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.

§. VI. Of Strangers, and forraine Religions in China.

HOw inhospitall the Chinois are to Strangers, we haue in part heard, neither permitting egresse to the Natiues, nor ingresse to Aliens except in three respects. The first, such [ 30] as come to pay their annuall Tributes. The second, such as pretending honour and tribute, come (as wee haue heard) from the West with seeming tribute, a colour to their gaine by merchandise. The third, such as in admiration of the Chinian vertues and lear∣ning, come thither (as the Queene of Sheba to Salomon) to learne the same, which is the Iesuites pretence: but these must here fixe their habitation, nor may be suffered to returne; such is their iealousie, of discouering their mysteries to others. And this made the Iesuites, after so long stay, free from feare of expulsion, which yet since complaine of persecution. But it may not be known, that they haue any intelligence or commerce with stranger: & therfore the Iesuites, which haue obtayned two so great priuiledges, the Eunuches Palace for their residence, and the imployment in correcting the China Kalender, both by Royall approbation; yet could not obtayne leaue to [ 40] goe into the Prouince of Canton, though with Mathematicall pretexts for that Kalender-busines, to obserue longitudes and latitudes of places, because they were said to be Countrymen to those of Macao. Yea, a Colao, or Counsellor of State, was depriued, for sending a message to a bordering King; a tempest of libelling complaints thundring and showring against him therefore. In the bordering Prouinces they set narrow watch at Custom-houses, Bridges, and in the very Riuers, by ships of warre thereto appointed. But if they be once gotten into the inner parts of the King∣dome, there are no such Officers, nor searches. Neither may any stranger passe out of the King∣dome, after once entring, without the Kings licence. The Iesuites steale their ingresse and egresse by meanes of the Portugals, which had the Towne of Macao assigned them by the Chinois, for trafficke. These come vsually twice a yeere to the chiefe Citie of the Prouince of Canton, which is not called Quantum, or Canton, (the name of the Prouince) but Quam ceu.* 1.1 All the day time [ 50] they haue free entrance in the Citie about their merchandise, but must lie on shipboord at night. In the midst of the Riuer there is a little Iland, and therein a Temple, in which they are allowed their Catholike deuotions. There by Boat did they prouide to steale in or out of the Countrey. The Mahumetans that come in by land,* 1.2 if they stay nine yeeres (as is obserued) may neuer return home againe. Of these there are now many thousand Families in China, dispersed into the most of the Prouinces and chiefe Cities. They haue there their Temples very sumptuous, and their Circumcision. But as farre as I could euer learne, they neither teach, nor care to teach, others their deuotions, but are vnskilfull of the Saracens Tenents, and are contemned of the Chinois. It seems, that their comming in was in the time that the Tartars reigned here, which since haue increased, and after so long continuance, are not held in suspicion, as other strangers. Some say, after the [ 60] fourth generation they are reputed as Natiues: yea, they are admitted to the studies of Learning, Degrees, and Magistracy, as well as the Chinois. But most of these, thus dignified, relinquish their former superstition, retayning nothing thereof, but abstinence from Swines flesh, which rather by Nature, then for Religion, they abhorre.

Touching Christians in China, there is not so great certainty. Certaine Mogores told Ricius of some in the Xensian Prouince,* 1.3 in the North parts of China, at a place called Xucheo, which were white, bearded, vsed Bells, worshipped Isa, that is, Iesus, and Marie, and honoured the Cruci∣fixe; their Priests married, which cured diseases without medicines. A Iew at Pequin gaue more full intelligence, that at Caifumfu, and at Lincin, in the Prouince of Sciantum, and in the Prouince of Sciansi, there liued certaine Strangers, whose Ancestours had come out of forraine parts, which worshipped the Crosse which the Chinois expresse by the Character of Ten) and made the signe thereof with the finger on their meate and drinke. They also made the same signe with Inke on the foreheads of their children, to preserue them from misfortunes. A Iesuite also saw, in the hands of an Antiquarie, a Bell, with a Church and Crosse thereon grauen, circum∣scribed [ 10] with Greeke letters. The Iew also reported that those Crosse-worshippers had the same doctrine in their prayers which the Iewes held: this the Iesuites interpreted of the Psalter com∣mon to them both.* 1.4 Hee affirmed that there were many of them in the Northerne Prouinces, which so flourished in Letters and Armes, that they grew suspicious to the Chinois, which hee thought was caused by the Saracens some sixty yeeres before. The Magistrates were so incen∣sed hereby, that they for feare were dispersed, some turning Iewes; some Saracens; others Ido∣laters: and their Temples were also conuerted into Idolatrous Temples, one of which he men∣tioned in his Countrey. Euer since they hide their profession, and when the Iesuites sent one of their Conuerts to make enquirie, he could learne of none: which they thought proceeded from their feare, taking him for a Spie sent from the Magistrates. [ 20]

All these Sects the Chinois call, Hoei, the Iewes distinguished by their refusing to eate the si∣new or leg; the Saracens, Swines flesh; the Christians, by refusing to feed on round-hoofed beasts, Asses, Horses, Mules which all both Chinois, Saracens, and Iewes doe there feed on. The Sara∣cens called the Christians also Isai, as before; and Terzai, which is a name giuen in Persia to the Armenian Christians (as an Armenian affirmed to Ricius) whence hee coniectured, that these Christians came out of Armenia. And by the report of Haiton the Armenian, which sayth, their King came to the Great Can of Cathay (which wee haue before obserued, at least the best parts thereof,* 1.5 to be the North parts of China) to perswade him and his to become Christians; which in great part also hee affected, besides other Christians there reported to bee, by Paulus; and those of Sarnau, subiect to the Great Can, mentioned by Vertomannus, which seeme to be neere [ 30] these in China.* 1.6 The Malabar Christians haue Chaldee memorials of China, conuerted by Saint Thomas; and their Metropolitan hath his style of all India and China.

A certaine Iew at Pequin hearing of the Iesuites there, came to them to see and conferre with them,* 1.7 imagining them to be Iewes. This Iew was borne at Chaifamfu, the Mother-citie of the Prouince Honan, his name was Ngai, his countenance not resembling the Chinois; hee negle∣cting Iudaisme, had addicted himselfe to the China studies, and now came to Pequin to the exa∣mination, in hope of proceeding Doctor. There did hee enter the Iesuites House, professing that he was of their Law and Religion. Ricci leads him into the Chappell, where on the Altar stood the Image of the Virgin, Iesus, and Iohn Baptist, kneeling; which he taking to be the Images of Rebecca and her Twins, did worship vnto them, contrary (he said) to their custome. The Ima∣ges [ 40] of the Euangelists he supposed to be so many of Iacobs sonnes. But vpon further questio∣ning, the Iesuite perceiued that he was a professor of the Law of Moses: he confessed himselfe an Israelite, and knew not the name of Iew; so that it seemed, the dispersion of the ten Tribes had pierced thus farre.* 1.8 Seeing the Hebrew Bible, hee knew the Letters, but could not reade them. He told them that in Chaifamfu were ten or twelue Families of Israelites, and a faire Synagogue, which had lately cost them ten thousand Crownes; therein the Pentateuch in Rolls, which had bin with great veneration preserued fiue or six hundred yeers.* 1.9 In Hamcheu the chiefe Citie of Chequian, hee affirmed, were many more Families with their Synagogue; many also in other places but without Synagogues, and by degrees wearing out: his pronunciation of Hebrew names differed from ours, as Herusoloim, Moscia; for Messia, Ierusalem. His Brother, hee said, [ 50] was skilfull in the Hebrew; which he in affection to the China preferment had neglected; and therefore was hardly censured by the Ruler of the Synagogue.

To this Citie did Ricci send one of his to enquire, who found those reports true, which also copied the beginnings and endings of their Bookes, which they compared, and found to agree with their owne Pentateuch,* 1.10 sauing that they wanted prickes or points. He wrote also in Chi∣na Characters to the Ruler of their Synagogue, that hee had the rest of the Bookes of the Old Testament, and other Bookes of the New, which contayned the acts of the Messias, being al∣ready come. The Ruler doubted, saying, that he would not come till ten thousand yeeres were expired. Hee also promised, that because hee had heard much good of him, if hee would come thither, and abstaine from Swines flesh, they would make him Ruler of their Synagogue. Af∣ter [ 60] this,* 1.11 three Iewes came from thence to Pequin, and were almost perswaded to become Chri∣stians. These complayned, that through ignorance of the Hebrew, their Religion decayed, and that they were likely all of them in a short time to become Saracens or Ethnikes. The old Ar∣chisynagogue, was now dead, his sonne a young man succeeded in place. but ignorant of their

[illustration]

[illustration] map of Chinese provinces

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉THE 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 MAP 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 OF 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 CHI 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 NA 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

[illustration]

Law. And that their Iewish Religion was indeed languishing, appeared by this, that they both worshipped the Popish Images, and complayned that in their Synagogue and priuate houses they had none. They were offended that they were forbidden the eating of any creature, which themselues had not killed, which had they obserued in this Iourney had cost them their liues. Their wiues and neighbours esteemed Circumcision of their Infants on the eighth day a cruell thing, which they could be willing to alter, with acceptation of the Christian Law, nor would much stand about Swines flesh.

As for the Christian Religion thither carried by the Iesuites, you haue heard the whole sub∣stance of their owne large Histories; I meane not of Miracles, and other like stuffe and stuffings, [ 10] but the meanes of conuaying the Gospel to the Chinois, which are merchandise, money, & gifts, Mathematiks, Memoratiue-art, Morality, which to China Couetousnes and Curiosity with their conforming to Confutius Ethikes, and China Literature, Habite, Names and officious Rites, were good Orators, and made way with much adoe to that little which is done; a mutuall ex∣change in many things, of Romish for Chinois Beades, Shauing, Vests, Songs, Mumsimus, Ta∣pers, Censers, Images, Legends, Monkes, Nunnes, Processions, Pilgrimages, Monasteries, Al∣tars, hee and shee Saints,* 1.12 and other things innumerable pertayning rather to bodily exercise which profiteth little, then to Godlinesse, or God-likenesse, who being a Spirit, requireth men to worship him in spirit and truth; and by foolishnesse of preaching saueth them that beleeue,* 1.13 not by wisedome of words, in elegant writings, and those more of Arts then Christianity.* 1.14 The great Doctor of the [ 20] Gentiles tooke another course, not with excellency of words, sayth he, or wisedome; yea, hee estee∣med to know nothing among the learned Corinthians but Iesus Christ and him crucified:* 1.15 neither stood his word in the entising speech of mans wisedome, but in playne euidence of the Spirit; not the wise∣dome of the World, but the wisedome of God in a mysterie, &c. Which I speake not as denying the seruice of Arts to Diuinity, but of Diuinity in manner to Arts, where the profession is not as of a Tent-maker to liue that he may preach, but as of an European Philosopher, where Hagar do∣mineereth, and Sara at some times whispers a little, and except in Images and Shewes scarcely shewes her selfe, as more fully appeareth in the fore-going History.* 1.16 But would God any Arts or any Preachers may occasion the opening of their eyes, which were wont to bragge of two eyes, and say Europeans had but one, when as they haue but this one naturall eye, and in spiri∣tuall [ 30] things are blinde: and would God the Chinois might as generally acknowledge them∣selues thankfull to Iesuiticall labours in professing the Gospell, as I doe here my selfe for this Hi∣storicall light of China.

Notes

• * 1.1

  This is also te∣stified by Mons. de Monfart.
• * 1.2

  Many Mahu∣metans in China
• * 1.3

  Christians.
• * 1.4

  See sup. in Pinto. 269.
• * 1.5

  See sup. pag. 115
• * 1.6

  Sia••.
• * 1.7

  Chaifamfu. Iew at Pequin his report.
• * 1.8

  Israelites di∣spersion.
• * 1.9

  Iewes at Han∣cheu.
• * 1.10

  Pentateuch. Want of pricks
• * 1.11

  Decay of Iu∣daisme.
• * 1.12

  1. Tim. 4.8.
• * 1.13

  Io. 4.23, 24.
• * 1.14

  1. Cor. 1.21, 17.
• * 1.15

  1. Cor. 2.1, 2, 3.
• * 1.16

  Haiton, c. 1.