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.

§. III. Of their Politie, and Religion in old times. [ 20]

THe Islanders going about to establish an Aristocratie, or State of Nobilitie (consi∣dering they dwelt scattered in the Countrey,* 1.1 and not together) first diuided their Citie into Fourths or Tetrades, named from the foure principall quarters of the World, and distinguis••ed besides by setting of bounds (such also as was the Geographicall partition of the Iland it selfe, mentioned before at the end of the first Chapter) diuided into North, East, South, and West quarter. And againe, they diuided the Fourths into Thirds, except the North quarter: For this, as it was larger then the rest, was parted into Fourths. But these Thirds they subdiuided againe into their parts: some Tenths and others somewhat otherwise. For the which not finding a fit name, I haue retay∣ned the proper name of the Countrey, that which with them is Hreppar, wee may counterfeit∣ly [ 30] call Reppae: vnto the which also we may imagine no vnapt Etymon, from the word Repo. For here was the first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of them that executed any publike Office, for equitie ei∣ther of opinion and judgement, and the equall ballancing of mindes, to be preserued in the rest of the Magistrates, worthily ought to begin there, vnlesse any would rather thinke they had re∣spect heere vnto Reeb, that is to say, Coards, with the which the diuision was made, after the most ancient manner of the Hebrewes themselues. Euery Reppa regularly contayned twentie In∣habitants at the least (for oftentimes it contayned more) limited by a certayne increase of the wealth of their Family, vnder which they might not be reckoned to the poorer Reppes; to the richer they might.

Moreouer in euery Third, as also in the Fourths of the North Tetrade, (which Iurisdictions [ 40] in times past they called Pyng, at this day also Syslu herad) they appointed three more famous places consecrated to the Seat of Iustice and Iudgements; besides also dedicated to Ethnicke Sa∣crifices,* 1.2 which they call Hoff: we call them Holy Places, and Temples. Euery Chappell after the manner of this Countrey was sumptuously built: whereof wee reade of two, of one hun∣dred and twentie foot long. One in the Iurisdiction of Washdall of North Island: the other in Rialarnes of South Island: and this surely sixtie foot broad. Moreouer, euery such holy place had a kind of Chappell adjoyning. This place was most holy. Heere stood the Idols and Gods made with hands,* 1.3 vpon a low stoole or a certayne Altar; about which the cattle which were to be sacrificed vnto them, were orderly placed. But the chiefe and middlemost of the Gods was Iupiter, by them called Por, from whom these Northerne Kingdomes yet call Thors day Thors∣dagh.* 1.4 [ 50] The rest of the Gods were collateral vnto it; whose certayne number, and names I haue not heard. Yet in the ancient forme of oath (whereof mention shall be made hereafter) three besides Thorus, are specially noted by name: Freyr, Niordur and As: whereof the third, to wit As, I thinke to be that famous Odinus, not accounted the last among those Ethnicke Gods (of whom I made mention before) Synecdochically called As: because hee was the chiefe of the people of Asia, who came hither into the North: for in the singular number they cal∣led him As, which in the plurall they called Aesar, or Aeser. This Odinus, as aforesaid, for his notable knowledge in Deuillish Magicke; whereby like another Mahomet, hee affected a Diuinitie after his death, was reckoned among the number of the Gods: from whom at this day, Wednesday, is called Odens Dagur, the day of Odinus: whereupon peraduen∣ture, [ 60] I shall not vnaptly call Odin Mercurie, as Thor Iupiter. Yet the ancients honou∣red Odin in the place of Mars: and such as were slaine in the warres, they say were sacri∣ficed to Odin. And the companions, or Sonnes of Odin were Freyr and N••ordur: who

through the same artes which their Father or Prince Odinus practised, obtayned an opinion of Diuinitie. I haue before aduertised you, that chiefly in the North Countrey, Kings, after their death, are honoured for Gods. But the worshipping of them hath not yet come vnto the Islan∣ders: wherefore we will speake nothing of them in this place.

Before that seate of the Gods placed in the foresaid Temples, stood an Altar erected,* 1.5 couered aboue with Iron, that it might not be hurt with fire, which must bee continually there. A Cal∣dron also or brasen vessell was set vpon the Altar, to receiue the bloud of the sacrifices,* 1.6 with an holy water sticke or sprinkle, to bedew the standers by with the bloud of the sacrifices.

Besides, on the Altar a siluer Ring was kept (or of copper) of twentie ounces, which being anointed with the bloud of the sacrifices, they who executed any office pertayning to Iustice,* 1.7 [ 10] being now readie to take their oath, religiously handled while they were sworne. Foure-footed beasts, for the most part, were appointed for sacrifices;* 1.8 to bee conuerted to the food of the Sa∣crificers. Although in the meane space, I finde (a lamentable matter) that the blinde Ethnicks in the foresaid place of Rialarnes vsed also humane sacrifices: where at the doore of the Temple,* 1.9 was •• very deepe Pit, wherein the humane sacrifices were drowned; which Pit was called Blotkell∣da, from the Sacrifice.

Also in West Island, in the Prouince of Thornsthing: in the middle of the Market place there was a round circle, into the which, men appointed to be sacrificed to the Gods, were gathered:* 1.10 who being violently smitten against an exceeding great stone set there, were cruelly slaine. The indignitie whereof, that stone is reported to haue declared many ages after, by the bloudy co∣lour, [ 30] which no shower of raine, or water, could euer wash away. An abominable crueltie surely, yet not wanting examples, deriued euen from the most ancient times. I omit those of later time, and found in the neare bordering Countries, as the humane sacrifices of the French, whereof Ci∣cero pro Fonteio, speaketh: and also the custome of nearer bordering Countries. I doe not menti∣on the Roman sacrifices: among which, Luperca Valeria, appointed to be sacrificed, was deliue∣red from present death by an Eagle. Let the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and sacrificing of noble Virgins of the Greekes, not be rememb••ed: with whom Helena was likewise freed from imminent perill of sa∣crificing, by the benefit of an Eagle. But who is it, that can be ignorant of Benhennon or Gehen∣non of the Hebrewes, and their crueltie farre greater then this, exercised not vpon slaues or guiltie persons, but euen vpon their dearest children? Concerning which matter I thought good to set [ 30] downe the wordes of Christoph. Adricomus Delphus. Gehennon, saith he, was a place in the sub∣urbs of Ierusalem ouer against the East, vnder the Mountayne of Offence, neare the Fish poole of the Fuller, most pleasant, like Tempe. In this Valley stood a Pauilion, and the brasen Idol of Moloch, cun∣ningly wrought in the shape of a King, b••llow within; whose head resembling a Calfe, the other parts a man, had armes stretched forth to sacrifice children: who through the vehement heat of the Idol, were burned amidst those cursed embracements: For when by the fire put vnder in the concauity of the Idoll, it became all fiery, then the most wicked parents, with incredible crueltie, deliuered their dearest chil∣dren, to wit, their Sonnes and Daughters to be burned within these detestable embracements. And least the miserable cry of the children in horrible torment being heard, might moone the bowels of the parents, the Priests of Moloch filled the ayre and skie on euery side with the harsh sound of Trumpets,* 1.11 and striking [ 40] vp of Drummes, so long as the sacrifice continued. Whereupon also the place was named Tophet, which signifieth a Drumme. This Adricomus writeth. And least any might thinke, that the common people onely of the Iewes became thus blinde; behold Kings: Ahaz, 2. King. 16. 2. Paralip. 28. Manasses there in the 21. and 33. where also the ancient custome of the Nations may bee alleaged.

But that crueltie, and those sacrifices of Saturne seeme not to haue continued long with the Islanders: and surely, they were vsed no where else, saue in the two places assigned. Nor yet of all the Inhabitants of that Prouince, where it was exercised. For it is reported of Hi••rleifus, the companion of ••ugulfus before mentioned, that he altogether abhorred the worshipping of Idols. And Helgo also surnamed Biola, descended from the Barons of Norway, an inhabitant of the Pro∣uince [ 50] of Rialarues fauoured the Ethnick Religion but a little: for he receiued an Irish man, a ba∣nished Christian, into his neighbourhood; one named Ornulfus, with his families (which came with him:) and did not onely receiue him, but also permitted him to build a Church consecra∣ted to Saint Columbe, in the Village of Escuberg. A yong man also of the same Prouince, called Buo, destroied that most accursed Temple of humane sacrifices with fire, and burned all the Gods, although afterward it was repaired by the Proprietors.

Moreouer, Torchillus surnamed Mane (it may bee because hee honoured the Moone, called Mane, and the rest of the Starres, with more Religion then the rest) a man of a very vpright life, and famous among the Nobilitie of Island, a little before the agonie of death, caused him∣selfe [ 60] to bee set forth ouer against the Sunne, and openly admiring the workmanship of Heauen, and the whole World, commended his Soule departing when he was readie to die, to that God who created the Sunne, and the rest of the Starres. He liued about the yeere of Christ 970. The same, or the like may be reported of very many others, while Ethnicisme yet continued. As of Hallerus a certaine inhabitant of South Island: who, because hee followed not the worship of

Idols, was called Godlaus, that is to say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as was also his sonne Helgo.

* 1.12The publique Offices, some of them are distinguished from hence; others haue their originall from some other place. Those which are taken from hence, are a Reppagogie (that I may deuise a word) and the administration of Prouinces, to wit, as that partition into Reppes, and Prouinces, ended as it were in sundrie species, but both had some kinde of gouernment ioyned with it. For aswell the Reppagogi (for so I may call the Masters of Reppes) as the prouinciall Gouernours, pro∣claimed Assemblies, established Iudgements (euery one in their Court) and punished the guiltie: whereby it is euident that they also vsed the Law of Appeale in forren Causes (for in their own, euen priuate men had libertie of Appeale) so that I need not doubt that the Reppagogi also were comprehended vnder the Title of a Magistrate. Who is defined by Bodinus to bee Hee, that hath [ 10] part of a publique gouernment.* 1.13 Metho. hist. cap. 16. I added, saith he, the word Publique, that it might be distinguished from the gouernment of a Master, or a Father. If therefore any would desire a more perfect distinction of a Magistrate, it should be such: A Magistrate is inferior, or superior. The inferior is a Reppagogie or Gouernour of fiue men, which fiue inhabitants chosen for gouernment of the Reppes, vsed in euery Reppe, whom we are here compelled to call Reppago∣gie, and The fiue men, they call them Hreppflior ar, appointed first for their wisedome and inte∣gritie, next for the possession of immoueable goods; vnlesse concerning this latter, it seeme good to doe otherwise, by the common opinion.

* 1.14Moreouer, the Office of the Reppagogi, is limited by the care of the Poore. But that which the care of the Poore required, euery one within the bounds of their Reppe, endeuored to attaine [ 20] by these two meanes. First, that they should prouide, that none should bee suddenly brought to extreme pouertie: as much surely as consisteth in mans pollicy. Secondly, how they might prouide for such as were become Beggars, to be maintayned by the common aide.

And surely, they attempted the first part of their office three manner of wayes: first, by ma∣king Lawes against such as through their owne fault (speaking after the manner of men) be∣came beggars:* 1.15 of which sort are those, titul. de exhaeredandis, cap. 3. Parentibus mendicis natus, & ipse h••stiatim victum quaerendo educatus (nisi morbo affectus) hareditatem nullam adito &c. that is to say, So long as he liueth from doore to doore: The 18. chapter of the same; and the first three yeere, next from the time of begging, cap. 20. Least any vnder a feigned shew of vertue, should deceiue and abuse the Lawes. Also, Altera lex de eiusmodi mendicis impunè castrandis, e∣tiamsi [ 30] cum eorundem nece coniunctum foret, titul. de pupillis, cap. 33. to wit, Lest liuing from doore to doore, they might beget children like vnto the parents, which afterwards should be a burden to the Commonwealth. Also, a third Law, De ijsdem mendicis non alendis, titul. de mendicis cap. 39.63. (not repugnant to the commandement of the Apostle, Hoe that laboureth not, let him not eate, 2. Thes. 3.) and of not receiuing them, so much as into their house, cap. 45. of the same: a grieuous penaltie being inflicted, if any offended against this Law; in the same place.

By which Decree, what other thing I pray you is meant, then the custome of the Athenians in times past? among whom the Areopagitae inquired of the particular Citizens, by what art e∣uery one liued; and prouided to haue them called in question, who gaue themselues to filthy and slothfull idlenesse? What other thing, I say, then what was meant by the Decree of the [ 40] Massilienses, who forbad them to enter their Citie, who knew no arte whereby to sustaine their life? and lest any should practise either vnprofitable or dishonest artes: they gaue no place to Players, counterfeit Iesters, laughing Companions, sawcy Scoffers and Iugglers. To conclude, What other thing, then what the Decree of Solon meant, who ordayned a Law, that the chil∣dren should owe no thanks nor fauour to their parents, by whom they had beene instructed in no honest arte to get their liuing? The ancient World had so great and vehement prouocations vnto Vertue, euen with our Countrimen, which in this last age (ah, too degenerate) you may finde wanting with griefe; all these Constitutions being taken away. Wherefore the number 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (that I may vse the word of Paul) is more abundantly increased,* 1.16 that is to say, of them, who being void of all discipline, liue infamous to themselues, and grieuous and trouble∣some [ 50] to their common Countrey, in slothfull and filthy idlenesse, inuerting and changing that order instituted by God himselfe. The care of which thing, if the Magistrate would yet vnder∣take, surely many should fare the better.

The second meanes and way of preuenting pouertie, was a Law or Edict, concerning those who desired to be admitted into a Reppe, or become Citizens of Reppes. For none was to be recei∣ued into a Reppe, vnlesse hee had first gone vnto the solemne assembly of that Reppe, and desired that he might be admitted;* 1.17 which they might not iustly denie, vnlesse to one conuicted of theft, or otherwise of some other crime, or so poore, that therefore hee was vnfit for the Reppes, and that hee could not sustaine himselfe and his family without the common almes of the beggars. But if any could not be present at this assembly, hee was bound to intreat leaue of cohabitation [ 60] of fiue inhabitants, hauing lands of their owne, and next vnto him, whom hee was about to goe vnto. If any of honest fame and rich in abilitie, would notwithstanding goe into the Reppes without demanding leaue, he retayned his habitation, but yet was excluded from the Law and priuiledges of the Reppes. But if any wicked and dishonest person had thrust himselfe in with∣out

leaue (although he had lawfully hired void and emptie land from the Lord and Owner ther∣of) the same was to be expelled by force: Titulus de Reppis cap. 48. To the same purpose apper∣taineth that Edict concerning seruants taken out of the Rep. cap. 47. of the same.

The third Statute against pouertie was, concerning the restitution of priuate losse in the title recited before cap. 47. whereof an example shall bee giuen, first in houses by chance consumed by fire: and those of foure sorts. For if a Store-house, Kitchin, Bed-chamber, or Bed, and Chappel had been burned; the losse receiued was to be valued within fourteene dayes, by fiue of the next neighbours, as well of the house it selfe, as of the most necessary things contained therein: as of the prouision of victuals, apparell, and houshold-stuffe daily vsed onely, properly belonging to the Master of the family, excluding other mens goods, as treasures, and other things more precious; [ 10] because a man might bee a sufficient Citizen of Reppes without these. Then the halfe part of the losse valued by the whole Reppe, was to bee restored within an appointed time, by Subsidies con∣tributed in common, according to the abilitie of euery Inhabitant. Another example of this li∣beralitie enioyned by the Lawes, is, concerning Cattle destroyed by the Murren or Rot: for if the fourth part of any mans Cattle, or more dyed, the losse likewise being valued within four∣teene dayes after the Murren ceased, was to bee releeued by common supplies for the halfe part, as the former was. But concerning both, there was a caution added, that this benefit should not be performed the fourth time; least any thing through too much carelesnesse, and retchlesse negli∣gence, should procure damage to himselfe, De Reppis cap. 47. & 48.

The other part of the Office of the Reppagogi was imployed about the care of the poore, con∣cerning [ 20] the maintaining of such with certaine contribution of almes as were now become beg∣gers, either through sicknesse or age, or other casualties not in their owne power: and also concer∣ning the excluding of others, who should not appertaine vnto the almes, and diuers cases there∣unto belonging. This almes was either priuate or publike. Priuate, for the which a law was made concerning the receiuing of the beggers, into the number of their family by their kindred,* 1.18 or cousins, one or more, inabled by a certaine increase of wealth limitted by law, and to bee maintained by certaine lawes, according to the degree of hereditarie succession: For as any was next to the inheritance of the begger, if hee possessed goods, so was hee accounted the first that should sustaine him. But the next degree failing, or the same being poore, or not hauing where∣with [ 30] to maintaine himselfe and his, besides that begger, that necessitie was imposed vpon the se∣cond, or third degree of kindred, &c. to be releeued.

Publike almes was, as often as the kindred or cousins of the beggar failed, they liued by the helpe and reliefe of the Reppes: euery one was to bee maintained in his Repp; whereof there are prescript constitutions of lawes, to wit, what beggars should belong to what Repp, and what not; and concerning the driuing away and expelling of them by processe of law, who appertaine not thereunto. Therefore the Reppagogi partakers of a publike Office limited with these bounds, proclaimed assemblies: Some surely both in time and place, standing, or ordinary: others not standing, or extraordinary; that is to say, as often as any new matter came pertaining to their charge to bee determined. Also priuate men might call extraordinary assemblies, to wit, they [ 40] who had any cause worthy of an assembly and iudgement. But the signe and token of hauing an assembly (after the thousand yeere, when they had now sworne to the Christian Faith, perad∣uenture before Iupiters Hammer and battle Axe, Hamor pors) was according to the religion of that time, a woodden Crosse, which euery Inhabitant carryed to his neighbour at the day, place, and occasion of the assembly proclaimed, of which signe intermitted or neglected, a certaine pe∣naltie was inflicted. There therefore the Reppagogi, concerning the matters appertaining to their charge, consulted according to equitie and right, determined them, and punished the guiltie: There the guiltie person, if the iniury were priuate, was cited into the Court of Iustice by him that was iniured, euen without publike authoritie (which also wee reade was vsed by the Spar∣tanes:) but if the iniury were publike (or if the partie iniured in a priuate offence would not cite the guiltie person, or could not) then was hee cited by some of the Rappagogi. Priuate men also [ 50] had libertie and power to sue the Reppagogi negligent in their Office, or otherwise iuiurious: where a penaltie of money fell to the Citizens of the Reppes: all which, and other things here be∣longing are handled, in codice legum de Reppagogijs, cap. 43. And concerning the inferiour Magi∣strates, that is to say, the Reppagogi onely, to wit, the first species of the Ciuill Magistrate.

Now followeth the superiour Magistracie, which is distinguished into Gouernours of Prouin∣ces, and Iustices. They were each of them Gouernours in euery Prouince (which before I called Thirds, to wit, of euery Tetrade) executing as well the publike Offices of the Courts of Iustice, as of holy mysteries: or they were Interpreters of the Law, and matters of Religion: (although afterward the interpretation of the Law belonged more to the Iustices.) As with the Romanes, the Aediles also vsurped part of the Praetorian Iurisdiction. Among the ancient Hebrewes also the [ 60] High Priests: also among the Romanes the High Priests were sacrificers. Whereupon Horatius carm. lib. 3. Ode 23. Victima Pontificum secures ceruice tingit.

These Gouernours therefore, in that they had the charge of holy Mysteries, were Priests: in that they had to doe with the Court of Iustice and Iudgement, they were Iudges: we call them

Noble-men in this place, and the state of the Common-wealth gouerned by their ouersight, an Aristocratie. The same are called by our Country-men Godar, and Hoffsgodar; from the Church or Temple (which is Hoff) as it were Ouer-seers of the Church, and their Office or Dignitie was called Godord; to wit, their name being next deriued from their Ethnick gods, which they cal∣led God: that euen by the name it selfe, they (who almost represented the Name and Office of the Gods) might bee put in minde of the Vertues, Wisdome, and Iustice, &c. requisite in such a Gouernour.

And that they might shew themselues such, I suppose the same place was appointed to iudge∣ments of the seate of Iustice, which was ordained for Sacred Mysteries; to wit, at the foresaid Temples. And also therefore, because the place of holy Mysteries, was religiously thought fitter [ 10] for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the taking of good counsell, whereof there is especiall vse in the Court of Iustice. Moreouer, the Prouinciall Gouernours had their two-fold assemblies, as the Rappagogi had; yeere∣ly or ordinary meetings, and proclaimed: or extraordinary, any necessitie requiring (those for∣mer assemblies, containing many dayes: vid. Ka••pb. cap. 8. Torn. Log.) and that, as it is likely, assembled by some signe of holding a meeting; as we haue already said of Reppagogies: which sure∣ly, what it was in times past, is not well knowne; vnlesse it were that, which afterwards, and yet remaineth in vse; the forme of a Noruegian axe of Wood, carried about after the same man∣ner, among the prouinciall Citizens: as we said a little before, of the woodden crosse. This to∣ken of the Iudiciall Court, is called Bod in our language, which signifieth a message.

Moreouer, euery one paid some yearely tribute or reuenue to the Temples: whereof the Guar∣dian [ 20] or Ouerseer of the Church was the Collector: for speaking of holy mysteries pertaining to the Church, I call euery Noble man so. To him also came the penaltie of the Temple, and Court of Iustice prophaned: who likewise ought to maintaine the Temple, or keepe it in reparations, at his owne charge. Lastly, the necessity, and specially care to amend and make good whatsoeuer damage done vnto the Prouince, or to foresee and preuent it being imminent, vsing the helpe of the Prouincials, lay wholly vpon him: so that, for the destroying of Theeues and publique Rob∣bers, you may finde some who were prodigall of their owne life. Contrarily, it is a lamentable case, how at this day we see it euery where come to passe, where they make a great conscience to condemne a notorious Theefe by the Law, or any other conuicted once or twice of any capitall crime, much more to put him to death. These are the Gouernours of Prouinces: The Nomophy∣laces [ 30] or Iustices follow. The Nomophylax was the other kinde of the superiour Magistrate, some∣what later then these: of which sort, in the whole auncient Citie of Island (for we yet describe it) at one and the same time, there was onely one: who of pronouncing or deliuering the Law, was called Logmann and Logsogumann. For the Commonwealth began not suddenly, but by little and little to be framed: therefore the Prouinciall Lawes were first, of the like meaning, though peraduenture not euery where the same, before they had them compact, and gathered into one body: which when they attained, for the custody and preseruation of the same, they admitted trustie and wise men, whom I call Nomophylaces; and whose Office I shall very well describe in the words of D. Nicolaus Cragius, declaring the Office of the Spartan Nomophylaces. The Office of the Nomophylaces (saith D. Cragius Li. 2. cap. 6. de Repub. Lacedaem.) was, as we perceiue by the [ 40] matter it selfe, to haue charge of the custody and preseruation of Lawes, for the benefit of the Common∣wealth; and that they should not suffer them to be abolished, changed, or taken away by any. Moreouer, they indeuoured that the force of the Lawes might not grow out of vse, or the memory thereof be forgot∣ten: but they compelled the Magistrates to the often obseruation of them, and execution of their dutie. And further, we may thinke these very men were the interpreters of Lawes, if peraduenture any thing doubtfully set downe, or hardly vnderstood, should come in disputation. This Cragius writeth: the same which I doe of ours: adding this, that they had some manner of authority in their power, toge∣ther with the rest of the Nobility, of changing, renewing Lawes, and also inlarging them, as it were Orators and Counsellours; the consent of the people being added. Therefore the No∣mophylaces or chiefe Iustices, tooke nothing away from the forme of an Aristocratie: but were, [ 50] as hath beene said before, Interpreters, and preseruers of the Law, armed with publique au∣thority for this purpose, in whose power also the custody of the Booke of the Lawes re∣mained.

But I dare proceede no further with our Author in his Law Suites and Courts, lest I be therein detained with Demurs and tedious delaies. I am a Traueller, and howsoeuer I haue (not so much for Island, as for the knowledge of the Arctoan antiquities) waded thus farre: I will not tire the Reader further, but remit the more curious to the Author himselfe, who hath added much of their Lawes, and a whole Booke of their auncient Grands, and another of their Kings, both here omitted. The Kings of Norway began to haue dominion in Island, A. 1261. diuers immunities reserued: which Kingdome des∣cending vpon Margaret, by her was linked with that of Denmarke, and so hath continued aboue 200. [ 60] yeares.

Notes

• * 1.1

  Chap. 6. Of their Com∣mon-wealth & Religion.
• * 1.2

  Seats of Iu∣stice and Re∣ligion.
• * 1.3

  Idols.
• * 1.4

  Por and Thors day.

  Freyr Niordur and As.

  Odinus the same that Wo∣den in our Saxon storie. Odinus, Odin, or Oden by his Sorcery (which made him a Deuill) made a God.

  Wodnesday, or Wednesday.
• * 1.5

  The Altar.
• * 1.6

  Holy water sprinkle.
• * 1.7

  Holy Ring.
• * 1.8

  Sacrifices.
• * 1.9

  Humane-inhu∣mane sacrifices
• * 1.10

  Deuill-circle.
• * 1.11

  Of this place and these cries of the children confused with sounds of in∣struments and the vnnaturall horror, Hell was called Ge∣henna and To∣phet.
• * 1.12

  Chap. 7. Of Magistrates and Courts.
• * 1.13

  A Magistrate, who.
• * 1.14

  Care of the Poore.
• * 1.15

  Lawes against Beggars.
• * 1.16

  Inordinate men.
• * 1.17

  Our tithings and hundreds in their origi∣nall, had some resemblance thereof.
• * 1.18

  Lawes of Almes.