Purchas his pilgrimes. part 3 In fiue bookes. The first, contayning the voyages and peregrinations made by ancient kings, patriarkes, apostles, philosophers, and others, to and thorow the remoter parts of the knowne world: enquiries also of languages and religions, especially of the moderne diuersified professions of Christianitie. The second, a description of all the circum-nauigations of the globe. The third, nauigations and voyages of English-men, alongst the coasts of Africa ... The fourth, English voyages beyond the East Indies, to the ilands of Iapan, China, Cauchinchina, the Philippinæ with others ... The fifth, nauigations, voyages, traffiques, discoueries, of the English nation in the easterne parts of the world ... The first part.

[ 40]

§. VI. Letters from Father LONGOBARD and TAISO. RICIVS his entertaynment at Nanquin and Residence there. The Chinois vnlearned Lear∣ning.

FAther Nicolas Longobard wrote vnto Claudius Aquaviva the Iesuiticall Generall, the eig••teenth of October, 1598. that in the Kingdome of China there were then se∣uen [ 50] Iesuits distributed into two Residences and one Mission: at Nancian, Father Iohn Soerius and Iohannes à Roccia; himselfe and Francis Martines a Chinese at Sciau∣ceum in Canton Prouince, Ricci and Cataneus, and Sebastian Fernandez a Chinese, were then gone to Pequin: that China condition and conditions agreed so well with him, that hee seemed to bee in the midst of Italy: that much respect had accrewed to them in conceit of the Chinois toge∣ther, with that Habit of their Learned, which they had taken, the Bonzi and their Habit estee∣med base alike. He also much commends Thaiso or Taiso, (Chiutaiso before mentioned) who much euery-where commended the Iesuits and their Learning, as much exceeding what euer had beene taught in China. And truly, saith he, the Chinois Learning exceedeth not the Science of the Romanes in the time of Cicero.

[ 60] They are much exercised in a kind of writing and speaking briefe and pithie Sentences: their Bookes expresse well Ethickes and Politickes, but are rude in Naturall Philosophie. When I had

l••tely runne thorow two of their Bookes, which they esteeme as their Metaphysikes, or first Philosophie, one of their learned men gratulated my proficience; when as I found therein no more difficulty then in Tully, or Titus Linius. They say, none but the Chinois can vnderstand them, Father Ricci vseth to adde none better then the Europeans. A Letter of Taiso to Ricci hee addeth thus inscribed. Thaiso younger Brother which stand at the side to learne, doe sub∣mit my head to the ground, and exhibite honour and reuerence to the elder Brother, Master and Father Matthew Ricci, a famous Peere, and Master of the most choise flowers of the great Law, and cast downe my selfe at the feet of his Seat and Chaire. The Letter followeth.

After our departing (it being foure yeeres since sight of each other) there hath not beene a day in which I haue not set before mine eyes the excellent vertue of your Worship. I gaue two yeeres since to Sciauchin, my Countreyman, a Merchant, Letters to your Worship, thereby to learne where and what it [ 10] did. I know not whether they haue attayned that, to come to your magnificent hands, &c. When I went from your Worship I said it must goe into the North parts, if it would behold the splendour and magni∣ficence of this Kingdome, that my Countrey had nothing singular, that Nanquin Court was trouble∣some, and mixed of all sorts: that Chiansi Prouince was fit onely for dwelling, because there were lear∣ned men in it of excellent vertue, and of a true and solid spirit to receiue the Law—This yeere gathering together those things which your Worship taught mee, I made a Booke, and exhibited it to the Society of learned men, of which there was none which did not admire and subscribe, saying your Wor∣ship was Scingin, that is, a Saint of these times. Those things which I haue added haply may be errone∣ous, and I feare lest they contradict its sounder and higher learning: and therefore haue sent my seruant to bring it to your Worship to reade, which I most humbly entreat, and to correct, to approue the trueth, [ 20] to blot out the false, to illustrate the obscure, writing all in another Booke, and sending it by the same seruant in few dayes, because I would presently commit it to the Presse, that your Worships learning might be knowne thorow the World. In these places are of greatest reckoning the Bookes of Hothu, Co∣scui, Pequa, Queuscieu, Thaiquitu, and other like, which haue written of a Point, Line, Extremitie, and Thicknesse. All these learned make of a Line a Circle: but according to your Worships teaching, of a Line is made the termination of a Circle, and a Circle consists therein. From which principles the con∣clusions brought of Thaiquu, that is, of God, doe farre exceed the Commentaries of all our learned men. And they are enough to illustrate a thousand obscurities of antiquitie, which hitherto haue not beene pierced. This one thing afflicts mee, that my writing and stile is meane and abiect, and most vnfit to illustrate and enlarge the most excellent conceits of its mind. Meane while I much long, and as it [ 30] were on tiptoes looke about euery where, if haply I may see your face. From Suceo the two and twentieth of the fourth Moone, and the foure and twentieth of the Raigne of Vanlia. Subscribed; Thaiso younger Brother againe bends his head to the ground, &c.

Lombard proceedeth in his Letter, and sheweth the commodiousnesse of one King which ru∣leth all, of one Mandarine Tongue, of the common industrie and cheapnesse of prouisions (not as in the pouertie of Iapon, where the worke-mens maintenance must come from other parts) all fitting to bring in the Gospell. There are, sayth he, almost infinite houses of Bonzi maintayned by the King, besides gifts which they receiue of others which yet repose no great confidence in Idols: what would these doe if they beleeued to receiue a hundred for one, and eternall life? [ 40] Their composition of bodie, complexion, condition, rites; no vse of weapons, not so much as a Knife carried (but by Souldiers in Garrison, not in the way or at home) their habite long, and anciently vsed, with their hands alway hidden in their long sleeues. except in vse of their fanne, which all, euen the meanest carrie with them; their quarrels, if any happen in the vulgar, en∣ded in a few boxes or brawles; their seemely behauiour equall to the European; yea, in some things to the Religious there; their studiousnesse of learning the onely foundation of dignitie and greatnesse, as many Athens there as great Cities, each hauing a Schoole or Vniuersitie with∣out mixture of other Regions) their politike and morall Rules and Lawes; all these might be furtherances to the Gospell. Their tenacitie also of their owne customes and jelousie of Stran∣gers, might better secure them from Heresies. Hee commends also their workes of Piety, and [ 50] Charity, Almes, Hospitals for poore, voluntary chastisements of the bodie to subdue the affe∣ctions, as fastings (in which they abstaine from Flesh, Fish, Milke, and Egges, but eate other things as oft and as much as they will) liberties and gifts by Magistrates to Widowes which contayne themselues from second marriages; triall of a mans selfe in all his actions com∣mended in their Bookes, especially of those things which other men cannot know; and here∣vpon the liking of a solitary and contemplatiue life in the Countrey, and restoring themselues to the first state, as they say, wherein the Heauen created them; for which purpose are congre∣gations of learned men, together in Villages addicted to contemplation, and fleeing publike Offices (as the ancient Fathers had their conferences in woody and mountainous places) in which also their women are as forward as the men, many of them liuing in Nunneries, gouerned [ 60] by an Abbesse; and all China women liue so enclosed, as if their owne houses were Cloisters: These he commends in them, as also that of all vertues they giue the first place to Obedience to Parents as in which consists a mans perfection. And that no man may be ignorant of his duty, if they cannot reade (of which there are but few) they haue a short Summe (or Catechisme)

for publishing whereof there is a man appointed at publike charge, euery full and change, to publish the same in euery street of the City, so that on the same day & houre, a little before Sun∣rising the same doctrine is propounded in all the Cities of China, and thorow all their streets. This is sixe Articles or Principles, which are, First, Obey Father and Mother: Secondly, reuerence Betters and Elders: Thirdly, make peace among Neighbors: Fourthly, teach Children and Nephewes: Fifthly, let euery man well discharge his office: Sixthly, commmit no offence, that is, not to kill, steale, fornication, &c. which in manner comprehend the second Table of the Decalogue. As for the first Table, the Chinois, especially the learned are Atheists, little regarding Idols, whereof their Houses and Temples are full; little minding the rewards or punishments of the life to come, or the soules immortalitie, which yet are easily found in their bookes touching the punishments [ 10] at least of Holy Pao (so they call God) in Hell. Of rewards of blessednesse there is not such euidence, as Thaiso affirmed. And although many difficulties happened to ours in the Bonzian habite, yet is it now farre otherwise. As for Canton Prouince, the Mandarines which come this way, aske vs why we stay amongst these Mangines, that is, Rusticks and Barbarians: We must, say they, leaue the Barke and pierce to the pith and marrow of the Kingdome, if we would see the China splendor and politie. He writes for Labourers, Bookes, Images, and Pictures, for con∣solation of new Conuerts: the Ethnicks worship that of the Virgin, and call her Scin mu nian nian, that is, holy Mother, and Queene of Queenes: and ends with imploring the patronage and intercession of all the heauenly Quire, specially of the blessed Virgin, the Apostles, the An∣gels guardians of China, to obtaine of the holy Trinitie happy successe to their endeuours, [ 20] &c. But wee will returne to our best acquainted in China, Ricius, whom we left newly arriued at Nanquin.

The case was now altered at Nanquin, they went on foot without impediment to their lodg∣ing, which was in a huge Monastery, called Cinghensu, in which is great resort of guests which there hire lodgings, being built in the centre of the Citie. The Iaponians were now beaten from Corai and Quabacondono was dead, which had so terrified that vnwarlike Nation. He heard that they had heard of his going to Pequin, and that the Corai warre was the frustrating of his de∣signes in that vnseasonable time. The President was verie glad of his comming, and exhorted him to buy a house there, and sends two of his followers to looke out for one. Scarsly had he and Chiutaiso gotten home to their lodging, when the President followeth to visit them, which [ 30] hee did with the solemnest Rites. And when they were set in the Hall, the Abbot came to offer them the wonted potion, kneeling to all three (to the President hee was bound as supreme go∣uernour of Temples) and the President inuited the Father to spend two or three daies in his house, to see the Fire-workes, which that full Moone, the first of the yeere would bee to bee seene, which strange deuices of lights that and the following nights; which he did and beheld that which without wonder cannot be beholden, the Nanquiners herein exceeding as may be thought the whole world.

When it was reported that the President had visited him, all the Maiestie of Magistrates did the like, yea some whom he had not visited. The President of the Court of Criminall Causes, and [ 40] the President of the Treasury (which is the second Tribunall) came with rites & gifts, as also did others; yea hee which a little after was the High Colao at Pequin, which all vrged him to buy a house; and he now went thorow all Streets and Palaces without gainesaying (which he knew from a vision hee before had had thereof) and procured a house which the President helped to furnish. So much admiration and respect had the opinion of Europaean science acqui∣red to him, these being to the China wits baits for the Gospels fishing. Now first did they heare that the Earth was round (for they conceited the Heauen round and the Earth square) that the Centre drew all heauie things to it, that the Vniuerse was inhabited round, that there were Antipodes, that the Earths interposition caused the Moones eclipse (some saying that the Moon opposite to the Sunne was dazled or amazed; others that there was a hole in the Sunne, against [ 50] which the Moone opposed lost her light) that the Sunne was greater then the Earth; and that the Starres also, this was out of measure paradoxicall: the like was the soliditie of the Orbes, and their number; the fixed posture of the Starres, the Planets wandrings, the eleuation and depression of the Pole according to the various Climates; and likewise the inequalitie of the daies, without the Tropikes Geographicall Maps in plano, and Globes, Meridians, Parallels, Degrees, the Line, Tropikes, Poles, Zones, Spheres, Sun-dialls, they had not at all vnderstood, with other points of Europaean learning. A Doctor of theirs confessed himselfe ashamed; For, said hee, you may thinke of me as wee doe of the Tartars and barbarous out-lawes; for you begin where wee end (which hee spake of the studie of eloquence, which takes vp our childhood, their whole life.) They numbred fiue Elements, Metall, Wood, Fire, Water, Earth, one of which they [ 60] said was procreated of the other: the Aire they did not acknowledge for one, because they see it not, placing a vacuum or emptinesse where wee place the aire: as incredible it was that the fierie Element was the highest, and that Comets and Exhalations were there with fired. Father Matthew writ a booke of the Elements in their language much applauded, and often by them reprinted. Diuers became his Schollars; one sent from his Master in Hanlin Colledge in

Pequin (the chiefe place for China learning, to be admitted into, which is a great dignitie.) Hee was very wittie, and without any Master attained the first booke of Euclide, and exacted of Father Matthew Geometricall demonstrations. And when hee added some things of Christia∣nitie, you need not, saith he, confute that Idolatrous Sect, it is enough to teach the Mathema∣tikes. For these Bonzi would also be Philosophers and Mathematicians. They said the Sunne hid himselfe by night behinde a Hill called Siumi, rooted in the Sea foure and twentie miles deepe. And for the eclipses, they said that the God Holochan caused that of the Sun couering it with his right hand, and that of the Moone with his left.

Not at Pequin alone, but at Nanquin also is a Colledge of China Mathematicians of better building then Astrologicall Science. They do nothing but bring their Almanacks to the rules [ 10] of the ancients, when they mis-reckoned, they ascribed it to irregularitie of nature, not theirs, deuising some prodigious euent to follow. These at first were afraide that Father Matthew would haue depriued them of their dignitie; and freed of that feare, they visited him friend∣ly, and he them, where hee saw a strange sight. There is an high Mountaine, on the top whereof is an open Plaine or Floore fit to contemplate the Starres. In this open space one euery night is appointed to watch, and obserue if any Comets or other alterations be in the skie, thereof to giue the King notice, and what it portends. In this place, of cast mettall are Mathematicall In∣struments, admirable for their greatnesse and neatnesse, the like whereof wee haue not seene in Europe. They haue continued there in all chance and change of weather neere two hundred and fiftie yeeres without damage. Of them were foure greater, the one a huge Globe distinguished [ 20] by degrees with Meridians and Parallels, as great as three men can fadome: it stood on a huge Cube of brasse likewise, vpon his Axel-tree: in the Cube was a little doore, sufficient for it to passe when need was. On the vtter superficies was nothing grauen, neither Stars, nor Regions, whereby it appeares that it was either vnfinished, or purposely so left that it might serue both for a Celestiall and a Terrestriall Globe. The second was a huge Sphere, the Diameter where∣of was a fadome; with Horizon and Poles, and in stead of Circles, certaine double chaines, the space betwixt them representing the Circles in our Spheres: all these were diuided into three hundred and sixtie degrees, and a few minutes. In the middest was a Globe of the Earth, but a certaine pipe hollowed like the barrell of a Peece, which might bee turned any way, and set in any degree and eleuation for triall of the Starres very artificially. The third was a Diall two [ 30] fadoms high in a huge & long Marble set to the North, with a channell about the table to hold water, whereby to trie if it stood plaine or no: the stile placed perpendicular, both it and the stone distributed into degrees: it seemes, for exact triall of the shadowes of Solstices and Equi∣noctialls. The fourth and greatest was an engine or instrument of three or foure huge Astro∣labes set one by another, each containing a Geometricall pace in a Diameter, with their Fidu∣ciall line, or Halhilada, and Dioptra: one of them represented the aequator inclined to the South, another (which made a crosse with the former) to the North; another stood erected to the South, perhaps for knowledge of the Verticall Circle, but turned about to shew any Verticall: all had the degrees marked with iron knots standing forth, that they might bee knowne by feeling in the night. This Worke of Astrolabes was set in a plaine floore of Marble also, with channels [ 40] about. In euery of these Instruments was expressed in China Characters what euery thing signi∣fied; the foure and twentie Constellations of the Zodiake, answering in the number doubled to our twelue Signes. There was in them this one errour, that they were set in the sixe and thir∣tieth degree of the Pole eleuated, whereas Nanquin stands without all doubt in two and thirtie and a quarter of a degree. They seeme to haue beene made to be placed somewhere else, and placed here by some vnskilfull Mathematician. Afterwards Father Matthew saw the like, or the same Instruments rather at Pequin, cast with the same hand, at that time when the Tartars ruled ouer the Chinois, by some expert of our sciences.

The greatest Magistrate desired Father Matthew to reuise the Vniuersall Map, which he had made in Canton Prouince, and make larger Commentaries, and hee would print it at publike [ 50] cost, which he did, and with an elegant Proeme commended the Author of the worke. This was published and carried into all parts, and in other places reprinted. The Vice-Roy of Cuiceu Prouince printed it with another methode, making to euery Kingdome a proper Com∣mentarie in a booke, adorning the Author also with his praises. Besides, the Presidents of the sixe Tribunalls (equall except for the Kings presence, in the gouernement of their Prouince, to these of Pequin) hee had three other friends, yet vnmentioned. There is a certaine hereditarie dignitie deriued to the eldest sonnes, from those Captaines which expelled the Tartars: they are called Quocum; their posteritie are honoured by the King, most of all the eldest, which in processe of time haue growne into a numerous Family; and although they beare no publike office, except some militarie commands, yet haue they great dignitie and wealth: and these [ 60] onely doe truely resemble the Nobilitie of Europe. One head of this Family is at Nanquin, li∣uing in great pompe, with Palace, Furniture, Gardens, all like a King. He one day inuited Fa∣ther Matthew, and entertained him in the best Garden in the Citie: in which, besides other pleasing rarities, he saw an artificiall Mount or Rocke of diuers vnpolished Marbles, hollowed

into Caues; it contained Chambers, Halls, Staires, Fish-ponds, Trees, and other things, Art wantonising with Nature to engender pleasure; especially in time of heate to coole themselues in their studies or feasts with this Caue-retiring; which although it comprehended no great space of ground, yet would it aske the space of two or three houres time to visit all the parts, the egresse being by another gate. This Nobleman was yong, and desired to see some things of Europe.

Another which became familiar with Father Matthew, was the Commander of all the Nan∣quin Souldiers, which had also another great Office, called Heu, who often visited him, and be∣came his great friend, whose friendship gaue vs security, to whom the watch and ward, and se∣curity of the Citie belongeth. Besides, I will name the chiefe Eunuch, which hath great au∣thority [ 10] ouer the Nanquin Eunuchs, whereof are numbred some thousands, who is Ruler ouer the Kings Palace, and hath command of all the Citie gates, and ouer the military Musters together with the former Captaine, with other parts of authority, and expresseth the same with great pompe. He was almost decrepit, and after the Eunuchs fashion there, not so gentle; and when Ricius came to him, his Courtiers commanded him to giue him a title which answe∣reth to Highnesse with vs. I explane it thus; when they speake to the King, they wish to him ten thousand thousand yeeres of life in these three syllables, Van van siu, which is all one with the title of Maiestie: to others in the Palace, the Queenes, or Children of the King, they with inferiour title pray, one thousand yeeres. Now the Eunuchs are so arrogant that they expect this thousand yeeres wish, and to bee saluted on the knee. Father Matthew could not doe this safely, lest hee [ 20] should doe more to him then to the chiefe Magistrates; but hee had learned not to neglect in China their rites; and he being deafe, one that hollowed in his eare made vp what the Father wanted. Hee gaue him a great gift, which he refused, and denyed him the trigone Glasse: yet this caused the other Eunuchs to honour him.

At that time liued in Nanquin one which had obtayned the first place in the declaration of Doctors (which is a very great dignity) who liued here in this Countrey priuate, but all great esteeme of all. Hee had degenerated to become a Preacher of the three China Sects, and profes∣sed great knowledge of them. Hee had at his house a famous Votarie, or Bonzi-Monke, who renouncing the publike Offices which he had borne, had shaued his head, and (which is not v∣suall in China) of a Learned Man, had become a Minister of the Idols. And because hee was [ 30] both learned in the China Sciences, and growne seuenty yeeres old, he had acquired much same and many Disciples, professors of that new Sect which he deuised. These visited Father Mat∣thew, to the wonder of all; that Literate-apostata confessed the truth of our Law, and presen∣ted the Father with a Fanne with two elegant Epigrams therein. Two other visited him, one of which counterfeited himselfe to haue liued three hundred yeeres, whom the China Grandes much followed, as doting on the studie of long life, the precepts whereof he read to his Schol••rs. Hee also boasted of Geomancy. The other was a Physician, and companion to the other, each blazing the others Science: and whiles both preferred the Father, some suspected that hee had liued some Ages (which they vse to affirme of Strangers differing in countenance from them) and would not let it be knowne.

[ 40] The Chinois haue one day solemne to Confutius the Prince of the Learned, in which they make a kind of Sacrifice to him, not as to their God, but their Master. They call it a Sacrifice, but in larger extent of the word. Musike was prepared against that day, at the triall whereof Father Ricius was present. The Priests of the Learned, called Tansu, ordered the Musike; and in the Kings Hall (or Temple rather) dedicated to the Lord of Heauen, this triall was made. The Priests came forth in precious vestures, as if they would sacrifice, who after their wonted rites to the President, fell to their Musike: in which were small brasse Bells, Basons, other as it were Tabors, others of stone, stringed Instruments, Pipes, Organs blowed with the mouth, not with Bellowes; others resembled Beasts out of the hollow bellie yeelding a sound: all these sounded together with such discording discord as you may imagine; the Chinois themselues con∣fessing [ 50] the concord and harmoniacall consent to bee lost; onely the Instruments remayning from their Ancestors.

That Temple was great and magnificent, built neere the Citie in a Pine-groue, compassed with walls twelue miles about. The wall of the Temple was of bricke, the other parts of tim∣ber: it is diuided into fiue Iles; the Pillars were round of huge timbers as great as two men could fathome, the heigth proportionable to that thicknesse; the roofe is excellently carued, and all gilded: and although it be two hundred yeeres since it was built, and the King resides not at Nanquin, nor sacrificeth there, yet is it little decayed from the first splendour. In the midst of the Temple is a more eminent place of most precious marble, in which is a double Throne, both of marble; the one for the King when he sitteth to sacrifice, the other is left for him to ••it [ 60] by, to whom the sacrifice is made. The Cloisters without are beautified with most elegant windings, and lest the Birds should defile all, the windowes are all netted with Iron wyers (which is vsuall thorow all the Palace:) all the gates of the Temple are couered with Brasse plates gilded, and wrought with neat Visages of the same metall. Without the Temple were many Altars of red marble, which represented the Sunne, Moone, Starres, and Hills of China▪

Lakes and Seas, intimating that that God which is there worshipped made the rest, which are placed without, lest they might be worshipped for Deities. It is prohibited by grieuous penal∣ties, to cut the trees of that Groue, or any bough thereof, whence they are great and old. In the circuit of the Temple are many Cells, which are said to haue beene Baths for the Kings to wash in when they were to sacrifice.

The Father vsed the Habit of the Learned (as is said) of those especially which professe them∣selues Preachers of the Law; the Habit modest, and the Cap not vnlike ours in Crosse fashion al∣so. He confuted both the Sects of Idolaters, and commended that of the Learned, praysing Con∣futius, which was rather silent, then would deuise any thing touching the next life, and taught good Rules for the Life, Family, and Republike. A great man flourished at Nanquin then (which had some thousands of Disciples) in opinion of Vertue and Learning, and had set dayes in [ 10] which to heare and to be heard euery moneth. Chiutaiso brought the Father, and this Father together, and in some reasoning Ricius wrung from him that some corruptions were in the Idoll Sects, which he followed not, holding that only (he sayd) which was good. It being a fashion that Learned men met in their Societies to conferre of Morall Vertues, in one of those meetings this man learnedly confuted Confutius, which another Magistrate tooke haynously, and cryed out, it was intolerable that the Sect of Idols brought out of other Countreyes should bee prefer∣red before Confutius, whom the Learned Ricius also admireth, refelling the Idol-follies. He an∣swered, he had spoken with the man, but he was not yet well acquainted with China businesse, and he would instruct him better. Soone after he inuited him to a Feast (for the Chinois vsually [ 20] in such meetings determine Controuersies) and there hee met Sanhoi a famous Idol-Priest, a Learned Philosopher, Orator, Poet, and well skilled in others Sects also. When they were set, this Priest and the Father together, the Priest began shewing his desire to conferre of Religion. Ricius first asked what he thought of the first beginning of Heauen and Earth, and the Creatour of things whom we call the Lord of Heauen. I deny not, sayd he, that there is such an one, but he hath no Majesty nor Deity, but I am equall to him, and so are all others. Canst thou (saith Ricius) make those things which he hath done? he granted. Make then such a Chasing-dish (one stood before him) this, sayd the other, was an vnworthy demand. Thou (sayth he) art an Astro∣nomer, and makest new Sunnes in thy minde when thou reasonest thereof. That, sayth Ricius, is but an Image or likenesse which the minde from things seene conceiueth, as in reflexion of a Glasse whereon the Sunne shineth, yet doth not the Glasse create a Sunne. The Hoast for feare [ 30] of further quarrell parted them. At Dinner the Chinois disputed of a Question of humane na∣ture, how it came bad (they want Logicke and cannot well distinguish betwixt morall and na∣turall good, and neuer heard of originall sinne) they discoursed thereof a whole houre: after which Ricius repeating what had beene sayd, entred into dispute with Sanhoi, who laughed at his and their Reasons and answered all with a Tale of I know not what Floud, according to his Sect; but he straitned him with Arguments, so that he and this Disputation grew famous. They conceiue that God and the Creatures are all of one substance, and that God is as a great Soule of the Vniuerse; which opinion from the Idol-sects hath infected the Learned. Ricius writ a sum∣mary of that point, which gaue men good satisfaction, and his Law seemed not so barbarous as [ 40] they imagined.

The Kings Treasure was exhaust by the Corayan Warre, whereupon contrary to the Lawes he caused the ancient Mines which were sayd to be stopped, to bee sought, and opened, and im∣posed new Tributes, that in all Prouinces, Merchandizes should pay two of a hundreth: which had beene tolerable if gathered by Magistrates; but his Eunuches, sent to euery Prouince, with∣out shame or mercie exacted on the people, and raysed a worse combustion then that of Coray. So many Impostors, Counterfeits, Theeues were euery-where: if a man dwelt in a good House, they would digge it vp to search for a Myne, to force composition from the owner. Some whole Cities and Prouinces compounded with these Caterpillers to free themselues from their vexati∣ons; the money so gotten they gaue the King as taken out of their Mynes. This caused Dearth, [ 50] and in some, Commotion. The Magistrates petitioned the King against these abuses, but sweet∣nesse of gaine had not only stopped that eare, but procured grieuous penalties to those which withstood his Catch-poll-Eunuches, which by those punishments grew more insolent. Ours which wintered at Lincin, happily escaped these Harpy-clutches, who with their Presents arri∣uing at Nanquin rejoyced to see a Residence so prepared there. These Presents intended for the King, bred such an amazement in the beholders that others were ready to offer force to see them. They still minding to present the King, (the weather now more cleare and peaceable) Cataneus went to Amacao; where was much rejoycing for these hopes, but soone quenched with sorrow for losse of their ship which tradeth to Iapon, men and goods lost, on which ship all their Commerce dependeth. They found themselues therefore vnable to maintayne three Resi∣dences: [ 60] the Iesuites Rector scraped all hee could for that purpose, and added a Watch and Image of the blessed Virgin, and Trigone Glasses, Houre-g••afles and other Rarities to their Presents.

Father Diego Pantoia a Spanish Priest also accompanyed Cataneus to Nanquin, and thence

went with Ricius to Pequin, with Sebastian and Emanuell. Father Iohn was called from Nancian to reside with Cataneus at Nanquin. They went with an Eunuch then going to Pequin with six ships, who shewed them much kindnesse. In Zinin a City of the Prouince of Sciantum is a Vice-roy which is as High Admirall ouer all the ships, whether they carry prouision or other things, which gaue kind entertaynment to Ricius▪ telling him at parting, Sithai (that was Ricius his China name) I also desire to goe to Paradise, intimating that all his Heauen was not in earthly honours, but that he minded also what the other p••eached. Presently with great pompe and state hee followed him to his ship and there visited him with vsuall Rites of Vrbanity and a Present, and wondred much at the sight of those Presents they carryed for the King. He sent an [ 10] Officer also to make him a readier way. One Liciu had made way to this Vice-royes friendship, who soone after killed himselfe, hearing that vpon some complaint of his Books, the King had commanded him to bee imprisoned and his Books to bee burned; preuenting so the study of his Aduersaries to put him to some shamefull death.

Amongst those Eunuches which the King had sent to oppresse the people, was one Mathan, which dwelt at Linci••, whose exactions had raysed the people and Souldiers into mutiny, which burnt his Palace and killed his Seruants, himselfe escaping disguised, but the Captiue and Slaue of Couetousnesse no lesse then before. Our Eunuch addressed himselfe to him, but could not till the third time be admitted, because his Gifts were not answerable to the others appetite. Hee to make way for himselfe betrayed Ours to this Harpy, they not knowing it, saying, that in [ 20] one of his ships were strangers with precious Gifts for the King, which he shewed closely to his Officers▪ with these he might get the Kings fauour. The Gouernour which in that and the Neighbour Cities had great command was his great friend, of whom Ricius asked counsell: he told him that now the Eunuches reigned, and they almost only were the Kings Counsellors, nor could the greatest Magistrates withstand their iniuries. Yet the countenance of this Magistrate was a great helpe to him, this being the man whom of all the Gouernours he most feared; a man so well deseruing that his Citizens erected to him a Temple, Image, and Inscription; who now also both countenanced Ricius what he might, and gaue him the best aduice how to carry him∣selfe to this Eunuch, and perhaps but for him they had lost all and themselues to. This Capon had erected Palaces and Temples, and had built a huge ship in which the King himselfe might haue [ 30] sayled; so many were the Cels, Chambers, Hals, and other commodious Buildings thereof; the Windowes, Galleries of vndecaying wood carryed with many Meanders, all shining with Vernish and glittering with Gold. In this ship was hee carryed to ours, where Ricius met him. He viewed and liked all, and downe on his knees to the Virgins Picture, promised to procure her a place in the Palace. Ricius modestly refusing his seruice for them to the King, saying, many Magistrates of best ranke had vndertaken that kindnesse: he smiled, saying, none of them could doe so much as he with the King: the King answeres my Petitions the same day, to them or late, or nothing. The Eunuch which brought ours was sent away, and all the Presents put a-board his ship. Hee carryed the Iesuites with him to the Towre of Thiensin, whither hee went to send thence the six moneths Tribute to the King: he feasted them, Comedies, Rope-runners, Tum∣blers, [ 40] Vaulters, and Mimicke Ape-men attending the cheare with such disports as they had ne∣uer seene in Europe. One cast three great Kniues into the Ayre one after another, and catched them againe in their sheathes: another lay on the ground, raysing his feete ouer his shoulders, with which hee tossed vp and tumbled too and fro an Earthen Pitcher in such sort, as hardly could bee done with the hands; the like hee did with a Drumme on a Table. A Comedie was acted only with gestures, of disguised Gyants in glorious habits; one from the Theatre pronoun∣cing all their parts. A Boy danced admirably, and then as it were falling, layd his hands on the ground, and another Boy of Clay came forth, which vsing his hands for feete, imitated all the prankes of the other, and fell to wrestle with the liuing Boy, as if both had beene aliue.

We will leaue you Spectators here, and now bring you forth another Actor, which hauing in little while [ 50] trauelled much, and learned more of his Fellowes; suddenly sent into Europe these Relations not vnworthy your view: which I haue therefore examined with the Originall Spanish, and the Latine Translation, and cut off some superfluities to giue you more full content and to preuent Repetitions; the rather because bee descendeth to many particularities which Ricius looking higher and knowing more, hath omitted.

[ 60]

Notes

• Letter of F. Nic. Lombard.
• China Lear∣ning.

  This compari∣son with that time of the Ro∣manes seemeth p••rh••ps not the best, th••t being the best of Heathen Rome; Varro, and Cicero, and Virgil, as the Romane Trium viri for Learning, besides, Sa••••s•• Caesar, &c.
• Thaisos Let∣ter. To their superiours and equals they write not in the first person, but the name for the pro∣noune (I).
• This (as to sit at the feet, with the Iewes) sig∣nifieth to be a mans scholer: taken from their sitting at the side in Le∣ctures. Suceo.

  North of China the best.

  Scingin is the greatest title of honour a∣mongst the Chinois, intima∣ting a holy birth, greatest learning that he may be Ma∣ster of all, as was their Con∣fusias: such an one they 〈◊〉〈◊〉 comes euery 500. yeere, and now Ricius. Probabilities for the Gospel.
• China Mona∣steries.
• Vniuersities in our sence with Professors and publik Schools are not in Chi∣na: but for ta∣king degrees as in our Vni∣uersities, a mans priuate studies, and the Cities publike examinations haue some re∣semblance. Many things in which the Iesuites and Chinois con∣curre.
• A fornight Sabbath.
• Sixe precepts of China.
• Cantonians Mangines.
• Blessed Virgin honoured.
• Nanquin. Cingensu a great Abbie.
• The President supreme go∣uernour of Full Moone fire-workes.
• Mathematikes baits to the Gospell.
• China learning how vnlearned
• Hanlin Col∣ledge in Pequin.
• Wit of a Chinese.
• Bonzis, dotages.
• Eclipses.
• Colledge of Astrologers.
• Mathematicall huge Instru∣ments.
• A Globe.
• A Sphere.
• A Diall.
• Astrolabes.
• The Chinois number 24. constellations of the Zodiake.
• The like Instru∣ments at Pe∣quin.
• This time a∣greeth with the time of Ta∣merlane; which giueth autho∣rity to Alhacens former story of him: besides the Chinois call the last Tartar which ruled them Temor. Cuiceu.

  Quocum, the Nobilitie of China.
• Artificial rock.
• Captaine of the Citie Gar∣rison.
• Chiefe Eu∣nuch.

  Thousands of Eunuchs at Nanquin.
• Van, van, siu, as to the Ba∣by••onian Mo∣nar••hs, liue for euer. Dan. 5.10.
• A principall Doctor, a Preacher.
• A Mandarine becomes a Bonzi.
• Epigrams.
• Confutius his holiday.
• Musike of China.
• Temple royall▪ and magnifi∣cen••e thereof.
• Iesuits habit.
• Societies of Learned.
• Conference or disputation twixt an Idol-Priest and Ricius.
• Oppression. Mines of Gold and Siluer stopped by an∣cient Kings & forbidden to be opened to preuent rob∣beries.
• Didacus or Ia∣cobus Pantoia.
• Zinin.
• High Admiral,
• Liciu killeth himselfe.
• Mathan a great and base Eu∣nuch.
• Treacherie,
• Great and glorious ship.
• Turnings.
• Thiensin.
• China Players. and Feat-wor∣kers.