person, and commanding large trenches to be made, (wherein many years were spent) he gave vent to that multitude of waters, and by that meanes re∣covered a great deale of ground which was of great profit for tillage. There are some in Europe who believe that these waters were the reliques of the floud. The Chinesses, although they make a large mention of these waters in their books, of the draining of them, and of the benefit which accrued thereby to the Kingdom, do not say any thing of any occasion or originall of them.

After these three Emperours abovenamed, the Empire was ever conti∣nued by succession; but not in the same family; for there were many Prin∣ces and Lords, who although they were subject to the Emperour, yet, sometimes for particular respects, and otherwhile under pretence of evill Government and Tyranny, made warres, confederacies and disorders, with which they either disturbed and troubled the Monarchy, or divided it, or else usurped it all to themselves; So that although it lasted in some fami∣lies many years, as in that of Tham for 400. years, and in some other fami∣lies little lesse, yet the Monarchy from the beginning, to this present day, hath been changed into two and twenty severall Families.

The Lords of particular states continued in China 2000 years, till in the year of our redemption 1206, the Tartars, who then possessed another Country, began to make themselves Masters of China; and advanced so farre by degrees, till at length they brought it all under their subjection, reigning there as absolute, till the year 1368. At what time, Hum Vu, the founder of the family, which reigneth at presen••, seeing the strength of the Tartars to be diminished, and their Tyranny encreased, and the people so wearied therewith that they were well disposed to shake off the yoake, and set themselves at libertie; gathered together an army with such good successe, that he not only discomfited the Tartars, and drove them out of the Kingdom, but entred also into their Country, and conquered a good part thereof.

The Kingdome being thus re-establisht in its naturall estate, Hum Vu see∣ing himselfe become absolute Lord thereof, set on foot an admirable kinde of Government, differing in part from that of all other Monarchies; yet it is such a one, as hath now been conserved almost 300 years, with so much subjection, communication and dependance from its head, that so great an Empire, seemeth to be but, as it were, one well governed convent. This King in the first place conferred many favours and graces upon all his sub∣jects: Liberalitie being that, which doth most demonstrate a royall minde: he created new officers, yet retained he some of the former ones, as we shall relate in its proper place.

To the chiefe and principall Captaines he assigned large revenues, to the second a very competent maintenance, and to those of the third sort, suffi∣cient. He tooke away all the Princes and Lords of vassals and subjects, without leaving one: he prohibited by a rigorous law, that none of the

Royall family, neither in peace nor warre, nor in any case, might beare office in the Common-wealth, either civil, criminall, or military; neither might they be suffered to enter into the examinations, to receive their degree (the which last prohibition, as I have formerly said, hath been lately taken a∣way in part.) He placed the whole Government in the Litterati, who are created such by way of concurrence, (as hath been declared, when I spake of the examinations) without any dependance at all on the Magistrates, or the King himselfe, but only by the merit of their learning, good parts, and vertues. He did not annull those ancient lawes, which concerned good Government, and hindred not his intent; which was only to perpetuate the Monarchy in his Posteritie. But he made many new ones, and modelled the Common-wealth and the Government into that form, wherein it stan∣deth at present; although in so many years, and in so vast a Monarchie, it hath not been possible, but that it should receive some alteration, though not in any essentiall part thereof.

The King is called by diverse names. For the better understanding whereof, you must know that there are thirteen things remarkable at his Coronation. The first is the changing of the account of years, beginning their supputation a new from the entrance of the new Kings reigne; and this not only in their ordinary discourse, but in all letters, dispatches, pro∣visoes, writings, &c. The second, that there is coyned new mony, with the letters of his name, although the former continueth current also. The third is, That he Crowneth his true wife, making her as it were, Empresse. The fourth is, That he giveth the name of Queen to six Concubines. The fifth is, That there are great sacrifices made to Heaven, to the Earth, to the Spirits, &c. The sixt, That there are great store of Almes given to the poore. The seaventh, That all prisoners are set at libertie, whose freedom is not prejudiciall to a third party. The eighth, That there are sumptuous ban∣quets made for the Magistrates. The ninth, That all the women are to depart out of the Palace, that have been Concubines to the former King. The tenth, The Palaces, which are foure in number, wherein the other wo∣men lived, are furnished againe with new women, pickt & chosen through∣out the whole realme: in time of which search there are many marriages made, every one endeavouring to deliver his daughter from that subjecti∣on. The eleventh, The Nobilitie of the bloud royall do send deputies (not every one, but all those of one City) to render obedience to the King, and to acknowledge him for such: In like manner also do the Tituladoes, which cannot do it in their owne persons. The twelfth is, That all Officers, from Vice-royes to the meanest Judges of Townes, go in person to Court, to render the same obedience, on the behalfe of their Provinces, Cities, and Townes. Lastly the Kings name is changed, as is used among us at the e∣lection of the Pope; and this is that name, which is written in all publick acts, on moneyes, &c. It is a name of a particular, but royall person, as that of this Kings Grandfather was, Vam Lie; of his father, Thai Cham; of his Brother who raigned first, Thien Khi; and of this King, Teum Chim.

They have moreover three names, which signifie a King: The first is Kiun, and by this they use to call forreigne Kings: The second is Vam, and by this name they call the Infantoes, or Kings children; joyning them to∣gether

Kiun Vam, they make a name, by which their King may be called. But the principall name is Ho Am Ti, that is, Emperour.

In the Palace, the Women, Eunuchs, and other domesticks thereof call him Chu, that is, Lord. They call him also Thien Zu, which is to say, Sonne of Heaven; not because they believe him to be such, but because they hold, that Empire is a gift of heaven; as also to render the respect, which is due to the royall person, more sacred: and in realitie, the reve∣rence which they use towards him, seemeth more befitting a Divine, than humane person; and the manner how they behave themselves at this day in his presence, is more proper for a Church, than a prophane Palace.

I said at this day, because in former times it was not so. For then the Kings of China lived according to the fashion of the greatest part of the o∣ther Princes of the world: They went abroad, conversed, hunted; and there was one of them so greedy of this recreation, that, whereby he might have the opportunity of spending whole months together in hunting without returning to Court, and attending upon the affaires of govern∣ment, did substitute one of his Sonnes in his place. The Emperours did vi∣sit in person the whole Kingdome, at what time there happened that sto∣ry which is so famous in China, and which deserveth likewise to be known in Europe.

The Emperour going this progresse, in a certaine way met with a com∣pany of men, who were leading certaine prisoners. He caused the coach to stop, and enquired what the matter was; which as soone as he had un∣derstood, he fell a weeping. They who accompanied him began to com∣fort him, and one of them said unto him, Sir, It is not possible, but that in a Common-wealth there must be chastisements; it cannot be avoyded; so have the former Kings, your predecessours, commanded it to be; so have the laws ordained it; so doth the government of the state require it. The King an∣swered, I weepe not to see these men prisoners, nor to see them chastised: I know very well, that without rewards the good are not encouraged, and without cha∣stisement the wicked are not restrained, and that chastisement is as necessary to the government of a Kingdome, as bread is for the nourishment and sustenance thereof. But I weepe, because my time is not so happy, as that of old was, when the vertues of the Princes were such, that they served as a bridle to the people, and their example was sufficient to restraine the whole Kingdome without any other chastisement. This was a Heathen, who spake thus: and who seeth not how much reason we have to envy these Heathens, who, although they are exceeded by us in the knowledge of things belonging to faith, do yet oftentimes surpasse us in the practise of morall vertues?

According as I have said, the ancient Kings did personally attend the Government, giving audience very easily and very frequently to all their subjects. In the time of King Tham there was a Colao, who having been his Master, was very powerfull with him, who, to preserve himselfe in his grace and favour, studied more to speak what should please the King, than to tell him the truth for the good of his state: a most abominable thing. But the Chinesses seeing his honour was great, and the Kings favour to∣wards him very extraordinary, did dissemble it all; notwithstanding they forbore not to speak of it among themselves, and to taxe the flattery of

the Colao, One day certaine Captaines of the guard discoursing among themselves in the Palace concerning this point, one of them, being a little warmed with the discourse, secretly withdrawing himselfe out of the company, went into the hall, where the King then was, & kneeled downe upon his knees before him, the King asking, what he would have? He an∣swered; Leave to cut off the head of a flattering subject. And who is that, re∣plied the King? Such a one, that stands there, answered the other. The King being angry, said, Against my Master dare you propose this, and in my presene? Let them take him away and cut off his head. When they began to lay hands upon him, he caught hold of a wooden balanster, and as there were many pulling of him, and he holding with a great deale of strength, the balan∣ster broke. By that time the Kings anger was over; and he commanded they should let him go, and gave order, that the balanster should be men∣ded, and that they should not make a new one, that it might remaine a witnesse of the fact, and the Memoriall of a subject, that was not afraid to advise his King, what he ought to do.

Such was the facility, with which, not only the Officers, but any one whosoever of the people, might have admission to the King, so that with∣in the first gate of the Palace, there was always a Bell, a Drumme, and a Table overlaid with a white varnish, as it were, playstered over; upon this, he that would not speak to the King in person, wrote what his request was, which was presently carried to the King: But whosoever would speak with him, rang the Bell, or beat the Drumme, and presently they were brought in, and had audience.

The Drumme remaines even to this day; but as it seemeth to me, ra∣ther in memory of the times past, than for any use of the present: for du∣ring twenty two years time, I do not remember, that it was ever beaten above once: and he that did it, was presently paid his pension in ready Bastinadoes; for having disquieted the King, who was about halfe a league off. After this hard penance, he was heard, and allowed, not to see or speak to the King, but according to the custome now in use, in a petition. So that the Kings are now become so retired, and removed from the sight of the people, and as it were, so idolized, and mewed up in their Palaces, that they give them occasion to think in other Countries, that the King of China never suffereth himselfe to be seen, and that he is always shut up in a glasse, and only sheweth one foot, and such like things.

He who first put himselfe in this manner of living, was Vam Lie, the Grandfather of him that reigneth at present; he had some occasion to do it, because he was so fat, that it put him to great paine and trouble, to carry himselfe in publick, with that Gravitie and Majestie, that is proper to a King; and therefore he did exempt himselfe wholly from this trouble. He gave no Audience; he went not to the sacrifices; he went not out in publick: neverthelesse he was a person of great prudence and judgement in managing the government: He was much esteemed of the Mandarines, though he made little account of them. He used to say many times, when any one was troublesome by replying often with their memorialls or pe∣titions, in which kinde the Chinesses are very importunate, I was a King, and governed before this fellow was borne, and yet he will undertake to teach me.

His sonne, who succeeded him, changed also the former fashion, as al∣so they that followed, going out indeed in publick, but so moderately, that it is only sometimes in the month to hold a Royal Audience, and foure times a yeare they go out of the Palace, and out of the City, to Sacrifice at the foure seasons of the yeare, to Heaven, and to the Earth, in a Temple built for this purpose without the walls of the City.

This Temple is truly Royall, as well in the greatnesse thereof, as in the exquisitenesse of the workmanship: the figure of it is round, with three rowes of pillars one above another, for it stands as it were on a Hill or Mount compassed about with those pillars. The wall of the Temple be∣ginneth at the top of the third row; there are foure paire of staires by which they ascend to it, placed towards the foure windes, all of white marble and very well wrought.

The Temple of Nankim is a very perfect and compleat piece of work∣manship, it hath five Isles sustained by pillars of wood, which have no painting or ornament upon them, except on their Pedestalls, that it may bee seen that each is made of one entire piece of wood. Truly they are the goodliest trees, the biggest, highest, most uniform and equall (al∣though they are very many) that can be imagined. And as for my part, I confesse it is one of the remarkable things I have seen in China; and that one shall hardly find in all the rest of the world, so many trees of that beauty aud uniformitie. The Seeling is all guilded, and although it be a∣bove 200 yeares since it was done, and that it be farre remote from the eye of the King, (the Sacrifices not being made therein, which are wont to be performed only at the Court, where the King resideth) yet it doth to this day keep its splendour. In the middle thereof are raised two Thrones made of the most precious marbles, on one of them the King used to sit when he came thither to sacrifice: the other was left empty for the Spirit, to whome the Sacrifice was offered. The gates are all adorned with plates of Copper, enriched with severall works and embossments, all gilt: without the Temple are many Alters, with the statues of the Sunne, Moon, Planets, Spirits, Mountaines, Rivers &c. Round about the Temple are severall cells. They say that anciently they were Baths, where the King and the Ministers that were to Sacrifice, did wash themselves. The Grove, which standeth on the rest of the plaine, consisteth of severall trees, but the greatest part are Pines: not so much as a Twigge of them may be cut off under most grevious penalties. The wal that encompasseth it is cover∣ed with glazed Tiles, some of yellow colour, others of green. The circuit thereof is twelve miles.

To this Temple, as I said, the King cometh, and when he cometh forth, the wayes are Barracado'ed, leaving only free that part through which the King is to passe: who bringeth with him so many Eunuches, who encomepasse him, so many Officers that accompanie him, and so many Souldiers that guard him, that it is altogether impossible for him to be seen, especially being carried in a Sedan.

These are the only occasions, wherein the King either appeareth or goeth abroad. All the rest of his time he staieth at home in his Palace, like a King of Bees, without either seeing or being seen. Many are perswa∣ded,

that this is not to live like a King, but like a criminall Person con∣demned to perpetuall imprisonment. How ever, it seemeth to me a great matter, that a man, without being seen, by his power only should be the most reverenced, the most obeyed and feared, of all the Kings in the world. And as for the prison, if we will call his Palace so, it is very large and pleasant for to give him delight, besides that he hath the libertie to go out whensoever he pleaseth, & his habitations therein are so commodious, and full of all manner of entertainment, of pleasure and recreation, that he hath no need to seek abroad wherewith to content himself.

His Palaces, laying every thing together that is contained in them, I think are the best that are to be found in the world. Those of Nankim, which are the biggest, containe about five miles in circuit. Those of Pe∣kim, are somewhat lesse, but much the better. These are not all one Pa∣lace, but many, at a good distance one from the other. That of the King. That of the Queen. That of the Prince. That of the Younger Sonnes. That of his Daughters who are married. That of the Second and Third Queens. For the Concubines there are foure, at the foure corners, and are from them na∣med the Palaces of the Ladies. There are also some Palaces for the old and Penitent women, which they call Lemcum, that is, the cold Palaces. Be∣sides there are colledges for the Eunuches, for the Litterati, Priests, singing∣men, Comedians &c. and almost infinite habitations for so many Offices as there are there within, and for that multitude of people that are em∣ployed there, who are at the least 17000 persons.

The structure of the Palaces is very exact, having many things in it af∣ter the manner of ours, as Arches, Balansters, Columnes and, such like, of Marble excellently wrought, with severall little workes and curious en∣richments, as also embossements, or figures in relieve, so well raised and standing out, that they seem to hang in the aire. That which is wrought in wood, is all varnished over with their Charan, painted and guilded ve∣ry exquisitely.

The Halls and Roomes, although they are not, as it is here reported, one of Gold, another of Silver, another of precious stones, neither do they use any hangings; yet the hand of the Architect, and the pensil of the painter doth supply all other ornaments. The Base Courts are very neat and spacious. There are also many pleasant Gardens, and a River which runneth among the Palaces, and yeeldeth them much delight with his windings and turnings. There are many artificiall mounts with very rare Beasts and Birds, many Gardens made with exquisite diligence, and all manner of curiositie. There was a certaine King among them, who be∣ing discontented at the spoile which the winter made in the beauty of the trees, depriving them both of leaves and flowers, commanded that many artificiall ones should be made, with great labour and expence, and little satisfaction of the Magistrates, who did much blame him.

The whole fabrique is encompassed with two walls that have foure gates opening to the foure windes, East, West, North, and South, and this last is the chiefest, and maketh a beautifull and sightly facciata or aspect to the Palaces.

At every gate there stand every night five Elephants (which are not

bred in that Countrie, but come from other parts) with their Souldiers belonging to them, and the whole wall round about is guarded with Soul∣diers.

Within the said Gates, there is a Court able to containe 30000 Persons; and there standeth alwaies a Guard of 30000 men.

At the uper end of this Court there are five Gates, which lead into a very large Hal of the Palace; in the midst whereof is placed a Royal Throne, which standeth empty, and is called, The Throne of courtesies, because all they, who go out, do make their reverence to it, as you shall hear anone.

As for the Women, there is only one of them, which is the Kings true wife, and hath the name of Hoam Heu, which signifieth Empresse; and is acknowledged for such, having her seate behind that of the Kings. There are also other six Women, who have the title of Queens, and are also much respected. In the Palaces of Nankim, which because they are emp∣ty, are more easie to be seen, there is a Royall Throne raised upon severall steps, and a cloth of state over it, with two Royall seates, one for the King, and the other for the Queen. And lower behind that, there stand six, three on the one side, and three on the other, for the six Queens. The King hath thirty Women more; who are all much honoured and respec∣ted.

The other Ladies of the Palace, who as they say, are about 3000 in number, have their Appartments in the foure Palaces above-said, and are beautifull Damsels, sought out on purpose through the whole Kingdome. To these the King goeth, when he pleaseth, and to which of them liketh him best.

The present King hath the reputation to be chaste, and they use to say of him, Puycu Cum, that is, he goeth not to the Palaces. There have been for∣merly other Kings, like to him in this, who are much commended in their histories; as on the contrary, others who are much blamed; such was one of them, whose beastial appetite, not being able to determine to what Pa∣lace, or to what part of it he should go, used in this irresolution to suffer himself to be lead and guided by beasts, that is, he had a little chariot drawn with Goates, in which he rid to the Palaces, and wheresoever they entred, or stopped, thither he went in.

Another, to save himself the labour of going to the Palaces, caused Pictures to be drawn of every Ladie, and according as he fancied each Picture, he sent for the originall to be brought to him; leaving the beauty of each of them in the power of the Painter, she being still made the fayrest, whom he favoured most, or from whom he received the best Present.

But concerning the Kings children; if the Empresse and true wife of the King, hath a sonne, at what time soever he be borne, he taketh place of the rest: but if shee have none, the first sonne of any of his women whatso∣ever, taketh place; although the King desire, that another should have the precedency. So it happened to Vamlie, who although he had none by his lawful wife, the Empresse; yet had two sonnes, one by a waiting maid, which was the eldest, and another younger sonne by one of the Queenes his Concubines; which sonne he loved very much; and by reason of the

particular affection he bore him, would by all means leave him the King∣dom, saying, That by reason he had no Sonne by his lawfull wife, the suc∣cession was not due by right to any of the rest, but that it belonged to him, to elect which of them he pleased: and because the elder was the Sonne of a servant, he chose rather to leave the Kingdome to the other; notwith∣standing, the Officers of the Court did very stoutly oppose him, saying, That since he had had commerce with that servant, she was enobled by a superiour law, and that her sonne, being the eldest, he ought not to lose the rights and priviledge of his birth. There happened upon this a Tragedy, with severall acts of discontent. For the King persisted to carry on his in∣tention, and the Officers in resisting him: whereupon many lost their of∣fices, the King taking them away; others left theirs of their owne accord, and having laid downe the ensignes of their dignity, hung them up at the gate of the Palace, and departed to their own houses, despising at once the honour, profit, dignity and revenue of their places, only for the defence of reason, and of the laws and customs of the Kingdom. A courage wor∣thy to be imitated, in divine affaires at least, if not in all secular causes. At length the King, being no longer able to contrast, was forced, besides his wont, to hold a Royall Audience, and taking his eldest sonne, now as Prince, placed him next behinde him, and shewing him to the Mandarines, he re∣commends unto them the care of the publick peace, and quiet without doores, assuring them, that within the Palace all was quiet, and that Thai Cham, that was the name of the present Prince, should succeed him with∣out fayle in the Kingdom, as in effect it fell out. So prevalent is reason, and the constancy of Counsellours even against the most powerful Kings.

Among the Domesticks of the Palace, the Eunuchs make the greatest number. In the year 1626. there were reckoned to be 12000. of them, and for the most part their number is very little greater; or lesse. They are all distributed into their Palaces, Colledges, Classes, Tribunals, and Occu∣pations: So that within the Royall Palace, there are as many Tribunals, to decide causes, as there are without; not to speak of the women, who have their justice apart; there being among them some, who are appointed to governe and judge the rest, and to decide their differences; as also to con∣demne and punish them: and this, no more than is necessary.

The first and principall Colledge of the Eunuchs, is called, Su Li Kien; and consisteth of the great Secretaria of purity; of the chancery within the Palace, and of many Assistants, who are always advanced in the same Col∣ledge according to their examinations and trialls. These always accompa∣ny the Kings person; and when he goeth abroad, have the place next his body. These may enter without being called; and, the manner of the Kings governing, being by way of petitions, and rescripts, every thing passeth through their hands.

Next followeth the Colledge, which they call, Thum Cham Su, which is, as it were, a Soveraigne Tribunall of justice, over all the Eunuchs. This cau∣seth their persons to be arrested, this condemneth and causeth them to be punished; and not only the Eunuchs, but also other persons of great Autho∣rity, in matters of high concernment are remitted to them; and it is the most rigorous Tribunal of justice of all those in China. The President is also

Captaine of the Kings guard, which consisteth of 9000. men, 6000. foot, and 3000. horse. In time of warre he entreth into the Councell of warre, where he is allowed the highest place.

There are also other Colledges and Tribunals; as those of severall Trea∣suries, the Treasurie of Iewells, of rich Moveables, of Habits, of Maga∣zines, &c.

There is also a Colledge of Iudiciall Astrologers, who observe the stars, and the motion of the Heavens, who together with the chiefe Mathema∣tician, who is always a Mandarine abroad, do make the Almanacke for the year following.

There is a Colledge of particular Priests, called Laon Su, (for the Bonzi are not admitted, neither may they enter into the Kings Palaces) these have the charge of the Divine service, the Chappells, Offices, and Sepul∣tures of the dead &c. There are also Colledges of Musitians, Comedians or Players, Painters, Gold-smiths, every one performing his office requisite to a well ordered Common-wealth.

Without the Palace many are prefects of the publick works, of the guards which keep watch every night without the Palaces, of the Kings sepultures, of the Gabells and Impositions, and other such employ∣ments, by which they grow very rich: and by reason they have no chil∣dren (though they are most of them married,) they make great expenses: they have sumptuous Country-houses without the City, and within, Pala∣ces full of all delights, richly furnished, & a stately traine of Servants. Their sepulchres are the most costly, they have the strongest perswasion of the Transmigration of Soules, and, that they might be well provided when they take their next new forme, are the most devoutest worshippers of the I∣dols.

The Eunuchs are exempted from all those Courtesies & complements, which others are obliged to pay the Mandarines; as, lighting off their hor∣ses, or coming out of their chaires when they meet them. In the Court they are not permitted to have many servants after them, nor to weare ve∣ry rich apparell, and but few are allowed to be carried in a sedan, yet al∣most all of them are suffered to ride on horse-back.

When in the Palace there is not an Eunuch that is the Kings favourite, the Eunuchs which live without the Palace are wont to make great Court to the Mandarines, lend them their faire and commodious houses, and endeavour by all observance to gaine their good will. But if it happen, that the King have an Eunuch to his favourite, as sometimes it falleth out, presently they grow insolent, the governments are conferred upon them, and then they get the upper hand.

The last King had an Eunuch, who arrived to all that grace and favour with him, that can be imagined: this fellow governed with so great inso∣lence and Tyranny, that he apprehended, chastised, and put to death, even Persons of the greatest Qualitie. To touch him, though but in imaginati∣on, was an excesse of Treason. And though the Chinesses are very free and bold inspeaking the truth, even to the King himselfe, yet none durst speak against him.

The Prince, who is now King, undertooke the businesse; who only told

the King his father, that his subjects Persons of worth and quality were ill used. This was sufficient to banish the Eunuch out of the Palace, who at length miserably ended his dayes. For as soone as the King was dead, he poysoned himselfe; and at the same time put a period to his favour and his life; but not to the peoples hatred, who as soone as he was dead, drag∣ged him about the streets, and tore him to pieces: All his goods were confiscate to the King: they amounted to a great value, for there was scarce any body who had not formerly presented him, and many had given him very rich presents. Among other things there were found two chests full of Pearle only; it was said, he had robbed the Kings Treasury of them. The sumptuous works, which were either begun or ended through the whole Kingdom, in honour of him, as Temples to place his statue in (which they call Temples of the living, and use to erect them to eminent persons, who have deserved well of the King and Kingdome) Palaces, Tri∣umphall Arches, and such like fabriques, were all cast down to the ground, leaving no other memory of them, than a comedy, which was presently made of him, and is yet acted to this day, concerning his disgrace and driving out of the Palace.

Now because some of these Eunuchs, are many times dismissed, and tur∣ned away, others grow old, and many die, from time to time there are young ones chosen in, to be put in their places: upon this account there comes almost infinite of these Eunuchs to the Court, who are made such by their parents; either for the profit which they make by it, because they are always bought of them for a price, or else for the advantage they may receive by them, when they come to preferment in the Palace, or for those other conveniences, which are certaine and assured to persons of this con∣dition.

At every election, there are chosen about 3000 of them; at what time they principally consider in their choise, their age, good shape and beha∣viour, their speech and gracefull pronunciation, but above all, that they wholly want that, which they pretend to have lost, and that they be com∣pleatly castrated; and moreover, every fourth year they are visited, least any thing should grow out againe, which hath not been well taken a∣way.

When the election is done, the rest are sent away from the Court, and those that are chosen, are destributed to those lodgings, occupations and offices, to which they are to apply themselves. This is done almost, as it were by destiny, for without observing of them any more than a few days, some are put to study, and go to the Colledges of the greatest credit, honour and profit, others are chosen for Priests, others for Singers, Co∣medians, &c. And others for the kitchin, and such like meane and labo∣rious occupations.

This is that which passeth in the Palace within the gates in what ap∣pertaineth to the Kings person and service. That which passeth without doores is also very particular, and with so much exactnesse, that it excee∣deth all Hyperbole: and although the kingdome be so vast and large, yet it is not sufficient to hide one guilty person, that would make his escape. The very trees seem to be afraid to cover him with their shade. If a per∣son

of qualitie be to be apprehended, they send the Ministers of justice to him; who have no more to do, but to throw the cord or chaine at his feet; the which he himselfe taketh up, and putteth about his neck, as if it were a chaine of Gold; and the very name of these is sufficient to strike a terrour in any.

In the City of Sucheu in the Province of Nankim, there lived a Manda∣rine, a grave Person, who had passed through most of the greatest Offi∣ces in the Kingdome, with great satisfaction and good liking of the peo∣pie, it was in the time of that powerfull Euneuch, of whom we spake even now, this man had intelligence that these Ministers of justice would be sent to him, he stayed not their coming, but made a banquet to his kin∣dred and friends, toward the end thereof going out, as if it had been upon some other occasion, he cast himselfe out of a Balcone into a fish Pond, where he drowned himselfe. His Guests seeing him stay so long, went out to looke him, and found upon a Table a paper having these words written with his own hand, Turning towards the Palace, I performe the re∣verence due to my King, whom I have alwayes endeavoured to serve with reso∣lutions becoming a faithfull subject: and it is not reasonable, that I should suffer from the hand of an Eunuch affronts worthy a base and criminall Person.

There needs no more than two letters sent from the King, and put in any place, to make it remaine, as it were, inchanted: so that, if they want any thing in the Palace, as Chà, Fruit. &c. it is sufficient to send to the Countrie, where those things are they desire, to give them notice only, and to set up those two letters, Xim Chi, that is, the will of the King, and pre∣sently every thing is made ready, and none dare stir so much as a leafe of it. The same thing hapneth when there is any extraordinarie businesse to be done, which carrieth some difficultie with it; for it is sufficient to set up the two letters above-said, and all opposition is levelled, as it fell out when the King gave the houses of an Eunuch, who was a prisoner, to the Fathers of our company, for a burying place, by clapping the said let∣ters upon them.

In all the Cities of the Kingdome every moneth, on the first day of the moone the Magistrates assemble themselves at the tribunall of the Gover∣nour before a Throne, where are placed the Royall Ensignes; and there they do reverence to them in the same manner, as they would do to the King himselfe, if he were present. They doe the like also on his birth day.

At the beginning of every yeare each Province sendeth an Embassa∣dour to visit the King; and as often as they write letters to him, they do not send them by way of the post, but a principall Mandarine goeth to carry them. But their memorialls, or petitions they send by the Post. Every three yeeres, all the great Mandarines of the Kingdome, go to do homage to the King.

None may enter into the Royall Palaces, no not into the first gate, if he be clothed in Mourning, neither do they go to make their reverence in an ordinarie habit; but in that extraordinarie one appointed for Courtesies, and the Magistrates are to put on a red garment.

None, of what condition soever, may passe before the gates of the Pa∣lace on horse-back, nor in a Sedan, nor in any other manner, except on

foot, no not if they be women; and by how much the Qualitie of the Person is the greater, so much the further off is he to light, and go a-foot.

All the Officers and Persons of Qualitie, who come to the Court, are presently obliged either in the morning early, if they come, or late at night, if they go out, to go to Kun Chao, that is, the Court of Ceremonies, as is above-said, and before the Royall Throne, which is placed in a Hall, al∣though the King be not there, who at that houre is for the most part in bed, and when all that came in that morning, are assembled, (there being no morning that there is not a good number of them) the Master of the Ceremonies commeth, and with a loud voice declareth the Ceremonies, which every one ought to performe, and they all in the same manner put them in execution: and if by misfortune any one committeth an errour or doth any gesture not reverently enough, it belongeth to the Master of the Ceremonies to give the King notice thereof by a memoriall, as in like man∣ner doth the Person that is culpable, accusing himselfe, and requiring some penance for it: but this is done purely out of Ceremony, the king ne∣ver taking any heed to it.

All Embassadours are obliged likewise to the same Ceremonies, when they enter into the Court, or go out thereof: they use to be lodged in one of the Palaces, which are within a spacious circuit of wal, neere to the Roy∣all Palace, and are alwayes kept in a readinesse for that purpose, where they are royally treated, and at great expence; but they may not go out of that circuit, and if they would have any thing out of the City, it is brought to them into that place: they neither see nor speak to the King; but only the Councell of Rites by the Kings order treateth with them, and dispatched them.

The Portughesses, those two severall times they were sent thither from the City of Macao, were not only treated with extraordinary magnifi∣cence, and liberalitie; but had also that particular priviledge to lodge out of that place: and the first of them that were sent, saw King Thienkhie, the brother of him who now reigneth, he was very young, and out of curiositie to see men of a strange Nation, he caused them to come to the Palace, and although it was at a good distance, yet he saw them, and was plainly seen by them.

Every one in the Kings presence speaketh to him on his knees, if he be in the Royall Hall with the Magistrates, he goeth away before they rise up, if he be sick and they come to visit him, they speak to him in the same manner, and before they rise off their knees a Curtaine is drawn before him, or else he turneth himselfe on the other side. When they speak to him, they hold in their hands before their mouth a Tablet of Ivory a palm and a half long, and three or foure inches broad: it is an ancient Ce∣remony, for in old time, when they spake in a more familiar manner to the King, out of reverence they held something between, to keep their breath from coming to the Kings face, and also when they discoursed with him of many businesses, they carried the heads of them written thereon, that they might not forget them. But now that they speake to the King at such a distance, and not so long, this Ceremonie might be excused,

if it were not, that they will keep up an old custome.

The Kings Garments differ not in fashion from those of the rest, but in the stuffe, which is very rich, and in certaine Dragons which are woven and embroydered in them, and no other Persons may weare them, but on∣ly the King, and those that are of kin to him; as the Princes of the Bloud, and particularly the women, and the Eunuchs of the Kings family, but with some distinction. The colour is yellow, not but that other colours may be worne in the Palace, for they weare light colours of all sorts, but yel∣low is so proper to the King, and to all that he wears, that none else may use it.

CHAP. 23.

How the Kings of China are Married.

AT that time, when there were several Kings and Lords in China, they tooke one anothers daughters for Wives, as they do in Europe. But they being at an end, and the Monarchy reduced under one only Lord, and he being never to take a wife out of the Kingdom, it is necessary, that he marry a daughter of one of his subjects. Persons of Quality will not give him their daughters; for he being to see them, whether he likes them or no, and they being to be turned off, if they please him not, no person of a∣ny Quality will shew his daughter, because she may be refused, after she is seen; especially by reason that the sight and triall of them is to passe further then to what is seen in the outward frontispiece. They do not, nor may not marry with their kindred, though in never so remote a degree: and therefore there is sought through the whole Kingdom a Damsell of twelve or fourteen years of age, of a perfect beauty, of good naturall parts, and well inclined to those vertues, which are required in a Queen, in the same manner, as in ancient times the Shunamite was sought out for David, and Esther for Ahassuerus: and this is done without exception of per∣sons: whence for the most part the Queen is the daughter of some Ar∣tizan.

When they have found out such a one, as they looked for, they con∣signe her to two ancient Matrons, who see that which all may not see; and if they finde no displeasing marke, or deformity about her body, they make her runne to put her in a sweat, that they may examine, whether there be any unpleasing smell from it: when these Matrons are satisfied with the diligence they have used, she is brought to Court, with a great traine of women and men servants, and with an equipage becoming a per∣son, who from hence forward doth appertaine to the King: to whom she is presented in his Palace, who after he hath ended his complements, he giveth her to the Prince for a wife: and this is afterwards the true Queen: Within the Palace, they appoynt to waite on her vertuous women, of prudence, and understanding, that they may instruct her, as well in ver∣tue, as in complements, and the stile of the Palace, endeavouring to breed her in such manner, that she may deserve the name of a Queen, whom they

commonly call Que Mu, that is, Mother of the Kingdom: And as their Histories relate, there have been many of these of great worth and merit. They are very commonly devoute and charitable; and many of them have been prudent and vertuous.

Such was one of them, who being the daughter of a Mason, after she came to be Queen, she kept always by her an Iron Trewell; and when the Prince her Sonne, upon any occasion, behaved himselfe more haughtily than became him, she sent to shew him that Instrument, with which his Grandfather used to lay stones for his living; by which means, she redu∣ced him to his Devoir. In old times when Kings took it in good part to be reproved for their errours, King Yù had a Colao, who at the Royall Audience would tel him his faults without any indulgence: One day, whe∣ther the King had given more cause, or that the excesse was on the Colaos part, the Audience being ended, the King returned into the Palace very much offended, saying, He would cut off the head of that impertinent fel∣low. The Queen asked him the cause of his displeasure: the King answered, There is an unmannerly Clown, that never ceaseth to tel me of my faults, and that publickly, I am resolved to send one to take off his head. The Queen tooke no notice of it, but retired to her Appartment, and put on a particular garment proper only for feastivalls, and visits, and in this habit she came to the King, who wondring at it, asked her the cause of this No∣velty. The Queen answered, Sir, I come to wish your Majesty much joy: Of what, replied the King. That you have a subject, said she, that feareth not to tell you your faults, to your face, seeing that a subjects confidence, in speaking fo boldly, must needs be founded upon the opinion he hath of the vertue and greatnesse of his Princes minde. that can endure to hear him. There have been many other like to this Queen.

The kindred of the Maiden are presently exalted to honours and em∣ployments: The family is already accounted, rich and honourable; and by how much more the Queen gaineth favour within, they without are so much the more advanced.

The rest of the Kings Sonnes are ma••ried after the same manner: on∣ly they do not use so much diligence, and caution in finding out the bride, but for the most part she is sought for, and found in the Court it selfe. But the manner of marrying the daughters is very different. There are twelve young men sought out of the age of 17 or 18 years, the lustiest and the handsomest they can finde; these are brought into the Palace to a place, where the Princesse may see them, and not be seen; and when she hath well considered them, she selecteth two of them: These are presented to the King, who chuseth which of them he liketh best, to be his Sonne-in-low.

Vamlie, the Grandfather of the present King, upon the like occasion, seeing one of the two young men presented to him, very well cloathed, and the other, though neat, yet poorly habited, asked him, what was the reason, he was not so well cloathed as the other. The youth answered, Sir, my father is poore, and cannot afford it me. Then replied the King, I will have you that are the poorest for my Sonne-in-law: and being thus chosen, he did afterward carry himselfe worthy of commendations. And

truly a youth ought not to be ashamed of his povertie, nor a King for ha∣ving chosen a poore man. The rest are sent home againe, but are accoun∣ted Noble ever after, for having had the honour to be admitted to that e∣lection.

Presently two Mandarines of the most considerable in the Court, are appoynted for Tutours unto these Fum Ma, so they call the Kings Sonne-in-laws; to instruct them in learning, manners, and Courtly behaviour &c. He is obliged every day to make the foure ordinary reverences upon his knees to his wife, till she hath brought him a child, assoone as she is delivered, this obligation ceaseth, although there are still a great many o∣ther constraints, and inconveniences upon them, which is the reason, that no man of Qualitie will be the Kings Sonne-in-law. For this reason the usuall custome of chusing twelve is now left off, and if the King do ear∣nestly invite any person of Qualitie, or Litterato of reputation, to be his Sonne-in-law, (as it hath sometimes fallen out) he excuseth himselfe with all the skill and friends he hath, for if the Princesse take a dislike against her husband (as it often happeneth) she gives him affliction enough for all his life.

CHAP. 24.

Of the Nobilitie of China.

THe Nobilitie of China at this day is much changed from what it was anciently, when, by reason there were many Kings and Soveraigne Lords, they matched into one anothers families, and the Kings themselves, made many noble men, whom they used to employ, as also their neerest kinsmen, in charges and governments of the greatest importance, and by this means their families continued on foot for many years. At this day the most of the Nobilitie have been raised by their learning, to the highest honours, from a low condition, many of them having been the Sonnes of Artizans and Handicrafts-men, as also, for want of learning, their fami∣lies decline and grow againe into povertie, so that it is rare thing to see a family last to the fift generation: for as the first beginners, being forced by necessitie, and stirred up by a desire to advance themselves, study and take paines to obtaine their degrees, and consequently Governments and other Preheminences; So the rest, who follow, and are borne rich, and bred up in delights, and wantonnesse, suffer themselves to be carried away with the pleasures of living high, and the vices which accompany it, study little, and spend much, so that in a short time, they finde themselves re∣duced to the first condition of their Ancestours. Notwithstanding, there is some shadow and resemblance left of the ancient Nobilitie, and it may be reduced to five orders, not mentioning those common people, who are of no account.

The first Nobilitie is of the King, Prince, the Kings Children, and the Royall family, which is preserved in this manner. The Prince succeedeth his father in manner above-said.

To his Younger Sonnes the King assigneth a habitation, out of the Court, in such a Province or City as shall seem best to him, with Palaces, Furni∣ture, and Servants suitable to his high qualitie; and lands and revenues, which he purchaseth for him in the same place; as also a competent pensi∣on out of the Kings exchequer.

He that dwelt in the Province of Xensi, where I lived, for sometime, had, as I was informed, 360000 Crownes per annum, and the title of a King conferied on him; and all the Officers of the Province were obliged to pay him respect suitable to his Title: whence every first and fifteenth day of the Moone they went to do him reverence in like manner, as is done at Court to the King; there being nothing wanting to him to make him an absolute King, but only Authority and Jurisdiction; of which he had no∣thing at all, neither over the people, nor in the government; the King re∣serving all that to himselfe; neither hath he libertie to go out of the City and Territorie, where he hath his residence.

The Eldest Sonne succeedeth his Father in his estate and goods; the rest marry and make severall Families, which stil grow lesser, although they be great; and the King giveth them an allowance competent for them; and as they are removed still to a further degree from the Kings bloud, so likewise their pension diminisheth, till it cometh to fourescore Crowns a yeare, and there it stoppeth; there being none so remote from the Royall Stemme, that hath not, at the least, this Revenue. Yet neverthelesse, all this is to be understood only, if those that are descended from him, have certaine conditions, that are required of them; for if these be wanting, they have nothing given them at all.

The First condition is, that they be Males; for if they be Females, there is no account made of them, and the Father marrieth them to whom, and when he will; but not to Princes of the bloud; (neither may the Sonnes marry, but with Women of other Families) and he is to marry them at his own expences.

The Second condition is, that the Sonne be lawfully begotten on the true wife; not only bastards being excluded, but also the Sonnes of their con∣cubines, if they have any.

The Third is, that assoon as his Sonne is borne, he do give a memorial to the King, to give him a name, which is to be registred in the roll.

The Fourth is, that having attained the age of 14 yeares, he give ano∣ther memoriall to the King, praying him to give order, that he may re∣ceive halfe his pension, which he after receiveth every year at set times.

The Fifth, that when he cometh to age to be married, there be ano∣ther memoriall given to the King, wherein is required leave for him to marry, and then he receiveth the whole pension which is assigned him.

These are the Princes of the Bloud, descended from the King by a right male line. These are not to live in the two Courts of Pekim and Nankim, nor in all the Provinces indifferently, but only in some certaine places; and are so numerous, that they are beleeved to amount to 60000, and are all maintained by the King. But they have this advantage, that they may help themselves by their industrie, in buying and selling, and playing the Merchants.

For the government of them; and to present their memorialls to the King; to decide their controvesies; and to punish them, if there be cause, they have a particular Mandarine, that is proper to them. But if they have any suits with others, who are not of the bloud Royall, such causes are under the cognizance of the ordinary justice, who may reprove them, but hath not the power to punish them; but if any of them commit any nota∣ble disorder, he giveth notice thereof to the King, who for such occasions hath a Castle in the Province of Kiamsi, encompassed with a very high wall, whither he confineth them during life.

The Second Order of Nobilitie is of the Titulati, or Noblemen that have Titles conferred upon them: who notwithstanding are but the shadow of what they were in former times. These are divided into foure orders. The First they call Quecum, a new Title, and are only foure Families, who were raised by the King Humvu, and are descended from foure vali∣ant Captaines, who served the said King against the Tartars. They are, as it were, Dukes and Captaines-Generall of the Militia, and do assist in that Qualitie, at certaine military actions of great importance, when they are done in the Cities where they inhabit; but they never go to the war. The Second are Heus. The Third Pe. The Fourth Chi Ho Ei, all ancient Titles. They have Offices in the Militia, and a competent revenue, and all of them succeed their Fathers in their power, authority, and command. They give place to many Officers of the Litterati: but, at an assembly in the Royall Hall, they precede all of them.

The Third Order containeth all them, who either have or doe admini∣nister in the Government of the Kingdome, whether they be officers of of warre, as Generalls or Captaines, or of the Politick and Civill Government; whether they be supream, such as are the Colai, or inferiour Ministers, as well the Mandarines of other Cities, as those of the Court, even to those of the smallest Burghs and Villages: neither are they excluded from this order, who neither Govern, nor have governed, but are in Election to be received into the Government; such are all Graduates, as Doctours, Licen∣tiates and Batchelours. In a word, this order consisteth of Litterati.

The Fourth is of Students, who, although they have never taken any de∣gree, yet only for being Students, and that they are in a way to obtain them, are put into the rank of the Nobilitie, and treated as such, although they have no priviledge or authoritie.

The Fifth is of those Persons, whom they call Netti, or cleanly men, who live either of their Rents or Merchandize: and when their wealth is much, their honour is not little: and although without learning their power and credit is not so great as among us; yet they are much respec∣ted by the people.

CHAP. 25.

Of the Government of China, and of the Officers.

THe principall Government of China, which embraceth the state of the whole Monarchie is divided into six Councels, called by them Pú. These do not only governe in the two Courts where they do reside, but from these, as from the first movers, the rest of the government de∣pendeth: and to these persons, causes, and matters, according as apper∣taineth unto each, all is subordinate, with an incredible dependance and obedience.

Every one of these Councels hath its President, whom they call Cham Xu, with two Assistants, one of the left hand, who is the first, called Co Xi Lam; the other of the Right, named Geu Xi Lam. These are the chiefest and most profitable offices of the whole Kingdom, except the Colai, of whom we will speak hereaster: so that when a Vice-roy of any Province, even of the most principall, after he hath given good Testimonie of his abilitie, is to be preferred, he holdeth himself well provided for, not only if he be made President of one of these Councels, but also if he come to be one of the Assessours or Assistants, either of the left hand, or the right.

Besides these, who are the chiefest of the Councell, there are ten others of the same Tribunall, almost all equall in dignitie, who are distributed in∣to severall offices and employments. To these are added other great and lesser officers, as Notaries, Scribes, Secretaries, Ministers, Captaines of Iustice, and many others, who are not usuall among us in Europe.

The First and chiefest Councell, which is of the greatest authoritie and profit, is the Councell of State, called Si Pu. To them it belongeth to pro∣pose the Mandates of the whole Kingdome, concerning Officers, to change and promote them: for after any one hath been once provided of an Office, he alwaies riseth by degrees to greater employments: nor are they ever excluded from the Governmen, tunlesse it be for some notable fault committed either by themselves, or by such as appertaine to them, as their Sons, neere kindred, and the like. To this Tribunall also belong∣eth the power to restore againe any that is turned out of his office: as, if a Mandarine, by some accident, lose his office, they can easily put him in again: and upon this account they have very many, and very great bribes given them.

The Second is the Councell of Warre, called Pim Pú. This also, as well as the Councell of State, hath authoritie over all the Magistrates of the Lit∣terati, as also over the officers of warre, and taketh cognizance of all affaires belonging to the Militia, and is of great profit.

The Third is the Councell of Rites, named Lim Pú. This, although it hath not so great command, nor bringeth so much profit, is notwithstan∣ding more considerable, because the Mandarines thereof are of the Royall Colledge, and are from hence preferred to be Colai, which is the chiefest

dignitie in China. To this Colledge doth appertaine all affaires concerning Letters, Temples, Ceremonies, Sacrifices, the Bonzi, Strangers, Embassadours, and such like things.

The fourth is the Councell of the Kings Patrimony, called Hu Pù, it taketh care of the Kings Revenues, Taxes, Impositions, Gabells, Excise, Tri∣bute, and generally whatsoever concerneth the Kings Domaine.

The fift is called Cum Pù, it is super-intendent over all publick works, particularly the Kings buildings, as those of the Palaces that are made for the Kings children, for the Officers; over Walls, Gates, Bridges, Cawse∣waies, cleansing of Rivers, and whatsoever belongeth to the Ships and Barkes, as well for the service of the King and the publique, as for the Arma••oes,

The sixt hath the care of all Criminall matters, and to inflict punish∣ments: it is called Him Pù, and is Judge of the highest Criminall matters, and other things appertaining thereto.

Besides these six Councells, which are the most principall of the Court, there are other nine Tribunalls, called Kicù, Kim, with severall offices which do particularly belong to the Kings houshold.

The first is called Thai Lisù, as one would say, The great reason: it is, as it were, the great Chancery of the Kingdom. They examine, as being the last appeale, the judgements and sentences of the Tribunalls of the Court; and thither are brought all facts of great moment. It consistenth of thirteen Mandarines, that is, one President, two Collaterals, and ten Counsellours.

The second is called Quan Lo Su, and is as it were, High Steward of the Kings houshold, to whose charge it belongeth to provide the diet, for the King, the Queen, the Ladies, the Eunuchs, and to have the laying out of the whole expence of the Palace; to pay the Salaries to the Officers of the Court, and to all those that come thither upon publick businesse; to Embassa∣dours, which come from other Countries, and other such like Persons. It hath a President, two Assessors, and seaven Counsellours.

The third is Thai Po Cu Sù, and is, as it were, Chiefe Master of the horse to the King, and they have not only the charge of all Horses for the Kings service, but of all that belong to the Posts, and generally of all others, which belong to the publick service of the Kingdom. It hath a President, and seaven Counsellours.

The fourth is, as it were, Master of the Ceremonies and complements of the Court. It belongeth to them to assist at all the Ceremonies of the publick Actions of the King, at feastivalls, and other times and occasions which present themselves, and also at the daily Ceremonies, which are performed in the Palace, by those that come in, or out, as is abovesaid. It hath a Pre∣sident, two Assessors, and seaven Counsellours.

The fift is of Rites in more particular matters, and in that it is different from the first, but it hath the same forme with its Assessors. It taketh care of the sacrifices, of the Royall sepulchres, of Mountaines, Groves, and all that belong to them, as Singers, Instruments, living creatures for sacri∣fice, &c.

Moreover, China hath another Tribunall, which hath only charge of the Memorialls, which are presented to the King, and is, as it were, a Chancery

of Requests; so that such petitions, as are not approved of by them, are never given the King. This Tribunall was the occasion, in the time of the persecution of the Christians 1616, that when we would have given an account of the law, which we preached, and of the things which were imputed to us, our Memoriall could never passe, it being still rejected by them.

There are other three in the same form, with severall charges & offices, Beside the abovesaid Tribunalls, there are two more, one called Quoli, the other Tauli: these, although they have their eye upon severall Provinces, each upon those matters which appertaine to them; neverthelesse their proper occupation and principall office is, to take notice of the errours and disorders of the Kingdom, and to advertise the King of his own fai∣lings, if he hath any, as also of the faults of the Mandarines and their Go∣vernment: and as it was never hard for any to tell the faults of others, yet these have a particular Talent in it, and doe it with great liberty, though many times with little Justice.

Their manner is to frame a Memoriall, and present it to the King (for those of these two Tribunalls do not passe through the Chancery of Memo∣rialls) and then presently, (as they call it, Fà 'C Heo that is,) to transscribe it, and so to send a copy of it to the Notaries, whereof there are many de∣stined for this worke. These write many copies of it, which are sent by the next posts, from the Court to be dispersed through the whole King∣dom: and by this means it is presently known every where, by whom, and against whom, this Memoriall is presented, & the misdeeds contained therein, of what qualitie soever they be. Assoone as this Memorial, which they call Puen, is published, presently the Magistrate, or other person, a∣gainst whom it is framed, is obliged to do two things, whether it be with, or against his will, (which is more ordinary.) The first is, that he give in a Memorial, not in his own defence, (for to excuse himself were to shew little humility,) but he must say therein, that the Tauli hath great reason; that he hath committed a great errour, and is in fault, and doth deserve to have a penance laid upon him, and that with all subjection, he will sub∣mit to any punishment, that shall be imposed. The second is, that he pre∣sently retire himselfe, and leave the Tribunal, and so all Acts of Justice are suspended, so that he neither giveth audience, nor endeth any suite, untill the King have answered his petition, and declared his pleasure thereon; the which is sometimes in his favour, and then he continueth his office; and sometimes against him, more or lesse, according to the quality of his fault. There is no doubt, if this way were executed with reason and good conscience, but that it would be much in favour of Justice, and the good Government of the Common-wealth; as on the contrary side, it is an o∣pen gate to many causelesse troubles and disgraces. It falleth out many times, that a Mandarine in performing his office, and acquitting himselfe of the duty of his place, doth make himselfe many enemies. Some one of these, if he be a person that hath interest with any that is an Officer of those two Tribunals, as kinsman, friend, &c. he giveth account of i•• to the Court, the Memoriall flyeth abroad, and God help the poore Manda∣rine. When they are lesser Mandarines, as Iudges, Assistants to Governours,

or Mandarines in Armes; at one blow, they lay him flat on the ground. If they be great Mandarines, there is more difficulty: but if they know, how to finde a hole in their coates, and the Tauli and Quoli get him in their clawes, they never give them over, till they have un-horsed them, so that the King himselfe is hardly able to save them.

The like accident happened to that Tyrant Xin, who in the year 1626 (being Xi cam in Nankim) raised a persecution against the Christians, and caused the fathers to be benished, as shall be related in its proper place. He arrived afterwards to the dignity of a Colao; and caused foure ensignes to be hanged out at the 4 corners of his Palace, (I was then present in the same City that is in Hamcheu) and made other demonstrations of extraor∣dinary joy. But whether it were, that the Lord would chastise him for the persecutions he raised against his elect, or whether he deserved pu∣nishment for any other particular crimes according to humane laws, or for both together, assoone as his orders were come, and before he was de∣parted to go to Court, there was so ter••ible a Memoriall put in against him, that a Christian Mandarine told me, it would not be possible for him to hold up his head: and so he was presently glad to take in his Standard, and depart with ordinary Ceremonies. He was notwithstanding a politike crafty man, and had purchased with his mony in the Palace, the good will both of the Ladies and the Eunuchs, who are not wont to sell their favours at a low rate. These did not only cause a Memoriall to be dispatched in his favour, but used means for him to be sent for to Court. At length he went, but after a few months there was another Memoriall given in against him, and after that severall others, to the number of twenty seven; and the crimes laid to his charge were such, that the King could not help him, so that he was forced to quit his Government, and retire to his house.

Beside these two Tribunals, there is another which is superiour to all the rest, and is the supreame dignity of the Kingdom; to which none do ar∣rive, but those of the Royall Colledge, called Han Lin, after they have Go∣verned a long time, and given such testimony of their abilitie and integritie, that never any Memoriall was given in against them. They are called by the name of Colao, they are commonly but foure, and may never exceed the number of six.

The old King (Grandfather to him that reigneth at present) never made but one of them at a time; saying, That more were superfluous. These have no particular office, but have an eye over the Government of the whole Kingdome. We may not unfitly call them the supreame Presidents of all the Counsells, and of the whole Government, although they are ne∣ver present at them, but assist the King at all dispatches of affaires; and now that the King doth not use to be present there himselfe, they alwayes assist in the Palace, to receive and answer all businesse, and the Memorialls, which are every day given in. These report them to the King, who pro∣nounceth the last sentence upon them. These Colai are very much respect∣ed by all the Magistrates, and at set times they do them reverence as to their superiours, in a publick Hall. The Colai stand up, and all the Officers of the Court passe before them in their order; and when they come right over against them, they turne towards them, and make them a profound

Reverence to the very ground. They call this Ceremony Quo Tham, that is, To passe the Hall. Their ensignes, or badges of honour, are different from those of the rest, and their girdle, which they call Yù Xe, is richly set with precious stones. They only are allowed to weare it, and it is given them by the King, as in Europe Kings doe use to give Collars of their orders to their knights. And when they are sick, it is only to these, that the King sendeth to visit them with Regaloes and dainties from the Palace, and they do sufficiently gratifie the Eunuch that brings them, for the least they give him is fifty crownes, which is more in that Country, than 200 here.

Beside these supreame and generall Governours at the Court, who do not only govern that, but the whole Kingdom also, there are likewise par∣ticular and ordinary Governours and Judges of every City, and these ob∣serve the same manner of Government as well in the Cities and Townes of the other Provinces, as also in those of Pekim and Nankim, where the two Courts are, as shall be related hereafter.

CHAP. 26.

Of the Government of the thirteen Provinces.

WE have formerly spoken of the universall Government of the whole Kingdome, which resideth in the two Courts, it followth now, that we should speak of the particular Government of the Provinces, every one whereof is a large Kingdom. This Government resideth ordi∣narily in the Metropolis or chiefe City of each Province. In each of these there are five Tribunalls, that have a generall command over the whole Province, and distinct offices among themselves. Of these five, two are supreame, to which all others, both of the Cities and Townes, are subor∣dinate: But they among themselves are not subjected one to the other, but are immediatly subbordinate to the King and the Royall Tribunalls. These consist of one President, or Iudge, without any Assistant or Councel∣lour, although they have many other Officers.

The first of these two is the Vice-roy of the Province, whom they call Tut Ham, or Kiun Muen. He hath power over all the Magistrates, and peo∣ple of the Province. He Governeth for three years, and hath constant Posts, that come & go from the Court at set times, being to give account of whatsoever passeth in the Province. He is received into the City in great pompe and state. When he is ready to depart the Court, many of the Officers of his Tribunal go thither, to receive him, others meet him a good part of the way, where from City to City he is honourably accom∣panied both by horse and foot: And three miles before he cometh to the City, where he is to reside, there go out certaine Captaines with 3000 Souldiers to receive him, after these follow the Magistrates, and after them an innumerable company of people.

The Second Office, which is also absolute, is called Cha Iven, we have no Office in Europe, that is answerable to it: he is, as it were, Visitour of the Province. It lasteth only a yeare, it is of great rigour and much feared. He hath authority to take Cognizans of all causes both Criminall and civill; of the Militia; of the Kings Patrimonie; in a word, of all. He visiteth, enquireth, and informeth himself of all, even to the Vice-roy himself: the inferiour Mandarines and Judges he may punish, or turne them out of their places. Concerning the greater Mandarines, if there be cause, he is to give in Memorialls, and they are from thence forward suspended from the function of their Offices, till the Kings answer come from Court.

To him it belongeth to cause the sentences of Death, given through the whole Province, to be put in execution, in order to which he assign∣eth the day and the City, whither all those that are condemned, shall be brought to him: and there he is presented with a List of their names; then taking his pensill, he marketh six or seaven of them, (for if he prick more they count him cruell) these are presently carried to execution, and the rest returned to the prisons whence they came. It belongeth also to him to visit the Wals, Castles, and publick places &c. He setteth forth with a great traine and pomp, having banners carried before him and other En∣signes of Rigour and Majestie. This is usually every year.

There is another extraordinarie Officer of the same name. He is crea∣ted from time to time at the Queens request: he hath great power and authoritie, but it is only in favour of Piety and Mercy: he visiteth all the Prisons of the Province, and freeth all such as are imprisoned for light faults, and that have no prosecutours, and all those miserable wret∣ches, that have no meanes to free themselves: he taketh into protection such causes as have been rejected, and parties that could obtaine no favour: he revoketh such sentences, as have been unjustly given: he maketh him∣selfe Protectour of the poore, and in a word, his whole authoritie is em∣ployed about works of mercy.

The Third Office is the Treasurer, who is superintendent of the Kings Patrimonie through the whole Province. He is subordinate to the Coun∣cell of the Patrimonie at Court. He hath two Assistants, one of the right hand, and the other of the left: each of these have their house and Tribu∣nall within the circuit of the Treasurers Place. He hath under him 26 lesser Mandarines, that have severall charges and employments, besides other Officers great and small, of which sort there are very many belonging to this Tribunall.

To him it belongeth to overlooke the customes, excise, and other du∣ties appertaining to the King, of what kind soever: to regulate all weights and measures, all suites, controversies, punishments and sentences apper∣taining to the Kings Patrimonie, or at least to remit them to what Tribu∣nall he pleaseth: to pay the ordinarie salaries, to all Magistrates, to the Kings kindred, to the Captaines and Souldiers: to provide all expences for the examinations: to furnish and give the badges of honour to all Graduates: to lay out money for the publick workes, as Bridges, High∣wayes, Palaces of the Mandarines, Ships for the Navy &c. In a word, he is superintendent of whatsoever is spent or received of the Kings

Revenue immediatly from the Governours, Iudges and Tauli, each for his own precinct; and though the summe be never so small, they must alwayes be paid in fine Silver, which is afterwards melted by the Treasu∣rer into Ingots, weighing fifty Crownes a piece, with the Kings stamp and the Founders name upon them, that in case any of them be falsified, they might know whom to accuse; and in this forme they are returned into the Kings Exchequer.

The Revenue of the Province is divided into three parts: one whereof is put into the Treasure of the City, for extraordinary expenses; the other into the Coffers of the Treasurer, for to defray ordinarie expences. This Treasurie, beside that the doores and locks are made as secure as can be, yet it is guarded every night by a constant watch of Souldiers. The third is sent publickely to Court, but with a strong Guard.

This Silver is put into round pieces of wood, sawed through in the middle and hollowed within, and joyned together with Iron hoops and both ends closed fast with plates of Iron. Within every one of these pieces of wood is conveighed as much Silver as two men are able to car∣rie. The revenue of the whole Kingdome (according to the supputation of Father Matteo Riccius, who lived many yeares in China, as appeareth by his book printed in the year 1621) is said to amount to an hundred and fifty Millions of Crownes. Father Iohn Rodriquez, who also travailed much about China, and was very curious to know the affaires of this Kingdome, in a writing which he left behind him concerning the foure notable things of China, faith; That it doth amount but to fifty five Millions, To make them both agree, my opinion is, that the whole Revenue is a hun∣dred and fifty Millions, as Father Riccius said; & that which is brought to Court is but fifty five, as Father Rodriquez would have it; the rest re∣maining, as hath been said, in the Provinces. As I have not made any dili∣gent enquiry concerning this matter, so I will forbeare to add any thing to the Testimonie of these grave Personages.

The Fourth Tribunal is called Gan Cha Sci, and is, as it were, a Tribunal Criminal; it hath Assessours, Councellours, and Tauli. And, as every Province is divided into Shires, and Precincts, according to the number of the Cities thereof, it belongeth to these Tauli to visit them, and to do justice in the several places assigned them; punishing Malefactours, and exercising their jurisdiction, which extendeth it selfe even to the Souldierie, and the affaires of the Sea, if the Province be maritime.

The Fifth Tribunall is over learning and letters, to examine, and con∣fer degrees, and the like, and is particularly set over all them that have ta∣ken the degree of Batcheller; but Doctors are exempt from their Iurisdicti∣on. There is a Chancellour over the whole Province, who, at set times, visi∣teth all the Cities and Townes, holding examinations, and informing him∣self of every ones behaviour; and according as he findeth it, he reproveth, chastiseth, and sometimes depriveth them of their degree, but leaving them alwayes the libertie, as I have said, of returning, (if they please,) to a new examination.

There are moreover in every City two, whom they call Mandarines of the Sciences, Hioquan; who belong to the same Tribunall; but their Iu∣risdiction doth not extend it self further than to the Batchelers of the same

City, and the territorie thereof. And although they have not the power to conferre a degree, or to take it away, but only to punish them; neverthe∣lesse it is they that give them the most trouble, by reason, that living al∣wayes in the same City, they often call them before them, examine them, &c. They are, as it were, Prefects of the Classes.

All these offices whereof I have spoken, have authoritie over the whole Province, and over all the Cities, Villages and Townes thereof.

But the Cities have moreover their particular Government, as among us in Europe. In every City there are foure principall Mandarines, one whereof is President, whom they call Chi Fu, and is, as it were, Gover∣nour of the City: the rest are Collateralls, they are called Thum Chi, Thum Phuon; Chiu Quon. Every one of these holdeth his Tribunal apart, and hath greater and lesser officers belonging to him.

Beside these, every City hath nineteen lesser Magistrates employed in severall Offices subordinate to the principall. Two whereof have a President and foure Councellours, the nine others have only one President and an Assistant, and the other eight have only one President, but they have all of them their Officers, Ministers, and a convenient number of Servants belonging to their Courts.

The Villages have a Judge and three Councellours. The Judge is cal∣led Chi Hien. The First Councellour Hum Chim. The Second Chu Phn. The Third Tun Su. They have each of them their Palaces and Tribunals a∣part, as also their subordinate Officers, Notaries and others. The Judge may give sentence of death, but cannot put it in execution.

Besides these Mandarines, which reside in the Cities and Villages, there are others who have not the power either to Chastise or condemn, but only to make their report, and are, as it were, Referendaries. There are al∣so of them in Castles, if they be great, and farre from any City or Village: these are made ordinarily out of the inferiour Notaries of Tribunals, for out of the great ones are commonly made the Councellours to the Judg∣es of Villages.

But it must be observed, that both the greater and the lesser officers have not so much authoritie, as ours in Europe. Besides, every Hamlet (whereof there are almost Infinite in China, no labourer, or husbandman dwelling either in City or Village, but in the Fields) hath a Head or Thi∣thing-man called Licham. The houses are divided by tens, like Tithings or Decuries, with a Head or Tithing-man belonging to each, by which meanes the Government becometh more easie, and the contribution which is exacted, more certaine.

CHAP. 27.

Of the Badges of Honour, or Ensignes of the Mandarines.

ALl Officers, who either have, or have had cōmand, have their Ensigns, by which they are distinguished, not only from the people, but from others, as well Litterati, as Noblemen of another rank. These consist in five things, that is, the Cap, the Habit, the Girdle, the Boots, and the Gown. The Cap is of black Silk, lined with a certaine stiffe & strong Stuffe. They all of them have it made after the same fashion, only in the Caps of the Co∣lai there is some difference, it is called in the Chinesse language Xamao.

The Habit, (for so they call it, and we have nothing in Europe that an∣swereth to it,) is a square piece, which they wear on their breast, richly embroydered round about, in the middle wherof is the device of their Office and dignitie; and, as those are diverse, accordingly their devices are different. It is called Phizu. The Magistrates of letters have an Eagle, a Hearn, a Bird of the Sunne, or such like: the Magistrates of armes, have a Panther, a Tiger, and Unicorns a Lym &c.

The Girdle, which is not made to Gird them withall, for it is so wide, that they are fain to fasten it at the sides, to keep it from falling, is called Quon Thai; it is foure fingers broad, and divided into little squares; it is fastened before (if the Girdle be rich) with large Buckles of Gold or Silver: some weare them nine inches broad. There are nine sorts of Buckels, that is, of Bufalo, of Rhinoceros horne, of Ivory, of Tortoise-shell, of Lignum Aquilae, of Calambu, of Silver, Gold, and precious stones. Every one may not wear them indifferently according to their Fancies, but suitable to the qua∣litie of the Office which he beareth. The last Girdle, which is of a precious stone, called Yu Xe, is given by the King himselfe to the Colai, when they enter into their Office, nor is any other suffered to weare it.

The Boots, (which they call Hive,) are not ordinarie, but of a cer∣taine particular make. They are all black, and turned down.

The Vest, or Gowne, is worne over their ordinary habit, and is in all, of the same fashion. It is large, loose, and very becoming. The colour is at their own choise, but for the most part it is modest: but on Feastivall daies it is Crimson.

These are the Ensignes of the Magistrates, when ever they ap∣pear in publick: for at home they leave them off, and wear only the ordi∣narie habit of the Litterati: and in the same manner they go among their friends to Banquets, and places of recreation, especially in hot weather. Their externall Ensignes, when they go abroad, are the Sedan, or Lit∣ter, inlaid with Ivory, and richly gilded, all open, without any cover at top, to the end they may be the better seen. There are some of them car∣ried by two men, others by foure, others by six, and some by eight, ac∣cording to the qualitie of the Mandarine. When there are six or eight men, only foure do carry the Sedan, the others go by on each side, and

take their turnes. The traine which followeth after them is more or lesse according to the dignitie of the Magistrate: those of the greatest Qualitie cause two men to march before them at a great distance, with a round staffe in the hands of each, of something more than a mans length, only for terrour (for the king only may strike with a round staffe) and all the way they go, they make a cry. Then follow two men bearing two Tab∣lets silvered over, whereon is written in great letters the Title of his dig∣nitie, then come foure or six more, trayling after them cudgells made of a great tree called Bambu, wherewith they are wont in those Countries to give the Bastinado to Delinquents; then follow others with chaines in their hands, and other instruments of Torture. A little before the Sedan there marcheth one with an Umbrella, or Sun-skreen, and sometimes two; they are made of silke, and are as bigge as three of ours. Close by the Sedan on one side, is carried a great gilded fanne, so bigge that a man is hardly able to beare it, with which the Sun is kept off from him, for the Umbrellas serve only for shew and Parade. Immediatly before the Sedan is carried the Kings seale in a gilded Coffer, placed upon a Machine, (like to that which we use in our Countries, to carry the Images, and Reliques of Saints upon in procession) under a cloath of state borne up with foure small pillars. This is carried by two men. Behind the Sedan follow the Pages, and other people, both on horse and foot.

When he goeth through the street, if there be any thing unseemly at the windowes, as cloathes hanged out a drying, or such like things, pre∣sently they are taken in: if they meet with any Beers, or Hearses, such as the dead are carried to buriall withall, they overturne them to the ground: people of Qualitie turne downe some other street to avoyd meeting of them: they that are on horse-back alight: they that are carried in chaires are set downe, & the people set themselves in ranke on both sides the way. If it be a great Mandarine, the multitude that stand looking upon him, keep a profound silence. In the meane while he sitteth in his chaire with so much gravity and composure of body, that he doth not so much as move his eyes: for to but looke on one side or other would in them be esteemed a notable fault.

When they make their first entrie into any City or Towne, besides the traine which is appoynted to accompany them, all the way they go, and the Souldiers which guard them, through the Townes and Cities where they passe, and the Officers of their owne Tribunal, who go many daies journyes off to receive them, and the Souldiers of his owne Government, who go out many miles to meet them, and all the inferiour Mandarines, who go out of the City to congratulate them; at the gates of the Towne or City, stand all the old men of that place in great number, with their reverend white beards, who on their knees bid him welcome in the name of the people.

The Mothers and wives of the Officers, as their Sonnes or Husbands are preferred and advanced to higher offices and dignities, are appointed by the King certaine honourable distinctions in their habit, as also Titles, whereby they are called; such as are among us, your Honour, and your Excellency; not, that they are the same, but that they have some resem∣blance more or lesse.

When any one of the most Eminent Officers die, the King sendeth a∣way post a Mandarine of the Court to solemnize his funeralls, and this not only to the confines of the Kingdom, but even out of it, as to the Island of Hainam, as it happened in the year 1617 at what time I spake with him who was sent hether by the King, only for that purpose.

The King also, after his death, bestoweth the office of a Mandarine upon his Sonne, or Nephew: and if the deceased person be a Colao, he be∣stoweth the like honour upon all his Sonnes or Nephewes, who, if they give a good Testimony of their abilitie in their Government, are advan∣ced yet higher, and come to be Governours of Cityes.

The Palaces where they inhabit are large, convenient, and stately, their Tribunals, where they do Justice, are magnificently adorned, and attended by great store of Officers. In the City of Nankim, beside many others, there are five Tribunals, foure of the foure windes, for so they call them, and they are accordingly placed in the City toward the North, toward the South, &c. The fift is in the middle of the City: yet are they inferiour Tribunals, for every one hath a President and two Collaterals, and the President is no more than a Doctour, and the two Collaterals are either simple Batchelers, or else raised from the office of Notarie. It is true that in small and ordinary causes, these are the hands and feet of the Manda∣rines, being faithfull and diligent executers of whatsoever they command them. There are in every one of these Tribunals more than 300 men, who serve them, as Notaries, Clerks, and Serjeants, some to apprehend men, others to whip them, others to carry letters and writings, and such other Commissions; but they do not serve all at one time, but take their turnes in order.

Now that I have treated of the small Tribunals, I will speak of a great one, which is that of the Vice-roy of Cantone, which, for some causes, I had occasion to observe very distinctly, as also many others. The Tribu∣nal, wherein the Vice-roy doth Justice, is joyned to the Palace, where he hath his residence.

There is first a great square Court, which looketh toward the South, without having any gate in the wall right before it, but only two at the two sides thereof. At the foure Corners of this Court there are foure ve∣ry high Masts, on the top of each is displayed a white banner, whereon are written two letters so bigge, that they almost take up the whole flagge. The letters are Kiun Muen, that is, Vice-roy. Within, round about the Court, are Chambers for the Notaries, for great and lesser Officers, and many small Mandarines, who are to be alwayes ready at the Vice-roys beck. In the middle of the Court is a Theater of stone, with steps to a∣scend to it. There stand drums, flutes fifes and Corners of Brasse: and be∣fore the Vice-King giveth audience, all these instruments are sounded with certain pauses or Intervalls. They are sounded three times for some space, and at the end of each, there are three Bombards, or old fashion'd Cannon, discharged; at the third and last time the gates are opened, & all they, who have any businesse with him, are permitted to enter into the first Court.

On the North side whereof, which answereth to the front, where there is no Gate, there is, a great Portal, which leadeth into another quadrangu∣lar

Court, which is longer than it is broad. This Portall hath three gates in it, after the fashion of our churches: that in the middle is the biggest, the other two are lesser: each of these gates openeth upon an entry, which is raised three or foure palmes from the ground, and is seaven or eight palmes broad, but that in the middle is larger. At each entry stand two ranks of Souldiers with their armes in their hands: through the middle of whom those that have businesse are to passe, entring at the left gate, and coming out at the right; for at the middle gate, none either go in, or come out, but the Vice-roy, and they that visit or accompany him. At the end of this Court is the place of the Vice-roy▪ which hath neither Hall, nor Gallery, but is a kind of building, that participateth of both. It is like a Hall for its forme, and like a Gallery, in that it hath no doore, but lyes all open. In it standeth a small Table covered with a Carpet of silke, where∣upon lyeth the Kings seale, with red and black inke by it, and stones for to grind it small, and pensills for to write withall; but above all, there is the Case of the Cheu Cu, that is, Little Tallies of wood, each of which im∣porteth five lashes: so that when the Vice-roy throweth downe two of them, in the languages of Justice, it signifieth Ten lashes; if he throweth downe six, Thirty, and so of the rest. Neere unto the seat of the Vice-roy on each hand stand twelve Captaines richly cloathed, with their Morions on their heads, and their Scimitars by their sides. Behinde, stand two Pages with fannes in their hands to make winde, in case the weather be hot; but in winter they do not use them. All Tribunals are not of this forme; although there are many things common to them all, and the rest is proportionable to the dignity of the Mandarines who hold them.

CHAP. 28.

Of the prisons, sentences and punishments of the Chinesses.

THeir prisons for Malefactours are more commodious and spacious than ours. They are all, throughout the Kingdom, of the same forme, with very little difference; so that by treating of one, we shall give a de∣scription of them all. They are for the most part either joyned, or not farre distant from the Palaces and Tribunals of the Mandarines, to which they belong. They have no grates towards the street; but within the out∣ward gate there is a narrow entry, which leadeth to a second gate, within which is a Court, which is alwaies bigger or lesser according to the re∣ceipt and concourse of the prison. Then followeth a third gate, where the lodgings of the keepers and warders are, who are commonly three; be∣yond that is another gate, which openeth into a great square Court, a long the foure sides whereof are the chambers of the prisoners, which have no walls towards the Court, but in stead thereof, Columnes of wood placed so neere together, that they rather seeme to be grates. The doores are not made of board, but of grates of the same wood, so that all is open to the

ayre: these Lodges or Chambers, are the Prisons of the ordinary Prisoners. At the end of one of these rowes of chambers, standeth the secret, or close Prison, for such as are committed for crimes of a higher nature. This they call Chum Kien, that is, the heavy Prison: so that having passed through the common Prison, there are other grates made in the like man∣ner as the first, within which are the close Prisons, where the most crimi∣nall Persons are, who are alwayes kept locked up: the other Prisons are opened every day, and the Prisoners have liberty to go from one cham∣ber to another, and to converse together in the Base-Courts.

Every evening there is a view taken of the Prisoners, causing them all, for this purpose, to come into the outward Court, and one of the warders with a rol in his hand calleth them over one by one: each man as he is cal∣led, goeth into his prison, where he is locked up for that night.

Those of the close Prison, although they go not out of it, (which happen∣eth only to those, who have no money, for if they have wherewithall to fee the Gaolers, they go out when they wil, and are lodged where they please.) Yet are they all day at libertie in their Prison: but at night they are secured in this manner, They sleep at night upon planks, at the lower end whereof, where their feet lie, there is a great piece of Timber laid a∣thwart, which hath store of holes in it, wherein their feet are put, and so locked up: on their hands they put manacles: on the side of each are two Iron rings fastened into the Boards, through which is passed an Iron-Chaine of a good bignesse, and is carried over their brests from the right side to the left, so that if this Chaine be streightned a little (which is at the courtesie of the Keepers) the poor Prisoner is not able to turne himself, ha∣ving not only his hands and feet, but his whole body bound. This is the caution which they use for the night.

In the middle of the Court where the aforesaid chambers are, there is, as it were, a little corps d'e gard, where there are foure who keep watch by turnes. If there happen any noise, or stir, in the Prisons, or any thing which giveth suspicion, although it be only the going out of the light, which is to bee kept burning all night long, presently they give notice thereof to the Gaolers, who immediately come in hast to take care of it.

They are visited every moneth by one of those Mandarines, who have the care of the Prisons commited to them. Assoon as he hath taken his seate in the outward Court, he causeth to be brought before him all those who have been condemned to die. Those wretches present themselves before him with their haire hanging down and uncombed, a sickly countenance, their head hanging on one side, & almost falling off; but assoon as they are remanded to the prison, and have lost the sight of the Mandarine, they begin to skip, and are as sound as a fish. The reason of this dissimulation is, because if the Mandarine find them fat and in good liking, he causeth them to be bastinadoed, which they call Tá Foiti, that is, to fall upon the fat ones; saying, that they keep them there, to do penance, to grow leane and die, and not to make good cheere. The other Prisoners also are brought before him one by one, and the Mandarine enquireth of the Gaolers, how they behave themselves, and accordingly he dispenseth

his Bastinadoes, to those that are troublesome, unquiet and Gamesters.

After that, he visiteth the chambers of the Prisoners, where he suffer∣reth them to have no manner of conveniencie, if he find either, Seats, Ta∣bles, Beds, or such like things, he causeth them presently to be taken away; for they will not have their Prisons to be as ours are, for the securing only of their Persons▪ but also to punish their bodies.

They who are committed to prison, are not only subject to the impri∣sonment, but also to many contributions and paiments. The Mandarines have a tablet done over with a white varnish, whereon is written the name and crime of the person apprehended, this is given to the officer, who having received it, carrieth him away presently to Prison, and maketh him pay for his journey, which fee they call Tablet-money. When he entreth the second gate, commeth the Notarie Generall of the Prisoners, who is commonly one of them himself: he hath his Seate and Table (which is only that whereon the Prisoners eat) he asketh him his name and the cause of his imprisonment, which he presently enrolleth in the book of Prisoners, making him pay for the honour which he receiveth in having his name entred. Next after that, he is delivered to the Gaolers and over∣seers of the severall chambers, or to some one of them, and if the Priso∣ners are many, they begin to distribute them to one another: if it be one man only, they bid him go to the chambers of the North, or of the South &c. and presently the overseer of that is to be paid his fee. Assoon as he is come to his quarter, there cometh to him another little scribe, whose office is only to take his name, and to write it in the particular Table of that warde, which alwaies hangeth up there; and here he is to pay ano∣ther fee for this writing. After that cometh another, who is the sweeper of the Prison, and telleth him, Sir, Cleanlinesse is very necessary here, this place is to be swept and kept cleane; your fire to be made &c. all which cannot be done without opening the purse. In the mean while cometh one of the Prisoners with a pair of Iron Manacles, the streightest he can find, which he putteth on upon him: about halfe an houre after he com∣eth again with another wider paire, and telleth him, Brother, I know those Manacles are very streight and painfull, I wil therefore change them for these wider, if you wil pay me for the courtesie; & if he hath no money to give him, he taketh his Cap, or else some part of his cloaths. These are the small charges, with which the poor Prisoners purse is drained.

Then follow the Gaolers; who being to receive a greater fee, allow him longer time: for two daies after his imprisonment they let him alone▪ to see what he will give of his own accord, and if in that time he present them not with something, for every night after, till they are satisfied they give him trouble and torment enough. This payment is not limited, but is at the discretion of the Gaolers, who endeavour to draw from every one as much as they can, that is, a great summe from those who are rich, lesse from the poor, and from those that have nothing, they take no∣thing.

This duty is no sooner satisfied, but the last Rights must be paid, that is for the sacrifices of the Idol, or Pagod of the Prison, for in eve∣ry one of them there is a Chappel or two, where every month the Gao∣lers

offer Sacrifice on the first and fifteenth day of the Moon; which consisteth commonly of a Cock, a piece of Pork, two Fishes, Bread, Fruit, and other things. These they seeth a little in water, and the Cock is to be boyled no more than that he may be made to stand upright upon a Table which is placed before the Pagod, where the other things are set in handsome order about him, and after it hath stood there an houre, they come and take it away, and dresse the Fish and Flesh anew, seasoning it ve∣ry well, and then they make a Banquet.

The new Prisoners must contribute to furnish this expence; they, who are admitted after this Sacrifice, till the next, which is fifteen daies after, furnisheth the expences of the next Sacrifice; and they that come after that, of the next, and then they are freed from paying.

These Chappels dedicated to the Idols, do not only serve the Prisoners to make their Sacrifices there, but also for other more common uses; that is, for the Prisoners to make their vows, to draw lots, although many times with an unfortunate event, for having libertie and a happie delive∣rance promised them by the lot, they receive afterward at the Tribu∣nals Bastinadoes and torments.

I was one day present when a poor heathen drew his lot, kneeling on his knees with much devotion, and because he could not read, he cal∣led another to instruct him out of the little book, which is kept for that purpose in the Chappels: having drawn his lot, saith this poor man, well, what have I got? Shall I be tormented at the Tribunall? The other reading over the leafe cryed out, Be of good courage, all is well, you have a good lot. Shall I not have the Rack given me, replyed the poor wretch? Which was a kind of torment which he was much afraid of. Fear not, answered the Interpreter, you shall have no harme. That very morning this poor Gentile was brought to his Tryall, who in truth was innocent, the fact, for which he was committed, being done by his brother, who had recei∣ved stollen goods into his house, and knowing that he was discovered, fled away; and so this poor wretch was apprehended in his stead, When he was examined, the Mandarine, not satisfied with his answers, com∣manded he should have the Rack given him. He being loath to be carried away, made what resistance he could, so that they were fain to drag him by main force, and being a strong sturdy young man, defended himselfe with so much courage and violence, that ten or twelve men were not a∣ble to rule him, but tumbling up and downe from one side to another, and catching hold of whatsoever he came neer, he hit by chance against the Mandarines Table, and overturn'd it to the ground with all that was upon it, by which accident he did so anger the Judge, and enrage the Ser∣jeants against him, that when they had seised him, they gave him the Rack in so cruel a manner, that they were faine to send him back to Prison up∣on other mens Shoulders, having his heel-bones out of joynt. The next day, when his pain was something mitigated, and he more capable of rea∣son, I went to visit him, much compassionating his sufferings, he related to me all particulars of the storie, and I began to touch upon that point of the lots and their interpretation, saying unto him, what hath your Idol done for you: The Devil, said he, take the Idol and his lots, for they are all such

as he is; and some other words, which are not proper to be related here.

The Prisoners do passe the summer well enough, but in winter, as the cold is very great, and the sustenance of many very little, they must needs suffer much: and although the Mandarines, for the good of the poor Pri∣soners, do often commute Corporal punishments into Pecuniary Mulcts; yet when this is done, there is not enough for all. Thieves, when they are ta∣ken, are generally abandoned of their friends and kindred; neither is there any, who will own them, and so, many of them perish miserably. I have often seen six or seaven dead bodies thrown out at a time.

They have anotable Superstition concerning the dead, which is, that they will not suffer the Body when it is dead, to be carried out at that Gate whereat it entred when it was living. And to take away this diffi∣cultie, in the outward Court, whereof we have spoken, there is a little doore, or hole in the wall, where they are thrown out; if it be a person of qualitie, there is alwayes leave obtained for him to go out of Prison before he dieth, that he might not have his Carcasse thrown out at that hole, ac∣counting it the most shamefull disgrace that can befall them. Hence one of the most horrible imprecations and curses that is used in that King∣dome is, La Laoti, that is, maist thou be dragd through the hole of a Prison.

The Prisons, having no grate on the outside of them, they, who would visit or speak with any Prisoner, must of necessitie enter into the Prison; and there is this inviolable custome among them, that none is to visit a Pri∣soner without bringing him something to eate, more or lesse according to his ability, and if by accident he bringeth nothing, he maketh his excuse for having, broken a custome so generally received. But per∣haps some will ask me how I came to be so expert in these poynts? Tru∣ly I must answer him in a word, that though this knowledge be not much worth, yet it cost me very deare.

Their trialls differ very little from ours, but only that the delaies and the replies are not so many: every thing is done by way of Petitions or Memorialls, and in these every one is allowed to say what he can for him∣self. There are some who get their living only by drawing up such wri∣tings as these for Prisoners; but we do not admit them to the Sacra∣ment of Baptism, unlesse they leave this employment: for they tel so many lies in them, that the Mandarines had need of a great deal of experience, and discretion to find out any truth amongst so many falshoods: but somtimes, when they are taken in them, they are well paid for them in Bastinadoes.

The Vice-roy of Nankim, who was a great friend to our Fathers, and, though a heathen, was well affected to the Christian religion, and well acquainted with the doctrine of it, told me one day this story, As I was giving audience, said he, at my Tribunal, and hearing of causes, there was one, who among others, presented me a Memoriall, I tooke it and read it, and found it full of nothing but revilings and Slanders against the Chri∣stian Religion, and the Christian Chinesses of that City, speaking sufficiently ill of both. I asked him then, Do you understand this law, and do you know this people? Yes Sir, answered he, It is an upstart, perverse, strange law, &c. Speaking yet more evill of it than he had written in his Memoriall. I presently put my hand to my Tallies, and flung out six, the

Officers presently gave him thirty Bastinadoes (and those which are given at these Tribunals, are commonly well set on) assoone as he had gotten up upon his legges, and had a little composed himselfe, I told him, that I saw his petition was not well enough digested for a businesse of so great moment, and bid him go and consider better of it, and more diligently in∣forme himselfe, and to come and give me an account of it; but from that day to this I never heard more of him.

The petition is presented by the party, or by some other in his name, after this manner. The Court, before the Tribunall, is commonly full of people that have suites there, but there is an entry in the middle of them, which leadeth directly to the Mandarines seat that is alwaies kept empty, and free to passe through. He that hath a petition to present, when his time cometh, kneeleth on his knees in that passage, having his petition in his hand lifted up as high as his head. Then the Mandarine sendeth one to take it, and if he hath any question to aske him, he asketh it; then if he accepteth the petition, he foldeth it, and layeth it on the Table; if not, he presently throweth it away; and if he judgeth the petition to be imperti∣nent, he appoynteth a certaine number of Bastinadoes, to be bestowed on the petitioner, as hath been already said: and many times for no other rea∣son, but because the Judge is in ill humour, although he that presenteth the petition is not the party whom it doth concerne. I saw the like case hap∣pen to a Bonzo, (for they also are subject to the secular power) for no o∣ther reason, but that the Mandarine was peevish.

The Bonzo used the ordinary Ceremony with his petition: his accep∣tance was, that the Mandarine presently turned towards the Table, and cast downe two Tallies of wood, which was no sooner done, but present∣ly there were two men, that tooke the Bonzo, one by the head, and the o∣ther by the heeles, and throwing him downe to the ground, stripped downe his drawers to his very feete, and bestowed ten Bastinadoes up∣on him, with so much dexteritie, that the businesse was done before any was aware of it.

Their condemnations are for the most part pecuniary, and sometimes, though seldome, they are sent into banishment, or to the Gallies, or ra∣ther something equivalent to it. For to speak the truth, they have not that punishment, but one very like it, that is, they are put to worke on the rivers, in the Kings ships and vessels, they tugge at the oare, and do other services, being bound two together in one chaine.

They only are condemned to death, (which is commonly executed by hanging, strangling, or cutting off the head,) who falsifie the Kings mony, or commit murder: if there be many guilty of the same crime, one man only is executed, the rest have other punishments inflicted on them: but robbers by the high-waies are all to die, if the fact be sufficiently proved. Lesser theeves for the first fault, if the theft be of small value, are Bastina∣doed, and imprisoned for a certaine time. If they be taken a second time, they have the same punishment with some advantage; or else they have these two letters Za Tao imprinted on the outside of their arme, both which do signifie Thiefe. These two letters are neatly carved on a piece of wood, and being rubbed over with inke, they do make the impression

of them on their flesh, and then with another piece of wood, wherein are foure needles conveniently placed, they do prick holes in that part of their flesh which is coloured with inke, and when the bloud cometh, they rub it with their hands, to give entrance to the inke; and by that means the impression remaineth for ever. Adulterers are severely punished, al∣though not with death, and besides other chastisements they are suffici∣ently loaden with Bastinadoes. The women also taken in the same fault, if they have been formerly of honest repute, are whipt or Bastinadoed, with their drawers or Calzones pulled downe to their heeles, to make them the more ashamed, and sometimes also they are whipt in the publick streets: but, if they have formerly lost both their shame and their honour, they beat them only upon their Calzones.

They do many times die of the Bastinadoes they receive, especially if the delinquent deserve death, and they have a minde to dispatch him; for it is impossible a man should live, after he hath received seventy or eighty Bastinadoes, especially as they are laid on, when it is before a great Tribu∣nal. In the year 1617 there was in the City of Nankim a kinde of Confra∣ternitie, or society of fifty men, called by them Thien Cam. These accor∣ding to an agreement made among themselves, did alwaies assist one ano∣ther: an injury resented by one, was vindicated by all, and by this meanes they committed a thousand insolencies: at length they were almost all apprehended, & distributed to the severall prisons of the City; where there are at least fourteen or fifteen: at their very first entrance, they put about the neck of each a Kian Hao (of which we will speak hereafter) so heavie, that it was impossible for him that bore it, to stirre out of his place; and when any of them was to be brought out, he was forced to have two men to help him to carry it. They were brought to a triall before the Gover∣nour of the City, who caused them to receive threescore and ten blowes a man, whereof they all dyed.

For ordinary crimes they inflict a certain punishment, that is not in use among us in Portugall; they call it Kian Hao It is a great thick board, foure or five Palmes square, with a hole cut in the middle of it about the big∣nesse of a mans neck. This they fasten about their necks, and to it are hung two scrolls of paper of a hands breadth, wherein are written his fault, and the cause of his punishment; they serve also to shew that the board hath not been opened: and so with these great boards about their necks, these poore wretches are brought out every day, and exposed to shame in the publick streets, for fifteen, twenty, or thirty days, according as they are adjudged by their sentence, whose greatest rigour is, that during all that time these boards are not taken off their necks, neither night nor day. And all this must be understood to be done after they have received their Bastinadoes, which are never wanting, there being no condemnation in China, (unlesse it be pecuniary,) without this previous disposition: nei∣ther is it necessary to make mention of it in their condemnation, this be∣ing alwaies understood to be their first dish, and as a necessary, though accessary circumstance; and then followeth their sentence, as the prin∣cipall verb. And the truth is, that, as the Giapponesses are wont to say, they cannot Governe without the Catana, that is, the Scimitar or

Sword; so it may be said of the Chinesses, that without Bambu, that is, the cudgell or Baston, with which they use to beat men, it is not possible they should be ruled. For the better understanding of this, I will briefly de∣clare the use of it.

In every Tribunall of China, when the Mandarine giveth audience, there stand neere unto his Table ten or twelve men on both sides thereof, with long Cudgells in their hands, rested upon the ground (and sometimes for the greater terrour, they will place fourty men about them, as they did, when the fathers were brought before them for their Religion.) These Cudgells are seaven palms long, being at the bottom about a hands breadth in circumference, tapering still towards the top, where they are small and slender, that they might more commodiously be used with both hands. They are made of Bambu, which hath some resemblance to Cane, in that it is knotty and hollow within, but is different in this, that it is a massie, strong, heavie, hard wood.

Moreover, on the Table of the Mandarine standeth that case of woodden Tallies, whereof we have spoken, and every Tally importeth five blowes; wherefore when the Mandarine would have any one Bastinadoed, he throweth downe as many Tallies, as make up the number of the blowes he would have given. Every one of the Upi (as the Portughesses call them who carry the Bastons) is ready to take his Tally, others to sieze the pati∣ent, and to lay him on the ground. Assoone as his breeches are pulled downe, presently one of the Upi layeth five Bastinadoes upon his naked flesh, according to the import of his Tally, and withdraweth himselfe. Then cometh another, and layeth on other five, and so it is alwayes done by a fresh hand, till he hath received the number assigned him: when the Mandarine throweth the Tallies out of the case, he is not to give any rea∣son for it, neither must he be asked, but his commands are presently put in execution, and only in some smaller offences the patient may ob∣tain with his money, that the blowes be not altogether so fierce and cruell.

This is to be understood, when the Mandarine sitteth on his Tribunal, for in no other place he maketh use of those Tallies, although he be al∣wayes waited on with those Cudgells; and by reason the use of them is so frequent, they alwayes accompany the Mandarine, who maketh use of them in any place, and upon any occasion. It were a sufficient cause if any one that met him on horse-back did not alight, or that he crossed his way, which because it is a slight fault, is chastised only with five or ten blowes. And the Mandarine hath this power, not only in the Townes and Cities of his owne Iurisdiction, but also in any place whatsoever, though it be not properly under his Authority.

Before I left the City of Nankim, (the Metropolis of the Province of Kiamsi, where we have a Church, a house, and a good number of Christi∣ans,) there came thither a Mandarine, who was Judge of one of the neigh∣bouring Townes, and passed through our street, which is one of the most frequented of that City. There was, in a remote corner thereof, a fortune-teller, one of those, who used to sell good fortunes to the people, sitting in his chaire, with his Table, books, and other things before him. The

Mandarine passed once up, and another time downe the street, and the Suon Mim (for so they call these Diviners) never moved himselfe off his chaire, either the first or the second time. After a few houres the Manda∣rine had occasion to passe through the same street againe, and coming to a little Piazza, in a corner whereof this unhappy fortune-teller had his seat, the Mandarine called out to him, saying, you make no difference of men, neither do you doe your Courtesie to the Kings Mandarines: take him a∣way, and give him what he deserveth; presently in the street, before his owne seat, they gave him ten Bastinadoes. Go your waies now said the Mandarine, and learn manners, and study better that art of yours, since you have not been able to foresee this good fortune, that hath befallen you: with so much facility do they bestow their Bastinadoes; neither do men make any account of them, although they alwaies pay them in ready coyn; all do give them, all receive them, and all have felt them, neither doth it seeme strange to any one, nor doth any hold himselfe aggrieved for them. In the same manner do Lords and Masters chastise their servants, except only, that for the most part they do not take downe their breeches. The like do Schoole-Masters use in their Schooles to their Scholars, of what quality soever they be; beating them on the buttocks with their breeches on, and laying them not upon the ground, but upon a forme. The same also do they use to little children, for they have neither whips nor disci∣plines, but rather abhorre them; wondring how we can chastise our chil∣dren with a whip, which they apprehend to be a very cruell thing; and the children themselves, because the whip smarteth more, and tis struck upon their naked skin, do rather choose the Bambu. And that you might want nothing, there are in China certain persons, who do buy these Basti∣nadoes at the Tribunals; or (to speak more correctly,) do sell the recei∣ving of them in stead of others. But this is only in some slight causes, for in others they neither may nor will. But when the cause is such that this may be done, he agreeth with the party for so much a Bastinado, and ap∣peareth before the Mandarine in the place of the delinquent, and receiveth them for him.

The Rack is used also in certain necessary cases. I do not know that they have above two kindes of it. That of the feet, and that of the hands. For the feet they use an instrument called Kia Quen, it consisteth of three pieces of wood put in one Traverse, that in the middle is fixt, the other two are moveable, between these their feet are put, where they are squee∣zed and prest, till the heele-bone run into the foot: for the hands they use also certain small pieces of wood between their fingers, they call them Tean Zu, then they straiten them very hard, and seale them round about with paper, and so they have them for some space of time.

CHAP. 29.

Of some particular things, which do facilitate and rectifie the Go∣vernment in China.

THe First is, that the King doth bear the charges of his Officers, fur∣nishing them with all manner of expences, by this meanes, taking from them all occasions, which might, through their necessities either en∣gage them to severall Persons, or runne them much into debt, obliging them by the same meanes more strictly to observe the lawes, and to walk more directly in the paths of justice.

After that a Doctour, or Licentiate, or any other hath an employment bestowed upon him at Court, and departeth thence to go to his Govern∣ment, all the expences of his person, Servants and Familie, as well in tra∣velling by water as by land, including the hire of Boats, Carts, Horses, Porters, and other things, are all defrayed by the King.

Throughout their whole journey they never lodge at Innes, but in all the Townes and Cities, there are Palaces appointed for to entertain them, where all things fitting are provided for them. They alwayes send a man before as an harbenger, so that by that time they arrive, all things are in or∣der for their reception. And if it fall out, as sometimes it doth, that they cannot reach to a good Town, there are in certain places, houses built for this purpose by the King, which they call Yeli, where every thing is pro∣vided for them. The worst is, that because it is all at the Kings charges it is done more profusely and lavishly than is requisite: as for example, when the Mandarine hath occasion for ten horses to carry his familie, they require fifteen or twenty; and there is likewise provision made for so ma∣ny through the whole journey, and the greatest part of them receive this in money.

Neither doth the matter stop here, but goeth yet further. There being some, who have not so much care of their credit and reputation, as of their purse; and when they are to have so many dishes, and so many se∣verall sorts of meat, according to the Kings appointment, they give or∣der, that the provision should be lesse and receive the rest in money, ne∣verthelesse there are but few who dare be guilty of such basenesse.

Neither doth the King only furnish the expence of their persons, but that also, which is requisite to sustaine the honour and dignitie of their pla∣ces, as, men on horse back, and on foot to accompany them from Town to Town through all places where they are to passe.

The Second is, that in the places where their Governments are, he pro∣videth them Palaces for their habitation, in case they have none of their own, as also rich Furniture and moveables, and all manner of Servants within doors, and without doors even to the pages, who are never so few, but that he alloweth eight or ten of them to a Judge of the smallest

Town; yet they do not waite all at one time, unlesse it be when the Man∣darine giveth a particular command for it.

The Third is, that the Mandarines, in treating with the subjects, are very warie and circumspect, never discoursing nor treating in secret with any, but alwayes publickly, so that every one may be witnesse to what they say. Their Palaces are alwayes kept shut within & without. After they have given audience (which they do constantly every day, & many times both morning and evening, for there is alwayes someting to do) they retire, and the Palace is shut within, for the Mandarines, and without, for the Officers. And although the gates are opened as often as he hath a mind to go a∣broad, yet it is never done secretly, but one beateth a drumme within, to whom another answereth without, and presently the Officers and other people, who are to accompany him, come together; assoon as they are all assembled, the gates of the Palace are opened, & the Mandarine cometh out.

The Fourth is, that no person of their house, whether they be Sonnes, Cousins, or Servants that dwell with them, may go out to visit, converse, or treat of any businesse, for fear least they should receive any bribe or present. The Pourveyour, or Caterour, dwelleth without, and is of the same Tribunall, as well as the rest of the Officers, and hath every day given him in writing, what he is to buy. And because it is not convenient that the gates of the Palace should be opened upon every small occasion, they have all turning wheeles, by which they receive in, and send out, whatsoever there is occasion for.

The Fifth is, that they govern only three years in one place, by which meanes they are prevented from establishing themselves too strongly, and from contracting any streight alliances or friendships. None govern∣eth in his own Countrie, except the Captains, who are presumed, when there is occasion, will defend and preserve their own Countrie, with grea∣ter affections and endeavours than strangers.

The Sixth it, that among the Mandarines, there is a great subordination of some to others. The inferiours with all reverence and obedience, re∣spect their Superiours, and also visit them courteously, and at certain set times do make them presents.

The Seventh is, that there is a strict watch kept over the Government. For besides the Tauli and Quoli, whose office it is to inform themselves of whatsoever passeth, and accordingly to give advice thereof to the King, every Province hath a Visitour, not for many years, but a new one every year, to the end he might do his Office more exactly, and that he might either chastise, or give notice to the King of such as do not comply with their duty, according to their obligation.

The Eighth is, that every three years there is a general visitation held up∣on all the Mandarines of the Kingdome, partly by meanes of the informa∣tion of the Visitours, and partly by private inquisition, and it is held the same year, wherein, from all parts of the Kingdome, the Mandarines go to render obedience to the King in Pekim, and so the execution of this review is done at the Court it self by chastising some, abasing others, and taking their offices away. The principall causes for which they are punish∣ed, are these following.

First if they sell justice, by receiving bribes, these lose their Offices, and are sent home to their houses.

The Second is, if they be rigorous and cruell, punishing men beyond all humanitie, these lose both their Office and honour, and are put into the ranck of the common people.

The Third is, if they be negligent or carelesse in their government, they lose their Office, but retain still the Ensignes of their dignitie.

The Fourth is, if they be hastie and precipitate, and not deliberate e∣nough in giving their judgment, these are abased to lower Offices, as from a Governour to a Judge, and the like.

The Fifth is, if they be too young, and their Actions light and Iuvenile, these are likewise degraded, and employed in lower charges.

The sixt, if they be old, and have not strength to undergo the paines requisite in their audiences, and other services of the King, they give them their Quietus est, and send them to take their ease at their own houses. And although this be not a fault, but only a failing of nature, yet it is the worst of all, because they, not being able to remedie the incommodities of their old age, this defect stil encreaseth upon them by time, and they are by consequence made uncapable of returne to their Offices.

The Seaventh is, if they be carelesse in the conduct and government of their house and Familie; whither it be that, where they actually dwell, or that which is in their own Country, which is governed also by their or∣der, to which both their servants, kindred and sonnes, do yeeld an exact obedience (which is not hard for them to obtain, by reason of their great authoritie) these likewise lose their Office.

The Ninth thing, which much facilitateth good government, is, that the Kings will hear the Mandarines speak, although it be in a businesse that is displeasing to them; and the Mandarines will freely speak to them, although it be with some hazard to themselves; so that both the one and the other are much to be admired, In the Mandarines, their liberty in advi∣sing, And in the Kings, their facility in hearing, In the Mandarines, their zeale to justice and good government, And in the Kings, their sinceritie and desire to settle and establish it. They have many examples of this in their Historie, and I am willing to set down two or three of them.

From a certain Province, there was sent unto the King, a damsell of a rare beautie, and incomparable features. Now his predecessour had been formerly intrigued and engaged in the like occasion, & very great damma∣ges had resulted thereby unto the Kingdome (for such like persons are seldome causes of much good) and the same inconveniences were feared at present. A Colao undertook the businesse, and resolved to speak to the King about it: he was admitted, and spake with so much efficacy and perswasion that the King told him, that assoon as she was brought to the Palace, she should be dismised and sent away. Sir, replyed the Mandarine, your Majesty would do well to command her to be sent away suddenly, im∣mediatly, for if she once enter into your house, and that you have seen her, and heard her speak, your hands will tremble, for women have the pow∣er to enchaunt without witch-craft: neither will I go out at one gate of the Palace, till she be first sent away at another. The which was according∣ly put in execution.

There was a King so taken with the love of Birds, that he caused the most curious and beautifull Birds to be sought for through the woods of the whole Kingdome: and as the Kings will is like the primum mobile, in giving motion to the hands of his subjects, this search was put in executi∣on with great labour and oppression of the people, especially of one Pro∣vince, where this chase was continually made by many, insomuch that the husbandmen could not attend their Ploughing and Sowing: so that by this meanes they came to suffer great want. It happened that a Mandarine passed through that Province, as he came from another, who had more zeale and compassion for them, than they who governed there. Assoon as he was come to Court he presented a Memoriall to the King, wherein he did so lively set forth the small importance of that chase, and the great trouble and disturbance which it caused to the people, that the King, not only bounded his curiosity, and commanded they should desist from taking any more Birds; but also gave libertie to those, which were already taken, commanding the doors of the Aviaries and Cages to be set open, that they might fly away.

In the City of Pekim, in the Palace of one of the Kings daughters, whom they call Cum Chu, there was one of her Servants, who was very insolent, having committed many high crimes, and one among the rest, which deserved death: the Mandarines much desired to apprehend him, but in the Palace they could not, and he never went abroad, but when he wayted on his Princesse. At length there was a Mandarine, who resolved to take him by any meanes he could, and to this effect, when the Princesse went next abroad, he with his men set himself before the coaches, and made them stop, and then presently laid hands on that man, and carried him away. The Princesse, resenting the afront that was done her, returned presently to the Palace full of indignation, and was so transported with colar, that she would not stay till the King came back from the audi∣ence, where he then was, but went thither her self in person to complain, The Mandarine was presently sent for, who had put himself in a readiness, well imagining he should be called: he presenteth himself before the King, who sharply reproved him. He answered him, Sir, I have done no∣thing but that which your Majestie commandeth, & the law ordaineth. But you ought, replyed the King, to have sought some other time and opportunity. I have sought it long enough, answered the Mandarine, but I should never have found it. At least, replyed the King, ask my daughter pardon, and bow your head. Where there is no fault, answered the other, there is no need of pardon, neither will I ask pardon for having discharged my Office. Then the King commanded two Mandarines, that by force they should bow his head down to the ground: but he by strength kept him∣self up so stiff, that it was not possible for them to do it; so that the King was constrained to send him away. A few daies after the King gave or∣der, that he should have a better Office bestowed upon him, being much satisfied with his integrity. I forbear to relate many like cases, which I might bring in confirmation of this.

The Tenth is the strickt watch and ward, which is kept in the Ci••ies, Townes and Villages; in every street there is placed a man, and if it be

long, two or more; who are appointed to take care of any disorders that may arise there. In every street likewise there is a kinde of prison cal∣led Lemphù, that is, the cold shop, where upon a sudden occasion they may imprison a delinquent, untill notice be given thereof to some Ma∣gistrate.

The Eleventh is, that every night infallibly all the gates of the City are shut up as we have already said. The streets also are shut up with grates made for that purpose: But the streets are not alwaies shut up, nor in all parts of the City, but only in some, and that upon some certain occa∣sions and occurrences.

The Twelfth is, that persons of honour and authority do beare great re∣spect one to another, and it would be accounted a great disgrace for any of them to quarrell with another openly. Hence it happeneth, that al∣though many times they have occasion of disgust and hatred, yet out∣wardly they alwaies observe their Decorum; neither do they, upon this account, avoyd any meetings that they might not come together.

The Thirteenth is, that none do beare armes except the Souldiers, and they only at their musters, or when they do accompany the Mandarines. The common people, who contrariwise do easily quarrell one with ano∣ther, do make use only of their fists, and he that catcheth the other first by the haire gaineth the battell; nay, if they have any thing in their hands, that might draw bloud, as a staffe, a piece of wood or iron, or such like thing, presently they lay it downe, and go to it with their fists.

The Fourteenth is, that the whores and curtezans, who are many times the causes of great disorders, do lodge without the walls, neither is any of them suffered to dwell within. They have no particular houses, but many of them live together with a man, who hath the care and govern∣ment of them, and is obliged to give an account of any disorder that fal∣leth out in their lodgings.

The Fifteenth is, that they forbid all commerce with strangers within the Kingdom, least they might infect them with new customes and man∣ners, and disturbe their ancient way of government, which is a law, that was in part observed also by the Lacedemonians, upon the very same mo∣tive. Yet they have never prohibited Embassadours from other King∣doms, and accordingly many are received, who are sent from the neigh∣bouring Kings: only they lay this obligation upon them, that when they are arrived at the first City of the Kingdom, they are to stay there, where the Magistrates do treate them with all honour and respect, and presently give the King advice of their arrivall, who sendeth them leave to come to the Court, without which licence, they are not permitted to go forward. When they are come to Court, they are lodged in a particular Palace, whence they may not go out, but in the manner we have above related.

Above all, they have their certain laws, statutes, and ordinances, by which both they and their Kingdom are governed. These are of two sorts, The first consisteth in ancient rites, customes and ceremonies, common to the whole Kingdom, and are contained in five Bookes, and are esteemed to be, as it were Sacred. Of the second sort are the laws of the Kingdom, according to which, Justice is administred in particular cases, both civill

and criminall, concerning all that is to be observed in the execution of them. These are likewise very ancient, and are all founded upon those five Cardinall vertues, so much esteemed by their Ancestours, and which are at this day held in great veneration among them, that is, Gin, Y, Li, Chi, Sin: Pietie, Iustice, Policie, Prudence and Fidelitie.

Gin, say they, signifieth Pietie, Humanitie, Charitie, Reverence, Love and Compassion. Which they expliane after this manner, To esteeme ones selfe lesse than others, To be affable, To succour those that are afflicted, To help those that are in necessitie, To have a tender and compassionate heart, To beare good will to all men, and, To use all this more particularly toward their parents, sustaining them while they are in health, and taking care to have them cured while they are sick, serving them while they live, and honouring them with funerall obsequies, when they are dead.

Y, according to their exposition, is Iustice, Equalitie, Integritie, conde∣scention in things reasonable and just. In this manner the Judge is to give every man his owne. The rich man, To take heed he be not proud of his wealth, and, To give some part of it to the poore, To worship heaven, To respect the earth, Not to be contentious, Not to be obstinate, To yeeld to what is just and conformable to reason.

Li, they say, is Policie, Courtesie, to honour and reverence others as is fit∣ting: which consisteth, In the mutuall respect one man is to beare another, In the mature consideration & circumspection, which is to be used in the ordering of their affaires, In the modestie of their outward deportment, In obedience to the Magistrates, In being affable to young men, and re∣spectfull to old men.

Chi, signifieth Prudence and Wisdom, the which they place, In reading of bookes, In learning of Sciences, In being perfect in the liberall arts, To be learned in matters of Antiquitie, To be well versed in the knowledge of moderne affaires, To observe well what is past, thereby to better regulate the present and future occasions, To discerne right from wrong.

Sin, they say, is Fidelitie and Veritie. It consisteth in a sincere heart and a reall intention, To do only that which is good, To imitate what is just, To make their works and words agree, and that which is hidden within, to that which appeareth outwardly.

According to this distribution of their doctrine, they reduce the Com∣mon-wealth to five orders of persons, correlative to one another in what concerneth the observance and duty of each, that is, the King and the Sub∣ject, Father and Sonne, Husband and Wife, Elder Brothers and Younger Bro∣thers, and Friends one to another.

The King is to observe toward his Subjects, Vigilancie, Love and Cle∣mencie, and the Subjects toward the King, Loyalty, Reverence, and Obedience. The Father toward his Children, Love and Compassion. They toward their Father, Obedience and Pietie. The Husband toward the Wife, Love and Uni∣on. She toward her Husband, Fidelitie, Respect, and Complacency. The Elder Brothers toward the Younger, Love and Instruction. The Younger to∣ward the Elder, that is, to all their brothers that are elder than they, Obe∣dience and Respect. Friends toward one another Fidelitie, Truth and Sin∣ceritie.

This is the manner of living, which they observed in ancient times, and in the golden age: when their lawes were few, and they that gave Obedi∣ence to them many, being all founded upon the light and principalls of na∣ture, as is yet to be seen in their books, expressed almost in the same termes they are in ours: when men took no pleasure in governing, but retired from the Court, and left their government, if they saw the people were not profited by their authoritie and example, or that Kings did not moderate themselves by their admonitions; and so withdrew themselves to their owne possessions, which they tilled with their owne hands, as I have already touched in another place.

But after that Ambition and Avarice prevailed over vertue, and pri∣vate Interest had blinded Honour and Generositie, this manner of living be∣gan to decay, and lawes to encrease: the new Princes changing some, moderating others, and adding many, especially Humvù, the first of this familie which raigneth at present, who finding the Kingdome, by having been some years under the Tyranny of the Tartars, to have changed many of their ancient customes, for those of strangers, wholly altered the form of government, and reduced the Kingdom, which was formerly divided among many Princes, into fifteen Provinces and one Sole Monarch: whence he was constrained to make new lawes, having notwithstanding alwaies regard unto the ancient ones.

Moreover, the Chinesse have their Commandements, and in some Pro∣vinces they print them very well, and stick them up on the posts of their doores towards the street; I believe they are not very ancient, and have some correspondence with our Decalogue, as Not to kill, Not to steale, Not to lie, To Honour their Father and Mother, &c. And in this point of Ho∣nouring their Parents, we have much to learne of the Chinesses, as also all o∣ther nations, who, in my judgement, are all exceeded in this, by China. Many excellent ancient things about Honouring their Parents, are to this day growne out of use, not in their speaking and writing, but in the exe∣cution of them, wherein they are now too negligent. But there are others, which although anciently they were better ordered, yet are to this day in force and vigour enough, and are exactly observed from the King even to the meanest Plebeian, not only in sustaining their Parents, making much of them, and having a speciall care of them, and so much the greater, by how much the elder they are, but by respecting of them also with an incredi∣ble reverence and submission, and this, what degree, age, and condition soever their children are in.

The King himselfe, on certain daies of the year, visiteth his Mother, who is seated on a Throne, and, foure times on his feet, and foure times on his knees, he maketh her a profound reverence, bowing his head even to the ground. The same custome is also observed through the greatest part of the Kingdom, and if by chance any one be negligent, or deficient in this duty, toward his Parents, they complaine to the Magistrates, who punish such offenders very severely.

Nor is the respect lesse, which they beare their Masters and Tutours. And if Alexander could say, that we owe more to our Masters, who in∣struct us, than to our Parents who beget us, it seemeth to me, that in China

only this duty is understood, and discharged as it ought to be: for besides the respect, which, during their whole life, they professe to their Masters, they are never wanting at certain times to make them presents; and when they are advanced to degrees and offices, they conferre on their Masters very considerable benefits and favours.

The Old men also in this Kingdom have their place and advantage, the Chinesses honouring them no lesse than they were anciently esteemed a∣mong the Lacedemonians.

When they meet together, although there be some of the company, who are of greater Nobilitie (if they have not a dignitie or office; for these alwaies keep their place,) the Old men have the precedence, and the young men upon all occasions pay them great respect. The Magistrates do them honour publickly, especially, when they are not only Old in years, but also in vertue and good life, having lived without scandall and re∣proach, and particularly, if they have never been cited into any Court, not accused of any crime, which among them is taken for a Testimony of very great probitie and goodnesse: hence came their proverb, which saith Xin Pu Kien, Quonzieu Xita Pao, that is, The man who hath never seen a Mandarine (they mean sitting in judgement upon him) is a precious stone.

The Magistrates every yeare make them a publick banquet, at the Kings charges, with Royall magnificence and ceremonies of great Honour and respect, shewing thereby, what is due to grey haires, which are venerable, not only for their years, but also for their vertues.

To conclude, the Chinesses have their books full of Sentences and good councells, did they but as well observe them in the practise, as they keep them carefully in their papers. I will only repeat some few of them, which come first to my memory.

In doing service to our Masters and old men, the principall point is reverence and courtesie.

We must hide other mens faults; and not publish our owne perfections.

In the generall Government, there must be no particular affection.

We must not do evill, though it be never so little, nor leave a good deed un∣done, because it is not great.

The vertuous, although young men, are to be Honoured, and the vicious, al∣though old men, are to be avoided.

CHAP. 30.

Of the Moores, Iewes, and other Na∣tions, that are in China.

I Have spoken briefly of the Kingdome of China, the people, their cu∣stoms and manners, as well as I have been able, in regard I am at this present out of the Country, and deprived of the use of their books, out of which I might have taken many things of worth and curiositie. But see∣ing

that at this time I cannot say all that is to be said of any thing, it will not be amisse, to say something of all, and therefore I will now speak of the other nations, who live among them.

In describing the Province of Cantone, I said that the Island of Haynam, which is very great, and wholly appertaineth unto China, is divided into two parts: the first, which is neerest to the continent, is, on the North part thereof, inhabited by Chinesses, and governed by them: the other, which lieth toward the South, upon the confines of Chochin, China, is inhabited by a barbarous people, who have their particular language, and their laws and customes different, without medling at all with the Chinesses, unlesse it be in some things of commerce.

I said also, that between the Provinces of Chincheo, Cantone, and Kiamsi, there are certain Mountaines which unite them, as in Catalogna the Moun∣taines of Monferrat do unite that Province to the Kingdome of Arragon; and how within those Mountaines there was a small Kingdome, which was likewise Governed by it selfe, not admitting any thing from the Chi∣nesses, except Physicians, Medicines, and some little traffique.

Beside these in the Province of Yunnan, which is very large, lying to∣wards the South, in the latitude of 24 degrees, there is a great Countrie in∣habited by a particular people, who use another language and other cu∣stomes. They have a little King called by the Chinesses, Thu Quon, a Man∣darine of earth, they pay tribute to the King of China, they use traffique, and live in peace.

The same things hath been said of the Province of Que, Ciheu, where, in the confines thereof, there is a people, who have their particular heads, and Governours, without any other dependance on the Chinesses, than the Investiture of the Title, by which they are called.

There are moreover in China, Moors in great abundance, not in all the Provinces, nor in every City, but yet in the more principall. They speak the language of the Countrie, and know nothing of their own tongue, a few words only excepted. They are acquainted also with many things of the holy Scripture.

In Nankim I found one, who was born and bred in that Citie, that pro∣nounced to me David, Abraham and Isaac, as distinctly as I could do my self. In their Physiognomie, nose,, eyes, beard and face, they are alto∣together like the Chinesses. They are Merchants, Physicians &c. They have Offices in the Tribunals: they study and are admitted to the examina∣tions, and come many times to be Mandarines, but not of the great ones: for the most part they stop at the degree of Licentiate. Commonly where they live, there are Beef-Shambles, because they eat no Pork, therefore wheresoever they are, they kill and sell Beef; and it seemeth to me to be the greatest advantage the Country ha••h by them; for where they are not, there is Seldome any of that flesh to be sould. They have their publick Mosches allowed them by the King, They follow their own religion, but not very exactly. They, who arrive at the degree of Litterato, or to the dig∣nity of some Office, do not much care to be advanced higher.

They preserve their Nation entire, by marrying with one another, al∣though sometimes they take Chinesse Women for their Wives; but they

never give their Daughters in marriage to the Sonnes of Chinesses. The reason is, because in China the wife followeth the husband, she is brought to her husbands-Fathers house, there she liveth and followeth his religi∣on; therefore when a Gentile is brought to the house of a Moor, she becom∣eth a Moor, and a Moorish Woman being brought to the house of a Gentile, must infallibly become a Gentile.

The Chinesses despise them as being strangers, and call them Hociteu Hoci Hoci. The letters, with which they write their name, hath no other signification, but only proper to expresse that people, neverthelesse they are very angry and grieved, when they are called by it. The name by which they call themselves is Kia Muen, that is, the gate of Instructions. If they be despised of the Chinesses, they no lesse despise them, because they worship Idols, and are Gentiles: and thus the one is not behind hand with the other. In the City of Nankim they have, as it were a mount of Pietie, or Lombard, with which they help only those of their Nation, but not those, who are Prisoners for their misdeeds and wickednesse.

They came into China about 700 years since being called from Tur∣questan, by the King of that time, to aid him against a rebellion that was then in the Kingdome, wherein they had so good successe, that they who were willing to remain there, were allowed to enjoy the same priviledge with the natives of the Country; since which time they have so multiply∣ed, that at this time there are many thousands of them. Afterwards in the warre which King Hum had with the Tartars about 300 yeares since, they took his part and came in, to his assistance; at which time the King gaining the victorie they grew into greater esteem and were admit∣ted to take part in the government of the Kingdome.

We have already spoken of the entrie which is made into China, every three and every five years, with an Embassie and presents to the King; and though they are all Moores, yet they are of severall Countries and King∣domes, and very rarely any of them remain in China.

There are likewise Iews in China, although at this time no great num∣ber of them: but when, or how they came thither I am not able to say. Anciently there was greater store of them, but they have been diminished by little and little, many of them turning Moors. There live more of them in the Province of Honan, in the capitall City thereof, called Cai Fum Fu, than in any other place. They have there a Synagogue, well built and a∣dorned in the fashion of a great Chappel, and set out with curtaines. They say they have there a very ancient Hebrew Bible. Father Iulius Alenes, one of our company, was among them for some time: they shewed him their Synagogues, but would not draw their curtaines and let him see the Bible. Father Matthaens Riccius affirmeth, that according to the relation which the Iews themselves made to him thereof in Pekim, it was not at all differing from ours. They have no knowledge at all of Christ, so that it seemeth, they were entred into China before he came into the World; or at least, if they have ever heard of him, the memorie of it is quite lost: and therefore it would be of great consequence to see their Bible: for per∣haps they have not corrupted it, as our Jews have done, to obscure the glo∣rie of our Redeemer.

These, as they are in no great number, so it is not probable they should long preserve themselves. They who at the Court had some discourse with our Fathers, did much lament that they had lost themselves for want of the Hebrew Tongue, and by the little knowledge they had of their law, and said, that after some time they should all become either Moores or Gentiles: that the ruler of their Synagogue at that time was a decrepit old man, and his sonne, who was to succeed him in his Office, young and igno∣rant of the things of their law, and that indeed there were very few among them, who were zealous observers of it.

Moreover these Iews did seem to be much troubled and weary of the re∣proaches which the Gentiles laid upon some ceremonies of their law, which is a sign they have no great affection for it: as, their not eating of Swines flesh, their not touching a beast, which hath been killed by the hand of a Gentile, but especially the circumcising their Infants on the eighth day; which their wives and Chinesse kindred tell them, is a cruell and barbarous thing.

At this time we have, in that City of Cai Funifú a house and Church; and (when I left that Kingdome) a good number of Christians, which daily encreased, not without hope also, that some good may be done up∣on those Jews, who being so ready to change their religion, will more ea∣sily embrace the true one, which hath more conformitie to theirs, than a∣ny other.

CHAP. 31.

Of the Christian Religion planted many ages since in China: and of a very Ancient stone lately discovered there, which is an admirable Testimonie thereof.

IT hath alwayes been a well grounded opinion, that the Christian Reli∣gion hath been very anciently planted in China, Paulus Venetus making a relation of that Countrie (from whence it is certain that he went many daies journey into the Countrie of the Tartars) assureth us, that in that time there were a great number of Christians in China, who had very sump∣tuous Churches, and named the Cities where they lived. He wrot this with very much truth; for of all that which he mentioneth, there are yet remaining many houses, and in other places the ruines of them, as a Testi∣monie of it.

To this may be added the Testimonie of other grave Authours, where∣in we read, that the preaching of the Gospell penetrated as farre as China, by the Ministrie of the Apostle St. Thomas and his Disciples. Among other writings, out of which this may be drawn, the Chalde books concerning the Indian Christianitie cultivated by the meanes of the said Apostle, are of

no small moment, the which it is certain, are to this day preserved and kept in the Arch-Bishoprick of Granganour, or Della Serra, (that is of the Mountaines) as it is vulgarly called; translated out of that language by order of the Arch-bishop thereof Franciscus Ros, by the pains and indu∣stry of one of our fathers, who was very skilfull in that tongue. The trans∣lation is in Latin, but that it may be more generally understood, we will turne what is cited out of it, into the vulgar.

One of these books is a Breviary, which, in one of the lessons belong∣ing to the second nocturnall, hath these words.

By the means of S. Thomas the errours of the Idolatry of the Indians were dissipated. By the meanes of St. Thomas the Chinesses and Aethiopians were converted to the truth. By the meanes of St. Thomas they obtained the vertue of Baptism, and the Adoption of Sonnes. By the meanes of St Tho∣mas they believed in the Father, Sonne, and Holy Ghost. By the meanes of St. Thomas they kept that faith, which they had promised to God. By the meanes of St. Thomas the beames of the knowledge of life enlightned all In∣dia. By the meanes of St. Thomas the Kingdome of Heaven flew and entred into China. And presently there followeth an Antiphona, which saith,

The Indians, the Chinesses, the Persians, and the other Islanders, they of Siria, Armenia, Graecia and Romania, in commemoration of St. Thomas do offer their Adoration unto thy most Holy Name, O great God.

In the Summarie of the Constitutions synodall, part. 2. cap: 19, concer∣ning Bishops and Metropolitans, there is a Canon of the Patriark Theodotius, which hath these words;

In like manner also the Bishops of the great Province, such as are for the most part the Metropolitans of China.

After the arrivall of the Portugheses into Cocchine, the governour of the Mountaines of Malaber who was called Don. Diego entitled himself Metro∣politan of India and China: as did also Don Giuseppe, who died at Rome. These were the Ancient Titles of that Church; and being taken al toge∣ther are strong arguments, that the Christian Religion did formerly flou∣rish in China.

These were the powerfull motives, that did engage us, after our arri∣vall thither, with much care and fervour to trace the ruines and footsteps of that Ancient Christianitie.

In the Histories of that Kingdome, which we have very diligently per∣used, we found no mention thereof, to our great admiration, knowing well, how curious and diligent Inquisitours the Chinesses are in the affaires of their owne Countrie, that they might eternize the memory of them. It is true, we had information, that there were some in those parts, who did reverence the Crosse and made the signe of it over their meat, without knowing the reason why they did it. When I was in the capitall City of Kiamsi, I was informed by a Christian, that in the little Towne of Tamo, Xan, which was not farre off, there were some, who when they went out of doores, did make the signe of the Crosse upon their forehead, and be∣ing asked the reason of that custome, they answered only, that they had learnt it of their Ancestours.

In the Court of Pekim, some of our fathers being one day to visit a Jew,

he discoursed more particularly to them concerning this matter, and na∣med to them the places and families, who did practise this signing with the Crosse. We sent a brother of our society thither, with this informati∣on, but with all the diligence he could use, he was not able to discover a∣ny thing of what he sought for, whether it were that they had a suspicion of him, or that really this custom, or those families were extinct. Not∣withstanding the Jew did still affirme, That there were anciently many of these, who did reverence the Crosse, particularly in the Northern Pro∣vinces, and that having gained a great reputation by their skill in learning and armes, they did cause the Chinesses to have a great suspicion of them, so that thinking themselves no longer safe, they dispersed themselves in∣to severall places: others who remained behind, dissembled the Religi∣on they had professed: others became, either Moores or Jewes, and by this means they came to be extinguished. This, as the Jew said, was a∣bout 50 years before, and it is now about 30 years since he made this re∣lation.

During these thirtie years, we have gone about all China, and founded Churches in severall of the biggest Towns, planting the Christian Religion, and using all diligence to discover this truth, without having been able to obtain our purpose in the least. It is true, we sound a small Bell, such as is used at Masse, with Greeke letters round about it, and a Crosse very hand∣somely graved▪ But this may have been brought in lately from other parts, upon some occasion, such as fall out often in that Countrie: as it was like∣wise probable, that book of Esops Fables in latin did, bound up after our manner, which I saw in the Province of Nankim. We then, considering on one side the great scarcitie of evident signes for the proving a thing of so great importance, & which was Authorized by so many pens and power∣full reasons, it was no marvell, if we were in doubt, and perplexitie: and on the other side holding the thing for infallible, as really it is, we made use of some other waies, to finde out other reasons and motives, why we thus failed of all manifest signes, different from what the Iew had told us, discoursing with our selves in this manner.

When the Tartars conquered China there were many Christians, who had sumptuous Churches, being much favoured by them, as appeareth by the relation of Paulus Venetus. Afterward when Humvù endeavoured to re••gaine the Kingdom, and made warre upon the Tartars, the Moores tooke part with the Chinesses, and lent them their assistance for the gaining of the Kingdom, and of the victory which they obtained, in acknowledge∣ment whereof they were allowed to remaine in China, with libertie of their Religion and of their Mosches. The Christians inclined to the Tartars, and they being overcome in that warre, the Christians also were deprived of their Estates, and some being slain, others changing their Religion, o∣thers flying and hiding themselves in secret places, in a short time, all signe and memory of our Religion perished, so that it was not possible for us to discover any thing, with all the diligence we used to that purpose.

To conclude, we remained very disconsolate in the midst of so great dark∣nesse, when it pleased The only fountaine of light to draw us out of this obscuri∣tie, with a most clear Testimony, that the Gospel had flourished there many ages since: The thing fell out thus.

In the year 1625, as they were digging the foundation for to erect a certain building neere to the City of Sigan••ù, the Capitall Citie of the Province of Xem••••, the workemen lighted upon a table of stone above nine palmes long, and more than foure in breadth, and above one palme in thicknesse. The top of it, (that is, one of the extremities, or ends, of the length there∣of,) endeth in the forme of a Pyramid, above two palmes in height, and above one palmes breadth at the Basis. On the plaine of this Pyramid, there is a well form'd Crosse, the extremities whereof end in flower-delu∣ces, after the fashion of that Crosse, which is reported to have been found graved on the Sepulchre of the Apostle S. Thomas in the Towne of Melia∣por, and as they were anciently painted in Europe, of which there are some yet to be seen at this day.

This Crosse is encompassed, as it were, with certain clouds, and at the foot thereof were three Traverse lines, each consisting of three great let∣ters being all such as are commonly used in China, very fairly graven: with the same sort of letters is engraven the whole Superficies of the stone, as also the thicknesse thereof, the which notwithstanding differeth from the rest, in that some of the letters graven thereon, are forraine, neither were they knowne here at the first finding of it.

Scarcely had the Chinesses discovered and cleansed this notable piece of Antiquitie, when excited by the fervour of their naturall curiosity, they ranne to the Governour to give him notice of it, who being much joyed at this newes, presently came to see it, and caused it to be placed upon a faire Pedestall; under a small Arch, sustained by pillars at each end thereof, and open at the sides, that it might be both defended from the injuries of the weather, and also feast the eyes of such as are true Lovers of venera∣ble Antiquity. He caused it also to be set within the circuit of a Temple belonging to the Bonzi, not farre from the place where it was taken up.

There was a wonderfull concourse of people to see this stone, partly for the Antiquity thereof, and partly for the novelty of the strange Cha∣racters, which was to be seen thereon: and as the knowledge of our Reli∣gion is at this day very much spread abroad in China, a Gentile, who was a great friend unto a grave Christian Mandarine named Leo, being present there, presently understood the mystery of that writing, and believing, it would be very acceptable to his friend, sent him a copy thereof, although he was distant above a month and a halfes voyage, the Mandarine dwelling in the City of Ham••••••••, whither our fathers had retired themselves, by reason of the former persecution, whereof we shall speak in its proper place. This copy was received with a spirituall Iubilee, and many exteri∣our demonstrations of joy, as an irrefragable Testimony of the Ancient Christi••••••y in China, which had been so much desired and sought after: for no lesse was contained in this writing, as we shall shew anon.

Three years after in the year 1628 some of our fathers went into that Province in the company of a Christian Mandarine, who had occasion to go thither. They founded a Church and house in the capitall City there∣of for the service of our good God, that he, who was pleased to discover so precious a memoriall of the possession taken in that Country by his di∣vine law, would also facilitate the restitution thereof in the same place. It

was my good fortune to be one of the first, and I esteemed it a happy a∣bode, in that I had the opportunity to see the stone; and being arrived I took no thought for any thing else. I saw it and read it, and went often to read, behold, and consider it at leisure, and above all, I did much admire, that being so ancient, it should be so entire, and have the letters so plainly and neatly graven.

On the thicknes of the sides thereof, it hath many Chinesse letters, which containe many names of the Priests and Bishops of that time. There are al∣so many other letters, which were not then knowne, for they are neither Hebrew nor Greek:* 1.2 and (for as much as I now understand) they containe the same names, that if peradventure some strangers, might not under∣stand the letters of the Countrie, they might perhaps be better acquain∣ted with those of a forraigne extraction.

Passing by Cocchine I came to Cranganor, where is the Residence of the Archbishop of Costa, to consult about these letters with father Antoni Fer∣nandes one of our societie, who is very skilfull in the books and writings of those ancient Christians converted by S. Thomas. He told me the let∣ters were Syriack, and the very same which are used there at this day.

But let us come now to the inscription of our Marble which no••doubt, ere this hath raised an appetite in the reader to know it.

Those three lines, which are at the foot of the Crosse, each consisting of three letters, as we have said, being faithfully translated, as also all the rest, as neere as possibly I could▪ say thus.

A Relation in the Praise and eternall memorie, of the law of the light of truth brought from Iudea, and preached in China.

THe writing is graved on the plaine side of this stone in its proper letters,* 1.3 placed in lines running from top to bottom after the Chi∣nesse fashion. The first line, which is the shortest saith thus.

I A Prologue Made by the Priest of the Kingdom of Iudea named Kim Lim. The rest of the inscription in a magnificent Orientall stile, contai∣neth that which followeth.

II Oh how true and profound is the eternall, and the incomprehensible most spirituall speaking of time past, he is without beginning, and of time to come he is without end, and alwaies in the same perfection. He tooke nothing, and with it he made all. He is a principall, consisting of Trinitie and Unitie, yet without any reall principle. The Lord Olooyu. He made the foure parts of the world in figure of a Crosse. He moved the Chaos and made the two principles. There was an alteration made in the Abysse, and heaven and earth appeared. Nature at the beginning was pure, and exempt from disordinate passions, and the heart was cleane, without the unrulinesse of the appetites.

III Man came afterward to fall into the deceits of Satan, who covering with words the mischiefe he had plotted, perverted the innocence of the first man. From this principle sprang 365 Sects, which by reason they were so many did one drive away the other, and of all of them was made a net, wherein the world was caught. Some chose the creatures and appropriated Divinity to them: others were plunged in that errour of thinking that all is nothing, and ends in nothing.

Others make sacrifices to invite good fortun•• with Others 〈…〉〈…〉 deceive the world. The understanding corrupted with e••rours, and the will with passions, are altogether obscured. Men walked forwards without 〈…〉〈…〉 at the end they aimed at. The world was all in a miserable 〈◊〉〈◊〉. Man still multiplied the darknesse, and loosing his way, wandred long time in it, with∣out finding the truth.

IV. Then the Messias, one of the three persons, covered his true •• Ma••esty and making himself a man, appeared unto the world. An Angell came to ma∣nifest the Mystery, and a Virgin brought forth the Holy one. A Starre appea∣red, which gave notice of his birth to those of the Kingdome of 〈◊〉〈◊〉: They 〈◊〉〈◊〉 to offer him Tribute, and all was done according to what had been foretol•• by the foure and twenty Saints. He published to the world the most pure law. He pu∣rified their customes, and rectified the faith. He cleansed the world. He perfected vertue, and therein founded the three vertues. He opened the way to life, and shut up that of death. He manifested the bright day, and banished obscure darkenesse. He conquered the obscure seate, at what time the devill remained wholly subdued, and succoured with his mercy the sinking world, that m••n might ascend to the habitations of light. After he had perfected his works, ••e ascended into the heavens at Midday. There remained 27 books of holy Scripture. There was o∣pened the gate to Co••version by means of that water, which cle••••seth, and puri∣fieth, His Ministers made use of the Holy Crosse, they made their abode no more in one place than in another, that they might illuminate the whole world. The world being thus reduced unto Union, men did walke after their example, and (thus) did they open the way of life and glory.

V. They suffered their beard to grow, and did shew by this means, that they were like other men in their externall part. They out their haire, even to the roots, upon the top of their head, and by this they shewed, that they had no internall wordly affections. They kept no servants, the Noble and the common men were with them the same thing. They tooke no riches from men. They gave to the poore that which they had. They fasted and watched to bring the flesh into subjecti∣on to the spirit. Seaven times a day they offered sacrifices of praise, by which they helped the living and the dead. Every seaventh day they did offer. They purified their hearts to receive the holy innocence. The true law hath no name that doth well suite with it, and that is able to explaine the excellency thereof; therefore because it wanteth another name, we will call it The law of Brightnesse. The law, if it be not holy, cannot be called great: and if holinesse be not answerable to that which the law teacheth, it may not have that name. But in this law the holinesse correspondeth to the law, and the law to the holinesse.

VI. If there be not Kingly Persons to favour it, the law cannot well be propa∣gated, if they receive not the law, they cannot grow truly great. When they and the law do agree, presently the world is enlightened. By this means, at the time, when a King named Tai Zum Ve•• Hoam did governe with famous prudence and sanctitie, there came from Iudea a man of high vertue, by name Olopuen, who being guided by the clouds brought the true doctrine. And in the year Chin Quom Kieufu he arrived at the Court. The King commanded the Colao Fam Kizulin, that he should go and meet him as farre as the West, and that he should treate him as his guest with all manner of kindnesse. He caused this doct∣rine to be translated in his palace, and seeing the law to be true, he powerfully

commanded it should be divulged through the Kingdome, and presently after, he sent forth a royall patent, which contained that which followeth.

The true law hath no determinate name. The Ministers thereof go about in every part to teach it unto the world, having no other aim, but to be profitable to those that live in it. In the Kingdome of Tachin, this Olopuen, being a man of great vertue, hath brought from so remote a Countrie Doctrines and Ima∣ges, and is come to place them in our Kingdome. Having well examined that which he proposeth, we find it to be very excellent, and without any outward noise, and that it hath its principall Foundation even from the Crea∣tion of the World: his doctrine is brief, neither doth he found his truth in superficiall appearances; it bringeth with it the salvation and benefit of men: wherefore I have thought it convenient, that it should be published through our Empire.

He commanded the Mandarines of this Court of Nimfam, that they should build there a great Church, with 21 Ministers weakening by that meanes the Monarchie of Cheu Olao Fu, head of the sect of Tauzu: which was carried in a black Chariot toward the West: so, the great Tam be∣ing enlightened together with Tao, the Holy Gospel came into China and a little while after, the King commanded, that Olopuen his Picture should be painted on the wals of the Temple, where it shineth, and his memorie will alwayes shine in the World.

VII According to the records of the Empires of Ham and Guei the Kingdome of Tachin bordereth Southward upon the red Sea, and North∣ward on the Mountaines of Pearls, Westward on the Forest Delle Fule Per Li Santi, Eastward on the Countrie of Cham Fum, and the dead water. The Countrie produceth a Lake Asphaltitis of fire, Balsome, Pearles and Carbuncles: it hath no robbers, but all live in joyfull peace. The Gospel only is allowed in that Kingdome: and honours are conferred only on those that are vertuous. Their houses are great, and all is illustrious by their order and good customes.

VIII The great Emperour Caozum, the Sonne of Taizum, continued with good decorum the intention of his Grand Father, enlarging and ador∣ning the works of his Father. For he commanded, that in all his Provin∣ces, Churches should be built, and honours conferred on Olopuen, bestow∣ing upon him the Title of Bishop of the great law; by which law he gover∣ned the Kingdome of China in great peace, and the Churches filled the whole countrie with the prosperitie of preaching.

IX In the year Xim Lie the Bonzi of the Sect of the Pagods using their wonted violence, did blaspheme this new and holy law, in this place of Tum Cheu: and in the year Sien Tien, some particular Persons in Sigan, with laughter and disparagement did mock at it.

X Then one of the chief of the Priests, called John, and another of great vertue, named Kie Lie, with some others of their Countrie, Priests of great same, being disingaged from the things of the world, began to take up again that excellent net, and to continue the thred, which was now broken. King Hi venzum Chi Tao commanded five little Kings to come in person to the happie house, and to set up Altars. Then in the year Tien Pao, the pillar of the law, which had been cast down for a while began

to grow great: King Taciam Kium gave command to Ca••lie Sic that the Pictures of five Kings his ancestours should be placed in the Churches, with a hundred Presents to honour the solemnitie. Although the great beards of the Dragon, were afarre off, yet could they lay hands on their Bowes and their Swords. The brightnesse which floweth from these Pictures, maketh seem, as if the Kings themselves were present. In the third year of Tien Pao, the Priest Kieh•• was in India, who guided by the starres came to China, & beholding the Sunne, came to the Emperour, who commanded that Iohn, and Paul, and other Priests should be joyned unto him, to exercise Holy works in Kim Kim, a place within the palace. Then were hung up in Tables in the Churches the Kings letters richly a∣dorned, by publique order, with red and blew colours, and the Kings pen filled the emptines: it mounted on high, and transcended the Sun; his favours and donatives may be compared to the tops of the Moun∣taines of the South; and the abundance of his benefits is equall to the bot∣tom of the eastern Sea Reason is not to be rejected; there is nothing which the Saints cannot do; and their deeds are worthy of memorie. For this cause king Sozun Ven Mim commanded, that Churches should be built in this Limvu, and in five Cities. He was of an excellent nature, and open∣ed the Gate to the common prosperitie of the Kingdome, by which meanes the affaires of the Empire began to flourish again.

XI King Taizum Venvu caused happie times to return again; doing things without labour and trouble: alwayes at the feast of the nativitie of Christ he sent Heavenly perfumes to the Royall Churches, to honour the Mini∣sters of this holy law. Truly, heaven giveth beautie and profit to the world, and liberally produceth all things. This King imitated heaven, and therefore he knew how to sustaine and nourish his subjects.

XII King Kien Chum Xim Xin Venvu used eight wayes of government for to reward the good and chastise the wicked, and nine wayes to renew the estate of the Gospel. Let us pray to God for him, without being a∣shamed of it. He was a man of much vertue; humble, and desirous of peace; and ready to forgive his neighbour, and to assist all men with cha∣ritie. These are the steps of our holy law: to cause the winds and the raines to retire at their seasons: that the world should live in peace, men be well governed, and affaires well established; that the living should prosper, and the dead be in happinesse; all this proceeds from our Faith.

XIII The King gave many honourable Titles in his Court to the Priest Y Su, a great Preacher of the Law, and also a garment of a red colour, because he was peaceable, and took delight in doing good to all. He came from afarre off into China, from the Country of Vam Xe Chi Chim. His vertue surpassed our three famous Families; he enlarged the other sciences perfectly. He served the King in the Palace, and afterward had his name in the Royall book. The little King of Fuen Yam, who had the Title of Chum Xulim, and called himself Cozuy, served at first in the warres of these parts of Sofam. King Sozum commanded Y Su that he should assist Cozuy very much above all the rest: neither did he for this change his or∣dinarie custome; being the Nailes and Teeth of the Common-Wealth; the Eyes and Eares of the Army. He knew well how to distribute his re∣venue;

he was not sparing in any thing: he offered a precious Gift, called Poli, to the Church of this place of Lintiguen: he gave Golden Carpets to that of Cie Ki. He repaired the old Churches, and established the house of the law, adorning the chambers and galleries thereof, making them shine like flying lights; he laid out his whole strength upon works of charitie: every year he assembled the Priests of the foure Churches, ser∣ving them with a good heart, and making them honourable entertainment for the space of fifty daies; he sed the hungrie, cloathed the naked, cu∣red the sick, and buried the dead.

XIIII In the time of Ta So, with all his parsimonie, there was not such goodnesse, as this to be seen: but in the time of this law we see such men, who do such good works as these. For this reason have I graved this Stone, that thereby they might be published.

I say then; that the true God had no beginning, but being pure and qui∣et, was alwayes after the same manner: he was the first Artificer of the Cre∣ation, he uncovered the earth, and elevated the Heaven. One of the three Persons made himself man for our eternall salvation: he ascended like the Sunne on high, and defeated darknesse: in every thing he did discover the profound Truth.

XV The illustrious King, being really the first of the first, making use of a fit time, put a stop to mens invention: the heaven was dilated, and the earth extended. Most bright is our law: the which, when Tam came to the Kingdome, and propagated the doctrine, and builded Churches, was as a Barque, both for the living and the dead, and gave rest to the whole world.

XVI Caozum following the example of his Grand••Father, built new Churches. The beautifull Temples of peace filled the whole earth. The true law was illustrated; he gave a title of honour to the Bishop; and men enjoyed repose.

XVII The wise King Hi Vin Zum followed the right way; the royal Tables were illustrious; the Kingly letters shone therein. The Pictures of the Kings gave light on high, and all the people did reverence them; and all men had joy and gladnesse.

XVIII When So Zum reigned, he came in person to the Church. The Holy Sunne did shine, and the bright cloudes swept away the darknesse of the night: Prosperitie was united to the Royall family; misfortunes cea∣sed, the heat of dissentions was abated: he quieted the rumours, and he renewed our Empire.

XIX King Taizun was obedient; in vertue equall to heaven and earth: he gave life unto the people, and advancement to their affaires: he exer∣cised works of charitie; he offered perfumes to the Church. The Sunne and Moone were united in his person.

XX When King Kien Chum reigned, he did illustrate famous vertue; and with his armes restored peace to the foure seas: and with his learning he pacified 10000 confines. As a torch he did enlighten the secrets of men, he saw all things as in a glasse: He received the Barbarians, who all took rules from him.

XXI The law is great and perfect, and extendeth it selfe to all things,

desiring to frame a name for it, I cannot but call it, The Divine Law. Kings know best to dispose their affaires, I, who am a subject, can only cause them to be recited on this rich stone, for to magnifie our great felicitie.

XXII In the Empire of great Tam, the second year of Kien Chum, the seventh day of the Month of Autumne, was this stone erected. Nin Ciu being Bishop, and Governing the Church of China. The Mandarine, called Liù Sicuyen entitled Chaoylam (in which office before him was Tai Cheu Su Sic Kan Kiun) graved this stone with his owne hand.

This is the Interpretation of that Inscription, translated as faithfully as we could possibly, out of the Chinesse Phrase.

It will not be impertinent now to make some Annotations upon the text, having forborne on purpose to do it before, that I might not breake the thread of the discourse, and therefore we will take the Paragraphs in order, noting the words which we will explaine, and giving some advertisement upon them.

I Giudaea. This word is written iust thus without any other difference, but that the Characters are Chinesse. The same is found also in the other words or names, of Satanas and Messias, which are in the iii and iiii Paragraphs.

II Olooyu. This word is written just thus in the stone, and it is proba∣ble he meant Eloi which is a name of God. The two principalls, of which he speaketh afterward, are matter and forme according to their Phylosophie.

III The kingdom of Pozu, in the Chinesse maps, lyeth East of Iudea. The 24 Saints may well be, The foure great Prophets, The twelve small Prophets, Abraham, Isaac, Iacob, Iob, Moses, Ioshua, David and Zacharias, the father of Iohn the Baptist, who put together, make up that number, and have spo∣ken the plainest concerning the coming of Christ.

IV He conquered the seat, &c. It seemeth that he speaketh of the Redeemers descent into hell. Twenty seven books. It is probable he meaneth the new Testament, that is, The foure Evangelists, The Acts of the Apostles, The fourteen Epistles▪ of S. Paul, one of S. Iames, two of S. Peter, three of S. Iohn, one of S. Iude, and the Revelation.

V Seaven times a day they offered &c. He seemeth to speak of the sea∣ven Canonicall houres. Every seaventh day &c. Signifieth the sacrifice of the Masse, which was celebrated every Lords day.

VI. VII. The year of Chim Quom &c. According to the computation of their Histories, it is the year of our Redemption 636. Weakening the Monar∣chie &c. This clause is an Elogie given to that Prince by the Authour of this Inscription. Was carried in a black chariot toward the West &c. It is to be understood, that it went away out of China.

VIII Caozum. It appeareth by their books, that he reigned in the year of our Lord 651.

IX Ximlie. According to the Christian Computation, was the year 699. Tumcheu. The opinion of the Translatour is, that it was a particular place in the Province of Honam. Sien Tien is the year 712. Sicham, Called at present Sigam, was the ancient Court in the Province of Xemsi.

X King Hi Ven Zum, &c. Began to raigne in the year 714. Tien Pao

lived in the year 745. Cao Lie Sic, is the name of an Eunuch, who was ve∣ry powerfull with that King. The Bear••s &c. This clause is another Elo∣gie (made by the Authour) of those Kings. The Dragon &c. According to the interpreter, this is an ancient fable of that Kingdom, which relateth, That one of their Kings rid through the ayre mounted upon that beast, which his subjects, who accompanied him, had laden with their armes, but they which came after plucked off the beard of the Dragon, and took some of the armes; that these might remain by them as a memoriall of that Prince, whom they did fancy to be present with them in these re∣liques. This fable might haply take its Orginall from the custome which their Kings have, of embroydering Dragons on their garments, and other things, which belong to them. The third year of Tien Pao &c. falleth out, according to our account, to be the year 745. Sozun Ven Mim, reigned in the year 757.

XI. Tai Zun Vemvu, began to raigne in the year 764.

XII Kien Chum Xim, was King in the year 781.

XII Vam Xe Chi Chim is a place in the Country of the Pagods, and signifieth a remote Countrie. Poli, saith the interpreter, is some vessel of glasse.

XIV. Taso was a Bonzo of the sect of the Pagods, who made a great assembly of the Bonzi, to treate of the publike affaires of that religion, and tooke care to lodge them, and provide all necessaries for them.

XIX The Sunne and Moone &c. Signifieth, that all obeyed that King.

XXII Kien Chum, was the year 782. In the other Paragraphs whereon we have made no Annotations, there is nothing of obscuritie to require it:

It appeareth then evidently, by the testimony of this venerable Anti∣quity, that the Christian Religion was planted in China by the means above∣said, in the year of Christ 636, neverthelesse, it is not to be imagined, that it was not formerly brought thither by the preaching of the Apostles, who as the holy Scripture saith, did disperse themselves through the whole earth: but, as it happened in severall other Countries, that after it had once been propagated there by them, it came in time to be extinguished, and was againe renued by the industry of others; so it fell out in India, where S. Thomas the Apostle had once preached the Gospel; but all me∣mory thereof being lost, about the year 800. a rich Armenian Christian, called Thomas the Canaanite restored the ancient Religion in the Citie of Mogo Doven, or Patana, repairing the Churches, which had been former∣ly built by that holy Apostle; and erecting others. And upon this oc∣casion of the likenesse of their names, many have mistaken them to be all built by the first Thomas. The same thing may probably have happened in China, where the Gospel being received, presently after it, began to be published to the world; and being afterward extinguished, it was intro∣duced again a second time, whereof this inscription maketh mention; and lastly a third time, whereof we purpose to treat in the second part. It seemeth necessarie thus to state the matter, that we may not derogate from the Testimonie of those grave Authours, whom I have formerly cited, how St. Thomas the Apostle did preach in China, and converted it to the true Religion.

The time wherein the memorie of the Holy Apostles preaching was lost, was not much different both in India and China; for by severall con∣jectures it appeareth, that Thomas the Cananite renewed it in India in the eighth Century after Christ; and by this stone it is manifest, that it was in the seventh Centurie after Christ, when it was preached in China: and therefore without much difficultie it may be Concluded, that this was not the first establishment of the Christian Religion there; but rather a re∣establishment of it.

The end of the first part.

Notes

• * 1.1

  See a larger dis∣course of the ordering of this leafe, and of the many vertues of the drink in the voyage and missions of A∣lexanderd Rhodes (printed at Paris 1653. 1 part. 13 cap. its called also Tay.
• * 1.2

  See the Syriack inscription ex∣plained by Kirkes in his Prodrom: Copt cap. 3. pag. 73.
• * 1.3

  See another Translation somewhat differing from this in Kirchers, Prodrom. Copt cap. 3 pag. 53.