Asia. The first part being an accurate description of Persia, and the several provinces thereof : the vast empire of the Great Mogol, and other parts of India, and their several kingdoms and regions : with the denominations and descriptions of the cities, towns, and places of remark therein contain'd : the various customs, habits, religion, and languages of the inhabitants : their political governments, and way of commerce : also the plants and animals peculiar to each country / collected and translated from the most authentick authors and augmented with later observations ; illustrated with notes, and adorn'd with peculiar maps and proper sculptures by John Ogilby ...

THE EMPIRE OF THE Great Mogol AND INDIA. (Book Mogul Empire)

Of India in general.

* 1.1INDIA is so call'd from the River Indus, and the Word East ge∣nerally added to India, because it is the most Easterly part of Asia; and hence America, or the New-found World, has bor∣row'd the Name of West-India in opposition to it.

* 1.2Ptolomy affirms, that anciently, and to this day, India is divided into two great parts, whereof one, which extends from the River Indus to Ganges, is by the Persians call'd Indostan, that is, The Countrey of Indus; and by the Greek and Latine Writers, India intra Gangem, or India within Ganges. The other part is call'd Mangi, or India extra Gangem, or Without Ganges. The first comprehends all the Countreys under the Great Mogol's Jurisdiction, as also the Kingdom of Narsinga or Bisnagar, Kan∣nara, Orixa, the Coast of Cormandel and Malabar, the Kingdom of Golconda, and many others. The second part without Ganges contains the Kingdom of Bengala, Arracan, Pegu, Siam, Malacca, Cambaya, Champa or Tzampa, Lao, Cochinchina, besides many lesser, and lastly the vast Empire of China. Both these parts also comprehend divers Islands, a∣mongst which Japan (if so it be) is the most Ea∣stern, as also the most eminent.

This whole vast Countrey (according to the ancient and modern Writers) conterminates on the West, with the River Indus, the Countrey of Arachosia and Gedrosia; on the South, with the Indian Sea; on the East, with the Eastern Shore; and on the North, with some Branches of Mount Taurus or Imaus, a part of Taurus.

Texeira tells us, that India begins at the end of the Kingdom of Macran,* 1.3 lying in 106 Degrees of Longitude, and extends to 159 from East to West, a Degree being reckon'd to be fifteen Leagues; a Tract of eight hundred Leagues in a direct Line.

India also extends from North to South, from the Equinox to the Cape of Malacca, almost to the 40. Degree, the utmost part of China, a Tract of about six hundred Leagues, not reckoning the Indian Isles, some of which lie a great way to the Southward of the Equinoctial.

The most eminent Rivers of India are the Indus and Ganges,* 1.4 which come from the Northward out of the Mountains Imaus and Caucasus, by the In∣habitants (according to Castaldus) call'd Dalanguer and Nangracot, and both (as the Inhabitants affirm) spring from one Head, though some Geographers make the distance between them to be a hundred and eighty Leagues, and others but a hundred and thirty, though the first seems most probable, be∣cause the Ganges takes its course Easterly, and the Indus Westerly. Philostratus places the Head of the River Indus in Mount Caucasus, and makes the same in some places to be a League and a half broad, and transplanting abundance of Soil along with it, which, like the Nile in Egypt, makes the adjacent Grounds exceeding fertile.

This River Indus (as Ananias affirms) is by those of Diu or Diul call'd Inder and Crecede, and according to others, Hynd, or Idu and Diul; but the Persians (as Texeira tells us) call the same Jud, and those that dwell thereabouts, Send. It is at

[illustration] map of Mogul (Mughal, Moghul) empire

MAGNI MOGOLIS IMPERIVM

the Great Mogol's Court in Persia call'd Pangab or Penjab, which signifies Five Waters: for Ab signi∣fies Water, and Pan Five, because five Rivers when they come to those Parts unite to its augmen∣tation, viz. the River Bhat or Behat, which takes its original near Dabul, towards the side of Persia; the second Chanab, comes out of the Kingdom of Caximir, fifteen days Journey from Lahor; the third call'd Raw, begins near Lahor; the other two, Via and Sind or Send, arise in remote Coun∣treys. The Send receives the Water of the other four, and swallowing their Names in its own, they are all call'd The Send or Sind. Mr. Herbert calls these five Rivers Behat, Ravy, Damiady, Gbehan, and Vuhy. Peruschy makes mention of five pecu∣liar Rivers, which discharge their Waters into the Indus or Sind, namely, the Catanul, Cebcha, Ray, Chenao, and Rebeth; which gliding from the mighty Mountains that inclose the Kingdom of Caximir, run through the Province of Penjab, or Five Ri∣vers, so call'd from them, and discharge their Wa∣ters into the Indus near the City Bakar.

* 1.5The Indus or Send thus enrich'd with the Wa∣ters of other Rivers, takes its course Southward through the Provinces of Attack, Backor, and Tatta, and near the City Dul, which gives its De∣nomination to the same, it discharges its Water through two Mouths into the Ocean, and not through seven, as Texeira affirms. These Open∣ings are in 23 Degrees and 35 Minutes Northern Latitude.

Most Maps, and many Geographers, are greatly mistaken in placing this River, as if it fell into the Sea, near the utmost Point of the Gulf of Cambaya; but this is a great error, and as wide from the truth as the whole Countrey of Zuratte is broad: for the Indus runs not from the East to Zuratte, as it should do if it disembogu'd at Cambaya; but the River which discharges its Water into the Bay of Cambaya, is another call'd Mehi.

The River Indus hath divers Isles, especially near its Mouth, which are very pleasant and fruitful, and one City nam'd Varaxes.

Pliny affirms, that nineteen Rivers contribute their Waters to the Indus, the chiefest whereof are the Hydaspes, now call'd Moltan (which receives four other lesser Streams) the Catabra, the Hypasis and Acesina.

* 1.6The River Ganges, now call'd Gangia, arises from Mount Caucasus, and bends its course to the South through or between the Rocks of the Pro∣vince of Siba, and soon after becomes very broad; then proceeding on its course Southward, it re∣ceives by the way the Waters of thirty Rivers, as Ananias saith, or according to Pliny, ninety, so that it swells exceedingly, and spreads above four Miles in breadth, yet not above eight Fathom deep, and at last, after a long course, falls through many Mouths into the Sea, the chiefest whereof and most Westerly is Satigan or Satiguam, so call'd from a City of that Name built on its Banks, a Sea-port Town, where the Portuguese us'd to drive a great Trade; the other being the most Easterly, is also near a famous Sea-Harbor, and is call'd Chatigan, both which are under the Jurisdi∣ction of the Kingdom of Bengala.

The Ganges at last discharges its Water through two noted Mouths into the Bay of Bengala. These Mouths Ptolomy places in the eighteenth and nine∣teenth Degree of Northern Latitude; but Bar∣ros and Linschot set them in twenty two or twenty two Degrees and a half.

* 1.7Those of Bengala, as the same Linschot writes, affirm the Head of Ganges to be in the terrestrial Paradise, and therefore account the Water thereof holy; and for that cause the Benjans and other Indian Heathens, go thither in Pilgrimage to bathe them∣selves, and to drink of it; and the Inhabitants of Bengala lying on their Death-beds, cause them∣selves to be thrown into the said River, or at least to have their Feet dipt in.

A Pint of Water (a thing very remarkable) of the Ganges,* 1.8 is not above half so heavy as that of any other Water in India, and is also very whol∣som, and hath a good relish.

In the middle of the Ganges lie many great and small Isles, which are very fruitful, and all of them overgrown with wild Fruit-trees; but most of them at this day lie waste, by reason of the French Pyrates from Racau; yet they have store of wild Swine, and divers sorts of Fowls on the same, as also Tygers, which swim from one Island to ano∣ther, and therefore it is very dangerous to Land on any of them.

The Ganges is suppos'd to abound with Gold and Pearls,* 1.9 and from its bottom are fetch'd all manner of Precious Stones, on some of which are perfectly represented the shapes of Beasts, Plants, and other things.

There is another Ganges, being onely two Streams joyning their Waters, which rise first Eastward of Gavel, near the Mountain Gate, in 18 or 19 Degrees of Northern Latitude. The River which comes out of the Northermost Spring, is call'd Kinsuar, as that out of the Sou∣thern, Benhora; but by their conjunction losing their former Denominations, are call'd Ganga like the other. But this River at last discharges its Waters into one of the Mouths of the Ganges, between Angely and Picholda, in about 20 Degrees of Northern Latitude. The Inhabitants also hold this Water in great veneration, by which means it is very advantageous to the Mahumetan Lords of the Countrey through which it runs, because they permit no Person to wash his Face in the same without paying them a certain Sum of Money.

The River Bark rises from another Spring on the West side of Mount Gate, and empties it self through the Gulf or Bay of Bombain, separating the Kingdom of Zuratte or Cambaya, from that of Decan.

The Stream Aliga likewise discharges its Wa∣ter on the West side of the same Mountain, against the middle of the Isle Anchedive, in 14 Degrees of Southern Latitude, having before separated the two Kingdoms of Decan and Canara.

The great River Nagundy gliding from Mount Gate, which is beyond Cananop and Calicut, runs Northerly, but within sight of the Aliga changes its course Eastward, and passes on through the Metropolis of Bisnagar and the Province of Orixa, and afterwards loses it self in the Bay of Bengala, between the sixteenth and seventeenth Degree, where the two Towns, Guadenary and Masulipatan, are built.

The Lake of Chiamay, lying in the North to∣wards Tartary, is the Head of six great Rivers,* 1.10 of which three uniting one with the other, make a large Stream, which cuts through the middle of the Kingdom of Siam, as the other three fall into the Bay of Bengala.

Many more Rivers and Lakes hath India and the Mogol's Countrey, which in our following Discourse shall be describ'd in their proper places.

* 1.11Cross the Rivers near which any High-ways lie, are almost no other Bridges made than of Ships, by reason of the Waters in the rainy Sea∣sons, which would carry away any other that do not float.

In several places of India are Wells or Cisterns, on which the Inhabitants bestow great Cost, be∣ing very large and spacious, rais'd up with Free∣stone, neatly joyn'd together, and cover'd on the top with an Arch; the Water is drawn up by Oxen in little Pales or Buckets.

The Stagna's or Ponds, which are all artificial, of which there are very many in India, may just∣ly be accounted amongst the best of their Rarities, though they account them for things of small con∣sequence; they are made in low places, and some of them very deep and broad, and a Mile or more in circumference, and are able to furnish a popu∣lous City with Water a whole year; most of them are inclos'd within a low Stone Wall, ha∣ving several Doors, and about the inside of the Wall are many Steps leading down to the bottom, which is pav'd with Free-stone. These kind of Ponds are near populous Towns, for the accom∣modation of the People, and built for the most part at the charge of the Publick; they are fill'd with Water in the rainy Seasons, being first made clean, that so the Water may be clear; and it continues so sweet, that not onely Men and Beasts drink of it, but they also use it upon all other occasions.

* 1.12As to what concerns the vast Mountains in this Countrey, the most famous are those of Balla-Gate, which begin in the North, and extend Southward to the Cape of Comory, by the Inhabitants, and also by Ptolomy call'd Cory, a Tract of a hundred and twenty Leagues; they begin to raise their tops near the River Carnate, not far from the Cape and Mountain Dely, and are good Marks to those that Sail along the Coast, and lying in twelve De∣grees and a half of Northern Latitude, divide the Kingdoms of Decan, Cuncan, Canara, and Malabar, from Balla-Gate, the Coast of Cormandel, and Fish-Coast, of which particularly, and their general De∣nominations, more hereafter.

India abounds with great and small Beasts,* 1.13 as Oxen, Cows, Goats, Sheep, Hogs, and all man∣ner of other Cattel, the Flesh whereof is not so well tasted as ours, by reason of the great heat of the Countrey. They seldom kill any Oxen, be∣cause they use them to work. Mutton is little esteem'd, so that all sick Persons are prohibited to eat thereof; but Pork is reckon'd very wholsom Food.

The Horses here are but ordinary, the best be∣ing brought thither from Arabia and Persia by the Portuguese, and of late from Usbeck are yearly brought twenty or thirty thousand, as also a great number through Candahor out of Persia; some also are transported hither by Sea from Ethio∣pia, Arabia, and Persia, out of the Havens of Moca, Bassora, Bander, and Abassy.

But here are great numbers of Buffalo's, of whose Milk the Owners make little dry and salt Cheeses, and when they do not yield that plenty, they kill and eat them.

Here are also many Elephants, and Rhinoce∣rots call'd Abadas, as also abundance of Apes and Bats as big as Cats, which some call Flying-Cats.

In Malacca, Siam, and Bengala, are abundance of wild Goats, whose Horns are good against Poyson; the Portuguese call them Cabras de Mato, that is, Wild or Forrest-Goats.

In India likewise are great numbers of Fowls, as Pheasants, Partridges, Pigeons, Parrots, and Parraketo's of all sorts of colours. There are also Camelions, divers sorts of Serpents, and Hedghogs.

In Balagate are Rams without Horns, yet not∣withstanding are so strong, that a Youth may ea∣sily ride on them.

In many places of India up into the Countrey, breed abundance of Tygers, especiall in Bengala, near Mount Caucasus, and the Island of Iava, inso∣much that the Natives for fear of them dare not venture to gather such quantities of Gum Benzoin as they would. Some say this Beast is about the bigness of an Ass; others, that it is no bigger than a Greyhound; but Nearchus swells it to the big∣ness of a Horse, affirming to have seen the Skin of one above five Foot long; it much resem∣bles a Cat, having a thick Head, spotted Skin, glittering Eyes, sharp Teeth, Claws with Talons, and long Hair upon the Lips, which is so poisonous, that if either a Man, or the Beast it self should swallow one of them, it would certainly kill him; and the Inhabitants have observ'd, that it never goes to drink in any River, but al∣ways with its Mouth before the Stream, and ne∣ver against it, that so the Water infected by its poysonous Hair may not occasion its own death; and for the same reason it never drinks out of Lakes, Pools, or any standing Waters; and there∣fore all Persons are forbidden by the Great Mogol, to keep any of the Bristles of a dead Tyger, but on pain of death must send them all to his Court, where by the King's Physician most poisonous Pills are made thereof, which are given to those whom the King condemns to die at his pleasure.

The Tygre exceeds all Beasts in ravening, for he is said to be the most voracious and fiercest Creature in Bengala, and that he will follow a Ship from which he receives the least injury, a∣bove thirty Leagues along the Shore, and there∣fore the Inhabitants are greatly afraid of him, and call him by several Names.

Pliny saith the Tyger is a Beast of wonderful swiftness; which Bontius contradicts, affirming that he is very flow, and therefore lurks, or ra∣ther watches for Man-kind, who are not so swift as Stags, wild Swine, and other Beasts, which may easily escape from him by flight; wherefore he never catches any Beast, except it be by surprize, lying sculking in a Hedge or Thicket, from whence he leaps suddenly upon them; and if he chance to miss his prey, then he returns growling back, and runs into the Wood, to see what he can find there; he generally strikes his Tallons into the Necks of those Beasts he seizes, and beats the strongest down with one stroke, and having first suck'd out the Blood, drags the re∣maining part into the Wood to satisfie his Hunger with the Flesh by Meals. He keeps generally in the Woods, water'd by Rivers, that when other Beasts come to drink, he may surprise and prey upon them.

There are likewise Jackalls, in the Greek call'd Hyena, Camelions, and Lizzards, besides vast numbers of Ravens, which flying into the Houses, if the Windows be open, carry away the Meat from the Table.

The Rats of this Countrey are as big as suck∣ing Pigs, which do much mischief to the Houses, by undermining the Foundations, and eating through the Walls. Another fort of Rats, which are lesser, and have red Hair smelling like Musk,

also molest this Countrey, and therefore the In∣habitants set their Chests and Cupboards on four Pillars a good distance from the Wall, placing Tubs with Water underneath; for else they would immediately swarm with the said Insects. Besides these, there are other Pismires, which be∣ing a Finger long, do great mischief to Plants.

* 1.14This Countrey is stor'd with all manner of Plants; and though there grows little Wheat, yet it abounds with Rice and Barley, as also Maiz, or Indian Corn, and abundance of Shell∣fruit. There are few or no Apples, Pears, Cher∣ries, Plums, Peaches, and fewer Grapes, except in China: But in stead of them, there are many other Trees, Plants, and Fruits, unknown in Eu∣rope. The chiefest of the Trees is the Coco-tree, which bears Coco-nuts, and affords many other Commodities.

The other Plants, Fruits, and Drugs are Banana's or Pisang, Anana's, Jaca, Mangas, Kaions, Jambes, Jambolins, Jangomas, Carambolas, Brindoins, Durions, Papaios, Inj••mes, Areka, Betel, Cubebs, Tamarind, My∣robalanes, Ambare, Caranda's, Mangostans, Pepper, Ginger, Cloves, Cinnamon, Nutmegs, Cardamom, Galanga, Cost, Spikenard, Aloes, Camphir, Calam∣bak, Sandal-wood, Benzoin, Amphion or Opium, In∣dico, Ambergreece, Musk, Civet, Assafoetida, China Roots, Great Canes, and many other Plants and Fruit.

* 1.15The chewing of Betel with Areca and Chalk is very common through India, and therefore ought to be briefly described. The Betel, or Betre, is by the Arabians, as Avicenna testifies, call'd Tembur, or Tambul; by the Turks, Japrach Industani; by those of Decan, Zuratte, and Canaria, Pan.

This Betel runs up by Poles like our Hops, and also on the Bodies of Trees: Some, to their greater advantage, permit them to grow up by the Pepper or Areca Trees. They constantly wa∣ter their Betel, the Leaves whereof are like those of the Lemmon-trees, but a little bigger, longer, and sharper at the end.

This Plant, according to Garcias, resembles that of the Pepper so exactly in Twigs, Leaves, and manner of growth, that one who doth not very well know it cannot distinguish them. The Be∣tel also produces a Fruit like that of the White and Long Pepper, or rather like a Rats Tail, which the Malayans call Syriboa, and is for its strange shape in greater esteem than the Betel Leaf it self.

* 1.16The Fruit Areca, or Arecka, so called in general by the Indians, and by the Portugues, with a cor∣rupted Name, Arequero, is in Zurratte and Decan call'd Suppary; on the Island of Zeilan, Paoz; in Malacka, by the Javans, Pinang; in Cotzyn, Cha∣cany; by the Arabians, Fausel; and by Avicenna, Filfel and Fufel; on the Coast of Malabar, by the Vulgar, Pak; but by the Nobles, Areca. Varto∣man calls the Tree Areca, and the Fruit Coffol.

The Tree it self on which this Fruit grows shoots up with a straight Body, having so smooth a Bark, that none can climb up without some help. The Boughs shoot not downwards, but upwards, and also turn up at the ends, and there∣fore at some distance seem Globular. The Leaves thereof grow like the Teeth of a Comb, one by another. The Fruit grows on the undermost Boughs, ten or twelve of them in a Cluster, at a thick long Stalk, and being cover'd with a rough yellow Shell, is about the bigness of a Nut∣meg, or small Acorn; and before it grows hard, it is like a Date, full of pale red Veins, and flat at one end: Yet nevertheless there are three se∣veral sorts of it; the first is flat on one side, and on the other broader and bigger; the second be∣ing less, blacker, and harder, is by the Indians call'd Checanum, and grows for the most part in Cotzyn: It draws the Rheum,* 1.17 and makes the Mouth look of a reddish black colour, like the Mulberry. The third sort makes a man giddy, and intoxicates the Brain; though this quality is ascrib'd only to the unripe Fruit, There is also a white sort, which grows in great abundance in Zeilan. Out of the great Fruit, by the power of Fire and Glass Instruments, the Inhabitants distil a Water, which is a most excellent Medi∣cine against a Flux. The Fruit grows very plen∣tifully in Malabar, on the Island Zeilon, and also in Zurratte, Decan, and Malacka; but the best of all, on the Island Mombain, and in Basaim.

* 1.18The Indians break this Fruit into four pieces, if it be pretty big, or else into two; and roul them up in a Betel Leaf, with a little Ashes, or Chalk of burnt Oyster-shells: for the Betel being chew'd alone is bitter; therefore, to take away that bitterness, they mix the same with Areka and a little Chalk, and esteem the same, thus pre∣par'd, of a pleasant taste. Some also put a Juyce call'd Cate amongst it, which with them is an ex∣cellent Remedy against sore Gums.

* 1.19The Juyce Cate is extracted out of a Tree about the bigness of an Ash, with Leaves like those of the Tamarisk, having many Thorns, and said to blossom, but bearing no Fruit. The Wood is ve∣ry strong, hard, close, and heavy, and not subject to rot, whether it stands in the Air or Water; wherefore the Inhabitants call it Hacchie, that is, Semper vivens; of which, by reason of its hard∣ness, they make great Pestles to stamp their Rice in Wooden Mortars, six Foot in circumfe∣rence.

This Tree grows for the most part in Cambaya, especially in and about the Towns Bacaim, Manora, and Daman, as also on the Main Land of Goa, and in many other Places, though not in such abun∣dance as in those foremention'd, from whence the Juyce Cate is carried in great quantities to China and Malacka,* 1.20 (because it is much used there with Betel:) but to Arabia and Persia in lesser quantities, as a Drug.

The manner of extracting this Juyce is thus: The Boughs of the Tree being cut small, are de∣cocted in Water, then stamped, and made up into Cakes with the Meal of Nachoani (which is a small black Seed, of taste like Rye, and good to make Bread) and the Saw-dust of a kind of black Wood, which are dried in the Shade, that the Sun may not attract their Vertue.

* 1.21It is an excellent Remedy not onely to preserve the Gums, and fasten the Teeth; but also to stop a Flux, and to cure sore Eyes.

* 1.22Garcias will have this to be the Lucium of the ancient Greeks and Romans; for the manner of ex∣tracting it is by all described to be the same with theirs, and judg'd to have one and the same ope∣ration with the Cate.

This Juyce hath received the Name Cate from the Arabians, Persians, and other People of Asia, because the greatest quantity thereof is used in Malacka, where it bears the same denomination, except that the last Letter E changed into O, makes it Cato.

Noble-men mix their Betel with Burnean Cam∣phir,

Calamback or Aloe-wood, Musk, and Am∣bergreece.

* 1.23The Betel being thus prepared, is of an extra∣ordinary pleasant taste, and by its being perfum'd causes a sweet Breath, and for that reason is con∣stantly chew'd by the Inhabitants, as also others, according to their Estates and Quality; though some chew their Areka with Cloves and Carda∣mom.

The Kings and Princes use also Pills of beaten Areka, Cate, Camphir, and Aloe-wood, which they chew with Betel in stead of Areka.

When they, use their Betel, they first nip out the Veins in the Leaves; then they roul up the Ashes of burnt Oyster-shells and the bruis'd Areka in a Betel Leaf, which they put into their Mouthes and chew. The first Moisture, being red like Blood, they spit out, that its acrimony may not prejudice their Mouthes; the rest they swallow: and some which account it an excellent Medicine for the clensing of the Brain, swallow the first also. The redness of the Moisture is occasion'd by the Ashes, the Juyce of the Betel being of it self green. It also makes the Lips and Teeth red, and black if too much used, which the Indians extol as much as we white Teeth.

The Kings themselves present these Leaves by their Servants to their Nobles and others. Those who go to travel have Silk Bags full of Betel gi∣ven them: Neither doth any Friend go from the other without a Present of Betel, that being a Farewel-Gift.

* 1.24In several Parts of India grows a certain Fruit call'd Brindones; and by Linschot, Brindoins; which is a little reddish on the outside, but blood-red within, and of a very sowre taste: yet many People are much pleased with it; and the Dyers make great use of it.

* 1.25The Ambare is a large thick Tree, with Leaves like those of the Walnut, of a pale green, and interlac'd with many Veins. The Flowers are small and white; the Fruit about the bigness of a Walnut, with a smoother Shell, of a strong scent, and a firm and well-rellish'd Pulp.

The Canarians call this Tree Ambare; the Por∣tuguese the Fruit Ambares; the Persians, Ambereth; the Turks, Aarab: And all use the Juyce thereof among their Meat instead of Verjuyce. The ripe Fruit being also eaten with Salt and Vinegar cau∣seth an appetite. The Indians look upon the same as an excellent Medicine against the Rising of the Gall. The Fruit being pickled up in Salt and Vinegar, keeps good a long time. Texeira tells us, that this Tree loses its Leaves so soon as any Water falls on the same, and that the like of it is not in all India.

* 1.26Another Fruit-tree by the Persians and Turks call'd Amba; in Canaria, Ambo; and by others, Mangas, grows also in several parts of India.

It is a large spreading Tree, like our Oaks, ha∣ving many great and crooked Boughs. The Blos∣soms or Flowers are yellow, growing in clusters; and the Fruit is for the most part bigger than a Goose Egg.

* 1.27The Mangas, or Amba, is the best Fruit that grows in India, the same Tree producing Fruit different in Colours; for some are of a pale green, others yellow, and a third reddish, which are of a very pleasing smell, but of a bitter taste, and is accounted a good Medicine against the Worms.

The green Fruit is very sowre, and if eaten raw hurts the Teeth; wherefore many make a Pap thereof, which mix'd with Sugar tastes like scalded Goosberries: And thus prepar'd, it forti∣fies the Stomach, cools the Inflammation of the Blood, Liver, and Reins.

* 1.28The ripe Fruit not onely changes its green co∣lour into yellow, but also loses its cooling quality, becoming sweeter, and more moist wherefore if any eat thereof immoderately, he is certain to have the Bloody Flux.

Acosta tells us, That this Fruit is sometimes cut into Slices, steep'd in Wines, and so eaten. It is also preserv'd with Sugar, that so it may keep the longer; and sometimes opened in the middle with a Knife, and stuff'd full of Ginger, Garlick, Mustard-seed, Salt, Oyl, and Vinegar.

Before this Fruit is fully ripe it hangs from April till November upon the Tree, according to the nature of the Soil, and situation of the Place.

* 1.29The Carandas is a Tree about the bigness of a Crab-tree, hath the same sort of Leaves, and abundance of Blossoms, The Fruit also resem∣bles a Crab, which, ripe, some eat with Salt; but generally they pickle them green in Salt and Vinegar, and eat them to provoke an Appetite.

* 1.30Another Tree, highly extoll'd for its Physical Vertue, though very scarce, is call'd Nimbo; and by those of Malabar, Bepole. It grows to the big∣ness of an Ash, and at a distanee seems very like it. The Boughs are full of Leaves, and white Cinque-foil'd Flowers, with yellow Stalks smelling like Thyme. The Fruit is like an Olive, cover'd with a thin Shell, and grows at the ends or extremities of the Boughs. This Tree is much used in Physick. The Leaves are very excellent; for being bruis'd, and dipp'd in Lemmon Juyce, and laid on Ulcerated Wounds, as well of Men as Beasts, they suddenly heal the same, because they first draw out all the Purulent Matter, mundisie the Flesh, and make the Skin to grow. The Juyce of the Leaves is very good, taken either alone, or with Wine, Water, or Broth, or applied outwardly upon the Navel, with a little Ox-gall, Vinegar, or Aloes, to kill and de∣stroy all sorts of Worms; and therefore the In∣habitants of this Countrey, especially those of Malabar, much use it. The Flowers and Fruits also do them great kindness, in curing of Aches, Pains, Ulcers, Swellings, and Weakness of the Limbs. Out of the Fruit they extract an Oyl exceeding good against the shrinking of, or pains in, the Sinews, if used warm, and applied by the Malabars to cure Wounds, Stitches, and other Di∣stempers.

* 1.31Two other Trees grow in many Places of In∣dia, especially in the Province of Malabar, and are found to be excellent Remedies against divers Distempers. The first is accounted the Male, and by the Canarians call'd Varalo Nigunda. It is about the bigness of an Almond Tree, with Leaves green at the top, and woolly underneath, with notches round about the edge.

The other, being the Femal, is by the Portu∣guese call'd Negundo, or Norchila; in Malabar, Noche; in Balagate, Sambali; and commonly in Canaria, Nyergundi: But the Arabians, Persians, and the In∣habitants of Decan, call both the Male and Female Bache; and the Turks, Ayt.

They both grow to about the same height; or, as Garcias affirms, to the height of a Peach-tree: but have broader and rounder Leaves, much re∣sembling those of the white Poplar.

The Leaves of both are in taste sharp, and bitter on the Tongue. Underneath most of Leaves in the Morning lies a kind of white or Froth, which distils out of them in the Night. The Blossoms of both are of a whitish Ash-colour, resembling that of the Rosmary; and the Fruit also of both is like black Pepper.

* 1.32This Tree is very serviceable in the Countreys where it grows, to all Diseased People; and therefore would long ere this have been extin∣guish'd, or at least been raised to a great value, if the cut-off Sprigs did not grow again: But the more the Boughs are cut, the better the Tree thrives. The Leaves and Flowers being bruis'd together, and boyl'd in Water, or fry'd in Oyl, are with great success applied to all Sores whatso∣ever, and have wonderful Operations on Bruises, Sprains, and Aches.

The Women wash and bathe their Bodies at all times with the Water wherein the Leaves of this Tree are boyl'd; nay, they believe that the Juyce of the Leaves, Flowers, and Fruit cause Conception. The Daya's or Ladies also make use of this Tree.

* 1.33In the Fields of India grows a wild Plant, shap'd like a Myrtle Tree, but with Leaves like those of a Crab-tree, or, as Paludanus saith, of a Haw∣thorn, which bears a Fruit exceedingly resem∣bling a great Olive, but of a very sharp taste, by the Inhabitants call'd Jambolins, which are pickled up like Olives. The Bark of this Tree is almost like that of the Mastick, and, according to Acosta, is not used in Physick, but boyl'd and eaten with Rice, because it creates a good Appetite.

* 1.34The Jangomas is a Fruit in colour like Rasber∣ries, but in taste like a green Plum, growing upon a large and prickly Tree. It comes up wild in the a Fields, as also in the Gardens of Basaim, Chouly, and Batequala.

The best way (as Garcias hath it out of the Mouthes of credible Persons) of Planting this Tree is, to sow the Seeds with the Dung of a certain Bird who feeds on the Fruit.

* 1.35Jacob Bont affirms, That this Tree is very like the Sloe-tree; wherefore the Hollanders in Java call the Jangomas, Javan-Sloes, or Little Plums. When ripe, they turn yellow; and the Juyce of these, like that of ours, mix'd with the Water of Champacka and Roses, cures the Heat in the Throat, and is an infallible Medicine against the Bloody-flux, Loosness, and Gripings.

Prosper Alpinus, in his Book of the Egyptian Plants, calls this Tree Paliurus, out of whose Fruit is made a Syrrup, which is no less famous than was the Juyce of Acacia amongst the An∣cients.

Amongst the cheifest and most delicious Fruits of all India,* 1.36 is that call'd Mangostans, which, as Garcias tells us, is as big as an Orange, having an Ash-colour'd Skin, and a Pulp like an Orange, but not sticking to the Shell.

This Fruit grows on a small Tree, like an ordi∣nary Apple-tree, but having Leaves like Laurel, and yellow Flowers.

The Fruit in the Shell represents exactly the Granate, and hath the same taste, onely a little bitterer. At the bottom about the Stalk it is co∣ver'd with three or four little Leaves, like a Rose; but hath a Crown on the top, the number of whose spiry points agree exactly with the Kernels within.

The Fruit which the Malabars and Portuguese call Corambola's, is in Decan nam'd Camariz;* 1.37 in Canara, Camarix and Carabeli; in Malaya, Bolimba or Balimba; by the Persians, Chamoroch; and by Linschot, Bolunbak. This Fruit is about the bigness of a small Hens Egg, separated into four parts, of a yellowish colour, and grows on a Tree about the bigness of a Quince-tree. The Blossoms thereof consist in five reddish-colour'd Leaves, and like those of a Caper, small, and of no pleasing smell; but fair to the Eye, and in taste like Sorrel.

This Fruit, as Bontius affirms, lies in an oval Cod, divided by thin Skins into four parts, which in∣close the Seed. The green Fruit is sowre and at∣tracting; but the ripe is not of that quality.

* 1.38They commonly pickle them in Vinegar (as many other Indian Fruits) with Garlick, Onions, Green Ginger, and Pepper, and serve them to the Table in stead of Capers, Olives, and other Sawces, to create a Stomach. Of the Juyce thereof they make a Syrrup, very good against the Bloody-flux, Gripings, Cramp, Burning Fe∣vers, and all other Distempers proceeding from the Gall; to which purpose the Inhabitants of the Island Java preserve the same. Moreover this Syrrup, being mix'd with Honey, is taken for sore Throats.

The Canarians make of its Juyce, and other In∣land Medicines, an excellent Water against Dim∣ness, and other Distempers incident to the Eyes.

Their Midwives, which they call Dayas, use also the dry'd beaten Fruit, by mixing Betel amongst the same, to force away the Secundine.

* 1.39Between the Island Zeilan and the Cape of Co∣mori, near the Island Manar, the Natives Fish for Pearl. The Kingdoms of Decan and Golconda afford the Inhabitants excellent Diamonds. India also produces Topazes, Berils, Rubies, which the Arabians call Yacut, Hyacinths, Granats, Sma∣ragds, Chrysolites, Amethysts, Agats, Bezoar∣stones, and Borax. Some Places also yield Gold and Silver, and all manner of other Metals.

The Seasons in India are much differing from ours, and one Coast from another.

* 1.40In Suratte, and through all India, there falls lit∣tle or no Rain, excepting at the Season in the Countrey Language call'd Pausecal, which lasting about three Months, begins in June: and by rea∣son of these constant Rains, some name these three Months Winter: Notwithstanding, at this time, as well in India, as in other Countreys lying in 23 Degrees from the Equinoctial Line, they feel the greatest and powerfullest Heat.

On all the Coasts of India the Rainy Seasons begin not at one time's; for it begins first in the Southern Countrey from the Cape Comoryn, and runs from thence to the Northern Parts; where∣fore it begins later in Cambaya, and other Northerly Places, than at Goa, where it appears on the ele∣venth of May.

Wherefore the farther the Places lie to the Northward, the longer it is before the Rainy Sea∣son comes thither: And for the same reason the Persians, in their Table-books and Almanacks, set the down the Rainy Seasons to begin in India on the fifteenth of their third Month, which they call Cordad, and, according to our Account of Time, falls out on the twenty third of May: For these Almanacks are made suitable to the Latitude of the Northern Countreys, as to Cambaya, Surat, and many other Places where the Portuguese drive the greatest Trade.

* 1.41From the Kingdom of Cambaya, which is the first Westward to the Cape of Comoryn, along the Coast of Malabar, Winter begins about the latter end of April, and continues till August; and at the same time from this Cape to the Coast of Corman∣del it is Summer, and the contrary in the follow∣ing Moneths, when it is Summer every where else, for from August to April, so long as it is Winter in the Eastern parts of India, or on the Coast of Cormandel, the Inhabitants Westward on the Coast of Malabar enjoy plenty of Summer Weather, whenas both these Places lie under one Climate, and in one Latitude.

* 1.42Many years since it hath been found by expe∣rience, that this Rain having continu'd some days in India, and ceasing, and fair Weather following for many Weeks after, it begins to Rain with greater violence than before; and therefore without doubt this Rain is the onely work of Di∣vine Providence, because India without these great Rains would not be inhabitable in those times, by reason of the exceeding Heat and Drought, which is made temperate by the Rain, which also moi∣stens the Ground, being before parch'd and burnt, and not onely makes these Countreys habitable, but also fruitful, causing the Ground to produce all things in a plentiful manner, whil'st the Air grows much sweeter and pleasanter, and much healthier for all Persons.

There is also this difference in respect of the se∣veral remote Countreys, viz. the Rain being sooner, and much more in one place than the other; as in Bagnola, and along the Coast of Cor∣mandel, to the Island Ceilon, it begins and ends a Moneth sooner than on the Coast of Malabar. In Bagnola the rainy Season continues four Moneths, and sometimes it Rains eight days and Nights without ceasing; whenas in Doly and Agra it is nothing near so vehement, nor of that continu∣ance, three or four days passing together without a drop of Rain, and commonly from Sun-rise till nine or ten a clock it Rains very little or not at all. But the most remarkable difference is, that the Rain which falls in these several places comes out of divers parts of the World, as towards the City of Dely it comes out of the East, in which Bengala lies, whenas there, and on the Coast of Cormandel, it comes out of the South, and on the Coast of Malabar always out of the West. Accor∣ding as the Summer Heats come earlier or later, or are hotter or milder, so the rainy Season comes also sooner or later, falls in more or less abun∣dance, and continues longer or shorter. It seldom Rains at Dely till after several days abundance of Clouds are driven Westward.

Lastly, this rainy or tempestuous Season is com∣monly by a corrupt Arabick word call'd Mauzon Mausem.

* 1.43Ancient Geographers relate, that in former Ages five thousand great Cities flourish'd in India, the best of which was Nysa, in which (as the Natives affirm) Father Liber or Bacchus was born; and to this day all the Towns and Cities in India are very large and populous, which is no wonder, considering the Indians, an ancient People, never went out of their native Countrey.

Bacchus was the first that marching with his Army into India, subdu'd them, after which the Persians vanquish'd and possess'd the Countrey ly∣ing between the Indus and Ganges, till Alexander having vanquish'd Darius, defeated Porus King of India; after this it enjoy'd the happiness of a luxuriant Peace, every one under his peculiar King, till they were invaded by the Portuguese; the first whereof was Vasques de Gama, who setting Sail Anno 1497 from Spain, discover'd the Sea-Coasts from India; after which others of the same Nation; and lastly, the English and Hollanders a∣bout the latter end of the last Age, have made farther Inspections into these Countreys.

* 1.44All the Inhabitants of India are by a general Name call'd Indig or Indians, though they have several other Titles given them, according to their several Qualities, or the divers Countreys where∣in they reside.

All the Indians along the Coast of Cormandel,* 1.45 and other Countreys thereabouts, are divided in∣to four Tribes, viz. those of the Brahmanes, Set∣trea's, Weinsja's or Benjans, and Soutra's; others add a fifth, but themselves think it not worthy to be reckon'd amongst them.

Diodorus Siculus and Strabo anciently divided these People into seven Tribes, who all follow'd several Employments or Studies; and amongst these the first were the Philosophers, which with∣out doubt were the Brahmans or Brahmines, con∣cerning whom they say, that as amongst Beasts,* 1.46 the Cows, amongst Birds, the Gorouda, (which is a red Sparrow with a white Circle about the Neck) amongst Trees, the Rawasistow is the most esteem∣ed, so likewise amongst Men, the Brahmans are best belov'd of God, and therefore are highly re∣verenc'd and honor'd by their own Natives. The Vedam or Law-Book hath not a little added to the Honor of this Tribe: for by that Law no Brah∣man can be put to death, let his Crime be never so hainous; but if for some capital Offence he hath deserv'd to die, they onely put out his Eyes: for they account it one of the five deadly Sins that cannot be pardon'd, to put a Brahman to death; wherefore whoever kills a Brahman, must, accord∣ing to the Order of the Vedam, go in Pilgrimage twelve years, and beg Alms with the deceased Brahmans Scull, out of which he must eat and drink whatsoever is given him, and after expira∣tion of that time be bountiful in giving Alms, and build a Temple in honor of Eswara.

* 1.47The second Tribe in order is that of the Set∣trea's, consisting in the Nobility of the Countrey, who are call'd Raies or Ragias, and are (as we say) Comites Regis, the King's Companions or Cousins, who therefore writes in his Letters, Raja of Raja's. In ancient times this Tribe had onely two Branches, the one call'd Souriwansjam, and the other Somowansjam; Souri signifies in the Coun∣trey Idiome, Samscortam, or the Sun; and Somo, the Moon.

Besides these two, there are at this day many other, though of less Dignity, because they de∣graded their Pedigree, by mixing with other in∣ferior Tribes; wherefore those of the two Bran∣ches will not contract any Marriuges or affinity with them.

* 1.48The Office of these Noblemen is to defend the Countrey, oppose their Enemies, take care for the maintenance of the Brahmans, see that the Laws be not violated, and in short, to inspect the Government of the whole Realm.

* 1.49The third Tribe is that of the Weinsja's, and comprehends some which are call'd Comiteia's, and others Setti Weapari. They maintain themselves by Merchandizing and Broakage, which Office they are bound to perform with great fidelity, and be contented with a reasonable Gain. Most of

them live after the manner of the Brahmans, and like them, never eat any thing which hath life, when as those of the second and fourth Tribe eat Fish and Flesh, Beef onely excepted, which in the Vedam or Law-Book is generally forbidden to all the Tribes. Moreover, this Sect is also call'd Vanjans or Banans.

* 1.50The fourth Tribe is that of the Soudra's, and consists of the vulgar or common sort of People, but most especially of Tradesmen and Artificers, This Tribe is also divided into many several Branches, distinguish'd by peculiar Names. Of these the Family of the Wellaca's are chief, where∣of some Govern the Countrey, and others live up∣on their Estates.

* 1.51Next to these follow in order the Ambria's, be∣ing for the most part Husbandmen, the rest either Serve the Nobility, or live by their Labor.

* 1.52That Family styl'd Palla, is the meanest of all the Soudra's.

* 1.53The Cawrea's are a very great Branch, being styl'd The three hundred Warehouses, from a Barthwu∣herri, who after his parting from 300 Marry'd Women or Wives, became a Samjasy, and gave them leave to Marry other Men, with promise that it should not redound to the disgrace of them nor their Successors. From these Marriages this Family sprang; into which are receiv'd all such as have lost their Pedigree, and therefore they compare it to the Sea, which receives the Wa∣ters of all Rivers, and yet never becomes full. Some of this Family are Governors, but the most are such as Paint on Cotton, which is partly us'd for Clothing in their own, and partly transported to foreign Countreys.

The Sitties are Chapmen or Pedlars, and some of them wanting Estates to Trade, perform the Offices of Porters.

The Paly are either Drovers, who sell Cattel, Husbandmen, Painters, or Soldiers, and were an∣ciently accounted a valiant People.

The Cottewaneni, Sitties, and Illewanies, Trade in all manner of Fruit and Jagara or brown Su∣gar.

The Caiclle are a despicable People, most of the Women being Strumpets, which they account no disgrace.

The Catalja's are Smiths working both in Gold and Iron, Masons, Carpenters, and Bricklayers.

The Carreans, Patnouwa's, Maccova's, and Calli∣a's, are Fishermen; the first and third Fish with great Nets, the second with small ones, and the last after a different manner.

The Conapule are Scriveners; the Gurrea's and Bargurrea's, Herdsmen; and the Berga's, though the last are accounted a noble Family.

The Kiddi are generally Husbandmen, but some of them Soldiers; the Camawaers are also Farmers; the Inmadi and Montrea's are for the most part Military; and the Berga Willala's. are Drovers.

The Family of the Corewa's have no setled Ha∣bitations, nor City to dwell in, but range up and down the Countrey with their Wives and Chil∣dren, sleeping in small Huts, which they build in those places where they come, and at their remo∣val pull them down, and with the rest of their Goods carry them away on Asses, which they keep for that purpose. They maintain themselves by making of Soupen and Tatous, which are little Fans wherewith they winnow their Rice, and Potlids to cover it when it boyls; they also fetch Salt from the Seaside on their Asses Custom-free, because they are poor, and their Asses carry but small Loads. The Women, who generally go with a Basket under their Arms, boasting them∣selves to be Fortune-tellers, get great Sums of Money from ignorant People.

The Perrea's (who are the Men, for the Women are call'd Perresies) are a very despicable People amongst these Heathens, not being accounted wor∣thy to be styl'd a Family, nor suffer'd to live near others, but dwell all together in a corner of the City, and in the Countrey have not their Habi∣tations in Villages, but in Houses built at a large distance; neither are they permitted, to fetch Water out of any Wells or Pits belonging to the Villages, but forc'd to dig some near their own Houses; nor may they go through any Street or Village wherein the Brahmans dwell, nay, are for∣bidden to enter the Pagode or Temple of their Gods Wistwow and Eswara; they do all manner of Drudgery which none else will undertake, and eat Horseflesh and the like Carrion; so that 'tis no wonder why the other Tribes not onely despise, but account them unclean, especially the chief Brahmans. This Family is divided into two Parries, the one call'd Perrea's, and the other Siripera's; which last are Tanners, Potters, and the like. The Perrea's, being the first, are of better esteem than the Siripera's, and therefore will never eat in any of their Houses; but the Siripera's are per∣mitted to eat in the Perrea's, where they shew them reverence by lifting up their Hands, and ri∣sing from their Seats. These, upon the decease of one of the Comittys, Ritties, Palies, and others, are oblig'd for a small Reward, to shave off their Beards and follow the Corps, when it is carry'd out of the City or Village to be burnt.

Every one of these Tribes must perform the Of∣fice which he hath once undertaken as long as he lives, without changing his Condition, and neither expect to be promoted, or fear to be degraded.

The Family of the Pulia's also is accounted un∣clean, and are much despis'd: for the other Tribes will not suffer them to come into their Houses, nor touch any thing that belongs to them.

The Brahmans have their Denomination from one Brahma or Bramma,* 1.54 from whom they boast their Extract; and though they ascribe the origi∣nal of the other Tribes likewise to him, yet they affirm that they have gotten the Name or Bramma because they proceed from the chiefest part of him, viz. the Head, as the Settrea's out of the Arms, the Weinsja's out of the Thumb, and the Soudra's out of the Feet.

* 1.55How and from whence this Brahman had his original, some of his Sect relate out of their Vedam after this manner: Before the World was created, Wistnow, that is, God, had some inclination to have a new place to recreate and delight himself in; are and that upon the Leaf of a Tree he swam on the Water (for according to their opinion there was nothing but God and Water before the Creation) like a little Child, with his great Toe in his Mouth, in the form of a Circle, in testimony that he is without beginning or end; and that God caus'd a Flower (in the Countrey Language call'd Temara, and by us a Water-Llliy) to grow out of his Navel, and not long after out of that this Bramma sprang. So soon as he had receiv'd Life, he stood with great admiration, and consider'd from whence lie was deriv'd, which because he could not possible find out, God declar'd it to him;

whereupon he shew'd great signs of thankfulness and obedience; wherewith Westnow was so well pleas'd, that he gave Bramma power to create the World; who thereupon created the same, and gave Life to all things in it.

Barthruerri, an Indian Writer, in his Book of the Way to Heaven, confirms this, and says, One of great prudence and understanding created this World; and more plainly in another place, Why hath Bramma made the Mountain Merouwa? and again in another, Bramma hath made nothing in the World that is constant; by which it appears, that this is really these Pagans opinion, viz. That this Bramma was the first Man (as they say) that by the power which God gave him, created the World, with all things therein. Yet neverthe∣less few amongst them positively ascrib'd the Creation of the World to one Man, but either to God himself or his Son; whence we may suppose, that the Brahmans judge their foremen∣tion'd Chief to be the Head of the Angels, or the Son of God. These further affirm, that this Bramma had anciently five Heads but from the power which had been given him growing more ambitious, he attempted to defile Eswara, Wist∣now's Consort, which when he heard, he was so enraged, that he caus'd her to bring forth the Daemon Beirewa, the chief of the Devils, who with his Claws scratch'd off the middlemost Head of Bramma, as a punishment for his bold at∣tempt; so that he kept onely four, Heads, with which he is represented in their Pagode: Not long after which Bramma made many Verses in praise of Eswara, who was so delighted therewith, that she promis'd to let him live in great Honor and Repute with his four Heads, and put the fifth on her own.

The same Bramma, as the Brahmans affirm, shall in the other World serve in a lower Degree; and that Annemonta, a faithful Servant to Wistnow, shall enjoy his Place, all which will be inflicted on him as a punishment for his ambition.

But the Brahmans do not onely ascribe the Creation of the World to this Bramma, but also the Government thereof; God (as they say) not once taking cognisance of it; for they alledge, that as a King will not take the trouble upon him to Govern his Realm himself, but appoint Vice-Roys or Lieutenants for that purpose; so likewise God doth not concern himself with the Govern∣ment of this World, but gave the Charge there∣of to Bramma.

The same Brathrouherri in the foremention'd Book, ascribes the limitation of time which a Man is to live here on Earth to Bramma, saying. The longest time which Bramma hath granted Men to live, is a hundred years; and, All things which happen to Mankind on Earth, is by the appointment of Bramma; which in his Book of good Conversation he thus expresses, According as Bramma designs, so it shall be: for it is with a Man as with the Bird Tzataca, who whether it Rains much or little, he gets not above one drop thereof: His meaning is, That though a Man strive never so much to raise his Fortune, it will be in vain: for whatever Bramma hath ap∣pointed for him, he shall attain to, and no more. The Bird Tzataca, as the Brammans relate, drinks not of the Water which falls on the Earth, but in rainy Weather holds open his Bill to receive the Drops, so that whether it Rains much or little it avails not, the Bird not being able to take above a Drop at once.

The same Author affirms in another place, that whatever Bramma hath decreed for Man∣kind, that will happen to him, and if any one be poor, it is by his appointment: For (saith he) he hath appointed the Winds to feed the Serpents, and the Grass for Beasts; whereby it appears, that this Bramma is the principal, who hath some others under him, to whom he commits the care of some peculiar Places; but these are not accounted Gods, but onely Geweta's, or Angels. The most eminent of them is a Dewendre, who bears great sway, and is chief over all the Heads of the eight Worlds: to seven whereof (they say) those that have liv'd well here, go after their Decease, and are all commanded by Dewendre, otherwise call'd Indre, as the supream Governor, besides whom every Place hath a peculiar Tutelary Angel, who Commands one of the eight Worlds, which are plac'd above the Earth. Next follow the fore∣mention'd eight Worlds, lying between ours and Bramma-lokon, that is, The Residence of Bramma, the one in the North, the other in the South; the Brahmans call them as followeth, viz. the first Indre-Lokon, where Dewendre or Indre hath his Residence; the second, Achmi-Lokon; the third, Jamma-Lokon, which is Hell, wherein the Wick∣ed are punish'd; the fourth, Niauti-Lokon; the fifth, Warronna-Lokon; the sixth, Cubera-Lokon; the seventh, Wajouvia; and the eighth, Isangja-Lokon: But these Worlds are not such as we in∣habit, onely places of happiness like the Elysian Fields.

Besides the care which these Governors have of their peculiar Places, they have other Concerns to look after, viz. Achmi hath the Charge over the Fire; Warrouna commands the Waters; Wa∣jouvia, the Wind; Cubera, Riches, &c.

Some account this Bramma to be the same with Pythagoras, and accordingly the Brahmans have some Books, which they firmly believe to be Py∣thagoras's own Works, which agrees with what Jarchas (according to Philostratus) told Apollonius Thyaneus, viz. That the Indians believ'd that which Pythagoras taught them concerning the Soul, and instructed the Egyptians therein. But Diogenes Laertius, who writ the Life of Pythagoras, makes mention in no place, that ever he was in In∣dia, or that he had any acqu••antance with the Brah∣mans; therefore it is to be suppos'd, that if Py∣thagoras hath taught the Indians any thing of his Doctrine, he did it not himself, but by his Books, that perhaps were brought into these Countreys.

* 1.56These Brahmans differing amongst themselves, are divided into six several Sects, viz. the Wist∣nowa, Sciva, Smarta, Scharwacka, Pasinda, and Tschecktea, which have each their peculiar Fol∣lowers. The Wistnowa's account Wistnow the su∣pream God, and none equal to him, and from him they take their Denomination.

This Sect is again divided into two, the one call'd Tadwadi Wistnowa, or Madwa Wistnowa, and the othe Ramanouja Wistnowa. Tadwadi signifies a Disputer, and Tadwa Knowledge of God: for the Followers thereof are accounted great Disputers, knowing how to discourse of God and all his Works, firmly maintaining all their Arguments. The Name Madwa is deriv'd from one Madway As∣jaria, who (as they say) was the first Promoter and Raiser of this Sect; as also the Name of Ram∣nouja, from one Ramanouja Asjarr, the Promoter of the Sect Ramanouja, Wistnowa.

The Westnowa's have each a peculiar way and

manner to know one another.* 1.57 The Tadwadistes mark themselves daily with a white Stroak, which from their Forehead comes down their Nose, and with a round Circle about the bigness of a Groat on their Temples, as also the upper part of the Arms near the Shoulder, and on both Breasts, which they say is the work of Wistnow, and serves as a Shield to defend them against the Devil and Jamma, the infernal Judge, that they dare not touch nor approach them.

They make Promises to Wistnow, to acknow∣ledge him for the onely God, to whom they owe Reverence and Obedience; neither do they think it sufficient to make the foremention'd Pro∣mise, but they must always lead a pious and vertu∣ous Life.

They are under one supream Head, who dwells up in the Countrey near the City Pallacatta, in a Place call'd Combeconne: He wears not the Cord call'd Tsandhan about his Neck, as the other Brah∣mans, neither hath he a Wife, but upon his entring into that Office he forsakes all worldly things, and commonly walks with a Cane in his Hand.

* 1.58The Ramanouja Wistnowa's mark themselves with a Sign in form like the Greek Letter Ypsilon, viz. they begin from their Noses upwards to their Foreheads, which is done with a Stuff like Whi∣ting or Chalk. They also burn another Mark in their Flesh under their Armpits, which some ac∣count sufficient, thinking it needless to mark all their Limbs every day. This Sect think it enough when they have once with an upright Heart pro∣mis'd their God to be his Servants, and believe, that though they live wickedly all their days af∣ter, God will be merciful to them for that Promise sake; that Wistnow will never forsake those he once hath receiv'd into his favor, alledging, that a Father will not kill his Child, though it offend, that a Man cannot live without sin, and therefore it is impossible that Wistnow should cast off those whom once he lov'd.

The Ramanouja's Wistnowa's must go bare∣headed, with short Hair, except one Lock on the top of their Heads, which in a Knot hangs down their Neck. The supream Head of this Sect, who resides in the City Causjewaram, in the King∣dom of Carmatica, may from a peculiar Priviledge, wear a Cloth about his Head, yet not always, but onely when he speaks with any body.

The Ramanouja's esteem their Sect to be better than that of the Tadwadistes, because they are no Traders, nor frequent Houses of publick Enter∣tainments.

The second Sect of the Brahmans is call'd Sei∣via, or Ardhiha; the Followers thereof believe one Eswara to be the supream God, making all other Deities inferior to him, nay, Wistnow himself. They make two or three Stroaks with the Ashes of burn'd Cow-dung on their Foreheads. Some also wear a certain Stone call'd Lingama about their Necks, others in the Hair of their Heads, in testimony that they put their whole confidence in Eswara, and acknowledge no other God but him. Their Children also wear this Stone cover'd with Wax at a String ty'd about their Arms, when they come to be eight or ten years of age.

The third Sect is call'd Smarta, whose Promo∣ter was Sancra Atsjaria; the Followers of whom account Wistnow and Eswara to be one and the same, though they worship them in two several Shapes. They wear no outward Marks of distin∣ction. Amongst the common People this Sect is not much esteem'd, and therefore hath not very many Followers, because their Opinion is some∣what above the Vulgars apprehension, as to the Deity of the two foremention'd Gods.

The fourth Sect is call'd Scharwaka; the Fol∣lowers whereof, after the opinion of the Epicure∣ans, believe no Life after this; and whatever others alledge to demonstrate it, they deny, and will not be convinc'd without a peculiar Demon∣stration.

The fifth Sect is call'd Pasenda, the Followers whereof affirm, that the Doctrine taught amongst the Heathens is irrational and senceless, and there∣fore they regard it not, but onely mind their Bel∣lies, and let all things run at random, belie∣ving also with the Scharwaka's, that the Soul of a Man dies with his Body: For how (say they) is it possible, that the Body of a Man, being burnt to Ashes, should ever come to life again? But this Argument they maintain not against the Christian Belief of the Resurrection of the Dead (of which they have no knowledge,) but contradict the Heathens Opi∣nion herein, who set down a certain time, after the expiration of which all things shall be as they are now.* 1.59 This Opinion was held by Plato and others, who make the time to be thirty six thou∣sand years.

The Pasenda's are by the Brahmans esteem'd worse than those of the fourth Sect, not onely for this their Opinion, but also because like Beasts they make no distinction between Father and Mother, Brother and Sister. They eat with all Men, and sleep by any Women, alledging, that in the Person of another Woman they lie with their own Wives, and for a good Name amongst Men they regard it not; yet they are afraid to dispute their Opinion with the other Sects, as fearing they should suffer Death, for the other be∣ing provok'd with indignation against their wick∣ed and abominable manner of living, would cer∣tainly fall upon, and kill them, as hath often hap∣ned, to the ruine and destruction of many of these Atheists.

The sixth Sect call'd Tschectea, neither Believe in Wistnow nor Eswara, but acknowledge one Tschecti for the supream God, from whom they af∣firm Wistnow, Eswara, and Bramma to have had their original, and also their power; and likewise that the World and all things in the same proceeded and had their Being from him.

These three last Sects being by the Brahmans accounted superstitious, have but few Followers of their wicked Opinions.

Those Brahmans who by their retir'd way of living are separated from the others, are call'd Jaques. All other People that live so retiredly, are either the Wanaprasta's, or Sanjasies, or Ava∣doutes.

The Wanaprasta's go with their Wives and Children into the Wood, where they live on Roots and Fruits, without doing any kind of Labor.

Some are of so scrupulous a Conscience, that they will not pluck the least Root out of the Ground, fearing to sin, and be the occasion of di∣sturbing a transmigrated Soul, which perhaps might be in the same.

This kind of living in the Woods is amongst them accounted a great piece of Religion, and the Maintainers thereof look'd upon as a very holy People.

The Sanjasies are a People that pretend to de∣spise

the World and all earthly things, and are much more retir'd than the Wanaprasta's, and are not permitted to Marry, to chew Betel, or eat and drink above once a day, and then not out of Cop∣per, but earthen Vessels: Moreover, they live on the Alms of others. They go Cloth'd in Linnen, colour'd with red Earth, and carry a long Cane in their Hands; they may not so much as touch Gold or Silver, much less be Possessors of any Money. They judge it unholy to stay above one Night in a place, and therefore are continually travelling from one place to another. They are also oblig'd to conquer five Enemies, viz. Cama, that is Desire; Croota, Anger; Lopa, Covetous∣ness; Madda, Pride, and affection for transitory things; and lastly Mattzara, Concupiscence. In this Conquest they are to persevere all the days of their Lives, studying spiritual things.

Those that lead this kind of Life, and are of the Family of the Brahmans, are call'd Sanjasies for their excellency; but Permaansa if of the Tettrean or Weinsjan Tribe, and Jogies of the Soudrean; whlch last take more freedom in their manner of living than the true Sanjasies.

* 1.60The Avadouta's being the third sort of Brahmans that live retiredly, not onely forsake their Wives and Children like the Sanjasies, but pretend to greater Holiness, abstaining from many things which the Sanjasies regard not, viz. the Avadou∣ta's wear onely a piece of Cotton Cloth before their Privities,* 1.61 and some (though few) nothing at all, but go stark naked, without the least shame; neither do they use Earthen Vessels, nor walk with a Cane or any other kind of Staff, all which the Heathens look upon as a sign of their Perfe∣ction, and as a testimony of their despising the World and all things therein. They also strew Ashes over their Bodies, and when hungry, go into a House without speaking, and beg Alms by holding out their Hands, which the Pagans im∣mediately understanding (for they know them by their going naked,) give them part of what they have in the House, which they presently eat up before they stir. Some of them will not so much as go into the Street to get Alms, but are conten∣ted to sit down by some River or other which the Inhabitants accounted holy, and there expect such Food, as the People that dwell thereabouts will bring them, which indeed is done in a plentiful manner, for they furnish them with Milk, Fruit, and other Food, because they account it a very pious Work.

Those amongst the Brahmans that live most re∣serv'd, and are earnest in maintaining of their Law,* 1.62 perform the Office of Priests, and are call'd Boti, being had in great honor and reputation; they live on Alms, never Marry, despise all tran∣sitory things, and to all outward appearance live very precisely, yet many of them commit most abominable Crimes in secret.

In most parts of India there reside a pensive sort of People, who either through the passion of Love, or the death of a Relation whom they highly esteem, or some other Misfortune, forsaking their native Countreys out of a desperate humor, take great Journeys, and range about like Vagabonds, nothing at all considering or fearing any ill that may befall them.

These kind of People, if Idolaters, are call'd Giogi,* 1.63 otherwise Jogies; but if Mahumetans, Der∣wies, and Abbali, and Abdalla's; the last go almost stark naked, wearing onely a piece of Leather on their Backs like a Badge, and carrying a Staff or Cane in thir Hands.

* 1.64These Giogi have no other Dwelling-places than the Portals of the Pagodes or Temples, or under the Shades of large Trees, or the open Skie. They chiefly study Natural Magick, and the several Vertues of Herbs, Plants, and the like, as also Sorcery and Conjurations, boasting thereby, and by Prayer and Fasting to do great Wonders, and that they have strange Revelations, whenas in∣deed they attain not to the knowledge of any thing by any other Art than the help of the Devil, who appearing to them in several Shapes, deludes them; nay, they have familiar Conversation with him, yet imagine the contrary, affirming them∣selves to be onely familiar with certain immortal and unknown Women, to the number of forty, which they distinguish by their several Shapes and Names assum'd by them. They honor them as Goddesses; and not onely the Indians, but also the Moorish Kings shew them great Reverence, keeping great Festivals, and making annual Offe∣rings to them in certain deep Pits, wherein they say they reside. Wherefore if any of these Giogi, after long Fasting and Praying, can attain to the presence of one of the said Women, and by that means have future things reveal'd to them, they are for ever after highly esteem'd amongst their Sect; but much more if he can attain to that de∣gree of being her Brother, or any other step of Relation to her; but most of all, if he can attain to be her Husband: for then he is cry'd up as a Saint, and said to have gotten more than humane Nature.

* 1.65These Giogi are very exact in their Prognosti∣cation, and live in common under the Obedience of one supream Head, but stand not in that awe of him as the Roman-Catholicks of their Superior; neither is he onely respected by his Followers, but also held in great esteem by Persons of Qua∣lity, who also shew Obedience to him, kiss his Hands, and often stand by him in a melancholy posture to hear him speak, accounting his Voice like that of an Oracle.

The Giogi go all naked, onely covering their Privities with a small Lappet: They wear their Hair very long, and let it hang carelesly over their Shoulders, and oftentimes out of a strange super∣stitious humor, paint their Foreheads with Sandal Wood, Saffron, and other colours, either yellow, white or red, but keep the rest of their Body very neat and clean.

* 1.66There are likewise other Giogies, who lead a more strict Life, but are very slovenly, first co∣louring their Bodies black, and afterwards whi∣ting it with a Stone like Chalk. They also fre∣quently strew Ashes upon themselves, to put them in mind of their mortality: They let the Hair of their Heads and Beards grow very long, wearing them very carelesly, and often painting them with divers colours, which makes them look more like Devils than Men.

These Giogi are undoubtedly the same with the ancient Gymnosophists, who liv'd after the same manner.

* 1.67There are also another sort of People almost like these Giogi, who also strew Ashes on their Bodies; they are of a despised Tribe of the Indi∣ans, being unclean, slovenly, and beastial, for they eat of all things that come before them, without making the least scruple, nay, of those Beasts, which others account an abomination to touch;

[illustration]

wherefore they are by the Moors and Indians in the Persian Language call'd Halalchor, that is, Eat-alls: But the Indians in their Language name them Der, and abhor their Company and Conversation. They are all very poor, living generally on Alms, or on what they can get by their Labor, which they freely bestow in the most despicable and filthiest Employments of the Commonalty; which they do, either because they therein obey their Laws, which prescribe them such a kind of Life; or else out of necessity, for a Maintenance.

* 1.68There are also Indians call'd Vertiaes, which shave their Heads. Peruschi tells us, That the Vertiaes live together in great numbers, go cloth'd in White, with bald Heads, and bare Chins; for they pluck out the Hair by the Roots, leaving onely a little Tuft on the Crown of their Heads. They live poorly upon Alms, remain single, and drink warm Water, because they believe the Wa∣ter to have a Soul, and that they should kill that Soul which God hath created, if they should drink it cold. For the same reason they constant∣ly carry little Brooms, or rather Mops, in their Hands, made of Cotton Thrums, with which, as they walk, they sweep the Ground, so to prevent accidental treading on any Animal: Wherefore some will not sit down before they have swept the place very carefully where they intend to rest themselves. They are under one Supreme Head to the number of a hundred thousand, and wear a piece of Cloth of about four fingers broad be∣fore their Mouthes, with a hole on each side, through which they put their Ears.

* 1.69They say that the World hath been created many hundred thousands of years, and that God in the beginning sent twenty three Apostles, and a four and twentieth in this third Age, which is not above two thousand years past, since which they receiv'd written Laws, which before they had not. The Opinion of their Sect is written in Books, with Surat Letters and Characters.

There are several other Sects, which differ very little from those beforemention'd; as the Janje∣ma, the Giaugami, &c. and therefore we will not here any farther particularize concerning them.

* 1.70The Brahmans have four things allow'd them in their Vedam or Law-book.

First, They may freely keep the Feast Ja∣gam. And,

Secondly, They are permitted to instruct others therein; whereas the Weinsja's and Soudra's may neither keep, nor learn the manner thereof.

Their third Privilege is to read the Vedam, and teach it to others; which is forbidden to all else, but especially to the Family of the Weinsja's, which may neither read it, speak any Words that are in it, nor hear them spoken by others; nor may they look into the Jastra, by which Name all Books are understood which treat of Religion.

Their fourth Privilege is, That they may give Alms if they please, and ask the Charitable Bene∣volence of others: And though those of other Families may give Alms, yet they are not allow'd to beg.

* 1.71In their Books they write much of giving Alms, highly extolling all Charitable Acts; though they themselves seldom practise it, unless perchance among some few of their fellow-Brah∣mans: And if any other Sect happen to come to their Gates or Doors, they have nothing but the Word Po, Po, that is. Away, away; because the Brahmans believe they should be defiled, if they should admit the Conversation of any other Tribe.

* 1.72The Office and Exercise of the Brahmans agrees very much with that of the Levites amongst the Jews; yet some of them study Astronomy; others, Physick; others are put into Offices by Princes and Governors; some teach Children to read, write, and cypher: and all this, without re∣ceiving any Reward for their Pains. But those that are poor, and have little to live on, may take a small Reward from their Scholars.

The Brahmans also govern and serve in the Pa∣godes;

and notwithstanding the large Munifi∣cence of their Kings, and though, they swallow a third part of the Revenue of the Countrey, yet by reason of their great number many of them are very poor, and forc'd to beg: However, the greatest Necessity must not compel them to learn any Trade, nor perform any servile Office, though for the King himself: For if any Brahman should offer to do the same, he would not onely be de∣spised by his Companions, but excommunicated. Nevertheless, they are permitted to be employ'd as Secretaries, Agents, Counsellors, and the like; for which Businesses they are very fit, and few Persons else follow those Employments.

In former Ages, in the time of King Rama-raia, the Brahmans, according to his Command, re∣ceiv'd onely one half of the Revenues of the Villages which had been given them before by his Predecessors, the other half being receiv'd by the Lords of the Countrey; but they have since re∣triv'd the whole Revenue into their own Hands.

* 1.73Sometimes the Countreys or Villages are taken from them, which to prevent, they use this means: viz. When the King hath given them a Village, they desire to part it amongst some of their Poor; which if granted, they have a Letter of License graven on a Copper Plate, by vertue of which they make their intended Division: And after this, such Places are never taken from them by the King, or any of his Successors. For, as they suppose it to be a Duty to do good to the Brah∣mans, which is a Work acceptable to their Gods Wistnow and Eswara, whom they serve; so they believe likewise, that by doing them any preju∣dice, they should offend their foremention'd Dei∣ties, and incur their heavy displeasure.

* 1.74The Brahmans never marry out of their own Tribe; for those which do so are accounted to be no Brahmans. And though any one, out of Zeal, or to be accounted a Saint, be permitted to lead the same course of life as the Brahmans; yet they cannot be made Brahmans, but must be so born.

The Brahmans account all Children unclean during the space of ten days after their Birth (after the same manner as the Infants and Women in Child-bed amongst the Jews) none daring to touch them but those which tend them. Moreo∣ver, the House wherein the Child is born is accounted unclean during the foremention'd time; wherefore no Stranger or Friend is per∣mitted to go in till ten days are expir'd, after which, viz. on the eleventh day, the House is made clean, and all the Womans Clothes, being of Cotton, are wash'd; all Earthen Vessels are thrown away, and the Copper ones scowr'd.

On the twelfth day they make a Hamam, or Fire, which they account Holy, and throwing Myrrhe into it, say several Prayers, After the Fire is extinguish'd, they give the Child such a Name as is usual amongst them; as Mainopa, Na∣raina, Beiaewa, Damersa, Padmanaba, Ragoa, Tirre∣nata, Marlepa, Dewela, Tannopa, Carpa, Wellopa, Rama, Goyenda, Warreda, Weinketi, or others of that kind. The Child thus nam'd, they make Holes in the Ears, wishing it also much joy and felicity. This making Holes in the Ears is not done to hang Jewels therein, as many do; but is done in compliance with a Promise of Obedience made to Wistnow and Eswara, and for a Testimony that they will ever acknowledge them as their Deities, and ever be constant in their Religion.

Notwithstanding the Children of the Brah∣mans are Brahmans in respect of their Extract, yet they are not so accounted before they have got∣ten the Cord call'd Dsanhem about their Necks. This Dsanhem is like fine Packthred,* 1.75 consisting of three Strings, each of nine fine Cotton Threds. None but Brahmans make these Cords, and onely with their Hands, without a Wheel, or any other Tools. They wear the same like a Gold Chain, letting it hang on their left Shoulder, cross their Breasts, under their right Arm. About the fifth Year of their Age the Brahmans Children begin to wear the said Cord, though they may forbear till they are ten Years old; and commonly those that are of a poor Capacity stay till the tenth Year before they wear the Dsanhem, which can∣not be put on without a considerable Charge; for the foremention'd Fire Homam, which is made on a rising Ground, under a Canopy of stretch'd∣out Linnen, must be kept lighted four days with the Wood Rawasittow (the Tree whereof they account very holy, and believe that it is most ac∣ceptable to their Gods) on which every Brahman throws Rice in the Ears, also some boyl'd, toge∣ther with Butter, the Seed Zingele, Wheat, and Myrrhe, whilst they say several Prayers, and use many other Ceremonies. Moreover, the Parents of the Children must during the time of four days entertain the Brahmans which attend the Ceremo∣ny, which stands the Nobility in great Sums of Money.

The Children having received the Cord, which is done in August, on the Feast Traswanala Poudewa, at the Full of the Moon, are call'd Bramasory's, which Name they hold till they marry: Neither may they by vertue of the Vedam lie with any Women in that time, nor chew any Betel, or eat above once a day, and then of no other Food but what is begg'd, that by their Abstinence they may be the more capable of Learning.

This Cord is highly esteem'd amongst them; insomuch that if, age having worn it out, it chan∣ces to break, a Brahman is not allow'd to eat or drink before he hath another; for he that hath not a Dsanhem, though he be a Brahman, is not ac∣counted one amongst them so long as he hath no Cord: Therefore, by way of prevention, they always yearly renew their Cords in August, on the Feast Tsrawannala Poudewa, in the time of the Full Moon.

* 1.76The Brahmans are very ignorant in Natural Philosophy and Astronomy, not being able to give a Reason of the Sun or Moons Eclipse, or any Conjunction of the Stars; yet despise they the Europeans Knowledge in Astronomy, and sup∣port their own with this ridiculous Fable.

* 1.77Wistnow and Eswara call'd the Dewetaes and Raetsjasjaes to Council, to find out an Elixir, of which whoever drank should never die, but be∣come immortal. After serious consideration, it was agreed, to throw the Mountain Merouwa into the Sea, and there turn it round. In stead of a Cord, they took a great Serpent, by them call'd Sesja.

The Dewetaes and Raetsjasjaes were order'd to draw the Mountain, in which work while they were busie, it produc'd many strange Wonders; and amongst other things, a Poyson call'd Calecote Wisjam, which was so venomous, that it infected all the World, which was forc'd to call for aid to Wistnow: When Eswara observing that the Peo∣ple were in great pain by this Poyson, she, out of the affection which she bare to them, swal∣low'd

[illustration]

it: but it lay very heavy on her Stomach; wherefore she receiv'd the Name of Nile Canta, that is, Black-Head, by which she is call'd to this day.

After this, there appear'd a most beautiful Woman, admir'd and coveted by all; but at last Wistnow took her to himself for his Wife; she being call'd Laetsemi, hath a place in the Tem∣ple of Wistnow, wherein her Image stands.

* 1.78Not long after, when they had turn'd the Mountain round several times, there appear'd that which they had consulted about; viz. the thing which should take away Hunger, Drought, and Faintness, and procure Immortality to such as drank thereof. This excellent Elixir, by the Brahmans call'd Amortam, is a Liquor like Milk; wherefore the Brahmans, which dare not drink Water in any House, are allow'd to drink Milk.

When Wistnow had made this discovery, re∣solving to refresh the faint and wearied Dewetaes and Raetsjasjaes, he commanded them to stand be∣fore him, giving some of the Amortam out of one Pot to the Dewetaes;* 1.79 but to the Raetsjasjaes, to whom he had not so much kindness, he gave somewhat else out of the same Pot, which was of no value.* 1.80 But Kagou and Ketou, two Raetsjasjaes, suspecting the fallacy, went and stood amongst the Dewetaes, by which means they got also some of the Amortam; which the Sun and Moon see∣ing, inform'd Wistnow of. Whereupon Wistnow inrag'd to think that they should drink of the Amortam, caus'd both their Heads to be cut off: Yet they died not, because they had drank of this for the injury which they had suffer'd, demand∣ing why the Amortam was not given to them equally with their Companions. Wistnow, in answer to Kagou and Ketou, commanded them henceforth to be without Bodies; yet they should live as happy as others with Bodies. Now by reason the Sun and Moon had made that com∣plaint of them, they were incens'd with a per∣petual hatred against them; and when ever ei∣ther of those Luminaries are Eclipsed, they af∣firm that Kagou and Ketou are in Battel with them; and that the darkness proceeds from hence, be∣cause they are swallow'd up for a little while by their Adversaries, which have the shapes of Ser∣pents.

* 1.81The Brahmans marry their Children very young, especially the Rich; many about their eighth year, and some immediately after the re∣ceiving of the Cord Dsanhem in their fifth year: for before the receiving of this Cord, neither the Brahmans, Settreaes, nor Weinsjaes may marry. The Maid must always be elder than the Youth, which is strictly observ'd.

A Brahman takes special notice of all things that he meets with in the way when he goes to chuse a Wife for his Son; and as often as he meets any thing which he judges ominous or un∣fortunate, so oft he returns, and defers his intent.

If those of the Family Weinsja meet a Serpent on the day when they go to make their first Vi∣sit, they look upon it as an ill omen, giving over their Suit, and will never be brought to renew their Addresses, judging that it will prove a most unfortunate and bad Marriage.

The Maidens Fathers, to whom the Addresses for Marriage are made, commonly desire to see the Young Man, and make inquiry into his Estate; which if they approve, and like the Suitor, then he is permitted to go to her Friends, and to see the Maid.

After the Consent of both Parties is obtain'd for the Marriage, then a time is appointed, on a Good day, for the Friends to meet to celebrate the Ceremonies.

When the appointed time of the Marriages is come, then they kindle the Fire Homam, made of the Wood of their consecrated Tree Rawasittow; and a Boti or Priest repeats several Prayers. After this, the Bridegroom takes three Handfuls of Rice, which he throws on the Brides Head, who

doth the same to him; which done, the Brides Father according to his Quality adorns the Bride, and also dressing the Bridegroom, washes his Feet.

Lastly, The Father taking his Daughter by the Hand, puts into same Water (if he be rich) Money and Jewels, and gives it to the Bridgroom in the Name of God, saying, I have nothing more to do with you; I here give her to you. When the Father gives his Daughers Hand to the Bride∣groom; he also gives with her a Precious Gem call'd Tali, which being a Golden Head of an Idol fastned to a String, is shew'd to the Specta∣tors, and, after some Prayers, and Good Wishes, is by the Bridgroom tied about the Brides Neck; and this confirms the Marriage.

* 1.82All these Ceremonies are perform'd in the Brides Father's House; besides which, the Con∣firmation of the Marriage (because it is a Business which concerne the Publick Good; and a thing necessary to be known) is openly proclaim'd, and notified to all Persons: For before they confirm the Marriage, some days before the celebrating thereof, they set an Arbor as a Sign before the Bride's Door, as also four Pisang Trees, if they can get them. This Canopy is properly four erected Poles, which being about seven Foot high, are cover'd on the top with small Sticks, on which they lay green Boughs, and wind the Poles round about with Pisang Leaves in sign of joy.

* 1.83On the seventh day the Bride and Bridegroom go abroad, or else are carry'd in a Palanquin, through the most eminent Streets of the City, with many Torches, Cimbals, and Fire-works before them, accompany'd by all their Friends: And thus the Bride is publickly carried to her Husbands House.

The Married Children of the Brahmans are no more call'd Brahmasaries, but Garhasta's, when they receive a second Cord, consisting of three Strings like the first. Every ten years that they increase in their age, they add another Cord to the former, and also another at the Birth of eve∣ry Child: But this is not so exactly observ'd by all; yet the more zealous they are in their Paga∣nism, the more strictly they oblige themselves to these Circumstances.

* 1.84They never marry their Children, whether Sons or Daughters, to any but those of their own Family; which those of other Tribes also observe, unless to those of a higher Degree: But the Brahmans cannot be deceiv'd thereby, because there are none above them. Yet there are some Brahmans which marry Wives out of other Tribes, but it is accounted so heinous a sin, that their Companions believe they can never be admitted into Paradise.

Their Poranes or Ancient Histories also relate, That a Brahman of great Quality, call'd Sandra∣goupeti Naraia, was very melancholy in his old age, because his Son Barthrouherri was born of a Woman of the Soudran Family; for he afterwards had familiarity with three hundred Women.

* 1.85They abhor Fornication, accounting it one of the five deadly sins; and, according to their Ve∣dam, he that so transgresses should have his Geni∣tals cut off, and so bleed to death: Also they per∣mit none to marry within the Degrees of Con∣sanguinity: But they differ very much from the European Nations in reckoning their Rela∣tions and Allies with whom they are not permit∣ted to marry; for they are allow'd to marry with their first Wifes Sister, nay, they may marry two, three, or more Sisters at once; but if two Bro∣thers marry two Sisters, it is accounted Fornicati∣on. They may also marry their Fathers Sisters Daughter; but not their Fathers Brothers Daughter.

The Brahmans seldom desert their Wives, though taken in the act of Adultery; partly, be∣cause it should not be publish'd, and so redownd to their disgrace; and partly out of the extraordi∣nary affection which they bear to their Wives, and therefore endeavor to keep all their miscar∣riages secret: But if it be known,* 1.86 and civil Peo∣ple thereupon avoid coming to the House, and they, on the contrary, out of an affection to their Wives, have a mind to enjoy them honourably, then they makes a great Feast, to which they in∣vite many Brahmans and Sanjasys, on whom the Adulteress is to wait at the Table, which they look upon as a sufficient Punishment for her Of∣fence. But if a Woman with her own free will consented to, or sought to commit, the foremen∣tion'd Crime, then they immure her, where she is is kept so long as she lives with a slender allow∣ance.

* 1.87They are great Observers of Critical days, and will not undertake any Business unless preceded by some good Day or happy Omen.

When they intend to go a Journey, they often set out before their time, if a good Day or fortu∣nate Hour happens: And that they may the bet∣ter know these times exactly, they have Books written after the manner of our Almanacks, which they call Panjangam, and are of two several sorts; the one made by a Brahaspeti, Teacher to the Dewetaes; the other by Succra, Tutor to the Raets∣jasjaes, that is, The Chief of Devils. The first in∣structs, That some Days are good, and some half good; as also some Hours. According to these Panjangams the People of this Countrey govern themselves, they being made new every Year, like our Almanacks. The last are very exact; for they make Observations on every one of the sixty Hours, whereinto, according to their Ac∣count, the Day and Night is divided; declaring whether they are fortunate or not, and what may be done or let alone in every Hour; for which they highly esteem this Panjangam, supposing it infallible.

* 1.88As to what concerns the Good and Bad Days, the Amawasi, or first Day after the last Quarter of the Moon, is good: The Padeni, or first Day af∣ter the New Moon, before it is seen, is bad; as on the contrary, the Widdia, or Day on which the Moon first appears, is good: The fourth Day, and the Lecadesi, or ninth Day after the New Moon, are both bad; as also the eleventh, their Fast-day, if it happens on a Wednesday; but good, if on another day. And thus they reckon their Good and Bad Days throughout the whole Year, going from the Full to the New Moon. Moreo∣ver, they judge of the Hours and Minutes by the Accidents that happen to them, and narrowly observe the same.

They all account it a good Omen when the Bird Garrouda (which is a reddish Hawk, with a white Circle about his Neck) or the Bird Pala, flie from their right to their left side, or before them as they walk: But the contrary in other Birds; for if they flie before them cross the way, from the left hand to the right, it is a good sign; and a bad one, if from the right to the left. If

any be touch'd by Jackdaw (of which there are many here in this Countrey) flying, it is a very bad Omen; and they certainly believe, that ei∣ther the Party which is to touch'd, or some of his Relations will infallibly die within six Weeks. To Sneeze as they travel is accounted very ill, insomuch that if it happen in any House, they will surely turn back. Many other things of that nature they observe from all Adventures they meet with, from whence they commonly conclude a good or bad event of the Business which they have in hand.

* 1.89Their Years begin with the new Moon in April, and is divided into twelve Moons or Moneths, viz.

• Tseitram, April.
• Weinjacam, May.
• Jeistam, June.
• Ajadam, July.
• Srawanam, August.
• Badrapadam, September.
• Aswyam, October.
• Carticam, November.
• Margisaram, December.
• Poujam, January.
• Magam, February.
• Paelgouwam, March.

But because the Account of Time should not expire (for the twelve Moons do not agree with the twelve Moneths of the Sun or Sun-years,) therefore they have after the expiration of three years, one year of thirteen Moons, which they insert, as we intercalate in our February one day every fourth year, and for that reason call the same Bissextile.

* 1.90The Weeks are likewise divided into seven Days, which in the same Scortam Language are call'd

• Suria-waram, Sunday.
• Jendra-waram, Monday.
• Angaraka-waram, Tuesday,
• Butta-waram, Wednesday.
• Brahaspati-waram, Thursday.
• Succra-waram, Friday.
• Senni-waram, Saturday.

As the Latines, and almost all other Christians, name the Days from the Planets, so do likewise these People: for Suria signifies the Sun, Jendra the Moon, &c. though in the vulgar Language of the Countrey they call Sunday Adita-waram, and Monday Soma-waram.

* 1.91As the Greeks in their Account of Time rec∣kon'd by Olympiads, which was a Circle of four years, so these People have a Circle of sixty, by which they compute their Time, and coming to the end of the Circle, they begin again. Each of these years hath its peculiar Name, so that they never say in their annual Accounts, it is such or such a numbred year, but call it by its Name, in which such or such a thing hapned, or is to be done.

The first of this sixty years Circle is call'd Prabawa Samwatseram, that is properly, Prabawa-Year; for Samwatsaram signifies a Year, and must always be plac'd behind the proper Name of the Year, which for brevity sake we will here omit, the Indians themselves often leaving it out in their Writings, onely setting down the peculiar Name of the Year, viz. the second Year is call'd Pi∣pawa; the 3. Sukela; 4. Pramadouta; 5. Prajopatti. 6. Augiresa; 7. Tsrimocha; 8. Bhawa; 9. Jouwa. 10. Dhutou; 11. Eswara; 12. Bahoudihauja; 13. Pramadi; 14. Wikrama; 15. Wisjou. 16. Tsid∣trabhanou; 17. Tsabanou; 18. Tarana; 19. Paar∣towa; 20. Weiha; 21. Tserwasittou; 22. Tserwa∣dari; 23. Wierothi; 24. Wicrouti; 25. Carra; 26. Nandana; 27. Wiseija; 28. Tseia; 29. Mau∣mottha, 30. Dormeki; 31. Hewelembi; 32. Wel∣lembi; 33. Wikari; 34. Tsarewerri. 35. Plauwa; 36. Tshoopo-cortou; 37. Tsobacortou; 38. Crodi; 39. Wisswaswasou; 40. Parabawa; 41. Palawanga; 42. Kileka; 43. Tsaumea; 44. Tsadarena; 45. Wi∣rodicretou; 46. Paridawi; 47. Paramidisia; 48. A∣nanda; 49. Raetaja; 50. Nala; 51. Pingala; 52. Cali Ai; 53. Tsiddaerti; 54. Raudri; 55. Dur∣mati; 56. Dundoubi; 57. Ruddiro-dgari; 58. Rak∣taetsi; 59. Crodana; and 60. Tsaia.

* 1.92In common Businesses, as Leters and the like, they use these Names of the Years; but the King never sets down in his Letters the exact Date or Day in which he writ them, but naming onely the Moneth, says, After the New or Full Moon; yet other Nobles in their Letters set down how many days it is after the New or Full Moon. In the Heads of their Letters the Servants of Wistnow write Stirami; those of Eswara, Onoma Masje Waiye. In Business of consequence, the memory whereof they endeavor to preserve, they use ano∣ther Account, viz. As the Christians make the Birth of Christ their Epocha,* 1.93 the Mahumetans the Hegira, or flight of Mahomet from Mecha; so these People begin their Account from the Death of one Salawagena.

This Salawagena was amongst them accounted a famous King, who dy'd Anno 1582. or eighty three (reckoning from this present Yeor 1672.) years since. They relate that he form'd Horses and Men of Earth, and giving them Breath, made use of them in his Wars. Some suppose him to be one and the same with Bramma, who should be brought forth into the World by the Name of Salawagena.

The Inhabitants on the Coast of Cormandel and Zuratte make the Day and Night to contain sixty Hours, viz. thirty in the Day and thirty in the Night, and divide the Day and Night into eight parts, which they measure by Watches, being lit∣tle Copper Cups, with a Hole at the bottom, which they set in Water after a peculiar manner.

* 1.94The Brahmans behave themselves in their Chambers after this manner: They generally rise two, or at least one hour before Sun-rise, and call upon the Name of God as soon as they awake; this done, they warn their Faces, Hands, and Feet, and then set themselves down on a Plank or Carpet, with their Faces towards the East or North; being thus seated, they begin to Sing the History of Gasjendre Mootsjam, and afterwards, if they have time, another Anthem in praise of God; then standing up, they wash their Hands and Mouth, nay, their whole Body in a consecrated Stream, or other Water, as convenience will ad∣mit, and then put on clean Clothes; when they are Dress'd, they set themselves down a second time on the place where they sat before, and cause fresh Water to be brought them, which taking up in their Hands three several times, they throw it into their Mouthes in the Name of God; when the Sun rises, they take up Water three times, and having said a short Prayer, throw the same on the Ground in honor of the Sun, and then wor∣ship it, and the chief of the lower Region, because

they are the best of Gods Servants; after this they worship an Image call'd Salagramma, which is of Stone, with a Hole in the middle, and make Offerings to it of Sandal wood, sweet-smelling Flowers, and the Herb Toleje, all which they do in a praying posture; this done, they repair to a Copper Image, which stands somewhat higher, and Offer the same things to it as to Salagramma; on each side of this they set one, two, or more Candles, according to their pleasure, and after∣wards set Meat ready dress'd before it, or else Milk and Fruit; lastly, throwing Flowers upon the Image, they walk thrice round it from their right Hand, and as many times as they have walk'd round, so often they must kneel before the Image; then they set, themselves down by it, and sprinkle the Water Tiertum on their Heads, and put some of it into their Mouthes with a little of the Herb Toleje, and also into their Ears, yet no other but what hath been already Offer'd, and black their Foreheads with Angaram, that is the Coals of the Offer'd Benjamin: This colouring their Foreheads with Angaram serves, as they say, as a Buckler against Sin; the Toleje which they put in their Ears, against the uncleanness which might defile them by touching any dead thing; neither (as they believe) can the Devil approach any that wear it: The Water Tiertum, they say, cleanses them from all their sins which they have committed from their very Childhood. When the Brahmans have thus wash'd and mark'd them∣selves, they sprinkle a little Tiertum towards those that are near them, and burn some Myrrh. These Ceremonies perform'd, they go again to their Idol, strew Flowers upon him, or else Toleje, set∣ting Meat that is dress'd for them before it; for they are not allow'd to eat any Meat but what hath first been plac'd before the Idol: After Din∣ner they cleanse themselves again: Towards the Evening before the Sun set, they wash and mark their Bodies as before, and also say their Japon, that is naming God twenty four several times, and throw Water upon the Ground in honor of the Sun as in the Morning.

In this manner the Brahmans are by their Law oblig'd to behave themselves, though many of them give themselves more liberty. Those which do not perform all these ceremonies, in stead of their Heads wash their Bodies, and in stead of their Bodies, their Hands and Feet; but are by no means to neglect the repeating of Gods Name twenty four times, nor the Tiertum; yet if onely one Person in a House performs the foremention'd Ceremonies, it is sufficient, and look'd upon as if every individual Person had perform'd the Ser∣vice.

* 1.95The History of Gasjendre Mootsjam, which the Brahmans Sing in the Morning, doth briefly de∣clare, that the Heads of the Elephants are pre∣serv'd: for Gasjen signifies an Elephant, Indre a Head, and Mootsjam Preserv'd, or Preservation; of which they tell this ridiculous Fable, viz.

In the Sea (which they call The Milky Sea) is a Mountain call'd Tricoweta Parwatam, very high, and ten thousand Leagues broad, with three Spires, the first of Gold, the second of Silver, and the third of Iron, each adorn'd with all manner of Precious Stones; a Deweta call'd Indre Doumena (who with a Charriot travell'd through the Heavens, and all the World, as swift as the Wind) coming upon this Mountain to a Lake, Bath'd himself with his Wives, when at the same instant there pass'd by a Mouswara (who are accounted a holier People than the Deweta's,) of whom the Deweta taking no notice, so highly incens'd the Mouswara, that he passionately said, You shall be∣come an Elephant, and instead of your Wives You shall converse with the Elephants; whereupon the Deweta, terrifi'd with this Saying, not onely shew'd him Reverence, but begg'd his pardon for his neglect; yet nevertheless he was transform'd on the Moun∣tain into an Elephant, and had ten Lack-Coti of Females, (each Lack is a hundred thousand, and every Coti a hundred Lack) with whom he liv'd a long time without fear of Lyons, Tygers, or other ravenous Beasts; nevertheless it hapned that a Crocodile took fast hold of the Deweta's Foot as he was drinking out of the Lake in the shape of in Elephant, yet after much pulling he got loose again; but was afterwards seiz'd by the same Crocodile as he came to drink a second time, and held so fast, that the Deweta spent two thousand years in striving with the Crocodile, whose pow∣er being in his own Element, the Water, still in∣creas'd, whil'st that of the Elephant decreas'd; but when the Deweta was almost quite tir'd out, Witsnow passing by on Garrouda, came to him, and gave him his Weapon call'd Jeckeram, which was richly set with Precious Stones; wherewith stri∣king, he broke the Crocodile's Head, and imme∣diately fell down and shew'd Reverence to Wist∣now, who seeing of him weary, touch'd him, and thereby restor'd him to his former strength and shape.

* 1.96The Brahmans affirm also, that God himself spake to them, saying, Those which read these your Histories daily, shall have forgiveness of their sins; for which words and promise of God, they read the History of Gasjendre Mootsjam every Morning.

The Brahmans and other Indians never Let-blood when they fall sick, though the abundance of Blood be the occasion thereof; but they make their Patients Fast several days, not permitting them to eat the least bit of any thing.

* 1.97When any one lies a dying, a Brahman reads several Prayers by the Bed side, for which he re∣ceives Alms from the sick Persons Relations, whil'st the dying Man calls upon the Name of God till his Speech fail; but if the sick Person dies with the Name of God in his Mouth, not breathing afterwards, he is certainly suppos'd to go immediately to Heaven: for God, according to their Vedam or Law-Book, promises to be with those in their greatest extremity, that call upon his Name.

If a Person that lies a dying hath not lost his Reason, he asks his Wife if she will accompany him after his Death; she, according to the Cu∣stom of the Countrey, is oblig'd not to refuse: for the Women when they enter into the state of Matrimony, promise to their Husbands in the presence of a Brahman, and before the Fire Ho∣mam, that they will never forsake them. They also believe that a Woman cannot live after her Husband without great sin, except she hath Chil∣dren, for whose sake she may be spar'd and if she seem to be afraid to leap into the Fire, she cannot beforc'd; for no honest Woman that loves her Husband will refuse it, their Vedam affirming it the duty and part of an honest Woman, to delight in all things that her Husband delights in, and not to despise that, though it be bad, which plea∣ses her Husband; and to this purpose, to work the more upon their easie Beliefs, they tell us this fabulous Story, viz.

One Draupeti, who in her life-time was a very religious Woman, was withal affectionately loving to her Husband, being never displeas'd at him, although he had spent his whole Estate, and so weakned his Body, that he was no longer able to visit his Strumpets, yet his inclinations were still such, that he declar'd he could not live, unless he might see his Mistresses: whereupon Draupeti out of extraordinary affection, taking him one Night on her Shoulders, carry'd him to his Con∣cubines; but going along in the Dark, she una∣wares ran against a Stake, on which a holy Man nam'd Galowa sat, and hit him with such force, that she overturn'd and hurt him; whereupon he cry'd, He that did me this Injury, let him die before the Sun rises; which Draupeti hearing, and pitying her Husband, said, Then let not the Sun rise; and so it hapned, the Sun not rising for several years af∣ter: Hereupon the People pray'd to Indre and De∣weta, to permit the Sun to rise; but they either could or would: not grant their Request: Then they address'd themselves to Bramma, who with the Deweta's went to the fore-mention'd Woman, saying, What will you have, and we will satisfie you, that the Sun may rise; whereto she reply'd, The Sun may rise, but I desire my Husband; which last word Husband she repeated five times; whereupon they answer'd, This shall be done in the other Life; then she immediately dy'd, and the Sun arose the next day as before.

* 1.98A Woman may Dress her self when her Hus∣band is from home, or be merry during his ab∣sence; but she must die with her Husband, or presently after; and in confirmation of this some Brahmans maintain, that the Women ought to hold their Husbands in so great esteem, that they must be the first thing in their thoughts, and spend their whole time in studying how to oblige them, tel∣ling them, that though they spend their time with∣out one thought of God, yet it is no sin, especially if they will die with them.

* 1.99When a Brahman is dead, and his Body brought to the place where it is to be burnt, they wash their Hands, and lay each a little Rice on the Deceased's Mouth; which done, they wash their Hands a second time; then a Beteani (which is a Perrea, one of those which beat on small Drums when a Corps is to be burn'd) goes thrice about the Body, which is laid on a Pyle of Wood, and afterwards makes an Oration to the People after his manner, speaking earnestly in the Name of the Deceased, alledging, that he Governs over all, young and old, rich and poor; and that those which do good in their life-time, shall be requi∣ted after their Death; and those that do ill, shall meet with the same. But all the Bodies of the Brahmans are not burnt, but some are bury'd. Likewise the Bodies of the Wistnowa's and Smar∣ta's are always burnt; but those of the Seivia's and Sanjasies are bury'd. The two first give this Reason for the burning of their Bodies, viz. be∣cause the Fire purifies the Souls from sin, for those that have serv'd Wistnow never so faithfully, are not wholly free from sin, and therefore must on necessity be purifi'd by Fire.

The Defunct, whether those which are to be bury'd or burnt, are in some places clad in rich Ap∣parel, as if living, and sitting in a Sedan, and so carry'd to the place of Interment, the Sedan be∣ing open before, that the Corps may be seen; behind follow several Persons carrying Vessels of Oyl, which are to be thrown into the Fire with the Body.

* 1.100A Woman is not permitted to Marry after her Husbands Death, but the Man may; neither will any Marry her, because she would be ac∣counted Dishonest to have had two Husbands.

These severe and strict Laws prove very preju∣dicial to young Widows, who being cautious to preserve their Reputation by continuing single, do privately prostitute themselves to People of ano∣ther Religion, or to any else; others on the con∣trary abhorring so wicked a Life suffer themselves to be burnt with their Husbands dead Body, which is done after this manner:

* 1.101As soon as the Breath is departed out of the Man's Body, if his Wife hath resolv'd to follow him at his death, they immediately make ready all Necessaries thereto belonging: for then the Woman cannot go back from her word, of recall her promise: if she be a Brahmans Wife, she is carry'd to the Funeral Pyle in a handsom Sedan under a Canopy, accompany'd by all her Friends, who encourage and extol her resolution, present her with Betel, and delight her Ears with the noise of Cymbals and Drums. The Settrea's and Sou∣dra's mix their Betel which they give to the Wo∣man with a certain Powder, which takes away all apprehensions of fear, and makes them courage∣ous and bold; but this is never done by the Brah∣mans, they being not permited to force, perswade, or use any means to a Woman, to gain her con∣sent to be burn'd. If she be of the Family of the Settrea's or Soudra's, then she carries a Lemmon in one Hand, and a Looking-glass in the other; but if of the Brahmans or Weinsja's Tribe, onely a few red Flowers, such as they strew in the Pagodes on their Idols, and have already been Offer'd to them. Coming to the place where her Husband is to be burn'd, she first go's to a Pool of Water to wash her self, giving away her Jewels, if she hath any; after which a Brahman says a Prayer; this done, and the Woman having put on a yellow Garment, she goes with great joy to the place from whence she is to leap into the Fire, which is made of glowing Coals in a deep Pit; and that she may not be terrifi'd with the sight of the Fire, they put Mats quite round to prevent her looking into it.

At the side of the Pit is a little rising Ascent made, on which she sits down against the Mats, and takes leave of her Relations and Friends, who still encourage her Undertaking. Lastly, having thus taken her leave, she throws a Pilang or Pestle, with which she us'd to stamp Rice, a small Rice∣pot, and the like Kitchin Utensils, over the Mat into the Fire, poures also a Pot of Oyl over her Head and Body; whereupon the mat being ta∣ken away, she suddenly leaps with the Pot of Oyl into the Fire; round about which stand divers People with great pieces of Wood in their Hands, which they throw upon her as soon as she is in the Fire, and cover her therewith above a Man's heighth.

Thus the Women of the Settrean, Weinsja's and Soudrean Tribes come to their ends; but those of the Brahmans endure far greater pain, viz. they leap not into the Fire, but are laid on a Pyle of Wood by their dead Husbands, as if they were to sleep by them; then they lay over them a great heap, leaving onely their Heads bare, on which they pour Oyl, and other such combustible stuff.

It is a great wonder, how the Women can be perswaded to this horrible Death, and brought to make a promise thereof; but this is effected by the Delusions of the Brahmans, who not onely instance

[illustration]

several Women for an Example, which have done the same, but also make them believe, that they do their Husbands an extraordinary kindness therein, freeing them from torments in the other World: Neither are the Women a little per∣swaded to it by their Husbands, because they live in derision and scorn of all People if they refuse: for they are not permitted to wear long Hair, but forc'd to shave it off; nor to eat Betel, wear Jew∣els, or Marry a second time; in short, she is sub∣ject to all manner of sorrows, and displeasures of of all People; so that Women of any courage do seldom refuse, and the rather, because they are be∣reav'd of all their Honor and Dignity, and their Goods taken from them; so that the Women lose all when their Husbands die, and if they live af∣ter them, they can expect nothing but sorrow and trouble.

* 1.102This Burning is not allow'd in those Coun∣treys which are under the Mahumetans, unless the Governor of the Countrey gives consent thereto, who first examines the Person whether she be willing; which if he find, then he gives permis∣sion. Neither is this Custom at all observ'd ex∣cept amongst People of great Quality, who are more exact in preserving their Honor than other People: for Noblemens Wives account it a great testimony of their love and fidelity to their Husbands, to be burnt with their dead Bodies.

Others are carry'd on Horseback about the Towns in State, with a Lemmon in one Hand, and a Looking-glass in the other, in which they look as they ride, and in a mournful tone sing cer∣tain Elegies, whil'st many other Men and Wo∣men follow them on foot; over her Head they carry an Umbrella, after the Custom of the Coun∣trey; and before her walk several beating on Drums: In all their Passage they shew a pleasant and undaunted Countenance, not shedding one Tear, expressing more sorrow for the death of their Husbands than their own, and seeming more joyful to go to him in the other World, than sor∣ry to leave this. But some chuse to be burnt alive with him after this manner:

* 1.103The Preparations for the burning and burying of Women after their Husbands Death are one and the same, the difference onely consisting in he Burning it self. After the Woman hath wash'd her self, she steps amongst the noise of Pipes, Drums, Cornets, and the like, to the Grave in which her Husband lies bury'd, where setting her self down on a Bank of Earth, she em∣braces her dead Husband; which done, they be∣gin to fill the Vault or Grave, throwing the Earth in; when the Earth begins to come up to her Chin, two of the attendant Officers hang a Cloth before the Mouth of the Grave, and give her a Cup full of Poyson, which immediately changes her Countenance, and suddenly after they break her Neck.

* 1.104The Heathens also believe that they are able to perform many works, which may extend to the benefit of the Deceased, and to that purpose they give Alms to those that request it of them, make Tampandals or Cisterns of Water near the High-ways, where Travellers may always have cold or warm Water, and sometimes Canje, which is Water boyl'd with Rice and Beans, gratis; which in all Cases is very beneficial to the living, and a very necessary Business in these Countreys; for by this means Travellers which are become faint through the exceeding heat of the Sun, are reviv'd and refresh'd. They also build Temples or Pagodes on the Graves of their deceased Friends, though they never worship any Images in the same, because they account those peaces unclean; and though there are Images in some of them, yet they are not set up to be worshipp'd as other Idols, but onely to represent the Person that lies bury'd there. They also make Wells and Ponds of Wa∣ter in the behalf of the Dead, which are com∣mon for all People.

* 1.105Their outward signs of Sorrow and Mourning are these: When the eldest Person of a Family

dies, all the Friends and Relations shave off their Beards, and chew no Betel in ten days, neither do they cat above once a day: But if a younger Per∣son dies, then those that are older, though his near Relations, never mourn: Wherefore the Men mourn not for their Wives, because they are al∣ways younger than themselves.

* 1.106But the Soudra's mourn as well for young as old; and not onely shave off their Beards, but also the Hair of their Heads, leaving onely one Lock on the Crown, about which they tie a Cloth, not wearing their usual Cap in three days. They also abstain from Betel, though not so long as the Brah∣mans, but only three or four days. Upon the de∣cease of a Child the Soudra's shave not off the Hair of their Heads, but onely eat no Betel for three days.

When any one dies in a Noblemans House, all the Slaves must shave off their Beards, in sign of mourning. If a Husbandman dies out of the Fa∣mily Walala or Ambria, then twelve several sorts of People come and shew Reverence to the Dead: viz. 1. The Brahmans which serve the Pagodes. 2. The Bateani or Perrea's, which beat the Drums at Funerals. 3. The Pannejawa's, which play on long Cymbals. 4. The Smiths. 5. The Joyners. 6. The Goldsmiths. 7. The Laundrers. 8. The Barbers. 9. The Poumale Andi, which carry Flow∣ers to the Dead. 10. The Canacapule or Secreta∣ries. 11. The Salewadi. 12. The Caicullen or Dauncers, whose Wives are common Strumpets, as hath been mention'd before.

This Order in former times was very strictly observ'd but is of late not much regarded; for the Brahmans, Canacapule, and Andi, are grown to such a degree of Greatness, that they never go to shew Reverence, as do the other nine.

Every one that comes receives, as a Reward, a Cloth which they tie about their Heads, letting it hang down on their Backs; at the receipt where∣of they fall with their Faces on the ground, near a place where Nili, or unthresh'd Rice, is given out for Alms.

* 1.107Before we conclude the manner of these Indian Funerals, it ought not to be omitted what Peter Delia Valle says concerning them; viz. That they keep not their dead Bodies above twenty four Hours in the House, but burn them with the fol∣lowing Ceremonies.

The Corps is laid naked on a Pile of Wood, made like a Bed, with the Face towards the near∣est Water; then they cover the Private Parts of the Corps with a piece of Wood taken from the Pile, rub the Hands and Feet of the Defunct with Oyl, and put a Cole into his Mouth. All things thus being ready, they kindle the said Cole, and then the Pile of Wood, first under the Deceased's Head, sprinkling Water round about the Pile, still laying up the Fire again as it falls down, and letting the Ashes of the Body remain in the same Place, and sometimes also the Bones, though but half burnt: The Relations and Friends of the Deceas'd in the mean time fill the Air with their Lamentations.

The Bodies of Noblemen, and those that are rich, are burnt with sweet-smelling Wood, as Sandal, Aguilla, Brava, and the like but those of mean Persons with ordinary Wood. Children under two years of age are not burnt, but buried.

* 1.108The Settreaes and Soudraes eat Fish, Flesh, and whatever else is set before them, except Beef, from which all the four Chief Tribes, viz. Brah∣mans, Soudraes, Setteraes, and Weinsjaes abstain, insomuch that they would rather starve than kill a Cow, or eat of the Flesh.

The Boti, as also the Weinsjaes or Benjans, will not eat of any thing that ever had Life, and much less kill any Creature, believing they should com∣mit a great sin if they should so do. They also abstain from Herbs that are of a reddish tincture, reason of their resemblance in colour with Blood; for to shed Blood they account one of the greatest sins that can be committed.

* 1.109They often buy Birds, and other Creatures that are kept in Cages, with considerable Sums of Money; as also those that are taken by Hunts∣men, whether Moors or Christians, for no other end but to preserve them from death, and give them liberty. From this Custom, which is very com∣mon amongst them, hapned once a pleasant Quar∣rel, viz. A Christian,* 1.110 clad after the Indian fashi∣on, bought some Birds to eat of a Bird-catcher, who by his Garb taking him to be an Indian, open'd his Cage, as soon as he had receiv'd his Money, and let them flie; whereupon the Christi∣an contesting, would have the Birds deliver'd to him, or his Money; and in short, the Bird-catch∣er, though he lost his Birds, was forc'd to repay the Christian his Money in the presence of all the Spectators, to their no little laughter.

There is great deceit in this kind of dealing; For many poor People, of a contrary opinion, to make an advantage, take any live Bird, and bringing the same to sell amongst these Indians, cry like mad-men, I will kill it instantly, I will wring of its Neck: Whereupon the innocent Indi∣ans immediately come running, and buy it above its worth, onely to release it from death.

To this purpose they have Cages in many pla∣ces to keep lame or hurt Birds, and also for four∣footed Beasts, which with great care are cured and fed at the Publick Charge.

* 1.111Not very far from Cambava are, according to Della Valle, divers such Cages; viz. one for wounded and sick Birds, another for sick or lame Beasts, as Goats, Rams, and Sheep; and another for great Cattel, as Cowes and Calves, of which there were a great number, some with broken Legs, others sick, old, and ••an, which were put in there to be fatned and cur'd.

Amongst these foremention'd Beasts was also a poor Mahumetan, who for a Robbery which he had committed had both his Hands cut off; but was by these Indians put in amongst the Beasts to be cured and fed.

Perusci also makes mention, out of Emanuel Pinner's Letter, of such Places for Birds, in these words, There are several Hospitals for Birds in Cambaya, but none for Men or Women, whom they suffer to perish without any relief. In their own Ci∣ties they suffer no Indian to kill any manner of Beast: Wherefore strange Merchants run a great hazard in killing a Sheep, or any other Beast, pri∣vately in their Houses to eat; for if it should hap∣pen any way to be discover'd, it would undoubted∣ly cost them their Lives.

* 1.112Amongst all Beasts, Cows are the most highly esteem'd; for they tip their Horns with Gold, and beset them with Precious Stones: Nay, they hold them in such Veneration, that when the In∣dians Trading with Christians, or any other Peo∣ple, are provok'd to swear, their onely Oath is, By the death of a Cow; viz. He that swears, having a Cow by him, and a Knife in his Hand.

says, that if he doth not speak the truth, and the business be otherwise than he affirms, he wishes that the Knife which he hath in his hand may kill the Cow.

* 1.113These Heathens have another ridiculous and unheard of Custom about this Beast, especially in Surat; viz. they marry Bulls and Cows to∣gether publickly, with many Ceremonies, after this manner. The Beasts having a Rope tied about their Necks, are led to a River, where the Priest washeth their Heads. Then the Priest standing on the Shore, makes strange Signs to them with his Hands, whilst the Owners of the Beasts making a Fire of dry'd Cow-dung, set themselves round about it: Whereupon the Priest also drawing near the Fire, throws in Sandal-wood, Benjamin, and Aloes. Then going to the Water again, the Beasts are brought before him, and held so as that their fore-legs may stand on the Shore, and the hindermost in the Water; whilst the Priest taking off the old Ropes that a were about their Necks, puts on new. This done, they hold the Beasts Mouthes close together, while the Priest marks them with a yellow Stroke in the Forehead.

Mean while the Priest reads many strange Prayers out of a Book; which done, he throws several Perfumes into a Copper Pan full of glow∣ing Coals, with which he smokes the new-married Beasts under their Heads, Bellies, and Tails; then he goes again praying about the Fire, and at last perfumes the Tails of both, which are held toge∣ther.

If by chance the Beasts, during this Cere∣mony, happen to urine, the Women strive one with another to catch it, some with Pots, others with their Hands, and drink it; for they esteem this Water holy, and good for a barren Womb.

After this Marriage and Ceremonies are per∣form'd, the Beasts are led home again, accompa∣nied with a great number of Men, Women, and Children, who make a Feast. Texeira tells us, That a Benjan Merchant spent 12000 Ducats at the Marriage of his Cow with a Bull of his Neighbors.

Moreover, at some Seasons they have a Custom to feed their Cows with unthresh'd Rice; which done, they wash their Dung in a Sieve, and dry those Corns which are undigested, and remain in the Sieve; which Corns being afterwards conse∣crated by the Priest, are accounted holy, and being made into Cakes, and bak'd, are given to sick People for a wonderful Medicine.

* 1.114The Indians shew this great reverence to a Cow for three special Reasons. The first is, Be∣cause they believe, that the Souls of the Pious, which have liv'd justly, and such as God will not punish in this World, are transmigrated into these Beasts. Secondly, Because, with the Mahume∣tans, they believe, That the Foundation of the World is supported onely on the Horns of these Beasts, by them call'd Behemoth, which name they have taken out of Job; and that when the Cow moves any faster than ordinary, it occasions Earth∣quakes. Thirdly, When Mahadeu, being on a time highly incens'd by reason of the many sins which the People had committed, had resolv'd to destroy the World, a Cow appeasing him, ob∣tain'd Pardon for all their sins, and deliver'd the World from utter ruine.

Moreover, this their abstaining from Flesh, and from killing of Beasts, the Indians seem to have suck'd out of Pythagoras's Doctrine, if it was not customary amongst them before; for Pythagoras, after the same manner, and by reason he believ'd the Transmigration of Souls, forbade also his Scholars to eat Flesh.

* 1.115The Brahmans also maintain, That the eating of Flesh is not to be allow'd, because it cannot be done without forcing the Soul from the Body, which they account a horrid sin. And as it is ac∣counted a sin to kill a Man or Woman, because thereby is occasion'd a separation of Soul and Bo∣dy; for the same reason, say they, it is sin to kill any Beast, since by the death thereof the Soul is separated from the Body, and necessitated to pass to another, whereby its condition is not made better, but worse; for the Soul which formerly resided in a Cow, might chance to be transmi∣grated into the Body of some despis'd Beast or Plant: For the Brahmans believe, That not onely the Souls of Men transmigrate into Beasts, but also into Trees and Herbs; and that Humane Creatures, Beasts, Trees, and Plants, have all one and the same Soul, and differ onely in the outward appearance of the Body.

* 1.116And for this reason the Brahmans condemn the Soudra's and Settrea's, declaring them guilty of unpardonable sins, because both these Tribes kill all manner of Beasts for their Food, except onely Cows, from which they all abstain.

But the Settrea's, on the contrary, affirm, That they do better than the Brahmans, who disturb many Souls, by plucking divers Herbs out of the Ground to feed one Person; when as they, by killing a Beast, disturb onely one, to feed many People. But the Brahmans answer, That they by the pulling of many Herbs out of the Ground, do not sin so much as the Settrea's by killing of one Goat; because the Souls which reside in Herbs are in the meanest condition, and by their transmigation remove into nobler Bodies, as Men or Beasts. Nevertheless, they pretend that they would, if it were possible, live without Food, so to prevent the disturbing of any Soul. Yet few amongst them are so exact, but freely eat of the Fruits, Herbs, Roots, and Plants which the Earth produces, judging they may do it without of∣fence: But they will never eat of any thing that had life, chusing rather to die of Hunger.

The Brahmans are very moderate in their Diet, and have no peculiar Dainties; nor do they use to drink Wine, or any other strong Liquor; but their common Drink is clear Water, without any kind of mixture: yet sometimes, with great de∣light, they drink a Draught of Milk at Meals, with which to supply them most People of Note keep Cows.

Their usual Food is Rice, Plants, and Herbs, according to the Season of the Year. They ex∣tremely abhor Drunkenness and account it one of their five Mortal Sins.

Those amongst them who perform the mean∣est Offices, and do the greatest Lahor, have the most freedom allow'd them in their Diet, because they require the most Sustenance, which makes many of them not scruple to drink Wine.

The Brahmans, out of a high esteem or self-conceit of themselves, will in no wise be perswa∣ded to eat or drink any thing in a House inhabited by one of another Tribe, but onely Teyer, that is, thick Milk; because they account that to be a sort of Amortam, or Nectar of the Gods: Nay, a Brahman will not eat in another Brahman's House

that is of a different Sect; and if a Byahman be Marry'd to a Woman of another Family, she is not allow'd to eat with, nor to see him eat; but if a Man out of love to his Wife, permit her to eat with him, and other Brahmans are informed there∣of, they will not onely resent it very ill, but shun the House of such a Person, and account him un∣worthy of their Society.

* 1.117These Idolaters are very proud, for those of any Quality will, if possible, avoid to eat with any of a meaner Degree. There are some amongst the Brahmans call'd Pandite and Boten, who being highly esteem'd, will not eat in the House of a Brahman, Sinai, Naike, or any other Nobleman, because they eat Fish. These Sinai or Naike are vulgarly call'd Mazarens, and are of less esteem than the other, eat freely with a Pandite or Boti, and account it a great favor, and so with the other. Some are so vainly curious, that they will not eat in a place where another of a contrary Sect or Tribe hath Din'd or Supp'd before the Floor is rubb'd over with Ox-dung, which they believe cleanses it.

The Indians never eat with any of another Re∣ligion, nor will they drink out of one Cup with them, but shun their company; and, endeavor by all means possible to avoid touching of them, fear∣ing to be defil'd thereby; nay, an Indian of great Quality will not onely refuse to eat with another of a lower Degree, out will not be touch'd by him, and if he should accidentally, he would im∣mediately cleanse his Body, by rubbing it with Herbs.

The common People shew great reverence and obedience to their Nobility: for meeting them in the Street, they not onely give them the Way, but run from one side of the Street to the other like mad Men, for fear of touching them; nay, the Noblemen, if they did otherwise, would beat them into better manners.

In regard no Indian will drink with another of a different Opinion out of one and the same Cup, for fear of being defil'd, therefore when they are in the Field, and have but one Cup, with which they are forc'd to make shift, they have found out a means not to defile one another by drinking together, viz. they touch not the Cup with their Lips, but holding it with one Hand a pretty distance from their Mouths, pouring the Liquor therein very dexterously, not spilling a drop.

* 1.118The Brahmans are also very strict in keeping certain appointed Fast-days, viz. they Fast the eleventh day after the full Moon; and again eleven days after a new Moon, when they eat no kind of Food, not so much as Betel, for the space of twenty four hours, but spend that time in Read∣ing and Praying.

In November the Brahmans of the Sect Seivia, as also the Soudra's, who are of the same Opinion with the Brahmans, and in some Observances as religious as they, Fast every Monday, and abstain from all manner of Food till the Stars arise.

They are generally not allow'd, during their time of Fasting, to undertake any manner of Bu∣siness, though of never so small a Concern. Some of them Fast eight, others fifteen, twenty, and thirty days, contenting themselves with very lit∣tle Sustenance, and a draught of Water.

Perushi relates, that a certain penitent Person by long Fasting lost his left Eye, which flew out of his Head.

* 1.119They have also a Fast of nine days call'd Dauli or Davili, during which whole time the Sammi, otherwise call'd The Giogi, or Spiritual Party, utterly abstain from Meat and Drink, sitting all that time on one place in a Pagode, fearing if they should stir, to provoke an appetite; notwithstanding they do this freely, and without any Obligation.

Commonly in the last Evening of the Fast, a great number of Singers go with the noise of little Bells and other Instruments to the Pagods, just as if they were going to a Funeral, where finding the afroesaid Giogi sitting on Carpets on the Ground, they place themselves round them in a Circle, and having spent a considerable time in Sing∣ing and jingling their Bells, one of the Sammi gives each of them out of a Dish two or three Kernels of Pomegranate with several little pieces of Quin∣ces; after this he plucks several Ears of Corn, which is planted near the place where they sit, whil'st the Singers fill the Air with their Voices, and the jingling noise of their Bells and other In∣struments.

The Sammi relate, that this Corn which they cut was Sow'n with their own Hands in the be∣ginning of their Fasting, and that they had every day since water'd and bless'd the same with all their usual Ceremonies.

On the last Evening of their Fast they begin gain to eat a little, so to bring their Stomachs by degrees to its usual appetite, fearing that if they should eat too much at first, they might prejudice their Healths, and endanger their Lives.

We might justly suspect, the truth of this their long Fasting, did not very credible Eye-witnesses confirm the same.

All the Moneth of December, the Brahmans eat a Pap made of Rice, Sugar, and some Fruit mixt together.

* 1.120As to what concerns the Meat and Drink of the Indians, it is several, according to the Situa∣tion of the Countrey, but most Indians use boyl'd Rice in stead of Bread. The Coco-tree is the chief and onely thing of their subsistence: for it affords Fruit, Oyl, Milk, Honey, Vinegar, and Wine. The greatest Delicacy amongst the common Peo∣ple, is Rice boyl'd with green Ginger, and mix'd with a little Pepper and Butter. Their ordinary Food is of wheaten Flowr, but of a certain course Grain, though well tasted, which they make up into great round and thick Cakes, and bake them on thin Iron Plates, which they carry with them from one place to another when they travel; they spread a little Butter on these Cakes, and so eat them.

They have also a certain Dish call'd Massack, or Matsack, which is made of two parts Water, and one of Brandy, some Eggs, beaten Cinamon, Su∣gar, and Bread, which is boyl'd like a Posset.

Baril is a Broth which the Indians make of the Juice or Milk of Coco-nuts and Butter, with all manner of Spices, and amongst others, Carda∣mom, Ginger, Herbs, Fruit, and several other Ingredients. The Christians, especially the Por∣tuguese, adde to the same the Flesh of Hens and Chickens chopt in small pieces, which they lay upon the Rice, that is boyl'd onely with Water and Salt.

They also boyl the Root Curcuma with their Meat and almost throughout all India they boyl no Meat without a little Bundle of Cammels Hay, in Greek call'd Schoenanthos, to give it a savory taste, and to fortifie the Stomach, as also a quan∣tity

of Calamus Aromaticus, or Nard, in the Malaian Tongue call'd Diringo.

The Indians in many places have also a delicate Dish, or rather Sawce, to procure an Appetite, which is call'd Achor or Astjar, and is us'd there af∣ter the same manner as here our Gurkins, Olives, and Capers; it is likewise brought from thence into Europe, where many People eat it with much delight, it being made of Cucumbers, Mangos or long Pepper, Garlick, green Ginger Roots, and the young juicy Sprigs of Canes, which are laid in Pickle with Vinegar, Pepper and other Spices. The Bunches of green Pepper are also laid in Pickle, and brought to the Table either with roast or boyl'd Meat as likewise the Roots of green Ginger and Galanse, besides the Fruit Manga, Carambolas, Astjae, Billinbing, Curcuma; likewise Gurkins, Melons, and Pumpions in stead of Capers and Olives, which in Zurratte and other places, are also in great abundance.

Some Indians also eat that kind of Apple, call'd in Latine Pomum Amoris, and Pomum Aureum, and by the Portuguese, Pomod' Oro, which is a sort of Mandragora, or Mandrake cold in the third degree; though some put Achay, or Brasilian Pepper, in the Malaian Tongue call'd Lada Chili, that is, Pepper from Chili, which is very hot, to temper the ex∣traordinary Cold thereof, and pouring Oyl and Vinegar over them, eat the same with roasted Flesh or Fish. Some accustom themselves to chew Achay just as some People chew Tobacco. These golden Apples are sometimes Preserv'd with Su∣gar; but the Chineses on the Island Java, roasting them in Ashes, eat them with Pepper and Vine∣gar. The Fruits Carambolas are also for the same purpose laid in Pickle.

* 1.121The Drink which is commonly drunk by the Vulgar, is Water; but People of note, especi∣ally Moors, mix Cinamon Juice and Sugar with their Water, which being a pleasant Liquor, is call'd Scherbet.

In many places they drink in stead of Wine, a Liquor which is tapt out of the Palm-tree, into a Pot which hangs at it a whole Night. The Por∣tuguese call this Wine Vinho de Palma, that is, Palm-wine; the Indians in Cambaya, Tari or Ter∣ri; others, Sura and Toddy; and the Amboynans, Towack. This Liquor is of a white colour, and somewhat thick, and of a tart, yet pleasant taste, intoxicating the Brain like Wine, if drank to ex∣cess, but if moderately, it is accounted an excel∣lent Medicine against the Dropsie. They gene∣rally tap this Liquor out of the Tree after Sun-set, letting their Vessels hang to the same till Sun-rising, for then it keeps sweet and pleasant all the day after: for that which is tapt in the day-time is not so delightful to the Palate, but is flat and eager; which is occasion'd by the heat of the Sun, and is good for nothing but to make Vinegar, for which it is us'd by the Indians.

Of this Liquor Tara or Terri, which of it self drops out of the Trees, they make another sort of Wine, by the Indians call'd Uraca, which is the onely Wine of all India, and being of a white co∣lour, is very hot and strong, which the Indians ne∣vertheless drink like Water.

The Portuguese temper this Wine, by putting ston'd Raisins into the Vessel, which they do not stop close, but leave the Bung-hole open, least by reason of the extraordinary heat and strength the Fat should flie asunder, because it ferments like boyling Water. Every day for a fortnight toge∣ther they stir this Liquor, after which it becomes of a deep Red, and is of a sweetish taste. They also drink abundance of the fresh Juice, which is inclos'd within the Coco-nuts.

Another sort of Liquor call'd Zaguer, brought from Banda and the Molucko Isles, which drops out of a Tree not unlike the Coco. But this Liquor is very unwholsom to drink, especially for Stran∣gers, for it not onely occasions a great Loosness, but also a kind of dead Palsie, call'd by the Indi∣ans, Beribery.

They have likewise a very strong Liquor like Brandy, call'd Arack, made of the Moisture that is inclos'd in the Coco-nuts, and also of that which drops out of the Tree it self, which they burn with Rice.

The Chineses, to make the most of their Rice, adulterate the same, by putting into it a sort of poisonous Weed, which drives upon the Sea, whereby the Arack receives a corroding Heat, very prejudicial to the Lungs, and causing Con∣sumption, vomiting of Blood, and other deadly Distempers, especially to all Strangers that drink thereof.

The Hollanders in many places have a Liquor which they make of Spring-water, Javansagar, Tamarinds, and Lemmons, which they put all to∣gether in a Vessel hoop'd with Iron Hoops, and stopping it very close, let it stand twenty four hours in the Sun, whereby throwing the Dross and Filth upwards, it becomes a most excellent Liquor, almost like March Beer.

Moreover, in most places of India a certain Li∣quor is made call'd Palipuntz, which by some is made after this manner, viz. they take half Bran∣dy and half Water, into which they put Nut∣megs, Cinamon, Sugar, and Line Juice.

This Liquor, by the English call'd Punch, is ve∣ry hurtful to European Bodies, if drank excessively, for it occasions Loosness.

Some also drink a Brewage made onely of clear Water and brown Sugar, which if drunk in hot Weather is very unwholsome, but is much tem∣per'd, if a Draught of the Liquor Palipuntz be ta∣ken after it.

Moreover, they distill a kind of Brandy out of Dates, Sugar, and Palm-wine.

Persons of Quality in the Mogol's Countrey drink Chirassan Wine, for they have no Wine of their own, there being no Vines planted in all India.

* 1.122Most of the Indians take very strong Tobacco, but after a peculiar manner, agreeing most with the Persians.

All Indians likewise, as well Moors as Pagans, constantly chew the Betel Leaf with Areca and a little Chalk, or Ashes of burnt Oyster-shells.

* 1.123The Pagan Indians, especially those of Zuratte and the Coast of Cormandel, have extraordinary understanding in the nature of Herbs, knowing how to distinguish the good from the bad: for as these People, according to the Pythagorean man∣ner, do not eat of any thing that hath Life, but onely Roots and Herbs, so they know by daily ex∣perience how to distinguish the eatable Herbs from the medicinal or venomous.

The Indians never use any Table-cloths, but in stead thereof lay a great Leaf of the Tree Mauz, which also serves them for Dishes and Trenchers; neither do they use Spoons, but wholly make use of their Hands and Fingers.

They commonly wear Jewels and Pendants in

both Ears, especially all the Idolaters, who also highly esteem all Strangers or Christians that wear them.

* 1.124The Apparel of the Indians is for the most part of Cotton or Callico, either fine or course, ac∣cording to every ones Quality: for Linnen they wear none, because India produces no Flax. These Clothes are put on over their bare Skins, and from the Middle upwards serve at once for Vest and Shirt, being very narrow at top, wide at bot∣tom, and reaching down to their Knees. From the Middle downwards they wear a pair of Draw∣ers of the same Stuff, which reaching below their Legs, touches their Feet.

All the Indian Women, who for the most part are swarthy, and have long Legs, but short Bo∣dies, go barefoot both at home and abroad. Women of Quality have commonly great Um∣brella's carry'd over their Heads to keep off the Sun.

As to what concerns the Men, some go bare∣foot; others that are of higher Degree, either wear Slippers or Sandals; but in most places they go barefoot: Their Sandals are very easie, be∣cause of the extraordinary Heat of the Coun∣trey. They wear likewise, according to the Cu∣stom of their Predecessors, very long Hair, quite contrary to the manner of the Mahumetans, who shave it all off, as also the lower part of their Beards. On their Heads they wear a fine Turbant, flat on the top, and almost square. The whitest People generally wear a Turbant whipt with di∣vers colour'd Ribbons upon a white Ground, and sometimes also Gold. Their Girdles are of white Cotton; but the richer sort have silken ones, stitch'd with Gold. They ride on Horseback with a Simitar by their Sides, a Shield about their Necks, and a little broad Dagger sticking at their Girdle.

* 1.125The Indians, both Men and Women, anoint their Bodies against the heat of the Sun, as also to make their Joynts nimble and pliable. This Ointment is made by the Women of all the sorts of Sandal Wood pulveris'd, the Leaves of Chan∣pock, the Flowers Mogori, of each a handful, Cam∣phire, so much as will give it a scent; all these In∣gredients being ground like Colours, are mix'd with Oyl of Coco-nuts or Roses, which is brought thither from Persia, and made thick like Paste; and though these People look very strangely with this Ointment, as if colour'd with Saffron, yet the smell thereof is very pleasant. For the same pur∣pose also they make another Ointment of the Flowers of a certain Tree, which is not very high, and hath Leaves like a Peach-Tree; both Leaves and Flowers are by the Indians call'd Sam∣paga, otherwise Champacka and Champe, which are of great esteem amongst them: for the Indians, especially the Moors, are extraordinary lovers of sweet and pleasant Smells, and chiefly those of Flowers; wherefore there are scarce any Women that walk along the Streets, but wear those or the like Flowers in their Hair, to render them the more acceptable to their Husbands or Suitors.

Through all India are likewise highly esteem'd the Leaves of a Tree, by the Arabians call'd Al∣canna, of which we have spoken before at large.

Moreover in the hot Seasons Persons of Qua∣lity, whether lying on their Floors or sitting, have several Servants stand by them, who continually fan them with Leather Fans, with which they not onely cool them, but also keep off the Flies, whil'st they cause their Barbers to rub their Backs, Shoulders, and other parts of their Bodies, so to cause the motion of the Blood.

* 1.126Their places of Recreation consist in Woods and Orchards, in which grow many pleasant Fruit-trees, as also in their Gardens; wherein, a∣mongst other Plants, grow small Vines, which bear extraordinary sweet and delicious Grapes, which they eat green or dry'd: for Wine they make none, because most People by their Law dare not drink any. There are also many Pome∣granate-trees, besides divers other excellent Flowers. In the middle of their Gardens are livers Springs or Fountains, which are considera∣bly rais'd above the Ground. From these Springs the Water is convey'd through narrow open Channels (for they know not the use of Leaden Pipes) to all parts of the Garden in the droughty Season of the Year. Moreover, there are round Cisterns to Bathe in, rais'd up and pav'd with Free-stone, and cover'd with fine Plaister.

* 1.127In their Houses they have neither Stools, Ta∣bles, Beds, or Bedsteads: for all their Orna∣ments consist in the Floors, which are made very even of fine Earth or Plaister, on which they lay rich Carpets, as well in their Houses as in their Tents, laying a worse Cloth underneath to pre∣serve the other: On these they sit both when they eat and drink, after the Eastern manner, with their Legs across under them, and without their Sandals, which are left off partly for neatness, and partly to keep their Feet cool. They also sleep in the Night on these Carpets, or else on a hard Quilt or Hammock, call'd Cot; but whereever they lay themselves to sleep, they stretch them∣selves out to their full length, and for the most part lie on their Backs, without either Pillow or Bolster under their Heads. The common People sleep on the Floor in the dry Season of the Year, covering themselves from Head to Foot with a white Cotton Cloth, so that they appear like dead Bodies laid out. The Hammocks or Cots hang by two Ropes a little above the Floor, which be∣ing made fast at four corners, are by the Servants mov'd to and again to rock them asleep.

* 1.128The Indian Pagans, as well as Mahumetans, go al∣ways Arm'd, whether walking in the City, or way travelling, with a Sword, Shield, Bowe and Ar∣rows; nay, perform all manner of Offices, though in their own Houses, thus Arm'd, never leaving their Armor off but when they go to sleep.

* 1.129Persons of Quality live after a noble manner, and when they are either in a Coach or on Horse∣back, cause a Taffaty Flag to be carry'd before them. The priviledge of the Inhabitants here is very great in this point: for not onely great Per∣sons, but also every private Man, of what Coun∣trey or Religion soever, may live at as high a rate as he pleases, and imitate the King in his Fashi∣ons if he fancy, them, and his Estate be able to maintain it. Every one that is able keeps a great number of Servants, wherefore most of them live like Lords; which they may easily maintain, partly because the King, notwithstanding he sees his Subjects richly Cloth'd, and that they live with a great Retinue like Princes which have great Revenues, yet he lets them live in quiet, and undisturb'd, never taking any thing from them, though it justly belongs to him, because the Indians are naturally inclin'd thereto: for by rea∣son of the abundance of mean People and cheap∣ness of Provisions they may live nobly for a small

matter, allowing a Servant not above three Ro∣pia's a Moneth (each Ropias being 2 s. 6 d. Sterl.) to buy him Provisions and Clothes with. There are likewise an innumerable company of Slaves, which cost little or nothing the keeping: for they wear nothing but a white Cotton Coat, which is very cheap, and eat little else but Rice and Fish, a very common Food in this Countrey, so that with small charge they can keep a great Family, and the rather, because the Commodities and Goods which are made by the Inhabitants are many, and the increase of their Land, by reason of its extraordinary fruitfulness, almost incre∣dible.

* 1.130The Women are very expert in Dancing to the sound of divers Bells, and other such like In∣struments, on which the Men play.

In Zuratte and divers other places in India, are several Women-Dancers, who are hir'd to Dance for Money, having Rings about their Legs, Strings of Pearl about their Necks, and many other rich Ornaments. Some also wear Breast-plates of Leather, almost round like a Shield, beset with Precious Stones, and the like, which glitter ex∣ceedingly in the Sun.

The Chans and other Nobles cause the fore∣mention'd Dancers to Dance before them after Meals, either to their own Voices, or to the sound of a Cymbal and Tumbeck, which is a kind of Tabor, and two small Drums.

These People go stark naked from one City to another, nay, through the whole Countrey, and sometimes to the Borders of other Countreys, and maintain themselves onely by Dancing and Singing. They wear gilded Rings on their Fin∣gers. Toes, and in their Noses, and each of them five gilded Copper Rings, and two red Silk Arm∣lets, with Gold Buttons below their Elbows on their Arms. After the same manner they adorn their Legs also.

These Women, besides their Dancing, prosti∣tute themselves to all those who desire them.

* 1.131The Indians, especially the Mogolleans, spend much of their time in Hawking, and for that pur∣pose keep several sorts of great and small Hawks. Their Dogs with which they Hunt are (as Terry tells us) like our Greyhounds, though much smal∣ler; but Peruschi affirms, that they have no Hun∣ting Dogs, but make Leopards and Tygers tame, and teach them to Hunt, and at one Leap to seize and kill the Game: They also carry Guns with them when they go a Hunting, and kill their Game with a single Bullet, for smaller Shot they have none. They are very expert in Shooting with a Bowe and Arrow; their Bowes are made of Buffalo's Horns, and their Arrows of Canes, with which they shoot Birds flying, and Beasts as they run at full speed.

The wild Fowl which keep in the Water they catch after a subtil manner, viz. a Man going into he Water with an artificial Bird of the same kind which he designs to take, imitates its Voice, whil'st he swims under Water in such a manner, that the artificial Bird being on the Crown of his Head, appears just above the Water, by which means coming near the Birds, he pulls them down by the Legs, and takes as many of them as he pleases.

As to what concerns their Pastime within their Houses, they have Cards, though differing from ours in the Pictures, and in the number; they also are expert in playing at Draughts. They delight very much in the company of Quacks, Juglers, and the like, the Quacks carrying poysonous Ser∣pents in Baskets, and suffering themselves to be bitten or stung by them at their pleasures; the stung part swelling, they immediately cure the same with Oyl and certain Powders which they lay thereupon, afterwards proffering to sell the same Medicaments to the Spectators.* 1.132 Their Juglers also are very dexterous in their Art, and do strange things by the sleight of Hand, viz. they set Dishes or wide open Baskets on the Ground, three or four one above another, which seem to be all em∣pty as they set them down, but in the taking them up one after another there seems to be living Birds in them, either Turtle-doves or others, which they seemingly cover again with the same Dishes, turning them backwards and forwards, as if they took them away, the Birds being afterwards no more to be seen, the Spectators not being able to discern either how they are brought thither, or ta∣ken away.

* 1.133The Great Mogol often goes a Hunting with a thousand, sometimes two thousand Men.

About Agra and Dely, along the Stream Gemna, as far as the Mountains, as also on each side of the High-way, which runs to Lahor, is a large quantity of untill'd Land; some parts are wooddy, others overgrown with Grass of a Man's heighth. In all these places are many Game-keepers, who go from place to place, to prevent Hunting or Hawking there, except for Partridges, Quails, and Hares, which the Indians catch in Gins or Snares; so that there are abundance of wild Beasts in all places. When these Keepers of the Game know that the King or Mogol is in the Field a Hunting, and near their Station they acquaint the chief Master Huntsman with the quality of the Beast which is Hunted, and where there are most of them; whereupon all the Avenues to that place are guarded, that Travellers may not go through that place, but pass by on one side or other. They Hunt several Beasts, as Gazelles,* 1.134 Nil∣gaux, or grey Oxen, Lyons, Cranes, and others. They Hunt Gazelles with tame Leopards after this manner: When they discover a Herd of Gazelles (for they commonly graze five or six in a compa∣ny) they unchain the Leopard, that lay Chain'd in a little Wagon where they are kept; he being let loose, doth not immediately run at them, but goes creeping along to hide himself, till the Gazel∣les passing by, he leaps with incredible swiftness upon them, and seizing one of them, strangles the same, satisfying himself by onely sucking the Blood, and tearing out the Heart and Liver; but if he misses his prey, which often happens, then he stands still, very well knowing it to be in vain to run after them, because they are much swifter than himself: When the Game is ended, the Keeper approaches by Degrees, stroaks the Leo∣pard, and throwing the Flesh to him, blinds his Eyes, putting on his Chain, and so conveys him into the Wagon again.

The catching of the Nilgaux, or grey Oxen, which are a kind of Buffalo's, is of no great diffi∣culty: for they surround them with a strong Net, which they close by degrees, and having brought them into a narrow compass, the King, with his Omrahs and Husbandmen stepping in, kill them as they please, either by throwing Darts at them, or with Bullets, Arrows, and Swords, and in such great numbers, that the King sends whole Quar∣ters thereof for Presents to his Omrahs.

In their catching of Cranes it is very pleasant, to see how these Fowls defend themselves against the Birds of prey, whom sometimes they kill, but very often get from them, because the Hawks or Falcons are not so nimble as they in turning and winding.

* 1.135But of all their Hunting, that of the Lyon is not onely the most Royal (for none but the King and Princes may perform the same without spe∣cial permission) but also the most dangerous, and is perform'd after this manner, viz. When the King is in the Field, and the Keepers thereof have discover'd the place where the Lyon keeps, they tie an Ass to a Tree near the same; the Lyon coming out and devouring the Ass, goes after∣wards unmolested to seek for some other prey, ei∣ther of Oxen, Sheep, or whatsoever he can light on; then going to drink, he comes back to his old place, and there rests till the next day; when co∣ming forth again, he finds another Ass in the same place, ty'd there by the Keepers; having fed him thus for several days together, at last, the day be∣fore the King is to come to Hunt, they tie another Ass in the same place, having first given it abun∣dance of Opium, that the Flesh thereof may make the Lyon sleep the better; then calling in all the Rusticks thereabouts, they inclose the Lyon within strong Nets made for that purpose, bring∣ing the same by degrees to a small circumference, as they do in catching the Nilgaux; this done, and all things in readiness, the King mounts on an Elephant, Arm'd with Iron Plates, in company of the chief Master Huntsman and some Omrahs, all likewise mounted on Elephants, several Gourze∣berdars, and many other Huntsmen on foot, Arm'd with Half-pikes and Musquets; in which manner approaching the Net, they fire at the Lyon, who when he feels himself wounded, comes directly, according to the custom, to one of the Elephants, but finds himself intangled in the Net, where the King shoots at him so long till he hath kill'd him. But some Lyons have often been known to leap over the Net, to the destruction of many People. The Indians account it a good Omen when the King kills a Lyon, and a very bad one when he misses him, believing the whole State to be in danger if he doth not destroy him. They also use great Ceremony at the end of this Hunting: for the dead Lyon is brought before the King in pre∣sence of all the Omrahs, who after they have ex∣actly view'd and measur'd it, give an account thereof to the Secretary to Register the same, viz. That such a King, at such a time, kill'd a Lyon of such a bigness, and such colour'd Hair, and having Teeth and Claws of such a length, and all other Circumstances whatever.

In India they use no Torches or Links, as we do here, but Copper Fire-pans, almost like those which in several Paintings are seen held by infer∣nal Furies. In these Pans they feed the Fire with Pitch, and the like, which makes a great Flame. A Servant commonly carries this Fire-pan in a Copper Case, with a very long and narrow Neck in stead of a Handle, by which he holds the same, and still feeds the Flame With fresh Matter.

* 1.136Most Indians, especially the Malabars, use in stead of Paper, to write on the long Leaves of the Coco-tree, on which they neatly cut their Letters with an Iron Instrument.

* 1.137As to what concerns the Language of the Indi∣ans, it onely differs in general from the Moors and Mahumetans, but they have also several different Dialects amongst themselves. Amongst all their Languages, there is none which spreads it self more than the Malayan (as shall be declar'd more at large,) and therefore it will not be amiss in this place to render into English some of their chiefest words.

A brief Vocabulary of the Malayan Tongue▪

• PAckoe, To put on.
• Kaelwaer, To put off.
• Backasse, To worship.
• Minjaot, To answer.
• Batturon cabauwa, To carry away.
• Carratam pangal, To keep off.
• Tarimam, To perswade.
• Bangala tana, Tilling.
• Oran gouno, Husbandmen.
• Sampe, To come on.
• Turan cababa, To go off.
• Bandagar, To hear.
• Backaraga, To work.
• Karat, To cut off.
• Laing, Others.
• Bigitou, Also.
• Disoruna, There.
• Cassian, Poor or Bashful.
• Balacan, Behind.
• Lambaet, Too late.
• Arry galap, Too soon.
• Abis, All out.
• Liat, To look on.
• Pande, To Trade.
• Banan mara, O my.
• Thouca, Oh his.
• Taua dara, Earth or Sand.
• Piggy darat, To go ashore.
• Malan, The Evening.
• Samonga, Altogether.
• Savou, An Anchor.
• Cassion amat, Poverty.
• Jabo soau, To anchor.
• Tarra kaelwaer, To draw off.
• Candati packanita, As your self.
• Taugan, An Arm.
• Oupan, Carrion to fish with.
• Sendiri, All one.
• Kaelwatr darot, To Let-bloo••.
• Badamme, To agree.
• Bamanarou onutom, To adventure.
• Bapassou, To Arrest.
• Yangan, to leave off.
• Rawa, To bring.
• Nanty, Both.
• Backara mangala, To burn.
• Icat, To bind.
• Zieron, To pour upon.
• Boat adar, To prepare.
• Petschaya, To borrow.
• Bocaet bae, To amend.
• Battan Doelou, To feign.
• Semoeny, To hide, or Keep.
• Tida bishouca, To Cough.
• Zouda balanga, To bestow.
• Baassap, To smoak.
• Trayzion, To bathe.
• Peyrzia, To break.

• Bayar, To pay.
• Moullay, To begin.
• Mauncka, To desire.
• Bodoy, To cheat.
• Tanam, To bury.
• Batjagay, To inspect.
• Tackana, To bewitch.
• Barmayn, Foolish.
• Papodan, To defend.
• Giget, To bite.
• Mangorou, To command.
• Bataver, To prosper.
• Mintacan, To pray.
• Claawaer darat, To bleed.
• Betachinta, To endeavor.
• Goumartaer, To quake.
• Tavar, To promise.
• Manaroo, To keep.
• Bouta, Blind.
• Lebar, Broad.
• Kyaey agum, A civil Man.
• Dalangh, Within.
• Lonaer, Without.
• Iddo, Blue.
• Attas, Above.
• Dibava, Below.
• Bayck, Better.
• Payit, Bitter.
• Rotty, Bread.
• Oran pande thicor, A Barber.
• Oran pande rotty, A Baker.
• Cave cau yan, A Bridegroom.
• Macanan minum A Wedding.
• Tampat tidoran, A Bedstead.
• Davon, A Leaf.
• Backara, Beans.
• Pouroot, The Belly.
• Casingan bumata, A Bladder.
• Pantat, The Buttocks.
• Cacky, The Legs.
• Janget, A Beard.
• Zousou, The Breast.
• Addy, A Brother.
• Outang, Wood.
• Jambatan, A Bridge.
• Gouno, A Mountain.
• Binatan, A Beast.
• Bongham, A Flower.
• Cabon, An Orchard.
• Pana, A Bough.
• Paen, A Tree.
• Kackaer, To burn.
• Sarou matta, Spectacles.
• Campa, an Ax.
• Cambyn, A Book.
• Ampon, To have compassion.
• Minnon, Drinking.
• Totop, Covering.
• Bamoula, Prevailing.
• Balambat, Lasting.
• Manare, Dancing.
• Gymoor, Drying.
• Minpyn, Dreaming.
• Britacot, Threatning.
• Calam, Dark.
• Matte, To kill.
• Bagy, To distribute.
• Thinta, To suppose.
• Bamatty, Dead.
• Touly, Deaf.
• Batzinta, Melancholy.
• Gommo, Thick.
• Cayn tabbael, Course Cloth.
• Lanaa There.
• Santanga, One half.
• Harry, A Day.
• Farry Saryan, Daily.
• Cayn caryn, Dry Cloth.
• Ponvonry, A Thief.
• Cryn, Thirsty.
• Lipat, Double.
• Cassian caly, Miserable.
• Gymat, Vertue.
• Nipis, Thin.
• Mahael, Dear.
• Tyris, A Drop.
• Chamar, Dirt.
• Nigay citgil, A Village.
• Oran beta, A Servant.
• Ana parampuam, A Daughter.
• Settam, The Devil.
• Dury, Thorns.
• Oran maboor A Drunkard.
• Pintou, A Gate or Door.
• Mabo, To be Drunk.
• Papan, A Board or Plank.
• Decat, Hard by.
• Soutratoieist, Damask.
• Oran itou, That Man.
• Bemeyna, To provoke.
• Boathassaer, Honor.
• Abbis, Rending.
• Olu balam, Noble.
• Calmary dolu, Two days since.
• Larien remapa, Somewhere.
• Dulu, First.
• Bode baye, Honorable.
• Sackuly iny, Once.
• Sompa, An Oath.
• Barancali, Any ways.
• Bigittou, Alone.
• Tilloor, Eggs.
• Oran, Honest.
• Ity, Ducks.
• Tongo, To demand.
• Soutra viloudu, Flannel.
• Couranga, Salt.
• Songe, A Fountain.
• Boaboa, Fruit.
• Sapirin Boat, A Fruit-dish.
• Bongra pala, Mace.
• Alys, Fine.
• Pathia, Broken,
• Baeyk, Good.
• Bedil, Guns.
• Basaer, Great.
• Sadang, Enough.
• Dilima, A Pomegranate.
• Engatkan, To think.
• Jaman, Opinion.
• Calmary, Yesterday.
• Bottou assa, Hew'd Stone.
• Pigy, To go.
• Bry, To give.
• Baampeer, To approach.
• Sagar, To cure.
• Icat pingan, To gird.
• Bataot, To believe.
• Icot, To conduct.
• Gonsar, To be angry.
• Soucka, To please.
• Botta mon, The Conscience.
• Thangan, To gape.
• Mintan, To accommodate.

• Bangon, To think.
• Badamme, To Salute.
• Ibou, A Grandfather.
• Bainga, To Grace.
• Soucka moidanga, Satisfaction.
• Kekeer, Courteous.
• Bayck, Healthful.
• Olubalan, Greatness.
• Momoulay, Constant.
• Petzayaya, Faithful.
• Aran, Fortunate.
• Mambrybeta, Conversation.
• Boula, Whole.
• Maangus, Burnt.
• Pangan, Roasted.
• Birou, Green.
• Couny, Yellow.
• Pande masse, A Goldsmith.
• Dastar, A Girdle.
• Tidoron, A Curtain.
• Daghy messing, Salt-fish.
• Dios, God.
• Ganton, A Gibbet.
• Gounou, Mountains.
• Minta, Prayer.
• Lavan, A Ghost.
• Bouan, Hunting.
• Mouda, Young.
• Tauwan, A Year.
• Anna dare, Young Women.
• Wissy, Iron.
• Bylly, To buy.
• Massa, To boyl.
• Bellaygaer, To chastise.
• Gatrou, To Scratch.
• Datan, To come.
• Nayn, To climbe.
• Chium, To kiss.
• Pingakit, Sick.
• Tempan, Decrepid.
• Panda, Short.
• Daganang, Merchandize.
• Bayng pande, Artificial.
• Crot, Crooked.
• Dingin, Cold.
• Raydtza, The King.
• Bina radya, The Queen.
• Jordapoo, A Cook.
• Pande Boat poyegan, A Taylor.
• Bele, A Chamber.
• Oranbadagan, A Merchant.
• Prigy, A Water-pit.
• Rompot, Herbs.
• Anack, A Calf.
• Cabyret, A Capon.
• Cayou manis, Cinamon.
• Tombaka, Copper.
• Cotchyn, A Cat.
• Gouret, A Castle.
• Banthon, A Cushion.
• Capor, Chalk.
• Damaran, A Candlestick.
• Kede, A Shop.
• Antimon, Cucumbers.
• Batou, A Precious Stone.
• Piramata, A Diamond.
• Bitsgara, A Contract.
• Catan, A Crab.
• Nior, Coco-nuts.
• Anna codda, A Captain.
• Anack, Children.
• Dabondaer, A Button.
• Bassaman, Company.
• Massa, Gold.
• Toulang, A Fish-bone.
• Bapelo, To embrace.
• Cauyn, The Morning.
• Bavva, To fetch.
• Marouca, To hate.
• Batour, A Cough.
• Dengaer, Hoping.
• Namanga, To command.
• Caras, Hard.
• Caras amat, To provide.
• Tyngy, High.
• Daghyn caras, Hard Flesh.
• Barappe, How much.
• Ada siny, He is here.
• Lapaer, Hunger.
• Sapanga, Half.
• Saratus, A hundred.
• Knyn, A Lord.
• Bayou, A Shirt.
• Capalla, The Head.
• Tangan, The Hand.
• Bantal, A Pillow.
• Rouma, A House.
• Bacatan, Private.
• Angy plando, A Greyhound.
• Anghyn, A Dog.
• Delavataua, Hell.
• Dilanghyn, Heaven.
• Leheer, The Neck.
• Oura, The Brains.
• Rambot, The Hair of the Head.
• Pomokol, A Hammer.
• Bayon, Wood.
• Belegyn ganton, A Hangman.
• Mado, A Hedge.
• Bakanat, To know.
• Datan, To come.
• Giget, To gnaw.
• Pario tamback, A Kettle.
• Damaer, A Conduit.
• Dapor, A Kitchin.
• Satou nesserani, A Christian.
• Pytti, A Chest.
• Gadon, Corn.
• Kamaran, A Lamp.
• Sarat can, To Load.
• Saling, To Lodge.
• Meyngam, To Lend.
• Tetaua, To Laugh.
• Pacol gantan, Idle or Lazy.
• Idop, Level.
• Dengher, To hearken.
• Braycan, To deliver.
• Tingalcan, To let alone.
• Ringan, Light.
• Jahat, Ugly.
• Calaparan, Dainty:
• Tzerade, Loose.
• Pangan, Long.
• Sadekit, Small.
• Tanga, A Ladder.
• Cayn, Cloth.
• Tabee, Long Pepper.
• Baden, The Body.
• Debeer, The Lips.
• Pande bryckat, To master.
• Oucor, To measure.
• Toucaer, To want.
• Bollee, To be able.
• Bassongot, To grumble.

• Casse, To affect or love.
• Lapas can, Meek.
• Kita, Me.
• Ponga, Mine.
• Conraas, Lean.
• Baeyck, Brave.
• Tangan, A Sleeve.
• Isso, To morrow.
• Saptateauwe, Perhaps.
• Lagi, More.
• Couran, Less.
• Bayntan, Many.
• Lala, Wary.
• Sondara, Friendship.
• Gila, Foolish.
• Pisou, A Knife.
• Pande pisou, A Cutler.
• Pagera, A Bricklayer.
• Harta, Coin.
• Pande harta, A Coyner.
• Canda parampuan, A Mare.
• Ticos, A Mouse.
• Sousou, Milk.
• Anadara, A Maid.
• Molot, A Mouth.
• Lacky, A Man.
• Bonlan, A Month.
• Sobott, a Companion or Friend.
• Cota, A Wall.
• Passaer, A Fair or Market.
• Tampa macanan, A Meal.
• Pande bellagaet, A Master.
• Oran, A Humane Creature.
• Pande bounon, A Murderer.
• Ticaer, To faint.
• Boulan, The Moon.
• Toudong, A Cap.
• Tiang, A Mast.
• Tingary, Noon.
• Maa, A Mother.
• Sasaue, Mustard.
• Moampeer, To approach.
• Pocolpocou, A Nail.
• Namania, A Name.
• Batou, To sneese.
• Pangilmacan, To invite.
• Ambil, To take.
• Macan zoere, To eat in the Afternoon.
• Boat Hambaer, To make a Courtesie.
• Basso, To wet.
• Icat, To put after.
• Leliat iahat, Revengeful.
• Zerrede, Industrious.
• Sacaran, Now.
• Tida, No.
• Tida baran, No where.
• Sacarandolu, Henceforward.
• Tydalagy, Never.
• Tida sappa, No body.
• Tandaporot, The Navel.
• Malam, The Night.
• Iarom, Near.
• Anackneene, A Neece.
• Tzouzou, A Nephew.
• Chancke, Cloves or Spices.
• Pala, Nutmegs.
• Bara, The North.
• Tacot, To be asham'd.
• Ihan loupa, To remember.
• Caulwaer pinghan, To ungird.
• Battata capalla, To behead.
• Beryta doulou, To instruct.
• Bangou, To rise.
• Backatan, To declare.
• Nayn, To go up.
• Tondo can, To be subject.
• Moutacan, To evacuate.
• Larycan, To outrun.
• Byatas, To pass over.
• Coulezly, To surround.
• Diatas diang, To remain.
• Borca totop, To discover.
• Salingkan, To discharge.
• Batamo, To meet.
• Sacit, Unwholesom.
• Tuora, Ancient.
• Docana, Not vertuous.
• Yni tyda tau, Ignorant.
• Tyda banga, Shortly.
• Carn apa, For his sake.
• Minta dolu, To leave.
• Bygito in, Also.
• Tyda songo, Uncertain.
• Tida banar, Impossible.
• Tide samma, Uneven.
• Mata, An Eye.
• Talingan, An Ear.
• Mingan, Oyl.
• Dapor, An Oven.
• Daghy lambo, Beef.
• Taryman, A Receiver.
• Cartas sapzy, An Obligation.
• Dolu, An Original.
• Carna anscho, Occasion.
• Timor, East and by North.
• Caulaver, Plucking.
• Boat boncosan, Packing.
• Tauer, To set a Price.
• Lapis, To Print.
• Chanschyn, To Urine.
• Rassa, To taste.
• Tanam, To plant.
• Boat dina, To use.
• Ayarcan, To plague.
• Commataer, Torturing.
• Souda caya, To prosper.
• Couda, A Horse.
• Cartas, Paper.
• Boncousan, A Pack.
• Lada, Pepper.
• Tapian, A Pot.
• Pintou, A Gate.
• Prighy, To point.
• Gady, To pawn.
• Mancoo, Purslane.
• Nory, A Parrot.
• Mallim, A Pilot.
• Boulo marulis, Pens.
• Bonat moulagan, To trouble.
• Ado louca, To wound.
• Ghahatt, Anger.
• Papas can, An Acquittance.
• Cartas bieguidit, Bad play.
• Bilan quera, To run.
• Bytsiara, To advise.
• Ora caian, Riches.
• Baialan, Travel.
• Caian, Rich.
• Barentyn, Rest.
• Mansiuri, Robbing.
• Houcum, To Reign.
• Panganio, To Row.
• Mera, Red.
• Pangil, To call.

• Baas, Rice.
• Balacca, The Back.
• Simbiri, Without.
• Glam, To strike.
• Tasiam, Sharp.
• Masam, Sower.
• Sakyt, Sick.
• Sakytan, Sickness.
• Barancalla, Sometimes.
• Nypis, Narrow.
• Tolar, A Serpent.
• Bant, A Shoulder.
• Passyt, Sand.
• Parlent, An Arch.
• Bran, Valiant.
• Massaaan, Boyling.
• Miniehi, Singing.
• Pingan, A Dish, or Platter.
• Ecot, A Tail.
• Lari, To shun or avoid.
• Macanan, Spittle.
• Negri, A City.
• Cuntsican, To whistle.
• Basiudi, To play.
• Molam, In the Evening.
• Tombo, Pounding.
• Maganti, A Cobweb.
• Baiki, Sending.
• Connyt, Saffron.
• Pandecan, Striking on an Anvil.
• Pande bissi, A Smith.
• Totan, To be indebted.
• Becatta, Saying.
• Jemma, Sunday.
• Tydon, Sleeping.
• Timor, Sweet.
• Tompa, To spill.
• Tsiusi, Pure or clean.
• Gapit, Snuffers.
• Calmari, Since yesterday.
• Pande contsi, A Lock-maker.
• Gyla, Folly.
• Brossu, A stink.
• Ini brossu, To stink.
• Baiparas, Fair.
• Sappangan, A Piece.
• Mansuiri, To stick.
• Caiu, A Stick.
• Antra, To play.
• Paian, The Sight.
• Coran, Small.
• Barat, Heavy.
• Sadab, To taste.
• Pangali, A Spade.
• Caersia baiki, To furnish.
• Sompa, To swear.
• Tsiarri, To tear.
• Battu, A Stone.
• Jurtilis, A Secretary.
• Tidor, To sleep.
• Fellimo, A Sheet.
• Andrior, To melt.
• Becatta, To speak.
• Terran, To shine.
• Prande rebor, A Musician.
• Boatsiamar, To defile.
• Romal, A Napkin.
• Suruan, Sending.
• Matti, Dying.
• Barnan, Swimming.
• Cappal, A Ship.
• Oran tua paran, A Mariner.
• Antrante, To spin.
• Itam, Black.
• Gallam, To stop.
• Campon manaro, To save.
• Dosa, Sin.
• Pucol, To beat.
• Jalan, The Street.
• Marri, Tearing.
• Tiaermin, A Looking-glass.
• Malon, Disgracing.
• Manys, Sweet.
• Addeparapas, A Sister.
• Doduer, To look.
• Baon, The Shoulders.
• Dyem, To be silent.
• Apon, Fair.
• Matary, Salt.
• Peca, Silver.
• Tehylacca, Sin.
• Corni, Business, or Affairs.
• Negle, Steel.
• Bantatan, Dying.
• Pienning, A Dish.
• Goethieng, A pair of Scissers.
• Calvenetten, To pin.
• Padang, A Sword.
• Salwacke, A Shield.
• Pockul, To stand.
• Byte secate, I am sick.
• Cras, Strong.
• Domba, A Sheep.
• Prau, A Boat.
• Dia, She.
• Gergafien, To saw.
• Lear de caesia, To look in a Glass.

* 1.138According to Della Valle all the Provinces in India have one and the same Language, though peculiar Letters; for notwithstanding that the Language or Speech is understood in divers Countreys, yet the Characters are different.

The Learned sort, or Brahmans, have a Lan∣guage and Letters by Kircher call'd Nagher, which being accounted Sacred, is onely known to their Tribe or Family, and us'd amongst them as Latine amongst the Learned in Europe.

Their Characters are fair and large, taking up much room: They also differ much from the Letters us'd by the Benjan Merchants in Surat.

According to Mr. Edward Terry, the Vulgar Tongue of the Countrey of Indostan hath great Affinity with the Persian and Arabian Tongues; but is pleasanter and easier to pronounce. It is a very fluent Language, expressing many things in few words. They write and read like us, viz. from the Left to the Right Hand.

* 1.139In India, and the Countreys under the Mogol's Jurisdiction, the Persian Tongue is more common Indian, being generally spoken by the Nobility at Court, and us'd in all Publick Busi∣nesses and Writings; which cannot seem strange to any, considering the Mogollean Princes have their Extract from Tartary and Samarcand, whence the Persian Tongue was first brought.

The Vulgar Mahumetans, Peruschi tells us, speak the Turkish Tongue, but not so eloquently as the natural born Turks. Learned Persons, and Mahu∣metan Priests, speak the Arabick, in which the Al∣coran and other Books are written.

* 1.140But no Language extends further, and is of greater use, than the Malayan, so call'd from the City Malacka, from whence it hath its Original. It is spoken in all the Isles lying in the Straights of Sunda, and through the adjacent Countrey; but especially us'd by Merchants.

Linschot tells us, That many People of divers Nations, which came to build the City, and set∣tle in Malacka, made this peculiar Language of all the other Indian Tongues, consisting of the most pleasing Words, and neatest manner and way of speaking, of all other the Neighboring People; which makes this Language to be the best and most eloquent of all India, and also the most use∣ful, and easiest to learn: For there is not one Mer∣chant which comes from the neighboring Coun∣treys to Trade here, but learns this Tongue.

The Netherland East-India Company have lately printed a Dictionary of the Common Discourse in that Tongue, as also the New Testament, and other Books, in the same Language. Moreover, the Holland Ministers, in their several Factories in India, teach in the Malayan Tongue, not onely in their Churches, but Schools also.

The Creation of the World in Ten Bodily Appearances of Wistnow, or Mahadeu.

* 1.141THe Creation of the World (as we have already mention'd) the Brahmans ascribe to one Bramma, by the Power given him from Wistnow, or Mahadeu: But these People rest not in the making of one; for they form di∣vers imaginary Worlds, which in the form of an Egg drive on the Water, which being without the Principal World, is God himself, as shall be declared hereafter more at large.

Some have not stuck to affirm. That Bramma made fourteen Worlds, agreeing with the Parts of Humane Bodies; viz. the first, and uppermost Celestial World, out of the Brain; the second, out of the Eyes; the third, out of the Mouth; the fourth, out of the Left Ear; the fifth, out of the Roof of the Mouth; the sixth, out of the Heart; the seventh, out of the Belly; the eighth, out of the Privities; the ninth, out of the Left Thigh; the tenth, out of the Knees; the ele∣venth, out of the Legs; the twelfth, out of the Toes of the Right Foot; the thirteenth, out of the Toes of the Left Foot; and the fourteenth, out of the Air round about him. Out of these Worlds he also created Man, according to the qualities of Humane Bodies: viz. Out of the first he created Men with Prudence and Under∣standing; out of the second, with Conduct in Transitory things; out of the third, good Ora∣tors; out of the fourth, subtile and crafty People; out of the fifth, Gluttons and debauch'd Persons; out of the sixth, Noble and Famous Men; out of the seventh, Slovens and Ill-natur'd: out of the eighth, Lascivious and Venerial Humorists; out of the ninth, Handicrafts and Husband-men; out of the tenth, Gard'ners and Rusticks; out of the eleventh, poor Laborers; out of the twelfth, Murderers, Robbers, and Thieves; out of the thirteenth, Oppressors of the Poor; and out of the fourteenth, People endued with all manner of excellent qualities.

In this manner they describe the great Bramma, Creator of so many People and Worlds; which they believe so firmly in every particular, that they represent his Image in all their Pagodes or Temples, with a Circle on every of the fore∣mention'd Parts, in stead of a World.

The World (as we said before) they affirm to drive on the Waters in the form of an Egg, which incloses Heaven, Earth, and Hell.

In this Egg they also know how to find the fourteen Parts of the World. Under the Earth they place Patalam, that is, The Infernal Pit; above it, the Surgam, that is, Heaven, or Brammar-Lokon; and above that, Kailosom, Lilaweicontam, and Weicontam; in which three last Places, they say, God himself resides. The Earth, or Globe of the World which we inhabit, they call Boulocon.

This Boulocon, say they, comprehends seven Worlds more, each separated from the other by a Sea. The World seated at the Center, they say, is surrounded with a Sea of clear, sweet Water; the next to it, with a Sea of Milk, on which they make the Mountain Tricoweta stand, which is 10000 Leagues high and as many broad; the third, with a Sea of Butter; the fourth, with a Sea of Tayer, or Cream; the fifth, with a Sea of Wine; the sixth, with a Sea of Syrrup; the seventh, with a Sea of Salt Water, which is our World; all which have their Names from those Seas which surround them.

According to others, there are seven Seas in this our World alone, viz. one of Water, one of Milk, one of Cream, one of Butter, one of Salt, one of Sugar, and one of Wine.

[illustration]

Matsjas of Matx autaer, d'eerste.

[illustration]

Kaurams of Kourmas autaer, de tweede.

In the Watery Sea they place five Paradises; in the Milky Sea, the Spiritual Priests which are call'd Jogues; in the third, by them nam'd The Glory of Divenderen, those which are inclin'd to Bodily Pleasures; in the fourth, which is The Glory of Brama, the Happy and Fortunate; in the fifth, which is The Glory of Wistnow, the Unfortu∣nate; in the sixth, call'd The Glory of Kailasan, the Poor; and in the seventh, call'd The Glory of Va∣jacandam, the Rich.

* 1.142In this World they place the Mountain Merowa, which they affirm higher than the eight foremen∣tion'd Worlds which are above Boulocon, and ex∣tends a vast way downwards below Patalam, or The Infernal Pit; and that the Sun, Moon, and Stars move about it; and that those which shall taste of the Fruits which grow thereon, will never be hungry, dry, nor grow old.

On this Mountain come no Humane Crea∣tures, except the Deweta's, which are the Sons of Diti Wife to Cassiopa.

And notwithstanding they ascribe the Begin∣ning and Creation of the World to Bramma, yet they seem to make the World in a manner perpe∣tual, ascribing to it four Ages:* 1.143 The first they call Critaigom, or Cortesuigke; the second, Tretasuigke, or Treitagom; the third, Duaparugam, or Duaper∣suigke; the fourth, Caligom, or Calisuigke. The three first are already expired; but the last is still in being.

The first Age (say they) continu'd 17 Lak and 28000 Years (each Lak they reckon to be 100000 Years;) the second 12000 Lak and 96000 Years; the third, 8 Lak and 64000 Years; the fourth Age which is yet running, will last 4 Lak, or 432000 Years, of which, according to their Annual Accounts, are already expir'd, to this present Year 1671, 4772 Years: So that the World, according to their Calculation, will scarce ever have an end; for they certainly af∣firm, That a thousand times turning of the Four Ages Cotesuigke, Tretasuigke, Dwapur••gam, Calli∣suigke, is but onely one day in the Account of Bramma who, they say, is to live a hundred Years of such Days, and that fifty thereof are already past, and the one and fiftieth running on.

* 1.144After the expiration of this time, they believe the World shall be consum'd by Fire; after which, the surface of the Earth will be cover'd with Water, and the Rain fall in such abundance, as if it were powr'd out of the Trunk of an Ele∣phant; and not long after, Bramma will die.

In these four Ages great Miracles and Wonders have, as they affirm, been perform'd by four of their Idols, of which they make mention in their Writings call'd The Ten Altars.

* 1.145And, as they affirm, their Supreme God Wist∣now, or Mahadeu, performed these Miracles in this lowermost World in ten peculiar Bodily Shapes, which is also mention'd by Barthrouherri, in his Book of Conversation, where he saith, Wistnow hath taken the trouble upon him of being reborn ten times; and that these Births were in the manner following.

First, Wistnow was born, and appear'd as a Matja or Fish.

Secondly, As a Gourma or Tortoise.

Thirdly, Like a Warraha, or Hog.

Fourthly, Like a Narafimha, half Man, half Lion.

Fifthly, By the name of Wamana, a little Bram∣masary.

Sixthly, By the name of Paresje Rama, a Set∣trean.

Seventhly, By the name of Deserratha Rama An Ajot-ja.

Eighthly, By the name of Cristna, Brother to Bella Rama a Settrean. Amongst all the ten Ap∣pearances this is accounted the most eminent; for when Wistnow came into the World by the name of Cristna, he was accompanied with his whole God∣head, and left the Heavens empty; when as in the other Appearances he came onely with a part of his Godhead, like a Spark which flies from a Great Coal of Fire.

Ninthly, By the name of Boudha.

And tenthly, In the shape of Kelki, or a Horse.

Kircher relates, from the Information of Henry Roth a Jesuit, long conversant in these Parts, That the Heathen Indians which live about Ganges acknowledge in some measure a Trinity,* 1.146 and af∣firm, that the second Person hath already appear'd nine times in the Flesh, and is to appear once more. The Persons of the Trinity are by them nam'd Brahma, Bexno, and Mahex, which are all one and the same in Nature, though distingush'd by several Names; as Acher, that is, Immovable; Paramanand▪ or Supreme Lord; Ons, or Being; and many such like.

Moreover, that which Mahadeu perform'd in the World in each of the formention'd Bodily Shapes, some relate more at large; and being written in their Vedam, or Law-book, is to this effect.

Matsjas or Matx Altar, the First.

* 1.147BRamma, who is represented sitting on a Water-Lilly, with four Heads, and as many Arms, and resides in the Air, hath the charge of the Vedam or Law-Book, which the Giant Sancasoor, otherwise call'd Bhensasar, taking from him, dived with them into the Sea; whereupon, Bramma complain'd to Mahadeu, or Wistnow, and desir'd his Assistance; who granting his Request, descended into the Sea in the shape of a Fish, and swam through the Ocean, to find out the Giant Sancasoor, whom he slew, and brought back the Book of the Law to Bramma; where∣with Matx Altar, which had lasted 2500 Years, ended.

Caurams or Courmas Altar, the Second.

* 1.148THe Sea with its Surging Billows swelling up to the Clouds, burst forth in these Words; viz. Who is so powerful as I, and possesses as many Riches as lie hid in my glased Halls? the Moon hath her habitation there: The Wa∣ter of Everlasting Life, which being drunk makes all Men happy, is hid therein: There is Hierawanhsti the Elephant with seven Trunks, the seven-headed Horse Exmognogora or Sepmogroot, and whole Fields of Corral, &c.

This highly incens'd Mahadeu, who command∣ed the Deytes, a Family of the Giants, and the four-headed God Bramma, to go to the River Si∣amboerwetty, and the Golden Mountain Meerpar∣wat, or Merouwa, 40000 Leagues high, and lying in the Center of the World, near the foreme∣tion'd River, and to throw the same into the Sea; and further, that they should cause therein such violent emotions, as should force it to throw up and disgorge that Wealth which was the occasion of its Pride: Whereupon Mahadeu himself assisted on Bramma's side, and the Deytes or Giants on the other, so moved the Sea by shaking this Moun∣tain, that first it threw up the Money call'd Lecse∣ny; secondly, the invaluable Jewel Consenchmany, or a Carbuncle which in the night gives as great a Light as the Moon: Thirdly, the Tree Paersa∣tich: Fourthly, her Silver Pot with the Water Sora: Fifthly, the Physician Dannewanter: Sixth∣ly, Indema, or the Moon: Sevently, the white Cow of Superfluity, Camdoga: Eighthly, the Water of Everlasting Life, call'd Ammaril: Ninthly, the Elephant with seven Trunks, call'd Hierawa∣nesti: Tenthly, the beautiful dancing Maid Rem∣ba: Eleventhly, the seven-headed Horse Exmog∣nogora: Twelfthly, the Bowe Dennock: Thir∣teenthly, the Horn Sank: And lastly, the Poyson Sahar. The Sea having by this great motion vo∣mited up all these things, became very calm.

Whereupon Mahadeu commanded the Moun∣tain Meerparwat to be carried again to its place, and left the Serpent Signage, or Soesja, to perform the same. Then giving the conquer'd Treasures to several Countreys and People, he return'd to Heaven. Thus Kaurams Altar ended, having lasted in the first Age 2500 Years.

Waras, or Warrahas Altar, the third.

WHen in the First Age the World was wholly spoil'd, and no Belief amongst Men, the Serpent Signage, or Seesja, with a hun∣dred Heads (who supported the World) fainted through the weight of the Peoples sins; insomuch that not being able to bear the same up any long∣er, he went from it, and thereby turning the whole World topsie-turvey, at last thrust it into a bottomless Sea, where all the Creatures were drown'd.

Thereupon Bramma the four-headed God im∣plor'd Wistnow to fetch the World out of the bot∣tomless Water, and place it on the dry Land again.* 1.149 Mahadeu consenting to his Request, de∣scended in the following Shape; viz. He had a Head like a Hog, with two mighty Tusks, bigger than those of an Elephant; a Body like a Man, with four Arms and Hands, in one of which he held the great and terrible Sword Godda, and on the first Finger of the other Hand a Ring; in the third the before-mention'd great Horn which they call Sank; and in the fourth, the Book Kittaep.

In this manner Mahadeu descended, first no big∣ger than a Dwarf; but grew ere long to that horrible bigness, before he came quite down, that had the Earth been above the Waters, and he stood upon it, he would undoubtedly have touch'd the Heavens with his Head.

In this horrid Shape he div'd into the Deep, where he kill'd the Monstrous Giant Hirnacks, or Hirnacas, which colour'd the whole Sea as red as Blood; and Mahadeu made him his Footstool to tread on, and striking his Tusks into the World, pull'd up the same out of the Waters; and calling the Tortoise and thousand-headed Serpent Signage to him, he plac'd the Tortoise above the Waters, and upon the Tortoise the Serpent Signage, and above him the World. This done, he ascended again into Heaven; and with one word Bramma created new Men.

The Brahmans, and other Tribes of the Indians, seem highly to esteem this Appearance of Wistnow in the shape of a Man, with four Arms, and a Hogs Head; for in the City Trimottam, about Zinzi, is a Pagode or Temple call'd Adi Warraha, in which a Hogs head stands to publick view, which the Brahmans affirm grew out of the Ground, and worship as the Image of Wistnow, in commemoration of his Birth in that shape.

Above Wistnow or Mahadeu sits the fair dancing Maid Remba, with her Legs across under her.

* 1.150The Giant Hirnacs, lying under Mahadeu's Feet, is represented in the shape of a horrible Demon, with two Horns on his Haed, mighty great Ears, and bristly Hair on his Forehead and the Crown of his Head. Cross his left Shoulder hangs a Black String; his Body, from Head to Foot, full of bloody Spots: His Fingers are like those of a Man; but his Toes are rather Claws.

Thus ended Waras Altar, having lasted 2700 Years in the First Age.

Narsings Altar, the Fourth.

WHen in the First Age the Giant Hirren∣kessep had by great Penance and Religi∣ous Exercises moved Bramma the four-headed God to appear unto him, and had obtain'd his Request, he ask'd him what he desir'd: whereto Hirrenkessep replied,* 1.151 Most powerful Bramma, make me by your Favours a Monarch, and mighty Prince on Earth; and thereby grant that I may never be kill'd either by Heaven, Earth, Water, Sun, Moon, Planets, Clouds, Wind, Hail, Snow, Rain, Thunder, Lightning, Birds, Beasts, Fishes, Men, Devils, Serpents, Adders, Poyson, Swords, Arrows, nor by any other Weapons, neither without my House nor within it, by Day nor by Night. All which Bramma promising him, the Giant Hirrenkessep raised himself, and left off im∣ploring Bramma any longer; but marching into the Field, conquer'd many Towns and Countreys, and by Degrees subdu'd the whole World: Which done, he publish'd an Edict,* 1.152 whereby he commanded all Men, on pain of death, to worship no Deity but him onely; and that all those which should be found to do the contrary, should die without mercy.

This having lasted for some Years, many of his Subjects, and especially the Brahmans, began to murmur, and say, What will accrue to us at last by worshipping of this Hirrenkessep? who though he be the Absolute Governor of the Earth, yet he is not of Heaven: Therefore let us turn from him to Maha∣deu, who can take us up to Heaven. Wherefore they

[illustration]

Waras of Warrahas autaer, de derde.

[illustration]

Narsings autaer, de vierde.

[illustration]

Wamans autaer, de vyfde

imploring Mahadeu to be releas'd from their sla∣vish Life and tyrannical Governor, he promis'd them that Hirrenkessep's Wife, call'd Naeksea, should bear a Son that should release them; and accordingly, though long after, she was Deliver'd of a Son, whom they call'd Brellade; who when he was grown old, would not worship his Father, which so enrag'd him, that he caus'd him to erect an Iron Column, and to make the same red hot, with intention to tie his Son to it alive. Brellade coming to the place of Execution, his Father said, Now let us see who can release you from this danger, and out of my hands? Whereupon Brellade implo∣ring Mahadeu, was heard by him, and the Iron Co∣lumn rent asunder with such force, that the whole Earth shook, and produced a strange Monster, which neither resembled a Devil, Fish, Bird, Serpent, Dragon, or any other Creature that ever had been seen: It blew forth four Flames at its Nostrils, and vomited out of its Mouth a terrible black Smoak, which so terrifi'd the Spectators, that they knew not where to hide themselves; the Giant Hirrencassep himself grew pale for fear, and trembled. Mahadeu having assum'd this third Shape, remembred what Bramma had promis'd Hirrenkessep, wherefore that he might not break his Promise, he took the Giant with him into the Earth, and convey'd him under the Threshold of his House, where staying till the Evening, as soon as the Sun was set, he with his great Talons tore the Giant in such a manner, that his black Blood sprung from all Parts of his Body, pull'd out his Entrails, and hung them about his Neck, so that he was punish'd and kill'd without the breach of Bramma's Promise: for he was not slain by any of those means which he had begg'd not to be hurt or kill'd by. Soon after Brellade was com∣manded by Mahadeu to enter on the Throne in his Father's stead, who Reigned many years very pi∣ously, and kept his Mother Naeksea by him during his Life.

Mahadeu having perform'd all this in three days, ascended up to Heaven again; and so ended the fourth Altar in the first Age Cortesingke, after a Reign of seventeen hundred twenty eight thou∣sand years, in which hapned all the foremention'd Wonders. And notwithstanding the time of these Miracles doth not amount to more in all than seventy seven hundred years and three days, yet it is to be understood, that the seventeen hundred and twenty thousand years, and three hundred and sixty two days, were expir'd before, between, and after the Miracles.

Vanam's Altar, the Fifth, begins with the second Age Tretrsingke.

MAhadeu, in the first Age, had plac'd a Ragia Inder in Heaven, to Govern the happy Souls, as a Reward for his pious Life and continual Offerings, which whil'st he liv'd on Earth he made every day in honor of Ma∣hadeu, with promise mo••••over, that he should enjoy that place till some body else should exceed him: for he had made a hundred Siasjas, which are costly Offerings, in honor of Mahadeu; and besides all that, forsook his Estate, Wife and Children, nay, his own Life, and spent all his time in Fasting and Praying.

Moreover, in this second Age was born a Bell Ragia, who growing up to a Youth, betook him∣self to the reading of holy Books, and amongst many other things read, that a King was plac'd in Heaven to Govern the happy Souls, till such time as some one should exceed him, as abovesaid. Since which this Ragia, being a powerful King, to exceed Ragia Inder in Piety, spent whole days in searching and reading of holy Books; nor had he any sooner ended one Siasja or Offering, but he immediately prepar'd another, insomuch that the ninety ninth Siasja or Offering was burning in ho∣nor of Mahadeu.

Ragia Inder fearing that he should be conquer'd in Piety, begg'd Mahadeu to prevent Bell Ragia, that he might not exceed him in his constant De∣votion; whereupon Mahadeu answer'd, Be of good chear, Ragia Inder, I will never permit any one to pluck you out of your Throne; and immediately af∣ter descending in the shape of a black Dwarf, and taking upon him the Name of Vanam, he in that manner went to Bell Ragia's Court, before the Gates whereof the Priests and Brahmans were continually reading of holy Books, and explain∣ing them; for which they receiv'd a Reward ac∣cording to their merits from the King, who to some gave Jewels and Precious Stones, to others Money, and the like. Amongst these learned Peo∣ple Vanam betaking himself, read with wonderful exactness and distinction, and explain'd the most mysterious places so well, that he was admir'd by all that were present, especially by Bell Ragia; who causing him to be brought before him, ask'd him if he was the Person that read with such wonder∣ful exactness? Vanam replying Yes, was answer'd by Bell Ragia in this manner: I have long study'd and read the words of God, and have heard many a Learned Brahman, but never any equal to you; pray tell me who you are, and of what Family. To which Vanam reply'd, I am a poor distressed Brahman, and come to beg Alms of you for Mahadeu's sake. Then Bell Ragia bid him ask what he would, and it should be granted him. Whereupon Vanam de∣sir'd that he would give him so much free Land as he could stride over at three Paces. This is but little (reply'd Bell Ragia) you had better have ask'd a a pleasant Dwelling with a great Tract of Land, and Springs of Water belonging to it, some rich Jewels, or large Sums of Money, which might afford you a Main∣tenance as long as you live. But Vanam persisting in his former Request, and Bell Ragia agreeing to it, Confirm this to me, said Vanam; which Bell Ragia did, by taking a golden Cruise fill'd with fresh Water, and pouring the same over both Vanam's Hands (which from that time to this day hath been us'd amongst the Heathens, to confirm any thing of great consequence;) this being done, Va∣nam made one step from Bell Ragia, and took the second step from the Earth into the Clouds; which when Bell Ragia saw, it so amaz'd him, that he cry'd out, This cannot be done without Divine As∣sistance, the Hand of God is in this Business. Then Vanam ask'd where he should take the third step? Bell Ragia reply'd, I know no other place (for you have already stradled over Heaven and Earth, which I command) but my Heart and Body, on which you

freely step: Whereupon Vaman stepping with wonderful swiftness and strength on Bell Ragia's Breast, forc'd him into the infernal Pit call'd Patalseegh or Patalam, where Nagelook, or horrid Serpents like Men reside, over which Vanam made him Prince or Ragia, and chang'd his Name from Bell Ragia into that of Worron. Bell Ragia's Wife being much troubled hereat, ask'd Mahadeu why he had dealt so by her Husband? and if that were the Reward for all his pious Actions? To which Mahadeu answer'd, Be of good chear, Woman, you shall be brought to your Husband, to live with him in the place where he is; which he had no sooner said, but he convey'd her to Worron, whom (as a Re∣ward for his many great Offerings) he made Prince of the Pit of Darkness; and in token of Honor, debased himself so low, as to be his Porter for nine days in his dark Realm. At last Mahadeu ascending again to Heaven, ended the first Altar in the second Age, though the fifth in order, after the expiration of a thousand years.

Prasseram's, or Paresje Rama's Altar, the Sixth.

IN the beginning of Prasserams, or the second Altar of this Age, Braman and Braminin, a Marry'd Couple, dwelling near the Stream Bewa, liv'd a long time very piously; but the Woman being barren, had neither Son nor Daughter, which made them both very melan∣choly, because it is a great reproach amongst the Benjans to be barren: But that they might not be despis'd nor scorn'd, they resolv'd to go from thence, and went into a solitary and thirsty Wil∣derness, that there they might worship Mahadeu out of sight of all People, and implore him to open her Womb; after long ranging through divers Wildernesses, they at last came into a Wood, near an ancient consecrated Pagode, sha∣dow'd by a great Tree, under which they lying down together to rest, the Woman said to her Husband, Let us call upon Mahadeu here in this place, that he may open my Womb, and make me fruit∣ful; then both kneeling down on the Ground, they Pray'd with great zeal; but not being heard, the Woman said to her Husband, Perhaps Maha∣deu is not pleas'd, that we should worship him with so much ease in so cool a place, and therefore would be bet∣ter pleas'd if we should first chastise our Bodies, and so humble our selves; come therefore and let us forsake this shady and delightful place, and in the day-time ex∣pose our Bodies to the heat of the Sun, and in the night to the cold Winds, Rain, and all other hardships for his sake, that he may hear our Prayer, and make me fruit∣ful. After having a long time been thus earnest in their Prayers, they still, as before, had no au∣dience; whereupon the Woman said to her Hus∣band, I have no mind to live longer, but had rather die (if it would please God) than live under this re∣proach. To which her Husband reply'd, Let us try the last means, and continue so long Fasting and Praying till we end this miserable Life by hunger and hardship, or else be heard. Whereupon they both betook themselves to Fasting and Prayer more than ever they had done before, and after they had spent nine days without eating or drinking, Mahadeu appear'd to them in the likeness of a lit∣tle beautiful Child, and ask'd them what they re∣quested of Heaven in this their humble Posture? whereupon they reply'd, Our Prayers are to Maha∣deu, onely for a fruitful Womb, and that I (said she) may bear as fair, a Son as your self: Mahadeu an∣swer'd, Why do you ask for Children to trouble you more in this miserable Life? had you not better have begg'd for Gold, Silver, or other Riches, to make your days happy, in stead of spending them in sorrow and trouble. The Woman replying, said, No Treasures or Pleasures of this Life can bring such joy, as a Son of that perfection with your self. Mahadeu hereupon reply'd, Your Desires shall be fulfill'd; and as you have Pray'd three times one after another, so shall you have three Sons one after another; which said, he vanish'd, and both the Brahman and his Wife be∣ing consum'd and wasted by long Fasting, dy'd, and the Ghost of the Woman was sent into the Body of the new born Reneka, and that of the Braman into the Body of a new born Brahman, call'd Siamdichemi, who coming to age, were Marry'd together. This Reneka, Consort to Si∣amdichemi, had a Sister who was Marry'd to a powerful Ragia, call'd Sistraersim, with a thousand mighty Arms. Siamdichemi and Reneka going both to a great Wood lying near the River Ganges, there built a Straw Hut, where they resolv'd to lead a religious Life, and feed on nothing but the Fruits of the Field and Trees; thus spending their time in Praying without cessation, they ob∣tain'd from Mahadeu power to raise the Dead to life again. Not long after, Reneka (according to Mahadeu's Promise) was impregnated, and bore a beautiful Son, which she call'd Prasseram, whom they instructed in all pious Exercises, and brought him up very religiously, insomuch that by the twelfth year of his age he understood the mysteri∣ous meaning of all those things which his Father read to him, and could readily explain them. His Mother had also by her pious Life obtain'd a Cloth which held Water, which she daily fetcht in the same out of the River Ganges; but on a time going thither as she was wont, she espy'd the mighty Ragia Sistraersim, with his Consort her Sister, and the whole Court, riding a Hunting; Reneka stepping on one side, ask'd one of the Ser∣vants who it was that Hunted with so great a Train? whereupon the Servant reply'd, It is the mighty Ragia Sistraersim, with his Queen; who not taking any notice of her, caus'd her to go mourn∣fully to the Ganges, and there to pour forth these sorrowful Complaints: O how happy is my Sister! and to what a high pitch hath Fortune rais'd her above me! she is a Queen, and I disconsolate Brahman's Wife; she is stor'd with Riches and Honor, I with Poverty and Sorrow; O how unequal are these transi∣tory things distributed! with how much more delight doth the one spend his days beyond the other? After these Complaints ended, she went to take up her Cloth full of Water as she us'd to do, to carry it to her Hut, but it suddenly ran through, and would not hold as it had done formerly, which made her very sorrowful, insomuch that she fear'd to go home, and stay'd till almost Sun-setting. When Siamdichemi, who extreamly long'd for her, look∣ing out at the Door, saw her stand in a mournful posture whereupon he ask'd her whether she had brought any Water? she with a sorrowful Coun∣tenance said No, relating what had hapned, he angrily reply'd, Well I am assur'd, that you have spoken something in scorn and derision of my pious Life,

[illustration]

Prasserams of Paresje Rams autaer, de zeste.

and therefore immediately commanded his Son Prasseram to cleave her Head asunder with an Ax; but he being mov'd with compassion, would not obey, till his Father a second time, more enrag'd than before, commanding him, he durst not dis∣obey, but cutting her between the Neck and Shoulder, she dropt down dead on the Ground, whil'st the Father extoll'd his Sons Obedience; and his Affections grew to that heighth towards him, that he said, Prasseram, my Son, demand of me what thou thinkest fit, for I have power to give it thee. Prasseram replying, said, Sir, pray do me the favor to raise my Mother from Death, and that will be a suf∣ficient Reward for me. On which his Father taking up consecrated Water, sprinkled the dead Body therewith, and having said some Prayers, Reneka began again to breathe and stir, and soon after ri∣sing up, said to her Husband, Have I ever deserv'd so great a punishment, that my Son should be forc'd to become the Murderer of her, who next to God had given him Life? Have not I ever been careful to do you Service to the utmost of my power? Have I not night and day spent my Sighs, Groans, and Prayers to Maha∣deu, and willingly undergone all the Pennances that can extend to Piety? Have I ever defil'd your Bed, or com∣mitted Adultery? or doth my considering with my self the difference betwixt mine and my Sisters For∣tunes deserve so cruel a Death? All which Que∣stions Siamdichemi considering, curs'd his so rash and sudden act, commanded Anger to depart from him, and go to its desolate Habitation, or else he would not onely banish it out of his own, but all other Mens thoughts; whereupon Envy imme∣diately forsook him, and Love and Unity entring in its place, he took Reneka again to be his Wife. Moreover, Prasseram being so far learn'd in their Religion and the Mysteries thereof, though he was but twelve years old, that his Father was not able to teach him any more, he upon his Father's Command, went to Ragia Inder, King of the happy Souls in the Realm of Happiness, that he might be better instructed by him. No sooner was Prasseram departed from his Father, but set∣ting himself down on the Ground, he laid his Legs across under him, with a stedfast resolu∣tion to sit in that posture twelve years, and spend all that time in Praying to Mahadeu. Mean while Reneka serv'd her Husband with her utmost endea∣vors, and the Love between them grew to that heighth, that next to Mahadeu, there was nothing which she affected more than Siamdichemi; when at last the mighty Ragia Sistraersim going a Hunt∣ing with his whole Retinue, which made a small Army, and ranged through several Hills, Dales, Woods, and Mountains, came at last to the Ri∣ver Ganges, and knowing the Wood where his Wives Sister and her Husband dwelt, resolv'd to visit him with his whole Train, commanding all his People to pack up their travelling Apparel, and other things, and Lodge with him at Siamdi∣chemi's Habitation: Immediately after all things were made ready, they entred into the pious Siam∣dichemi's Hut, and found him in a deep sleep, in∣somuch that he wak'd not with all their noise, as beating of Drums, sounding of Horns, and bark∣ing of Dogs; but his Wife taking warm Water, wash'd the Crown of his Head therewith, and so wak'd him. Ragia Sistraersim having saluted Siam∣dichemi, told him, that he had heard much of his religious Life, which had brought him thither, with intention to lie there that Night with all his Followers, and to Sup with him. Siamdichemi was not a little troubled hereat, not knowing how to feed so many thousand People; but remem∣bring that Ragia Inder kept the white Cow Cam∣doga, and that those which have the same in their House should want for nothing, he therefore earnestly implor'd Inder to lend him the same for a small time, that these People might see what it was to be pious, and that the Religious never want for any thing. Inder granting his Request, imme∣diately sent the white Cow, with Orders to run directly through the Woods to Samdichemi's poor Hut, where coming, she was by him receiv'd, and ty'd by a small Cord. The time to eat, being come, Siamdichemi desir'd Ragia Sistraersim, that he would be pleas'd, with his Retinue, to seat him∣self, whil'st he fetch'd them Meat, asking also what they would please to have? desiring each Person to tell him what they lov'd best, for he could furnish them with any thing. Ragia Sistraer∣sim being onely come to see his poor manner of living, and to despise it (for he thought it impos∣sible that he and his Followers could be all En∣tertain'd there,) stood seemingly amaz'd, and mer∣rily ask'd his Brother-in-law to Present him with some Jewels and Precious Stones? who answer'd, All what you desire, Brother, you shall have, and im∣mediately gave him such Jewels as he had never seen before. Next he ask'd for Clothes, not onely for himself, but for all his Attendants, which he likewise fetch'd out of his Hut, and all things else which he requested, besides a great Sum of Mo∣ney to each of his Servants; which the Ragia ob∣serving, stay'd with him that Night, and the suc∣ceeding Day. When it was time to eat, they wanted neither Meat nor Drink, but whatsoever they desir'd was brought them. After the same manner they were Entertain'd the third day. The mighty Ragia Sistraersim could not admire sufficiently from whence all the Riches, Clothes, Meat and Drink was brought: for that which Siamdichemi had already expended, amounted to a very great Sum of Money, his House or Hut not being able to contain a third part of the Goods, which he had distributed amongst them; where∣fore the Ragia suppos'd that the Hut stood over a deep Pit, out of which all things were brought, and to discover it he sent Spyes, who looking through a Creviss, saw the foremention'd Cow, which vomited all these things out of her Mouth; which they told Ragia; who taking his leave the next day, and being ask'd by Sistraersim if he had receiv'd satisfaction in his Entertainment, and if he desir'd ought else? Ragia reply'd, Nothing but the white Cow which is in your Hut; which exceed∣ingly troubled him, and being amaz'd, answer'd, That she was none of his own, and therefore he could not give her away: How! (said Sistraersim) Do you now refuse to give me this Cow, whenas you have given me so many excellent things before? To which Siamdichemi reply'd, The other was in my power, but this is not. To which Sistraersim an∣swer'd, Do you not know my might and power, that though you refuse me the Cow, I can immediately take her away by force? and immediately calling his Men together, commanded the stoutest to take away the Cow from Siamdichemi, who seeing her thus pull'd away, cry'd aloud, Whether do you go? how shall I pacifie Ragia Inder? do not suffer your self to be thus carry'd away for a spoil, but take revenge at once of yours and my Enemies. The Cow hearing these words, and being provok'd thereby, imme∣diately became thrice as big as she was before, and

began to trample and to push down many of them, insomuch that several thousands were kill'd, ei∣ther by her Horns, or else trodden to death under her Feet; after which she immediately fled to the Habitation of Ragia Inder. Sistraersim seeing such a destruction made amongst his Followers, and the Cow out of his power flown into the Skie, believ'd that his Brother-in-law had pri∣vately utter'd some conjuring words, which made the Cow do him so much mischief, therefore be∣ing highly incens'd, said to his Attendants, Come, let us all go back to the cursed Hut of Siamdichemi, for I will not depart hence, till I have reveng'd my self by his Death: Accordingly they with all their force fell upon his Hut, and as a Reward for all his kindness in Entertaining him and his Retinue for three days together, and giving him so many rich Presents, most cruelly and ungratefully beat out his Brains. The unfortunate Reneka seeing her beloved Husband thus inhumanely murther'd, fetch'd the Corps into her Hut, where laying the same in her Lap, she resolv'd not to live long after him, but setting fire on the Hut, burnt her self, and mix'd her Ashes with those of her Husbands. Mean while the Cow coming near Ragia Inder's Habitation, met with Prasseram, who asking her from whence she came, was told, That upon Ra∣gia Inder's Command she had been at his Father's House; and also related what had hapned there, viz. how ill Sistraersim had rewarded his Father for his extraordinary kindness, and how treache∣rously he was murther'd: Whereupon Prasseram answer'd, Let me die, if I do not revenge this one and twenty times over, and destroy all the Ketteries; now the Ketteries were a very wicked People, destroy∣ing more pious Brahmans than ever the Giants and Deities had done. Wherefore Mahadeu having long before resolv'd to root out the Ketteries, he gave the greater strength to Prasseram, whereby he obtain'd Victory over them. Prasseram hereupon descending in great rage with his Persy, Bowes and Arrows in his Hands, amongst the Company of Ragia Sistraersim, defeated him and all his Guards; from thence going to all parts of the World, he slew all the Ketteries he could meet with, which struck such a terror into the rest, that they forsook and deny'd their own Families and Sects; yet nevertheless Prasseram could not find them all out, for in a few years after, a great num∣ber of them getting together, rebell'd again, and forc'd him a second time to War against them, whenas he suppos'd he had before slain them all; but as Weeds will still spring up, so likewise this cursed Tribe was increas'd by those who had be∣fore deny'd their Names, or hid themselves, and thus forc'd Prasseram to revenge himself twenty two several times, till at last he left not one of them alive. Moreover Mahadeu remembring that he had ask'd Prasseram's Parents three several times what they desir'd, and they crav'd nothing but such a fair Child as he himself then appear'd to them, therefore he resolv'd to give them two such Sons more as this Prasseram was: wherefore he commanded the four-headed Bramma to send the Souls of Siamdichemi and Reneka into the Bo∣dies of the Ragia Disserat and his Consort Consila, who were slain amongst the Ketteries; for Maha∣deu had promis'd to promote their Family. Bram∣ma hereupon looking into the Books of Secrets, and though he found the time of these People come to a period, yet to oblige Mahadeu, he ful∣fill'd his Command, and accordingly sent the Soul of Siamdichemi into Ragia Disserat, and that of Reneka into Consila; out of which Couple Ram was afterwards born, who when he was come to age, Marry'd a Sita; but as the Bride and Bride∣groom, according to the Custom of the Benjans, were Riding about the City, Prasseram met them, and asking the Spectators from what Family the Bridegroom proceeded, was answer'd, That his Name was Ram, and that he was of the Tribe of the Ketteries: Whereat Prasseram being mightily enrag'd, said, Are there yet more remaining of this Vermin? I will instantly destroy him, as I have done his Predecessors; and immediately drawing his Bowe to shoot Ram as he rode upon an Elephant, Ram seeing him aim at him, also drew his Bowe, and coming near one another, let flie their Ar∣rows, which meeting together in the Air, all Pras∣seram's Power went into Ram's Arrow, who by that means was bereav'd of all his Strength, insomuch that he was afterwards no more than an ordinary Brahman.

Thus with Prasseram's Power also ended his Al∣tar, after a Reign of a thousand years, after which Ram's Altar immediately commenc'd.

Ram's or Ram Kata's, otherwise Dajeratha Rama's Altar, the Seventh.

AFter the ending of Prasseram's Altar, Maha∣deu continu'd the sole Numen, and supream Governor of Heaven and Earth; and a∣mongst others, one Rawan had continually call'd upon him for three hundred years together, and Offer'd him daily a hundred Camomile Flowers. Mahadeu desirous to try the fidelity of Rawan, pri∣vately took away one of the Flowers which were prepar'd for the Offering, and then ask'd him why he brought a less Offering than before? Rawan ignorant of this Deceit, told over his Flowers, and found but ninety nine, which made him so impa∣tient, that he attempted to pull out one of his Eyes to make up the number; but Mahadeu pre∣venting him by holding his Hand, said, I have sufficient proofs of your integrity, ask therefore of me what you think fit, and I will grant it. Rawan re∣joyc'd hereat, and begg'd that jointly with him he might Govern the whole World, and Com∣mand over all the People upon the Earth; which though granted, he still persever'd in his Prayers, and continu'd his Oblations; which Mahadeu ta∣king notice of, ask'd him why he still kept his old Custom, since his Request was granted? Because (reply'd Rawan) I may by your favor obtain ten Heads, and twenty Arms: All which Mahadeu granting, Rawan went and setled himself in the Countrey of Lanka, now call'd Ceilon. After he had Reign'd some thousands of years, he grew very insolent and proud, insomuch that he would not acknow∣ledge Mahadeu for his Benefactor, though he had so often worshipp'd him before; nay, he com∣manded his Subjects not to worship Mahadeu any longer, but himself, pretending that he could pro∣tect them better: His Subjects obey'd him twenty five years, but at last return'd to their old wont, and

[illustration]

Rams of Ram Katas anders Dajerratha Ramas autaer, de zevende.

call'd upon Mahadeu, complaining that Rawan had forc'd them to neglect their Devotion to him their God, and compell'd them to worship him; yet nevertheless their Hearts inclin'd towards him, as being the original of all things: Therefore they implor'd him, that he would please to take off this Rawan, that they might worship and serve him as before. Mean while these People kept a Fast, ab∣staining from all manner of Sustenance for the space of three days.

There was at the same time in the Countrey of Assouthan, a Ragia or King call'd Dasserat, who had three Wives, one of which nam'd Consila bore him a fair Son, which by the Brahmans was call'd Wissote Ram, who grew up in extraordinary Wis∣dom and Knowledge. The second Wife Keggy bore a Son nam'd Barrat; the third nam'd Sonnet∣try, bare two Sons, the one call'd Lekkerman, and the other Setteroukan.

Ram was by the Brahman Wismawerter instru∣cted in all Arts and Sciences, in which he made so great a progress, that after many extraordinary Atchievements, he went up to Heaven, and left his Authority to Hanneman, a great Ape, who had been his Assistant on Earth, to whom he promis'd, that he should be immortal that consecrated a Pa∣gode in honor of him; and that he would always protect his Servants on Earth.

This concluded the whole work of Ram's Altar, and also the Tretangke, or second Age, which had lasted one Million two hundred sixty nine thou∣sand years, of which Ram had Reign'd two thou∣sand years.

For the good Services done by the Apes to Ram in his time, they are held in great veneration by the Indians; and in the Kingdoms of Pegu, Cei∣lon, and other Places, they set up several Figures of Apes in their Pagodes; and this is affirm'd by Linschot, who saith, That in former Ages there was no greater, nor more precious a Relick in all India, than an Apes Tooth, which being tipt with Gold, and beset with Precious Stones, was kept in a Pagode on the Mountain Piko d' Adam on the Island Ceilon; to which place the Indians went in Pilgrimage from all places thereabouts, nay, some came thither out of several Countreys lying four or five hundred Leagues from thence.

The Portuguese coming to this Island about the Year 1555. to assist the lawful King, who was de∣pos'd by a Rebel, they went up the foremention'd Mountain, where ruining the Pagode, they found nothing else but a small Cabinet full of Precious Stones, and the Apes Tooth, all which they car∣rry'd to Goa, which when the Kings of Ceilon, Ben∣gala, Bisnagar, and others heard, they sent Agents to the Portuguese Vice-Roy at Goa, to request the restauration of the Tooth, proffering as a Ransom for the same (besides many Presents) a Sum of seven thousand Ducats of Gold, which upon the perswasion of the Arch-bishop was refus'd by the Portuguese, who burnt the Tooth, and threw the Ashes into the Sea.

Kistnas, or Cristnas, or Krexno, the eighth Altar.

IN the beginning of the third Age Duapersingke, a Ragia call'd Cans, otherwise Campsa, of the Family Brommerakkes, who are a degree above the Deytes, in the City Mottara, lying about twenty or twenty five Miles beyond Agra, the Court and Metropolis of the Great Mogol, near the River Siemmena or Jemni. This Ragia having a young Sister call'd Denki, otherwise Deweki, whose time being, according to the Custom of the Coun∣trey, near at hand to be Marry'd, he sent through all the City, to find a young Man that might de∣serve her; but what care and diligence soever he us'd, he could meet with none whom she could fancy, wherefore he sent some Persons on the same Errand to the next City Goggel or Gokalam, lying three Miles from Agra on the opposite side of the Stream Siemmena. The Agents at their re∣turn brought word that they had sound a pious Brahman call'd Wassendeu or Wassoudewa, whom they judg'd might very well deserve her. The Ragia Kans, upon their recommendation sending for him, gave him his Sister in Marriage; and when she had attain'd to the twelfth year of her age, and the Brahman to the nineteenth or twen∣tieth, the Chan, according to Custom, shew'd them to all his Subjects; after which he commanded Denki, and a certain Brahman call'd Naret, experi∣enc'd in the Art of Astrology, or rather Cheiro∣mancy, and lately come into that Countrey, to come before him, requiring the said Brahman to look in Denkies Hand, and to tell him whether she should be fortunate or unfortunate, rich or poor, have few or many Children, be short or long liv'd, live joyfully or sorrowfully, what de∣gree of Honor she should attain to, and in short, what would happen to her, strictly charging him to declare the plain truth, without flattery or dis∣simulation. The Brahman looking into her Hand upon the Kings Command, and having view'd the same, bespake him after this manner: My Lord and King, according as the Lines appear here, she will be the Mother of seven Children, viz. six Sons and one Daughter, the last whereof will bereave you of your Life and Crown, and Reign in your stead. This Prog∣nostication of being destroy'd by his own Blood, made the King exceeding sorrowful, insomuch that he commanded Denki to depart out of his Pre∣sence, as not worthy to see his Face; nay, he gave order to lock her and her Husband up in the Castle, and to set strong Guards about the same, and commanded all the Midwives, that as soon as ever Denki was Deliver'd of a Child, it should immediately be brought to him; which was ac∣cordingly perform'd: for no sooner was the un∣happy Denki Deliver'd, but the Infant was in∣stantly carry'd to her Brother, who forthwith kill'd it: Thus he did six several times, viz. to five Sons and one Daughter; and when Denki had Conceiv'd the seventh time, and Kans in∣form'd thereof, he caus'd a stricter Guard to be kept upon her than before, locking her up in a Chamber with seven Iron Doors, and setting a hundred Soldiers to guard them, strictly charging them, that as soon as they heard the Child cry, they should give him notice thereof, that he might dispose of it as he had done of the rest. In the Moneth Sawanne, or Srawanam, which is our August, on the Day Aerhem, being the eighth of the dark Moon, the time of her Delivery ap∣proaching, she was exceedingly troubled, to think that this her last Child, of which she expected to be Deliver'd, should be so cruelly murder'd as all the former had been: Sitting thus melancholy, she was on a sudden, without pain, about Mid∣night

deliver'd of a most beautiful Son, whose Face was resplendent like the Moon in the Full, insomuch that he enlightned the whole Room. At this Denki rejoyc'd exceedingly, and wondred not a little at her beautiful Son; but very much lamented to think what hard fortune was decreed him: But Mahadeu, who had inspir'd this Child with his Divine Power, gave him also Speech, so that he comforted his sorrowful Mother with these Words, viz. That she should rest satisfied, and he would find means to escape his Uncles bloody Hands, and also deliver her from her Imprisonment. And turning to his Father, he said, Come swathe me up, and carry me to Goggel, on the opposite Shore of the Stream Siemmena, into the House of the Brahman Nen, whose Wife Jessouda is just deliver'd of a Daughter; change me for her, and leaving me there, bring the other Infant hither, and all things will be well. But the Father replying, said, How is it pos∣sible for me to carry you out of this close Prison, where not so much as the Wind can find any passage out or in? How then shall I be able to get through these Iron Gates, and great number of Centinels? Trouble not your self (said Kisna, for that was the Name given the Infant by his Father) about effecting what I have desir'd; for the Doors will fly open, and the Watchmen all fall asleep, so that none shall discover you. Which the Infant had no sooner said, but the Locks and Bolts flew open, and Wassendeu taking the Child in his Arms, walk'd by the Watches, without be∣ing seen by any of them: But coming to the Ri∣ver Siemmena, opposite to the City Goggel, he was much troubled to see the Water extraordinary high, and run down with great violence; till Kisna commanding the River to open a way in the midst for his Father, the Water immediately divided it self, and stood firm on each side, like Walls, until they were past over. Being come to the House of the holy Brahman Nen, the Door where∣of opened of it self, Wassendeu entred boldly with his Son, and found the Brahman Nen with his Wife in a sound sleep; and they not hearing him, he chang'd Kisna his Son for the new-born Maid, with whom he return'd to the Prison, the Stream Siemmena opening a Path for him, as before. When he was come to the Gates, he found them open, and the Watch still asleep; but no sooner was he entred one Gate, but the same shut after him, and so likewise all the seven. Being come into the Prison, he deliver'd the Child to his Wife; but the Watch awaking, and quickly hearing it cry, they entred the Chamber where these two unfortunate Lovers were lock'd up, and taking the Child from them, carried it to Ragia Cans, who seeing that it was a Maid, said, What did this foolish Brahman Narret Prognosticate? He was mad, and did not know the truth of the business. Cans nevertheless, for fear she might hereafter be∣reave him of his Life, resolv'd to murther her; but taking the Infant by its Legs, intending to strike it against the Wall, it slipp'd out of his Hands, and starting up, said, O most inhumane Blood-hound! What do you seek to murder me for? I am not the right Party; but he that shall bereave you of Life, Crown, and Realm, and revenge the death of his Bro∣thers and Sister so inhumanely butcher'd by you, is alive and well in the City Goggel. Which said, the Child flew into the Air, where Mahadeu trans∣form'd it into Lightning, which was never seen before that time.

The Ragia Cans exceedingly amaz'd hereat, and calling all his Council, ask'd what this Won∣der might portend. They all told him, that some great Event would suddenly follow; yet none knew certainly what the issue thereof would be, which made him sorrowful and perplex'd in mind. Mean while being inform'd, That in Goggel was a most beautiful Youth, kept by the Pious Brahman Nen, he fear'd that he might be the Revenger of the Infants death which he had murder'd, as the Maid had told him; therefore he seriously con∣sider'd how this Youth might also be destroy'd, which by force he durst not attempt, fearing that all his Subjects would oppose him, and the rather, because of the Piety of the Brahman: But at last he invented the following means: viz. He call'd his eldest Sister Poetena, saying; Poetena, if at once you love me, your own Life, and will preserve my Realm and Crown, then do me this kindness; viz. Take Presents with you, and go to the House of the Pious Brahman Nen, whose Wife hath lately been deliver'd of a Son, whom I desire you by some means or other to let suck out of your Breast, which you must first annoint with the most powerful Poyson that can be had, that by that means when the Child comes to suck you it may be kill'd. Which she promising to do, was sent with many rich Presents to Goggel, where so soon as she was arriv'd she went to the House of Nen, whose Wife she wish'd much Joy with her young Son, giving her great Presents, thereby to be the less mistrusted, and cover her false design; and desir'd to have the Child lie in her Lap, which being given her, and she looking upon it, said, Indeed the Reports which go of this Youth in Mottera are no ways false; for I never saw a more beautiful Babe in my whole life: I do not repent my trouble of coming hither. Thus Poetena flattering the Babe, sometimes kiss'd it, and danc'd it up and down, the better to hide her wicked intent. At last opening her poysonous Bosom, she laid the Infant Kisna to the same, hoping that it would there breathe its last; but the Child strengthned by, Mahadeu's Power against all Poysons, taking the Nipple into its Mouth, not onely suck'd away all her Milk, but the Blood out of her Veins, and also her Soul; and by that means immediately growing cold and stiff, she fell down dead: Which when King Cans heard, he grew exceeding sor∣rowful, practising divers ways to destroy the In∣fant Kisna, but all in vain; for, growing up in years, he for a time became a Herdsman, and under that form wrought many strange Miracles, too tedious to insert: And, amongst others, when the last Hour of his Altar was come, he went out of Dowarca, and taking up a handful of Dirt, threw the same over the City, by which means all the Golden Roofs, Streets, and stately Stru∣ctures, became nothing but Hay, Clay, Wood, and Stones. Imediately after which, Kisna de∣serting the World, ascended to Heaven, so end∣ing his Altar, which had lasted only a hundred Years, in the third Age call'd Duapersing, contain∣ing 864000 Years.

The Brahmans affirm, That though all the Seas were Ink, and the whole Earth Paper, and all the Inhabitants thereof did nothing but write Night and Day for the space of a hundred thousand Years, yet it was impossible for them to de∣scribe all the Wonders which Kisna wrought on Earth in the time of his hundred Years Reign: And they believe, That all those which write the History of Kisna, read the same, or hear it read, shall merit very much: Nay, that all those who read it with devotion, shall enter into

[illustration]

Kissna of Krissna of Krexno d'achtste autaer.

[illustration]

Bhodes of Bouddhas autaer, de negende

[illustration]

Kallenkyns autaer, de tiende

Heaven, and not be transmigrated into another Body, but live for ever.

This Kisna, or Krexno, is represented with four Arms, whereof one of the Left is held up, point∣ing with the Fore-finger to the Cow Camdoga; one of the Right Arms, holding a Periwincle in the Hand, extends downwards; the other two Hands seem to stop the holes of a Fife held to the Mouth of the Image: The Feet also seem as if treading the Measures of a Dance. The Head is cover'd with a Golden Crown, with several Points rais'd and beset with Pearls and Precious Stones. The Garments it has on are made after the Indian Fashion, very wide and large. About the Neck and Shoulders hangs a long red Scarf. On each side stand two Images of Women, in rich Habits, each in a different posture worshipping him.

Bhodes or Boudhas Altar, the Ninth.

BHodes, or Boudhas, hath neither Father nor Mother, and is to most invisible; but those few who have seen him affirm, That he hath four Arms, with which he is represented by the Indi∣ans, with his Legs across under him, sitting on a Flower resembling the Water-Lilly, of which he holds two by the Stalks in two of his Hands, his other two being held on his Brest in a praying posture. His Head is cover'd with a Crown of five Points, which at the ends, and round about, are beset with Pearls. On each side of him stand the Images of two Youths, with joyn'd Hands, seeming to worship him.

This Boudha doth nought else but, with cast down Eyes, pray Night and Day, without cessa∣tion, to Mahadeu: In which posture having sate 26430 Years, without doing any Miracles, or troubling himself with transitory things, he will end his Altar, and begin that of Callenkyn, the tenth or last.

In this Altar, according to the Indians Calcu∣lation, we live now, and that in this present Year 1672, 4773 Years are already expired of the same; so that there are yet 21080 Years to come of it.

Callenkyns Altar, the Tenth.

CAllenkyn, otherwise call'd Kelly, is white Horse, which stands in Heaven on three Feet, or, according to the representation of the Indians, on four, holding up the foremost Right Foot. It is richly set forth with Saddle, Bridle, and other Caparisons. Before it stands a King in rich Apparel, with a Crown on his Head, and a long String of Pearls about his Neck, hanging below his Belly. In the beginning of this Al∣tar the Benjans will live very piously, and accord∣ingly be very prosperous; but after the expiration of some Years they say they will grow wicked, and practice nought but Villany.

This shall continue till 405570 Years are ex∣pired, when the Sins of the Sages encreasing, Callenkyn will set down his Right Foot to punish their sins, and therewith press the Earth so hard, that the Serpent Seesja shall not be able to bear it: and the Tortois which supports the World, feel∣ing this unusual Burden, shall fall into the Deep, and so rid himself of his Load; and by that means all the wicked Inhabitants of the World will be destroy'd. And thus, after expiration of the foremention'd time, the tenth Altar, and last Age shall end, and the first (being Matx Altar) begin again.

Religion.

AS to what concerns the Religion in these Parts, the Natives are of two sorts, viz. Pagans, and Mahumetans.

* 1.153In India is a general Toleration, each man be∣ing free to change his Religion, and use what form he pleases, without fear of the Great Mogol's Magistrates, which are Mahumetans.

That which we will here declare of the Indians Religion, is drawn from the Vedam, or Book of their Law,* 1.154 which comprehends both their Cre∣denda, and Agenda; what they are to believe, and what Ceremonies they are to perform. This Book being written in Rhyme in the Samscortam Tongue, is divided into four Parts: The first call'd Roggowedam; the second, Issourewedam; the third, Samawedam; and the fourth, Adderawa∣nawedam.

The first part treats of the Original of things; as also of Angels and Souls; of the Reward for good, and Punishment of bad Angels; of Gene∣ration and Corruption; what Sin is; how it can be forgiven; who can do it, and wherefore.

The second gives account of the Governors to whom they ascribe the Dominion of all things.

The third instructs them in Morality, perswades them to be vertuous, and to abhor all manner of Vice.

The fourth describes the Ceremonies which are to be us'd in their Pagodes, Offerings, and Feasts. But this Part hath a long time since been lost, by which means the Brahmans have lost much of their Power and Respect, which per∣haps was not long before the Birth of our Savior; for it is apparent, that the Vedam at that time was very much altered, it sufficiently appearing there∣in, that the Writers thereof were not altogether Strangers to the knowledge of our Saviour, not∣withstanding they kept the same secret, according to the Custom and Manner of the Heathens.

The Brahmans judge themselves bound and oblig'd to observe the Vedam, without any con∣tradiction or exception, when any Text is taken out of the same: But about the sence it self (which is to be observ'd) there arise many diffe∣rences amongst them; for some explain it after one manner, and others after another; though for the clearing or deciding of these Disputations, they have made a Jestra, which is a Comment or Explanation thereof.

Moreover, the Indians on the Coasts of Corman∣del,

and several other places in India, acknow∣ledge not onely one God, but also one onely su∣pream Deity, though perhaps in several places they differ in the Name: for the Wistnowa's, other∣wise Benjans, account Wistnow, by some call'd Ma∣hadeu, for the supream; but the Seivia's make Eswara the chief, which they call by many other Names, and also make him to be of two different Sects; yet nevertheless they adore him not, but make choise of other lesser Deities, which they worship.

* 1.155The Brahmans judge generally of God, as of a Man, and that that which is pleasing and accepta∣ble to Men, should likewise be so to God; like∣wise that all things which recreate Men, delight God also; wherefore the Wistnowa's allow their prime God Wistnow a most beautiful Woman, call'd Laetsemi, which was thrown up out of the Sea, when it was disturb'd by the Mountain Me∣rowa, as is before related. The Seivia's or Brah∣mans who account Eswara for the supream God, allow him another Wife, whom they call Parvati, Isweri, or Parma Isweri, and also by many other Names.

* 1.156Amongst the chief of their lesser Deities, which are erected in the great Temple built by the Wist∣nowa's in honor of Wistnow, stand the Images of Garrouda and Annemonta, who are both accounted very faithful Servants to Wistnow, being ready on all occasions to perform his pleasure: Their Ex∣tract they relate fictitiously, viz. that of Garrouda sprung out of an Egge after a pullulation of five hundred years, with other ridiculous Circum∣stances; and the other of Annemonta, who was in the form of an Ape, to be preternatural without Coition of his Parent-Apes. This Annemonta, which (as the Brahmans affirm) properly signifies the Wind, was ever since his Birth a faithful Ser∣vant to Wistnow, when he frequented the Earth under the Name of Ramma, wherefore he hath a place set apart for his particular Service in Wist∣now's Temple or Pagode; and as Garrouda serves Wistnow in Heaven, so Annemonta executes his Commands on Earth, which he also will desert at last, and ascend up to Heaven.

The Kings of India, Cambaya and Bengala, all observe the Moorish or Mahumetan Religion, be∣cause the Moors which are brought Slaves into India, have by degrees made themselves Masters, and subduing many of the Pagans, have forc'd them to embrace their Religion.

Della Valle tells us, that the Indians have many Gods, which they worship as their Protectors, and consecrate Pagodes to them. These their Deities were formerly Kings of the Countrey, or famous Heroes, who for their heroick Exploits were very highly reverenc'd amongst them, honoring them as the Greeks and Romans did Jupiter and Mars.

* 1.157These divine Heroes are not all one and the same, but very different: for those on the main Land of India, which is under the Great Mogol's Jurisdiction, are quite contrary to those in the Kingdom of Coutzyn, and in the Countreys lying near the Sea, as also others in Pegu, Siam, China, and Japan. This is to be concluded from the se∣veral Names, that differ exceedingly, which pos∣sibly may arise from the several Languages us'd in the various Countreys where they are worship∣ped; yet nevertheless these Demi-gods are but the same, as he who anciently by the Egyptians was worshipp'd by the Name of Osyris, was by the Greeks reverenc'd under the Name of Bacchus.

* 1.158The number of these ancient Heroes amongst the Indians is almost infinite; amongst others one nam'd Crusen, is highly esteem'd by them; but the chiefest of all is Ramo, or Ram, or Ramna, which Name is in such veneration amongst them, that they use the same in their Salutations, and in stead of bidding one another Farewel at their de∣parture, they say Ramo, Ramo.

This Idol is very eminent amongst the Japan∣ners, and known by several Names, as Sotoqui, Siacka, Amida, and Saka; amongst the Chineses, by that of Sekia or Saka; amongst the Tungkindans, by that of Tecka. What this Ramo did during his stay on Earth, we have already related.

* 1.159Besides Ram, and many other Gods, they make another every New-years-day of some Creature or other, every one selecting that which prov'd suc∣cessful to him on the first day of the new Year. They also carefully preserve that thing which they have elected for their Idol in their House, and worship it as the Romans their Dii Penates, or domestick Gods, committing all their Concerns to their discretion.

About the latter part of the year they repair to the River Ganges, to throw their old Idols into it, that they may chuse new ones, as they had done the year before.

* 1.160In many places of India are also Idols, which by the delusion and instigation of the Devil are like Oracles, resolving Questions after the same manner as in the time of the Greeks and Romans. They make their Demands, and speak to them after this manner, viz. the Implorer having said several Prayers, puts a Flower, or any such like thing into the Hands or Bosom of the Idol, which they desire either to throw to the right Hand, if their Business shall be successful, but if not, to the left; whereupon (as they say) the Idol immediately casts the Flower to the one or other side, according to the intended good or bad suc∣cess of the Business; but if the Idol chance to keep the Flower some time before he throws it away, then they desire him not to delay, and judge also, that the longer he keeps it, the more difficult it will be to accomplish their Designs.

* 1.161The Brahmans also worship the Sun when it rises and sets, building Pagodes in honor of it, wherein they shew Reverence to its Image. Good Angels they call Dewetaes; and evil Spirits, Raets∣jasjaes, which they believe were begotten by a Man, viz. the Brahman Cassiopa, who was Father to both his Wives, the one call'd Deti, Mother of the Dewetaes, and the other Aditi, or Caddrowa∣wiuneta, Mother of the Raetsjasjaes. Moreover, the Cassiopa before mention'd, some suppose to be Adam, and Aditi to be Eve: for they maintain that Cassiopa was the first Brahman, who had a Son by Bramma: And (as we have already mention'd) they do not make God to be the Creator of Man∣kind, but one Bramma, whom they affirm to have created nine in the beginning, and out of these nine, and those which he begot by his Wife Saras∣wati, the whole Generation of Mankind pro∣ceeded.

* 1.162All the Brahmans, except some few of them) firmly believe the Immortality of the Soul, but are of divers opinions concerning its original: for some suppose that the Soul had no beginning, but was comprehended in God and his Being; but ac∣cording to others, it lay asleep before the Crea∣tion of the World. Others again maintain, that the Soul was not without beginning, but that God

[illustration]

created it a little before he made the World, and sent it into the Bodies of Men and Beasts, as a pu∣nishment for their sins, each according to his de∣serts, so that the Bodies wherein the Soul resides, is as a Prison to it.

Outward zeal in Religion they judge very ne∣cessary, as appears by their following the Com∣mandments written by Bramma, wherein consisted (according to his testimony) the Service of Wist∣now and Eswara, who require as well the outward Worship as inward Devotion, and to that purpose they have these Commandments, viz.

* 1.163I. A Man must not be proud, but wholly give his Thoughts and Soul to God.

II. He must remain God's Servant.

III. He must always be a great Friend to God.

IV. He must think on his Might and Omni∣potence.

Those which concern their outward Worship are these:

I. A Man must always be ready to hear any Discourse of God.

II. He must often call on his Name, and speak of his Glory.

III. He must make use of, and perform his Laws according to the Explanation of the Brah∣mans.

IV. Their Images they must adorn and beau∣tifie with Ornaments.

V. Lastly, they must worship their Images.

The Brahmans affirm, that those who for a cer∣tain time faithfully perform and obey the fore∣mention'd Commandments, shall attain to great knowledge, nay, to that perfection, that they shall never need more to observe the outward Ceremonies, but do God great Service by onely thinking on him, and thereby merit Heaven.

As to what concerns their outward Worship, they first (according to the Contents of these Rules) build Temples in honor of Wistnow and Eswara, which are not onely bigger than those erected for lesser Deities, but have also indifferent high Steeples, which the other have not. And because the Disciples of Wistnow and Eswara are scatter'd through the whole Countrey, therefore there is a Pagode in every Town, dedicated to these two Deities.

* 1.164In the Realm of Carnatica, the most noted Pa∣godes are these following, which are all dedicated to Wistnow and Eswara.

• In Madure, the Pagode Jockenata, which is very large and magnificent.
• In Trisinapoli, the Pagode Sriringam.
• In Wistow Canje, the Pagode Warderason.
• In Trivelour, the Pagode Wireragna.
• In Seva Canje, the Pagode Ecaubranata, in honor of Eswara, for Prettevi, or the Earth.
• In Triwanacawere, the Pagode Jembounateswara, consecrated to Eswara, for Apou, or the Water.
• In Trinamula, the Pagode Aranajaleswara, in ho∣nor of Eswara, for Tseejem, or the Fire.
• In Calist, the Pagode Calist Eswara, in honor of Eswara, for Waijou, or the Wind.
• In Settamberam, the Pagode Settamberam Eswa∣ra, in honor of the same, for Acasjem, or the Air.
• In Tripeti, the Pagode Winket Eswara, besides more in several places of India.

* 1.165To make these Pagodes esteem'd and reveren∣ced, the Brahmans relate strange things of them, (which make such an impression upon the Minds of the ignorant People, that they are thereby mov'd to bestow rich Gifts thereon towards their Maintenance) viz. either in honor and praise of the Idol which is erected in the Pagode, or else some wonderful or remarkable thing which either hath, or is to happen there.

At Jembrenata they affirm, that a Fruit call'd Nerou Pandou, should appear constantly every day at Noon at the Feet or the Idol.

That at Sirateni, about the foremention'd time, there grows daily a Flower out of a Stone lying in a Trough full of Water before the Idol Eswara.

In Great Canje they say happens yearly on a Fe∣stival

[illustration]

Day, a great Wonder in the Pagode Camaet∣sema, Consort to Eswara. On this Day they bring a great quantity of Fruit into the Pagode, in which also they place a Child near a deep Pit run∣ning a great way under Ground. In the Evening they lock and seal up the Door of the Pagode, lea∣ving onely a Child with a Garland of Flowers about his Neck in the same, which about Mid∣night is with all the Fruits that are in the Tem∣ple fetch'd away from the Pit, and brought again in the Morning, with a new Garland about its Neck.

The Pagode at Trisinapoli is become famous by means of an Image, standing in the same, which is said to have worshipp'd Bramma in Person as we have already related at large.

Though the Pagodes of Wistnow and Eswara are of a considerable bigness, being much larger than those of the lesser Numens, yet are they not comparable to the Churches of Europe, being very low and flat; yet some of them have high Stee∣ples, as amongst others the Pagode near Tegnepa∣tram, commonly call'd The White Pagode.

In many places the Pagodes are built in the Fields, and are without Windows or Holes, so that no Light comes into them but through the Doors, so that they are generally very dark; they are commonly divided into three Walks, the first being a Vault resting on Stone Columns, into which any one may come, it being always open: In it are several Statues of Elephants, Oxen, Hor∣ses, &c. which are us'd in the Service of the Idol, who is often drawn upon them through the Streets of the Cities. The second having a strong Gate, is open onely in the day-time; but the Brahmans, who inhabit the same, suffer none to come in thi∣ther, which is generally furnish'd with Images of horrid Shapes as Men with many Heads and Arms. In the third Isle, which is lock'd up with a strong Door, stand the Images of Wistnow and Eswara.

They represent their God Wistnow or Mahadeu (according to Della Valle) in the likeness of a small Stone Column, which grows less and less from the bottom upwards. The Name Mahadeu a∣mongst the Indians signifies properly Great God, whose Vertues they highly extol, believing him to be very wonderful, adding moreover, that whil'st he liv'd on Earth, he daily grew bigger and bigger, nay, that his Image still grows greater as it stands in their Temples.

They also represent Mahadeu in another Shape, of Crystal, and make Offerings at his Fet, which consist in Milk, Oyl, Rice, and the like. They al∣so represent him like a Man, but having sixteen Arms on each side.

Round about the Pagodes is a large inclos'd Plain full of smaller Buildings, serving for their lesser Deities.

In the Pagode of Wistnow, Laetsemi, Consort to Wistnow, hath a Chappel; as also Garrouda and Annemonta, both faithful Servants of Wistnow. The Image Garronda is represented like a Man, with Wings; that of Annemonta or Hanneman, with a Face like an Ape.

On the foremention'd Plains stand Cisterns, in which grows the Herb Toleje, which with its use is mention'd before. They never go on these Plains about the Pagodes, but always with their right Side towards the Temple.

The Brahmans account their Pagodes to be the Houses and Residences of their Gods, and there∣fore enter into them with great Reverence. Part of the Customs for Goods sold and bought, are bestow'd on them; as also part of the Sandal Wood, Benjamin, and long Pepper, and likewise of all Monies that are Coin'd. They also go in Pilgrimage to the Pagodes, and upon certain Feast-days make great Presents and Offerings to them.

The Pagode Winket Eswara in the City Tripeti, hath yearly three Feafts; one in September, at which time great numbers of People flock thither from all parts of the Countrey, especially the Soudra's, who commonly carry many Presents with

[illustration]

them. The second is in December, when the Brah∣mans repair thither with Presents; and the third not long after.

By means of the great concourse to this Pagode it hath great advantages, amounting to a vast: Re∣venue, which arises wholly from the Presents brought thither, none of the Heathens going with empty Hands, but discharging their Promises and Vows there, which they make for the obtaining of Health, or accomplishing any Business.

* 1.166They seldom have any publick Meetings in their Pagodes, nor any set-day for Worship, but frequenly carry die Image of Wistnow and Eswara on their Shoulders through the Streets of the City, viz. they carry Eswara's about every Month on the Amawasi, or first day; and on the ninth day after the new Moon, that of Wistnow. They are car∣ry'd after this manner: The Image is plac'd on a woodden Horse, with his fore Feet rais'd, and his hinder Legs standing on a Plank, and so carry'd on the Shoulders of several Men; before the Horse they bear lighted Torches, and Umbrella's over its Head; near the Horse stands one who constantly fans the Image, to keep the Flies from it; and when they have done, they return it to the old place in the Pagode again, where some ap∣pointed for that purpose, Dance before the Image, whil'st others Sing Anthems in praise of the Idol, playing on Cymbals, and beating on Drums.

It is also a Custom in this Countrey, to devote young Virgins to the Pagodes, after which they are bound never to Marry, but spend their Lives onely in Dancing before their Gods, to whom (as they say) it is so acceptable, that they shall merit Heaven by it.

Each Person also according to his Sect, by virtue of their eighth Commandment of internal Religion, studies to do honor to his Idol, bestow∣ing on it all manner of Service which he supposes to be best pleasing to it.

The Wistnowa's strew their Images erected in ho∣nor of Wistnow, with Flowers, put rich Clothes on it, adorn'd with Diamonds, Rubies, and other Pre∣cious Stones, thereby to make him appear glori∣ous In the Eyes of all Men. But their God Eswara, they affirm, delights in something else, viz. to be wash'd constantly with sweet Waters, which his Worshippers are no way negligent in performing, but continually wash the aforesaid Deity with all sorts of perfum'd Waters.

They also carry these Images every year on their Festival days through the most eminent Streets of their Cities, in a Wagon as high and large as an ordinary House; those which draw it are Fishermen, and the like mean People, accom∣pany'd by a a great number of divers Tribes, which is a Custom observ'd through the whole Coun∣trey. The Image of Wistnow every year on the tenth of January in the afternoon, they carry out of the City into the Fields on a woodden Horse, where they let loose a Ram, which they endeavor to kill as he runs; as also a Fox, which they strive to destroy with their Clubs, but he commonly escapes them. Towards the Evening they carry the Image home again through the Streets, ac∣company'd with abundance of People carrying lighted Torches, and at last set it in the old place. The following day they shew honor to the God Eswara, by carrying of his Image into the Fields after the same manner, as also on the twelfth, though not on Horseback, but onely on Mens Shoulders.

Della Valle tells us, that the greatest part of the Service which the Indians perform to their Gods, consists onely in Singing, Dancing, playing on Musical Instruments, serving them with Meat, Bathing, Washing, Perfuming them, and the like. Few of them spend their time in Praying or Read∣ing, which as some believe, are onely to bring them to the perfect knowledge of God, to which when they have attain'd, the Books become alto∣gether useless. Some Priests Dance stark naked, before their Idol, excepting a Cloth about their Middle, to cover their Privities, whil'st others

[illustration]

play on Cymbals, and beat on Drums, and others with naked Swords Fence in the Air.

* 1.167On the eighth of January all the Marry'd Wo∣men of the Brahmans keep a Feast call'd Gawri Dewi, and by the Seiva's, Maha Secti, in honor of Parvati, to obtain long Life for their Husbands, and that they may never be Widows. This Feast lasts ten days, and is kept after this manner; viz. The Women make an Image of Meal, Rice, and a sort of red Grain, for Parvati, which they strew and adorn with all manner of Flowers, and pla∣cing it in a Sedan, carry it on the tenth day out of the City, accompany'd with a great Train of People, who casting the Image into a Pool of Water, return home.

* 1.168On the eighth of February the Seiva's and Smarta's, but not the Wistnowa's, keep a Feast call'd Tseweratre, on which they fast a whole day and a night; but the Soudra's spend the night in Dancing, so to keep themselves from sleeping. This Feast is kept in commemoration of what Eswara did when the Callecote Wissiam, or venom∣ous Poyson before mention'd was found in the World.

* 1.169On the fourteenth day after the new Moon in August, not onely the Brahmans, but also the Sou∣dra's, both Men and Women, keep a Feast com∣monly call'd Ananta Padmanaba Uratam, that they may enjoy Health in this Life, and merit Heaven hereafter. They keep this Feast commonly near a River, or else in their Houses or Pagodes, with many Ceremonies, and tie a red String with four∣teen Knots about their Arms, the Knots being the Marks of Ananta, Padmanaba. They keep this Feast once every year; but those which have kept it for fourteen years together, arc not oblig'd to keep it any more, but onely to make a Treat for the Brahmans; who to make this Feast esteem'd amongst the People, relate several ridiculous Fa∣bles, which we will here omit.

On the full Moon in August, the Brahmans and Wistnowa's keep the Feast Tsrawanala Pondema; as also the Soudra's on the eighth day after the full Moon,* 1.170 a Feast call'd Gokoulastemi, in honor and commemoration of Wistnow, who about that time at Midnight at the rising of the Moon, was born by the Name of Cristna or Kisna, in Madura, and at the same instant carry'd to a Shepherds House call'd Nanta. Some Deweta's (as they affirm,) as also some of their Saints, certainly knowing that he should be born at that time, expected him Fast∣ing; and because the Night wherein he was born was no convenient time to keep the Feast, they and be merry, many Clothing themselves in rich Apparel, and entertaining one another with thick∣ned Milk, Coco-nuts, and all other Fruits that were to be had amongst the Shepherds and Herdsmen. On the Feast-day the Streets of the Towns where it is kept, are strew'd with green Herbs.

Many other Feasts, too tedious to relate, are kept by the Brahmans, Soudra's, and other Tribes or Sects, in honor of their supream Deities, Wist∣now and Eswara; besides which they also keep se∣veral in honor of their Deities, as amongst others, the Feast Pongol, in honor of the Sun, on the ninth of January; which day the Brahmans hold to be Sancramanam, which signifies a Good day. This Feast is kept after the following manner; viz. They boyl Rice with Milk or Water in the open Air, that the Sun may shine upon it; they put not the Rice into the Milk or Water before it boyls, which they so order, that it is just Noon when it is put in; when boyling up it begins to run over, they cry aloud, Pongol, Pongol, Pongol, Pongol. The reason why they boyl the Rice in Milk, is because it comes from the Cow Amortam. The Water wherein it is boyl'd is not thrown away, as at other times, but left standing so long till the Rice hath soak'd it up. Rice thus boyl'd is accounted very wholsom for the Body, and is kept as long as possibly can be.

Some keep this Feast every Sunday, because it is the Day of the Sun, which they call Suriawanam,

[illustration]

or Sunday. Some say it is kept on the foremen∣tion'd time, because the Sun then begin to take its course towards the South; or) as others say) because then the Raetsjasja Belli comes on the Earth, to take an Account of things: for when he (say they) was thrown into the lower World, he had leave to come once ayear to see what hap∣ned therein. On this Feast-day also they drive their Cows and Buffalo's into the Fields, with Garlands and many other Ornaments about their Necks.

* 1.171The Brahmans shew Reverence to others which they account lesser Gods, and build Pagodes in honor of them, and amongst others worship Garrouda, Annemonta, Vigneswara, and Vierrepa∣dra; of a all which they chiefly respect Vigneswara, Son of Eswara, whose Image most Indians keep∣ing in their Houses, worship it for their domestick God. They also worship and make Offerings to Dewendre, and other Princes of the lower Region, as Achni, Wayouvia, Warrouvo, Isan-ja, and se∣veral others, but erect no Temple to them; viz. They Offer Jagam to Indre, that thereby they may obtain plenty of Meat, Clothes, and Wo∣men. Achni they reverence, to procure Fame and Honor; Warrouva, that they may have strength and power of Body. From Cubera they implore Riches. And from Isan-ja they crave Power and Dominion.

The Brahmans affirm, that their worshipping of the inferior Deities is onely advantageous to them in this World; but by the Service perform'd to their supream Gods they merit Heaven; they therefore account it no sin to worship the lesser Deities, provided they adore them not with that zeal as they do their supream, which if they should, they would be guilty of mortal sin.

Some affirm, that there are no Pagodes built in honor of Bramma, neither is he worshipp'd, not∣withstanding he hath so great a Command a∣mongst them; the reasons thereof the say is this, viz. That anciently a Saint commanded that they should erect no Temples of Bramma; but others suppose this to be onely a pretence of the Brah∣mans; that they themselves may be better and more esteem'd of amongst the People, and have some advantage from them: Yet Della Valle tells us, that there is a Pagode built in honor of Bramma, in a Village call'd Agra, not far from the City Cambaya, wherein are erected divers white Marble Images, and in the midst of the Pagode the Image of Bramma naked, with many Arms, three Faces, and a long picked Beard, but roughly Carv'd; at his Feet stand two other Images of his Children, the one call'd Savetri, and the other Garetri; and in another corner of the Temple, on the left Hand of Bramma, stand two Images more, being the Representations of two of Bramma's Disciples, one call'd Cheskuer, and the other Ciavan.

The Indians are very zealous in serving their Idols, daily perfuming, washing, and setting Meat before them.

* 1.172According to a Custom us'd anciently by most People, they also worship and make Offerings to evil Spirits, of which the chiefest in esteem are Ganga and Gournatha. The Image of Ganga hath one Head and four Arms; in one of the left Hands it holds a Cup, and in one of the right a Trident. In most parts of the Countrey are Pagodes built in honor of this Demon, but none for Gournatha, though he is above Ganga, and the Son of Eswara, notwithstanding the Wistnowa's account him a De∣mon; yet nevertheless, though it be not customary, there is a Pagode built in honor of him at Carmellon, a Place not far from Paliacatta; but in the Fields they erect several Images in honor of him, but commonly they worship him under a Tree, where they pretend to have seen him.

The Soudra's keep a yearly Feast in commemo∣ration of Ganga, though at no set-time: The Rice which they Offer to his Image, is boyl'd either in or near the Pagode in the forenoon: In the after∣noon the Idol is put into a high Charriot, and con∣ducted through the Streets of the City, where both

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Rich and Poor with folded Hands fell down be∣fore the charriot; against the coming of which several Goats being brought thither to be kill'd for Offerings, have their Heads cut off by the Ser∣vants belonging to the Pagodes, who keep the Heads for their own share. Many Goats are kill'd after this manner at this time, for all those that can by any means purchase a Goat, bring him thither to be kill'd: Some also bring three or four, with the Flesh whereof they make merry at night. The Charriot wherein the Idol is plac'd is follow'd by another, on which stands a Gibbet with two Iron Hooks, whereon such as have made any Promi∣ses in sickness or adversity to Ganga, suffer them∣selves to be hook'd in at their Backs, and drawn up into the Air, where they Fence with a naked Sword which they hold in their Hands, or else fire off a Gun, and charge the same again; and not onely the Men suffer themselves to bo tortur'd so, but also the Women, professing that they feel no pain thereby; yet for fear, those through whose Bodies the Iron Hooks are driven should cry, and thereby strike a terror to others, the Spectators make a mighty noise, so to drown the cry of them that are tortur'd. It hapned nevertheless on a time, that a Slavess belonging to the Governor of Palia∣catta, being perswaded that she should feel no pain, suffer'd her self to be hook'd in her Back, and so drawn up, but confess'd afterwards that she was much deceiv'd, being sufficiently made sensible of the contrary, and therefore would never be per∣swaded to be serv'd so again. Some out of a su∣perstitious zeal to this Ganga, suffer themselves to have Holes made through their sides, and a small Cord drawn backwards and forwards through them, not without great pain; which neverthe∣less they regard not, but look cheerfully, and Dance all the time. Others that dwell farther up in the Countrey, likewise superstitiously throw themselves before the Chariot, suffering it to run over their Bodies, and break them to pieces.

In ancient times, as these Heathens make men∣tion, they offer'd yearly a Man to Ganga, but they say he hath of late been satisfi'd with a Buffalo; but no such bloody Offerings are made to Wistnow or Eswara: and though this kind of diabolical Worship be very common amogst the Soudra's, yet it is not allow'd by the Brahmans.

* 1.173The Brahmans believe, that each Man hath had a Life before this present, and that that which he meets withal in this, whither good or bad, is either a reward or punishment for his works in the for∣mer, so likewise they maintain, that no Man meets with any reward for his good works in this Life, but is to undergo the punishments inflicted upon him for his sins in his former Life, and that those which do good in this Life, shall meet with a reward proportionable in that to come. And notwithstanding few see any probability by their good works to attain to, or merit Wemcontam, that is, Heaven, or a place of everlasting happiness, be∣cause that is onely appointed for the faithfullest Servants of Wistnow and Eswara, and find them∣selves destitute of these Perfections requir'd there∣to, yet they speak much of the forgiveness of sins, and in order thereunto have invented several means whereby they alledge the remission or for∣giveness of sins may be obtain'd; nay, some of them are so superstitiously zealous, that they un∣dertake to do more than their Vedam requires of them, meerly out of an ambition to live a more perfect Life, in hopes that thereby they may ob∣tain an extraordinary place in Heaven, and there∣fore many undergo great hardships, torture and punish themselves divers ways; some wearing Iron Collars about their Necks of twenty four pound weight, in form of a Grate four Foot square. Others have Iron Chains made fast about their Legs at one end, carrying the other on their Shoul∣ders. Some also go on woodden Clogs full of Iron Pins, which are so sharp, that it is a wonder how they can go upon them. Many others there are, who chain themselves by the Legs to a Tree, resolving there to end their Lives. Some also

lock themselves up in little square Houses, or ra∣ther Cages, built on two Images of the Idol Ma∣hadeu, with intentions never to come out of them, notwithstanding they endure great hardship, part∣ly by the heat and smoak of the many Lamps which they burn therein, and partly for the incon∣venience of the Rooms, which are so little, that they can but just sit in them, with their Legs across under them on the Floor. Others hang a conside∣rable time on a cross piece of Timber, by an Iron Hook driven into their Sides, notwithstanding the pain and effusion of Blood, whilst with a Shield and Sword which they hold in their Hands, they Fence in the Air, and Sing Songs in honor of their God. Others wound and kill themselves before the Idols. There are likewise some, who being desirous to go to Paradise, leap into the River Ganges, across which they swim several times, in hopes to be devour'd by the Crocodiles. All those People that torture themselves after this manner, are call'd Fakyrs, or begging Monks, of which some that go stark naked, neither set nor lay them∣selves down to sleep at no time, but when they will rest themselves or sleep, they tie a Rope to a House or Tree, with a piece of Wood at one end, on which only leaning with their Arms and Head, they sleep.

* 1.174Besides these means, the Brahmans have in∣vented several others for remission of their sins, and to purifie themselves, viz. to visit such holy Places as are highly esteem'd amongst them, the chiefest and holiest whereof are six, viz. Ayot-ja, Matura, Casi, Canje, Awentecapouri, and Dwaraweti.

Many things they relate of these Places, viz. That all those which die in the Casi, shall imme∣diately ascend to Heaven, whether Man or Beast, but those that die in any other of the forementi∣on'd Places, shall go to Bramma, and there having stay'd a considerable time, shall return into the World again, to be transmigrated into one or other Body; but if they have liv'd out their time, and have dy'd twice, then they shall go directly to Heaven, and not return again into this World.

They affirm, that it is sufficient for the Vulgar to die onely in the holy Places, from whence they undoubtedly go to Heaven.

These Places have each their Limits, but are not of an equal bigness: for that of Casi is but a Mile; that of Ayot-ja, twelve Leagues; and not∣withstanding they account it a happiness to die in one of them, yet none are allow'd, out of a long∣ing desire of Salvation, to bereave themselves of life there, except at Preyaga, of which more here∣after. As to what concerns these Places in parti∣cular, they are describ'd after this manner:

Ayot-ja, lying twelve Leagues Northward from Casi, was the Birth-place of Wistnow under the Name of Ram.

In Matura near Agra, the Great Mogol's Court, Wistnow came into the World by the Name of Cristna.

Casi, otherwise call'd Waranasi, lying in Bengala near the Kiver Ganges, twelve Leagues from Ayot-ja, and twelve from Preyaga, is situate twelve Leagues higher up the Ganges then Casi, and nearer to the City Agra, where three Branches of the Ganges uniting, are accounted so holy, that the Heathens believe those which die in this Water to be certainly purg'd from their sins; and therefore this Place is very famous amongst them, which in∣deed is no wonder, because (as they say) all those which die there are happy.

The City Canje, or Cansjewaram, a great and well known City in the Kingdom of Carnatica, hath many Pagodes, and is therefore accounted very holy.

Awentecapouri, or Awenteutica, is a City lying Northward from Agra.

Dwaraka or Dwaraweti, formerly lay near Zur∣ratte, but is said to have been wash'd away by the Sea. In this Place they relate that Cristna dy'd, and that his Body when (according to the Custom of the Countrey) it was going to be burnt, was al∣so wash'd away by the Sea, and driven to Sjanger∣nata or Prousotamai, a Place near Bengala; where∣fore they account the Pagode Sjangernata to be very holy.

The visiting of these holy Places extends not onely to the forgiveness of sins, but they also ascribe so great a power thereto, that by the na∣ming of them onely they believe they shall obtain pardon; wherefore Persons of Quality that are religious read over the Names of them every Morning; therefore those that cannot go to Casi and other holy Places, content themselves onely with the bare naming of them.

They hold that the keeping of their Feasts, and washing their Bodies with salt Water, also merits remission of sins; also they go in Pilgrimage to the Pagode Rammeswara, by the Malabars call'd Rammanatakovil, partly for the great Sanctity of the Place, and partly because the Sea-water that flows by this Pagode, is always clear, and fit to wash in.

The like opinion they have of the Ganges, and therefore the Inhabitants of Bengala which dwell about it, have a Custom to bring all dying Per∣sons thither, and put one half of their Bodies into it to wash away their sins. But all Persons are not permitted to wash themselves therein without paying Tribute to those Kings through whose Countreys the River runs.

The Brahmans derive the Sanctity of this River from Heaven, and confirm their Fancy with many ridiculous Fables, yet they firmly believe the same, because their Vedam or Law-book doth con∣firm it.

All the foremention'd ways the Heathens pra∣ctise to obtain remission of their sins; and if any chance not to have endeavor'd the same, yet they believe, that their Friends or Relations which sur∣vive may do something for their benefit after Death; particularly, they carry and throw the Bones of the Deceased into the holy River Gan∣ges, which they firmly believe will turn much to the Deceased's advantage, who for every year that their Bones lie in the said River, they shall enjoy a thousand years of pleasure in Dewendre.

Thirty Leagues Southward from Casi lies a City call'd Goya, where it is said, that God setting his Foot on a great Stone, left the print thereof be∣hind him, which is yet to be seen. Round about this City is a Fort for the preservation of the foremention'd Relick.

Those that go in Pilgrimage to Preyaga, com∣monly spend a whole month there, and wash themselves daily before the Sun rises in the River Ganges; after the expiration of which they go from thence to Casi, where also they spend a considera∣ble time, they come again to Gaga, where ma∣king a Paste of fine Flour, they lay several pieces thereof on the foremention'd Stone, naming at the laying down of each piece one of their deceased Friends, who (as their Vedam or Law-book affirms)

are deliver'd out of Jamma Locon, or Hell, and con∣vey'd to the place of Dewendre.

They maintain that the Wicked shall meet with more or less punishment after this Life, ac∣cording to their deserts, and that some after Death are punish'd in this World, and others in some other place.

They also believe, that the Souls of some when they die, transmigrate into other Bodies. Amongst those whose Souls are transmigrated in∣to the Bodies of Beasts, they account those which enter into a Cow the most happy, because of all Beasts that is most acceptable to their God.

Some they believe are for their sins, condemn'd to be evil Spirits, flying up and down in the Air, till the time of their punishment be expir'd.

Those that are not punish'd in the World, are tortur'd in Jamma, or Hell, though some are re∣leas'd after the expiration of many years, and co∣ming again into this World, enter into one or other Body; yet some never return from thence, but are for ever punish'd there, viz. those that are put into the Antam Tappes, that is, The Pit of Dark∣ness, out of which none can come, but must remain there for ever, and undergo perpetual torments, the place being full of Thistles and Thorns, Crows with Iron Bills, devouring Dogs, stinging Worms, and all things else to make them miserable.

Moreover they affirm, that there are five deadly Sins never to be forgiven, viz. 1. To commit Incest with their Mother, (by the word Mother they not onely understand their natural Mother, but also their Mother-in-law, and the Wife of their Masters or Tutors.) 2. To kill a Brahman. 3. To steal Gold. 4. To be a Drunkard; and 5. To converse with them.

As to what concerns the condition of those that are esteem'd happy after Death, they give this Account: That some of them return again to the World, after the expiration of a certain limited time; though others attain a perpetual and ever∣lasting happiness at the first; That such as are or∣dain'd to come a second time into the World, have seven places appointed for them, viz. Indre-Locon or Dewendre-Lokon, Agni-Locon, Niruti-Locon, Wajoiva-Locon, Cubera-Locon, Isanja-Locon, and Wasrouna-Locon, all of them so call'd from the Per∣sons which Govern them. Those which come in∣to these Places, enjoy so much happiness in them, that they wish for no greater, and every one ac∣counts his own Place the best. But besides these seven, which are call'd by the general Name of Dewendre-Locon or Surgam, there is another call'd Bramma-Locon, the place where Bramma resides, and is the nearest Heaven: Those which go thither after Death, must after the expiration of some years return again into the World, where having stay'd their appointed time, they certainly go to Heaven, for ever to enjoy all manner of Delights and Pleasures.

Those that inhabit the Surgam they name De∣weta's, which are of two sorts; some staying there onely for a time, return again into the World, af∣ter which they enjoy all manner of Pleasures.

Other Deweta's stay for ever in the Surgam, as also the Sun, Moon, Stars, &c. They also beget Children in the Surgam, where they affirm no sins are committed, because God himself appearing therein, instructs them. Moreover, the happiest that depart from hence, are those which attain to the Weicontam, which is Heaven it self: But the Brahmans make mention of two Weicontams, a Lila-Weicontam, that is, The Delightful Heaven, and a Singel-Weicontam, where God himself hath his Re∣sidence.

Thus far of the Religion of the Brahmans and other Heathen Idolaters.

The Religion, Customs, and Constitution of the Hassenists or Moors.

MAny years since the Mahumetan Religion was brought by the Arabians, Persians, and Moors, into India, where it hath got∣ten no small footing, having gain'd many Prose∣lytes, insomuch that most of the Nobility; nay, the Great Mogol himself is a Mahumetan, as also the Kings of India, Cambaya, and Bengala; which sprang from hence: The Moors which were brought as Slaves into India after some time making them∣selves Masters of the Countrey, forc'd the Idola∣ters to embrace their Religion. Yet although these Mahumetans have the Alcoran like the Turks, and use it, yet they differ in many-things: for the Turks onely worship God and Mahomet, but the Indian Mahumetans reverence also Aaly and his Son Hassan, but chiefly Hassan, whom they account their chiefest Mediator; yet they agree in all out∣ward Ceremonies of Marriage, Burying, Eating, and Praying, with the Persians and Arabians: They also go without Shoes into their Metzids or Temples, where, when many of them are in com∣pany, they stand in Rows with their Faces towards the South, whil'st the Molla or Priest standing be∣fore them, fixes his Eyes on a place in the Walk which hath an Inscription upon it, and shakes both his Arms up and down like a Bird that is going to flie, which all die Congregation imitate in silence; after which the Priest and People falling down on their Knees, bow their Heads down to the Ground, which some kiss, and standing up again, perform the same five several times together; which done, they salute God and their Prophet Hassan in these words, Ssalom Alecum; then they Pray aloud after the Molla; after which some go away again, and others staying in the Temple, discourse one with another about worldly Affairs, as if on an Exchange, and also take Tobacco in the same; to which purpose many carry a Steel, Flint, and Tin∣der, with Pipes and Tobacco at their Girdle. Amongst them are commonly two or three Bar∣bers, who carry Raisins, a Steel Mirror, and a Copper Bason about with them, proffering their Service. Many also as soon as their Service is done in the Temple, go immediately after to the publick Stews, maintaining nevertheless that they are faithful Servants to God and their Prophet.

Some to be reputed zealous, Pray on the Roofs of their Houses.

No Women are permitted to go to their Tem∣ples, but are kept lock'd up in their Houses, so that they neither know nor hear any thing of Reli∣gion, more than what their Husbands acquaint them with.

They Circumcise their Children not before the

eighth year, wherein they differ also from the Per∣sians, who do it in the seventh, eighth, and ninth years.

They Pray five times every day like the Turks, viz. first, two hours before the Sun rises; second∣ly, about noon; thirdly, at four of the clock in the afternoon; fourthly, about six; and fifthly, at nine; at all which times they are summon'd thereto by a kind of Sexton, who cries aloud from the Steeple of their Temples. But for what reason they Pray thus often, they give this ridiculous Tale, viz.

In the Creation God created Mahomet's Light in the shape of a Peacock; which Light God afterwards put into a great white Pearl, hanging it on a Tree, whereby the Creator was magnifi'd above a thousand years; after which God made a Glass of life, and set before Mahomet's Peacock, who when he saw his curious shape, worshipp'd God five times; from whence it comes to pass that the Mahumetans Pray five times aday; but the Per∣sians Pray onely three times.

Amongst these Hassanists are also a sort of Monks, who by the Arabians are call'd Derwis, and by the Persians, Abdalles; they agree with those by the Heathen Indians call'd Jogues or Jogiis.

* 1.175These Derwises range up and down through Towns and Countreys, having no setled Residence in any place, but sleep wheresoever they go in the Metzids, their Bed being onely a Sheep-skin, which in stead of an upper Garment they wear on their Backs. They are of several Orders, each bearing the Name of their chief Saint, after the same man∣ner as amongst the Persians. No Person of whom they Beg, may turn them away without giving them something. They are for the most part inge∣nious and well learn'd in their Books. They stand oftentimes in the Market-places, where calling the People about them, they extol their own Religion, and despise that of the Christians and Heathens. Some of them scruple not to affirm, that by Has∣san's means (so much interest they are perswaded he hath with God) the Devil may obtain mercy, but not the Christians, because they believe not in Hassein.

Any Man may enter into this Order, as those that cannot live by their Trades commonly do, and under that Name commit all manner of Vil∣lanies: yet some of them voluntarily undergo very great hardships, either living like Hermits on the tops of Mountains overgrown with Trees and Brambles, and remote from all People, where they spend their Lives, without ever stirring from the place where they once seat themselves, except it be to be to disburden Nature, continually saying these or the like words, I affect You and not the World, I do all this for Your sake, therefore look upon me, O Almighty God.

Those People that betake themselves to this kind of Living, never shave themselves, nor pair their Nails, but let them grow like Claws; they will rather endure hunger, than go out of their Huts; wherefore those that know their Abodes, out of compassion will send them Food and Rai∣ment, which must be of the meanest, or else they will not eat it, and no more than they can eat at once. Some take up a resolution to Fast a certain number of days, and will eat no kind of Meat du∣ring that time, till they have in a manner quite starv'd themselves. Others go stark naked, ex∣cept a Cloth before their Privities, and beg for their Food.

These People by some strange means or other, prognosticate wonderful things, which makes the Vulgar flock about them, and hearken with great earnestness to what they say. There are some some amongst them call'd Mandees, who as a pen∣nance for their sins cut and slash their Bodies; and others wear such Chains about their Legs, that they are scarce able to stir, going bare-foot on the hot Ground with blue Cloaks about them in Pil∣grimage, to the Burying-places of their Saints.

There are also a sort of Jogues amongst the Moors, who (according to Texeira) are call'd Ca∣lendares, that travel to colder and more populous Countreys, especially through Persia and Turke∣stan, and therefore taking greater care of them∣selves than the other Jogues, cover their Bodies with Sheep-skins, and also make Stockings and Shoes of them. They also act the parts of Juglers, carrying a green Purse, with Flowers or the like, in their Hands, which proffering to those they meet with, they read some Arabian or Persian Ver∣ses to them, by that means to get some Alms.

* 1.176The Hassanists eat onely once a day, viz. about three a clock in the afternoon, not sitting on Stools at high Tables like us, but the Floor, co∣ver'd with a Carpet, serves them not onely for Stools, but a Table also, sitting on the same with their Legs under them; being thus seated, espe∣cially at Feasts, a Servant comes with a Bason and Ewer, and going from one to another, pours out the Water for them to wash their Hands; after which the Meat is brought in Copper Dishes, Tinn'd in the inside, and about three yards in cir∣cumference; they are commonly fill'd with Rice, boyl'd with Butter, Flesh, Onions, Garlick, Pep∣per, Almonds, Raisins, and the like: They often colour their Rice green, yellow, brown, blue, and red, according to the Persian way: After the Meat is set before them, they fall to eating thereof, say∣ing no other Prayer but this, In the Name of God, gracious and merciful, which words stand before eve∣ry Chapter in the Alcoran. They have no Bread, there growing onely a little Wheat, and no Rye in all the Countrey, and therefore eat scalded Rice in stead of Bread. Their Trenchers are Cakes bak'd thin, which many after they have Din'd also eat, or put them up in their Handker∣chiefs.

Their common Drink is Water, which they drink not till after their Meals, when it is brought to every one by a Servant, in a Copper Cup; they never drink standing, but always sitting, ac∣counting it very unwholsom to do the contrary.

After Meals they have again warm Water brought them to wash their Hands; which done, some rise up, and go away without speaking a word, or returning thanks to the Master of the Feast; others, especially if they are Friends or intimate Acquaintance, stay and smoak a Pipe of Tobacco and drink a Dish of Coffee.

Though the Hassanists are temperate at Meals, yet most of them are inclin'd to Drinking in pri∣vate, and commonly in the Night, that they may not be discover'd; for to be Drunk is accounted an abomination amongst them.

The best Liquor which Persons of Quality drink, is Persian Wine; they also drink Spirits, distill'd out of Dates and Sugar; also Palm-Wine, call'd Terri or Tori, which they drink when fresh tapt out of the Palm-trees.

These Moors or Hassanists use the same Funeral Ceremonies as the Persians, Turks, and Arabians,

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viz. When a Hassanist dies, the Women that are nearest related to the Deceased, as also the Chil∣dren, make a doleful noise, pull the Hair from their Heads, and crying out, ask, Oh! when did you die? what is the cause of your Death? did you want any thing in your Life? and the like. The mournful noise is augmented by the coming of the Neighbors, and continues six hours or more, whil'st others set Meat before the dead Corps, and a Feast is pre∣par'd for the Friends; after which the Body, if of a Man, is by three or four Men, carry'd naked to the Water to be wash'd; which done, they cut off the Nails both of the Hands and Feet, and shave the Hair from off the Head and Face; but if it be of a Woman, then it is order'd after the same manner by Women, onely they do not shave the Hair from off her Head; the Corps be∣ing wash'd, they put a clean Shift upon it, as also a Sute of Clothes, and then lay it in an open Chest, which being set on a Bier, is by four Men carry'd to the Grave, whither it is follow'd by three or four Molla's or Priests, who Singing or Reading all the way, are follow'd by the nearest Relations and Friends; the Father, Mother, Son, Daughter, or nearest to the Molla, wringing their Hands, cry aloud, Oh, why did you die and leave me so sorrowful, I would fain have dy'd for you, if our Prophet Hassan would have permitted me: Coming to the Grave, the Body is taken out of the Chest and laid into the Grave, Clothes and all, and co∣ver'd with Stones, Mortar, Shells, Flowers, or Moss; and whil'st the Corps is laying in the Ground, and the Grave filling, the By-stauders say several Prayers to themselves; which done, they return all to the House of Mourning, where the Friends staying together, keep the Molla's for some time, to Read and Pray for the Soul of the De∣ceased: The day following, two hours before Sun-rising, a great number of Women go to the Grave, loaden with variety of Meats, and several Stone Cups full of Terri and Strong-waters, all which they set down by the Grave, and proffer it to the Defunct, beginning also to cry and lament, but all in order, viz. four Women begin first, who when tir'd, four more take their places, and after them four more, so continuing round till Sun-set, whil'st those that are weary with lamenting, re∣fresh themselves with eating and drinking; after which going home, they return again in two days, and perform the same Ceremonies; and if the Deceased were a Person of Quality, then their Mourning lasts fourteen days. Their Mourning Habits are blue. They never bury their Dead in the Metzids, but without the City in very low Grounds. But Noblemen, and Persons of great Estates make stately Tombs for themselves, which are generally of a great circumference, and sur∣rounded with strong Walls near a Pool of Water; within the Walls they erect small Metzids, and close by them the Tombs, which are either built round, square, or with six or eight corners, and co∣ver'd Archwise: The remaining part of the Ground is planted with Fruit-trees and Flowers, just as if they would make the Elysium Fields, wherein the Souls may delight themselves; and certainly no Place in all the Mogol's Countrey yields more delight than some of these Burying-places; neither do the Moors bestow so much Charge or Art in any thing as on their Tombs. Amongst many other stately Tombs, the most fa∣mous is at Secandra, a Village lying a small League distant from Agra, which was begun to be built by King Achabar, who began his Reign about the Year 1560. and was finish'd by his Son, who lies by him: The Materials of it consist of Marble of divers colours, which is so neatly joyn'd together, that it seems to be one intire Stone, built high in the form of a Pyramid, having a large Metzid and pleasant Garden, surrounded with Marble Walls adjoining to it.

* 1.177The Hassanists are proud and arrogant despisers of other People, yet themselves Lyars, revengeful, and bloody-minded, accounting it no greater sin to kill a Man than a Dog. They are of a sallow,

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or rather an olivaster Complexion, and generally tall of Stature, few decrepid or crooked Persons being seen amongst them. Their Hair appears for the most part black, of a dark brown, hanging lank and flaggy; white and yellowish Hair they account a sign of Leprosie. Most of them, except the Priests or Molla's, shave off their Beards, lea∣ving onely Mustacho's (which they let grow very long,) as also all the Hair from their Heads, ex∣cepting that on their Crowns, which they let grow, because thereby they believe they shall be drawn up to Heaven by Mahomet. Mr. Edward Terry tells us, that they keep the Hair of their Mu∣stacho's when they grow old in its natural colour, by combing the same with Cedar Combs; but when Age hath made their Hair so grey that they cannot hide them any longer, they give over sha∣ving of themselves, and let their Hair grow all over their Faces.

* 1.178The Habits both of Men and Women are al∣most of one and the same fashion, and made either of Cotton-Linnen or Silk, or Cloth of Tissue, each according to his Degree and Quality. Their Coats call'd Cabaya, are narrow at the top, and close about their middle, hanging down to their Knees. Their Breeches hang in divers Pleits down to their Feet. Their Shoes made after the fashion of the Countrey, either of Leather or rich Silk, they tread down at the Heels, that they may pull them off with the more ease when they go into their Temples or Houses, or sit down on their Floors, which are cover'd with white Carpets. On their Heads they wear Turbants after the Tur∣kish manner, generally made of fine white or red Callico, wrought with Silk and Gold, which they never take off when they salute one another. About their Shoulders both noble and ignoble wear in stead of a Cloak, a yellow, red, green, white, or other colour'd Cloth call'd Pomerys, a∣gainst the Cold or Rain. About their Middle they wear a Girdle wrought with Gold and Silk, and over it another small white Linnen one plei∣ted. Persons of Quality wear a short Sword or Dagger by their Sides, the Hilt and Scabberd be∣ing of Gold, and often beset with Precious Stones; this Weapon they call Ginda, or Kitteren. The Women commonly adorn themselves with Dia∣monds and Pearls, and also wear Gold and Silver Pendants and Armlets, each according to their Qualities.

* 1.179In divers places of India are many Christians from all parts of Europe, as also Jews, and na∣tive Heathens, converted to Christianity by the Ca∣tholicks and Protestants residing amongst them. Moreover, there are Thomists, or Followers of St. Thomas, in the Countrey Language call'd Armeni∣ans, Abyssines, &c. each of a peculiar Sect. In Zur∣ratte is a Sect or Tribe of Heathens which the Moors call Guenure; the Persians, Atexperes, Zar∣duxt, Kebbers, and Gauri; and the Indians, Persi, which Name they give themselves, because they derive their original out of Persia.

Thus much concerning India in general, we shall now give a Description of the Mogol's Realm and Kingdom in particular, running through all the Provinces in order, into which this whole Kingdom is divided.

The Realm of the Groat Mogol, otherwise Hindostan, or Indostan.

* 1.180THe Kingdom of the Great Mogol, or Mo∣gor, which for its bigness, and Power over the Substitute Kingdoms, deserves the Name of Empire, is on the West bounded by the River Indus, and Eastward by the Ganges; in the South it verges with one part at the Ocean, and with the other at the Kingdom of Cuncan or Visiapour; in the North it borders at Usbeck, the Mountains of Tibeth, and the Kingdoms of Srina∣gar, Caparangue, and Radock; and lastly, in the East at the Kingdom of Neckbal.

Edward Terry makes this Kingdom border in the East at the Kingdom of Maug, or Mavy; in the West, at Persia; in the South, at the Ocean, the Kingdom of Decan, and Gulph of Bengala; and in the North, at the Mountains of Caucasus and Tartary. Texeira conterminates the same on one side onely with the Indus, and on the other with the Ganges.

According to Peruschi, the Mogols Kingdom is properly the Main Land lying between the Indus and Ganges, just like the Holy Land between the Tigris and Euphrates.

Others, as Bulaye, le Gouze, and Daviti, bound this Kingdom in the North at the Countrey of the Great Cham of Tartary, and at Samarcan; in the South, at the Kingdom of Visiapour, the Gulph of Bengala, the great Indian Sea, Diu, and Damaon, both Countreys lying under the Jurisdiction of the Portuguese; in the East, at the Kingdom of Pegou, Edrabat, and Thebet; in the West, at Age∣mistan, or the Empire of the Schach or King of Persia. But there can be no certain Boundaries ascrib'd to this Kingdom, because of the continual losing of old, and taking in of new Provinces.

Anno 1582. the Mogol's Dominions extended Northward to the Mountain Imaus, now call'd Cumae, which separates the Mogol's from the Tar∣tars; in the South it border'd at Calecut, the Gulph of Bengala, and the Indian Sea along Cambaya; in the East, at the utmost Borders of Bengala; in the West, at the Stream Indus, and the Border of Persia.

This Countrey of the Mogols, compris'd with∣in these Bounds (viz. from the River Indus to Ganges) the Ancients call'd Inward India, or India within the Ganges; otherwise Indostan, or Hindostan, that is, The Countrey of the Indus; for Stan signi∣fies Countrey.

* 1.181The Circumference of the whole Realm was at that time 900 French Miles; the Length, from East to West, 600; and the Breadth, from North to South, 400. Others affirm, That it is at least a thousand Cos from East to West; two Cos being an English League, or three Miles.

Terry tells, That this Kingdom 1615. had in length, from the North-west to the South-west, above 2000 English Miles, and from North to South about 1400, laying the utmost South Point in twenty, and the utmost North Point in forty three Degrees of Northern Latitude: And that the Breadth at that time, from the North-east to the South-west, was about 1500 English Miles.

* 1.182Purchas, according to the Instructions of Mr. Hawkins, divides the Realm of the Great Mogol in∣to five Kingdoms, the first whereof is call'd Pen∣gab, (by Davity taken to be the Countrey lying near the River Hind, otherwise call'd Pangab, which signifies Five Waters) the Metropolis where∣of is call'd Lahor; the second Bengala, its Metro∣polis being Sonargham; the third Malua, with its Metropolis Vagain; the fourth Decan, whose Chief City is Barampor; the fifth Cambay, with the City Amadavar. Boterus maintains, That the Great Mogol Governs over forty seven Kingdoms.

According to Edward Terry, the Great Mogol, Anno 1615. had thirty seven Provinces, anciently peculiar Kingdoms, under his Subjection, the Names whereof, being by him copied out of the Mogol's Books of Account, are these: Candahor, Cabul, Multan, Haiacan or Bolochi, Buckar, Tatta, Soret, Jesselmeera, Attak, Peniab, Chismeere, Banchish, Jengapore, Delii, Bando, Malway, Gwaliar, Ayra, Sanbat, Bakar, Chytor, Guzarat, Chandis, Berar, Nar∣var, Nagrakat, Siba, Cacares, Gor, Petan, Canduana, Patna, Jesuat, Mevat, Udessa, and Prugale. A Pro∣vince is by the Inhabitants call'd Soubach.

The South side of the Mogol's Countrey, be∣tween the Bay of Cambaya and that of Bengala, extends a vast way Southerly, in the form of a Triangle. There are neither Gold nor Silver Mines in Hindostan.

* 1.183The Kingdom of Bengala is exceeding fruitful, the whole Countrey being stor'd with rich Com∣modities, as Silk, Cotton, Indico, and the like.

This spacious Countrey possesses fruitful Plains, and abundance of all sorts of Provisi∣ons; it lying between the two great Rivers of Indus and Ganges, which with their Branches wa∣ter the whole Countrey like a Garden; besides many other Rivers, which make this Countrey exceeding fertile.

The Tract of Land from Surat to Brampore is exceeding pleasant, and full of Rivulets and Springs; but the way from Brampore to Agra is Mountainous, and troublesom for the Camels to Travel; yet it is free from Robbers. The Countrey affords good Wheat, Rice, and Barley, besides many other sorts of Grain, and Bread-Corn, which may be bought, at easie Rates. Of the Wheat, which is fuller and whiter than the Euro∣pean, the Inhabitants bake good and savory Bread upon the Lid of a Pot which hangs over the Fire. The Countrey is beautified with many Woods, Orchards, and Gardens: Yet nevertheless, in this vast Tract of Land are many Places which are nothing but sulphureous and unfruitfut Moun∣tains, and therefore uncultivated and desolate.

From Cambay to Lahor are sandy, barren, and unfrequented Desarts; but twenty Leagues on this side of Lahor the Ground is fruitful and fat. There are very few Springs or Rivulets in all this way, and nought but dry Sand, which being often rais'd by impetuous Winds up into the Air, blows into Travellers Eyes, and is ready to smother them, partly by reason of these great Wildernes∣ses, where there is no Provisions nor Water to be had. For fear of robbing, most People in India travel in great Companies, which the Arabians call Caravans, and the Persians, Cafila, sometimes to the number of four or five thousand People. Caravan in the Arabick signifies properly a Com∣pany

of Travellers. Out of the whole Caravan they chuse a Guide, who, when it is time to pro∣ceed forward on their Journey, beats three times upon a Drum; at the first beating they put up all the Tents under which they sleep in the Night; at the second beating they prepare their Camels and Wagons; and at the third, they set forward. When they travel in the Night, to prevent all Persons from going astray, they give notice by beating on Drums when they shall stand still; as also when they meet with any Water-pits by the way, which sometimes are digg'd above forty Cubits deep, out of which they draw the Water with Oxen.

* 1.184 There are many Elephants in the Mogol's Do∣minions, which are us'd in War, and for other occasions of the King and the Nobility; they also serve them for Carriage, in stead of Camels, of which there are but few. And though the Elephants do not breed here, yet they are brought hither in great numbers from the Kingdom of Bengala and Siam, and from the Island of Zeilan. There are also few Horses or Mules here, but what are brought from Persia and Arabia. Those Hor∣ses that breed here, are small, and well-truss'd, like those of Norway, fit to carry Loads, like the Asses, of which there are great numbers in the Countrey. There also many Buffaloes, which are put to very hard Work: Their Flesh is not edible; but their Milk is accounted very whole∣som, especially for sick People.

* 1.185In the Countreys of Indostan and Surat are no Inns to entertain Travellers, onely in the greatest and chiefest Towns, and in some Villages, are uninhabited Houses, in the Arabick call'd Cara∣vansera's, that is Caravan-houses, otherwise Ser∣rays, or Sarraas, which are whole Streets and Wards appointed for strange Merchants, and other Travellers, who take up what Rooms they please, and put Locks upon them.

Each Caravansera hath a Backal or Porter, who at set times every Evening locks up the outward Gates, which are not opened till the Sun rises. This Porter also keeps a Cooks Shop, where Tra∣vellers may either have Meat ready dress'd, or dress it themselves. When they set forward on their Journey again, and leave the Town, they pay a Jeckas of Copper for a Beast to carry their Goods, besides their Diet. But in the Caravan∣seras which are built in the Countrey, they need not give any thing for their Lodging, whilst the have their Meat from the Porter, but these words Salom alecun, Peace be with you. These Serrays, or Caravanser as, are built by some eminent People, out of Charity, for the accommodation of Stran∣gers.

* 1.186Hindostan possesses great quantities of Gold and Silver, notwithstanding it hath neither Gold nor Silver Mines, but is all brought thither by Stran∣gers, never returning out again: For they melt down the European or Forreign Coins, and re∣coin them with the Mogol's, Stamp.

Moreover, all Ships, as well Indian, as English, Portuguese, and Hollanders, which carry Commo∣dities yearly from Hindostan to Pegu, Tanasseri, Si∣am, Zeilan, Achem, Maoassar, Maldives, and other Places, carry also much Gold and Silver back to Hindostan; the Hollanders also carry great quanti∣ties of Silver thither from Japan. Lastly, for all the Gold and Silver which is transported thither from England, Holland, and Portugal, nothing comes in return thereof from thence but Commodities, the Money being all kept in the Countrey.

They have no Pepper, Copper, Cloves, Nut∣megs, Cinnamon, Lead, Cloth, nor several other Commodities, but what are brought from Japan, the Molucco Islands, Zeilan, and Europe. Moreo∣ver Hindostan is destitute of Fruits, which are car∣ried thither from Samarcand, Balk, Bocara, and Per∣sia; as Almonds, Apples, Pears, Grapes, Raisins, which are sold all the Winter long at Dely, though very dear. They have also from the forementi∣on'd Places several sorts of dry'd Fruits, as Al∣monds, Pistachioes, Nuts, Plums, Apricocks, Raisins, &c. There are also little Sea-Cockles taken near the Island of Maldivia, which in Ben∣gala and other places go currantly for small Mo∣ney. They have also Ambergreece from the same Island, and from Mozambick; and likewise Rhinocerots Horns, Elephants Teeth, Ethiopian Slaves, Musk, Porcelane, Pearls, besides many other Commodities.

* 1.187Texeira affirms, That the Mogol's Ships carry greater Burdens than those of Europe, and may be compar'd to those Gallions of the Grand Sig∣nior which go from Constantinople to Alexandria, but are built after another fashion. They use neither the Compass nor Quadrant; but Sail from India to Persia, Bassora, Mocha, Mozambick, Mombas, Sumatra, Macassar, and other Places, onely by the help of the North-Star, and the Rising and Set∣ting of the Sun.

* 1.188There are divers sorts of People in the Great Mogol's Dominions; the Chiefest and most nu∣merous whereof, being the Natives, are Heathens, or Idolaters; and next them, the Moors, other∣wise call'd Mahumetans, from Mahomet the Institu∣ter of their Religion; also Mogols, or Mogolleans, from the Tartar Tribe Mogol, from which the real Mogolleans are deriv'd: for not all those which at this day bear the name of Mogols, are extracted from the Tartar Mogols; but also those are call'd Mogols, who, though Mahumetans, are in the Mogol's Service, notwithstanding they are Turks, Persians, or Arabians: But there are generally a hundred Heathens to one Mahumetan.

The Inhabitants of Indostan were anciently all Heathens, and are generally call'd Hindoes, or Hin∣dous; but by the English and Hollanders, Indostans.

They shave off all the Hair of their Heads; but the Baldness thereof is not seen, because they always keep them cover'd with Tulbants, which they never take off in saluting one another, as we do our Hats.

* 1.189The Handicrafts Men of this Countrey, though naturally lazy, follow their Employments very close, being either forc'd thereto by necessity, or otherwise; and make Carpets, Embroideries, Cloth of Gold and Silver, and all manner of Silk and Cotton Stuffs, and Linnen, which is worn in the Countrey, and transported to other Places.

The Great Mogol or King is necessitated, by reason of his many Inland and Forreign Enemies, to keep continually a mighty Army, as well in time of Peace as War, a considerable Body whereof are always near his Person, either of Natives, as are the Rajas and Patans, which for several Reasons he is necessitated to keep in his Service, as is before mention'd more at large; or chiefly of Mogollers, as he himself is, or at least those which are taken for such, though indeed Strangers: For the King's Court is not now, as formerly, all of real Mogols deriv'd from Tartary; neither are those which officiate in Offices and

Places of Honor in the Wars, all of the Tribe of the Mogols; but are Strangers, and People of other Nations, most or them Persians, some Arabians, others Turks, of their Children; though the Chil∣dren or the third and fourth Generation of the Mahumetans before-mention'd, are not so much honor'd and esteem'd as the new-come Mahume∣tans, and are but seldom preferr'd to any Degree of Honor, and therefore seem very well satisfied to be ordinary Troopers, or Foot-Soldiers. It is sufficient in these later times for any one to be ac∣counted a Mogollean, though he be a Stranger, if he haue but a white Face, and be of the Mahume∣tan Religion, to distinguish him from the Indians, who are brown, and Heathens; as also from the Christians of Europe, who are call'd Franks, or Franguis.

The Mogol is necessitated to keep strange Sol∣diers, that go by the name of Mogols, as we said before, because the chief Power of his State con∣sists therein but it stands him in an incredible Charge. The strange Soldiers, as well Horse as Foot, are divided into two Parties, whereof one is continually near him, and the other scatter'd up and down into all the Provinces. In the Troops which attend the Mogol are first Omrah's, which are the highest Officers; in the second Place, Mansehdars; in the third, Rouzindars.

* 1.190The Omrahs, or Lords of the Mogol's Court, are not, as we might suppose, the Sons of Omrahs, or of the House or Family of Noblemen, inherit∣ing their Fathers Estates and Honors, as here, and in France; for since all the Lands in the Kingdom are the Kings, it follows, that there are neither Noblemen, nor any other Families, that have Estates in Lands, Goods, or Offices by Inheritance: Insomuch that the Children, or at lest the Ne∣phews of the most powerful Omrahs, are after their Fathers deaths reduc'd to great Poverty, and forc'd to List themselves for Common Troopers, under the Command of other Omrahs. Indeed the Mo∣gol commonly leaves a small part of the Estate to the Widows, and sometimes to the Children: But if their Father lives long, they are oftentimes promoted by him, especially if they are well∣shap'd, handsom-bodied, have white Faces, and, not having gotten too much of the Indian Cu∣stoms, pass for real Mogols: Though of late this kind of preferring their Children hath been less observ'd than formerly, by reason it is become a general Custom to rise from small Offices to great ones; and accordingly their Pay is more and more advanc'd. Therefore these Omrahs are nought but Adventurers, and Strangers of all Nations and Degrees, nay, sometimes Slaves, who going to serve at the Court, are by the Mogol, for some or other piece of good Service, promoted to that Degree of Honor, of which they are again be∣reav'd at his pleasure.

Amongst these Omrahs are some call'd Hazary, others Dou-Hazary, and others Penge Hecht and Deh-Hazary: The King's Eldest Son was also a Dovazdeh Hazary, that is, A Lord or Commander over 10 or 12000 Horsemen.

The number of the Omrahs, reckoning as well those which are scatter'd up and down in the seve∣ral Provinces, as those which attend at Court, is very great, and not justly to be set down: At the Court are generally from 25 to 30000.

* 1.191These Omrahs attain to the chiefest Places at the Court, and Offices in the Army; and are ac∣counted the Supporters of the Realm, and Splen∣dor of the Court. They never come into the Street but in very rich Apparel, riding either on Elephants, Horses, or in a Palanquin, and attend∣ed by a great number of Horsemen, which keep Guard before their Houses, besides several Foot∣men, who going before, and on each side of them, make room, and by fanning them keep off the Wasps, Flies, and Dust, with the Wings of Pea∣cocks.

All those that are at Court, are bound, on pain of forfeiting some of their Sallary, to appear twice a day before the King, when he sits on his Throne; or else visit him every Morning at ele∣ven a Clock, and every Evening at six. Moreo∣ver they are oblig'd to watch once a Week in the Castle by turns, for the space of twenty four Hours; and therefore carry their Beds, Carpets, and other Houshold-stuff with them; the King providing nothing for them but meat, which they receive with great Ceremony; viz. they bow three times with their Faces towards his Cham∣ber, first holding their Hands over their Heads, and next on the Ground.

They are also oblig'd to attend on the King to all Places, when he goes abroad, what Time or Weather soever it be, either in Palanquins, on Elephants, or on Tacravans or Thrones, carried each of them on eight Mens Shoulders. Yet ne∣vertheless the King favors some, by reason of their peculiar Offices, their Age or Indisposition, or to avoid too great Attendance, as he doth com∣monly when he goes a Hunting, or to some Ban∣quetting-house near the City, or rather when he goes into his Mosque; for then he takes no other with him than those that have the Guard that day.

* 1.192Mensebdars are Officers of those Troops Manseb, and have a competent Salary, yet not comparable to that of the Omrahs, but exceeding those of inferior Degrees; and therefore they are accounted little less than Omrahs, being in the degree of those which are next to that Prefer∣ment; and the rather, because they acknowledge no Superior but the King, and are in general oblig'd to do all things which the Omrahs do: nay, they would be perfect Omrahs, had they but a considerable number of Horses under their Command; but they have onely six, which wear the King's Badges, and their Salary also is gene∣rally no more than from five to seven hundred Ropies a Month. The number of them being un∣limited, is far greater than that of the Omrahs; for at the Court are generally 2 or 300000, be∣sides those that are up and down amongst the Ar∣my in the several Provinces.

* 1.193The Rouzindars are also Horsemen, but in Pay onely for a day, as the Word signifies: Yet ne∣vertheless it is often far greater than that of most of the Mansebdars; but not in that Quality, nor yet so Honorable. The number of these People is very great; but they perform small Offices: for most of them are Secretaries, Clerks, and Seal∣ers of Barattes, or Bonds.

The Common Troopers are under the Omrahs, the chiefest whereof, and those that receive most Pay, are such as keep two Horses, which are mark'd with the Arms of their Omrahs. Their Pay is not limited, but is left to the discretion and generosity of the Omrah, who can pay them as he pleases; though, according to the Mogol's Order, their Pay is no less than 25 Ropias a Month, or thereabouts; and at that rate he reckons with the Omrahs.

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* 1.194The Salary of the Footmen is less. They are generally Musquetiers, but very unexpert; for when they discharge, they sit on the Ground, and rest their Piece on a Stick, being always fearful of burning their great Beards and Eyes, and lest one or other Dogen, or Evil Spirit, might make their Musquets fly to pieces: Yet some of them have twenty Ropias, others fifteen, and some but ten. There are, nevertheless, some Musquetiers and Gunners who have great Pay, especially the Franks or Christians, as English, French, Portuguese, and Hollanders, who deserting the English and Dutch Service, went over to them from Goa. Before the Mogols knew the Use of Great Guns, they gave very great Pay to the foremention'd Gunners to instruct them; nay, there are some who to this day have 200 Ropias a Month, though the com∣mon Pay for a good Gunner is but 52. Their Guns are of two different sorts the first great and heavy, the second light. Some of their heaviest Guns must be drawn by 20 Pair of Oxen, besides Elephants to help them, by turning the Wheels of the Carriages round with their Trunks, when they come into bad Way, or go up a Hill.

When King Oranchzef, Anno 1662. March'd with his whole Army to Caximir, one of his Nor∣thern Provinces, to spend the Summer there, he carried 70 great Copper Guns with him, besides 2 or 300 small Field-pieces, which were carried on Camels Backs; and 50 or 60 little Brass Guns, mounted on handsom Carriages, each drawn by two brave Horses, adorn'd with red Flags, and driven by the Gunner.

* 1.195The Militia which is kept abroad, differs no way from that which is kept by the King; there being Omrahs, Mansebdars, Rouzindars, common Troop∣ers, and Footmen, in all Places: Neither is there any difference but in the number; for the Soldi∣ers which are kept abroad are very numerous. The Army which the Mogol is oblig'd to keep constant∣ly in Decan only, to curb the mighty King of Gol∣conda, and the King of Visiapour, with all their Assistants, is seldom less than about 25000 Horse The Kingdom of Cabul requires, for its usual pre∣servation against the Persians, Augans, Balouchs, and other People which inhabit the Mountains, 12 or 13000 Horse: the Kingdom of Caximir, above 4000; and the Kingdom of Bengala, many more. So that the number of the Horse which are really kept always by the King, with the Horse of the Rajas and Patans, amounting to 35 or 40000, ad∣ded to those which are abroad in the Field, will be found to be about 200000. The Foot, as we said before, is of little consequence; for those which the King keeps by him, with the Musque∣tiers and Gunners, will scarce amount to 15000: from whence we may judge of the number which may be abroad in the Field-Army. Wherefore the great numbers of Foot which some affirm to be in the Mogol's Army, cannot be well apprehend∣ed, unless they take in all those Sutlers or Trades∣men which follow the Army, which being rec∣kon'd up together with the Soldiery, they may then account near 300000 Men in the King's Ar∣my onely, and especially when he hath been long out of his Metropolis.

Pyrard affirms, That the Mogol is able in a short time to bring 300000 Elephants, 80000 Horse, and 200000 Foot, which are generally kept with∣in five Leagues from the Place of his Residence, into the Field.

When any come to speak with the King, either about State or other Affairs, they are conducted by the first Watch they meet withal to the second, and so from one to another, till they come to the Royal City, where they are presented to those whose Office it is to receive them: But the first Watch, which conducts them to the second, takes from the Commander of that Guard a Receipt for their delivery, as also he from the third, and so likewise the rest: And by this means they have certain knowledge of all Persons that pass and repass.

The Kings Militia or Army with which he in

Person march'd into the Field Anno 1630. to pur∣sue the fled Duke Chaen Chan, consisted of 154500 Horse, besides many Camels, Elephants, Mules, and other Beasts of Burthen; yet nevertheless there remain'd 62400 Horse in Garison at Barampour.

According to a Custom amongst the Indians, no Person may use any other Arms than what he hath been train'd up to, nor change them, though in the Wars; from whence it happens, that there are Soldiers which fight onely with the Sword, others with Sword and Shield, some with a Lance, others with Bowes and Arrows, and others with Musquets; and so likewise every one with such Weapons as he hath been ever us'd to: which makes them to be very expert and undaunted in any Engagements.

Most Troopers wear two great Tassels made of fine white Hair of certain wild Indian Oxen, which are highly esteem'd) fastned behind to the Saddle-tree, and also two more before at the Pum∣mel, and two on the Rains, near the Bit or Curb; so that each Horse hath six of them.

The Horsemen ride half naked; nor do the foremention'd Tassels any way trouble the Rider, but swing to and fro with the moving of the Horse, in such manner that at a distance they seem like Wings.

The Mogol punishes all Persons that do not be∣have themselves valiantly, or that deal treache∣rously in the Wars, after a severe manner.

Anno 1646. the third of February, two Chans, Hassan Aly, and Sahad Chan, were, for surrendring the Fort Darund to the Usbecan Tartars, con∣demn'd to die a miserable death, viz. to be flea'd alive, to the great sorrow of the Inhabitants.

One of the King's Eunuchs, an intimate Friend to one of these Chans, being assur'd that they were necessitated, for want of Provisions and Supplies, to surrender the Fort, deliver'd a Peti∣tion to obtain their Pardon from the Great Mogol, who was so inrag'd thereat, that he immediately caus'd the Eunuch's Head to be cut off, none be∣ing allow'd to intercede for those with whom the Great Mogol is displeas'd.

The Skins of the foremention'd Chans, being stuff'd, were hung on a high Pole erected near the Maidan, and their Flesh thrown to the Dogs: Soon after which, the King caus'd their Wives and Children to be Beheaded, and sent out Sol∣diers to kill their Relations which dwelt up and down in the Countrey; which was accordingly perform'd, and their Heads brought before the King.

The Court, Splendor, Magnificence, and Riches of the Great Mogol.

THe Ancient Seat of the Mogol Kings was at Deli; but King Ecbar remov'd his Court to Agra, and (by reason of the loss of his two Sons there, built another Magni∣ficent Palace, and call'd the same Pateful, or Fa∣tefur. Since the Conquering of the Kingdom of Lahor, the Metropolis thereof being of the same denomination with the Kingdom, was chose to be the Royal Seat of the Kings. Texeira tells us, That the King spends one part of the Year in the City Lahor, and the other in Agra, the two emi∣nentest Cities of the Kingdom, and in the Heart of Indostan.

Others affirm, That the City Agra is the Chief Residence of the King in the Winter; besides which, he hath several other Towns and Fortresses wherein he resides in the Summer Season, viz. from the latter end of March till the beginning of August, sometimes at Gasmir, sometimes at Cabul, and sometimes in Mandoa.

The King's Houses are generally built of Mar∣ble, or white Alabaster, and the Wall's inlaid with Gold.

* 1.196The Court at Lahor is seated in a very delight∣ful place, near the River Zunnenena, being in∣clos'd within a fair Freestone Wall, on which are mounted several Guns. On that side which is towards the City it hath a Gate or Entrance, be∣fore which is a spacious Quadrangular Plain, on which the most eminent Traders keep their Shops. On each side of the Gate is a huge Ele∣phant cut in Stone, where stand several Cen∣tinels.

About half a Mile inwards from the Gate, you come to the Namchas, or the Court where the King appears daily to his Subjects, which being a large Place, is built round with Lodgings for the Amurouwen or Nobles, who stay in them till the King comes to his Throne, when every one of them must appear before him, standing in their se∣veral Places.

The King's Throne is first encompass'd with a large Wooden Rail, within which stand all the Servants with Wooden Clubs; and within this Rail is another of Silver, about which stand the Kings Guards clad in red Cloth embroyder'd with Gold, and Arm'd with Swords, Shields, and Sil∣ver Truncheons. Within this Rail lie many rich Golden Quilts. In the midst of the Square stands the Throne, rais'd about a Mans height from the Ground, and is of massy Gold, emboss'd with Pre∣cious Stones, and richly enamell'd.

As to what concerns the Kings Attendance at Court, it is very Magnificent, and exceeds all the other Eastern Princes. The Persons which wait upon him daily are 12000 in number, besides 1200 Concubines, and 600 Eunuchs, which he buying as Slaves, trains them up in all manner of Warlike Exercises, so to enable them to serve him on any occasion.

* 1.197Anno 1638. King Choram went from Agra to Lahor, with his whole Court, in the following manner; viz. First came the Chancellor Afsel∣chan, Lord of five thousand Horse, sitting on a Cabbin plated over with Silver, on a Female Elephant. Next came Agachan, an Eunuch, Go∣vernor of Agra, sitting likewise on a Female Ele∣phant, and accompanied by four hundred Horse, and many Footmen, which were follow'd by the three Children of the deceas'd Mobetchan, on Horseback, each carrying a Sword of the Kings: Then a great number of Horse and Foot making room, were follow'd by the King, sitting in a Room of massie Gold, carried by a great Ele∣phant, on which also, before him, sate his eldest Son Darahecko (a Lord that commanded over thirty thousand Horse) who guided the Elephant; and behind him his youngest Son Ammurathbax, a

[illustration] Mogul (Mughal, Moghul) procession

t' Hof vanden grooten Mogol.

Lord over a hundred and fifty thousand Horse, who fann'd the King to keep off the Flies, each of them Arm'd with a Shield, Bowe, and Arrow. Round about him rode these following Nobles, and above thirty Elephants, which carry'd the King's Drummers, Pipers, and other Musick, viz.

• Assafchan, Lord of twelve thousand Horse, on an Elephant.
• Matemetchan, Lord of five thousand Horse.
• Assaletchan, Lord of four thousand Horse.
• Chalilchan, Lord of three thousand Horse.
• Serrendas Bhadux, Lord of two thousand Horse.
• Mocker Metchan, and Jufferchan, each of them Lord of five thousand Horse.
• The Contelwael of the Army, Lord of a thou∣sand Horse.
• Zabberdeischan, Lord of a thousand Horse.
• Chaine Waschan and Terbiatchan, each of them Lord of three thousand Horse.
• The King's second Son Sultan Siousa, Lord of twenty five thousand Horse, accompany'd by the following Noblemen, ziz.
• Zatschan, Lord of five thousand Horse.
• Ragia Siessing, Commander of seven thousand Horse.
• Nosebetchan, Lord of three thousand Horse.
• Ragia Ammersing, Lord of five thousand Horse.
• All which were to meet with these Lords fol∣lowing about Candahar, viz.
• Noosserichan, Commander of seven thousand Horse.
• Chanchan and Chamia Statchan, each Comman∣ders of seven thousand Horse.
• Vasuerchan and Zeldchan, each Commanding five thousand Horse.
• A Ragia, Governor of Candahar, Commander of ten thousand Horse, besides many other Gran∣dees, as well Ragias as Eunuchs of great Com∣mand.

* 1.198Behind the King came about a hundred and fifty Elephants, with Blunderbusses and Field-Pieces, fastned in little Towers on their Backs; then came a great number of Soldiers, carrying several Fire-works, as also a mighty Train of Horse and Foot, and the Eunuchs of Zackebbegem, the King's Daughter, famous for her Beauty, sit∣ting in a Chair, which being cover'd with Cloth of Gold and rich Embroidery, was carry'd on the Backs of two Elephants, accompany'd by four hundred Ladies on Horseback and in Sedans, be∣sides sixty of seventy Elephants, which in Hou∣ses cover'd with Sarsanet, carry'd also many La∣dies of Honor,

Before the King's Children came several hun∣dreds of Horses, richly caparison'd with golden Saddles and Bridles, beset with Diamonds; Rubies, and Saphires, the rest with silver Saddles and Bri∣dles; next follow'd sixty or seventy Elephants, with the King's Standards and golden Caparisons; then came twenty Wayns with four Wheels, and a hundred with two, as also fifty Palakins and Se∣dans, all richly cover'd. The King's Baggage was laden on several hundreds of Wayns, Camels, and Mules, besides three hundred Elephants, which carry'd the Tents and Ammunition.

Upon the King's coming to Lahor, the Chan∣cellor Asselchan dying, Issalamchan, Lord of five thousand Horse, and Governor of Bengala, being chosen in his stead, went on the tenth of September through Agra to Lahor. There also dy'd Matemet∣chan, General of the King's Horse, which Office he gave to the Duke of Asselletchan.

The King not long after sent for his second Son Sultan Siousa, from Candahar to Lahor, whe he was no sooner come, but he had the Government of the great and little Kingdoms of Bengala given him, whither he went with Hastchan, a Comman∣der of five thousand Horse. After his departure the King went with his whole Army to Cabul, but without effecting any thing. At the same time the Mogol sent an Ambassador to the Tartar with an exceeding rich Present, valu'd at thirty six thousand pound; in return for which he sent an Agent with forty or fifty lame Horses, seventy starv'd Camels, and a hundred Sheep, whereby it appear'd how little he regarded the Mogol.

* 1.199King Choram kept an incomparable splendid Court, his Dishes, Basons, Urns, Kitchin Uten∣sils, Candlesticks which ten Men were scarce able to carry, the Poles which supported his Tents, the Palakins, the Houses on the Elephants, Bridles and Stirrups for the Horses, Sedans and Chariots of his Concubines, Bedsteads, and many other things, being all of Gold, and beset with Dia∣monds, Rubies, Emeraulds, Pearls, and other Pre∣cious Stones.

This King also wore an Armlet of Diamonds, valu'd at ten Tuns of Gold; the biggest thereof weighing above a hundred and twenty Carracks, was ground oval, and as big as a Hens Egg; about his Neck hung four Strings of Pearl, each Pearl being as big as a Musquet Bullet. When he sat on his Throne, he us'd commonly to order his Elephants, Horses, Dromedaries, Camels, and Mules, to be drawn by him, to see if they were all fed and kept as they ought, excepting onely the Tsam-days, on which he gave audience to all Persons of what Degree soever. Rising from the Throne, he retires to a place call'd Gosselchanne, where none but his chief Nobles may appear, ex∣cept those which are call'd by his Majesty.

The Walls of this Edifice are of white Ala∣baster, inlay'd with golden Flowers, and the Floors cover'd with Carpets.

Near this place stands a Pond of clear Water, which runs into the same through golden Pipes, very curiously made.

Near this Tank or Pond stands also an invalua∣ble Throne, though low, made after the manner of a Footstool, with four Feet.

This place also is the King's Treasury for his Jewels, which he often looks upon there: and al∣so sits here in Council about State Affairs; after which he repairs to his Haram or Seraglio, where he spends his time commonly till Evening; in seeing his Concubines Dance, and hearing them Sing, with other such like Pastimes; then the King, to delight himself the more, causes two Ele∣phants to fight; after which he goes to the Gossel∣chane, where the Nobles must again appear before him, and wish him a good Night; the King having first commanded one of them with ten or twelve of his trustiest Servants, to watch at his Cham∣ber.

* 1.200The King also to Entertain foreign Ambassa∣dors, causes Lyons, Tygers, and Bulls, to fight one against another, or with noble and valiant Men, who would be accounted the Heroes of the Countrey, or else fight to gain the Mogol's Favor.

Some years since Schach Choram, Father to the present King, at Agra caus'd Battels of Beasts a∣gainst Beasts, and Men against Men to be fought, which (according to the testimony of Authors) was after this manner; viz. First they let two

[illustration]

Buffalo's loose at one another in the Park; next, a Lion and a Tygar, which fiercely engag'd each another. These being taken away, the Governor Casmir call'd Almerdan Chan, who sat amongst the Chans, rising up, said, The Great Mogol, Schach Schoram's will and pleasure is, that if any valiant He∣roes are minded to give proofs of their valout, in fight∣ing against the wild Beasts with Shield and Sword, let them come forth; if they conquer, the Great Mogol will shew high favor to them: Whereupon three Persons coming into the List, proffer'd themselves to undertake the Combat: When Almerdan Chan calling out, said, None must fight with any other Weapon than Sword and Shield; those which have a Dagger about them, must throw it away and fight fairly; which was no sooner said, but a Lion was driven into the Ring, where one of the three forementi∣on'd Persons stood ready to Encounter him; the Lion seeing his Enemy so near, ran to him full speed; but he defended himself a considerable time, till his Arms growing weary, the Lion laid one of his Paws on the Shield, and the other on his Arm, thereby disabling him from using his Sword; whereupon, seeing himself in great dan∣ger, he with his left Hand drew out his Indian Zimber or Stilletto, stabbing the Lion so deep into the Throat with the same, that he made him let go his hold, and then gave him so fierce a Blow with his Simitar, that he cut him almost in two; the Lion falling to the Ground, he pursu'd his Vi∣ctory and and kill'd him, when the People shout∣ing, cry'd, Thanks be to God, he is conquer'd; but the Mogol smiling, said to the Conqueror, You are a brave Soldier, you have fought valiantly; but did not I command you to fight fairly, with Sword and Shield onely? but like a Thief you have stole the Lions Life with a Stilletto: Which said, the King commanded his Belly to be ript open, and carry'd on an Ele∣phant about the City for an Example to others; which was immediately perform'd.

Next a Tygar being let in, a strong Person en∣tred the Lists to encounter him; but the Tygar being too subtil and nimble, leap'd suddenly upon him, first tearing out his Throat, and afterwards his whole Body.

In the third place, a little Man of mean aspect entring the Lists, ran undauntedly like a Mad-man to the Tygar, and at the first Encounter cut off both his fore Feet, which forcing him to fall, he gave him his mortal Wound: Whereupon the King calling to him, ask'd him his Name; he answer'd, Geiby; then the King immediately or∣der'd one of his Servants to carry him a Cloth of Gold Cambay, or Coat, who when he deliver'd it to him, said, Geiby, receive this Coat, which the Mo∣gol of his Bounty hath sent you. He receiving the Coat with great humility, kiss'd it seven times, pressing it each time upon his Eyes and Breast, and soon after holding it up, Pray'd to himself for the Mogol's prosperity; which done, he cry'd aloud, God grant the Mogol to grow as great as Tamerlane, from whom he is deriv'd, may he live 700 years, and his Generation continue for ever: No sooner had he utter'd his Wishes, but he was conducted by an Eunuch to the King, and coming near the place where his Majestry sat, he was receiv'd by two Chans, and brought before him to kiss his Feet, and at his going away the King said to him, Be prais'd, Geiby Chan, for your heroick Exploit; this Name you shall keep for ever; I am your favora∣ble Lord, and you my Vassal.

The Mogol also keeps several tame Lions, which walk up and down peaceably like Dogs at the Court amongst the People, never hurting any; yet they have Keepers that always have an Eye over them.

The Mogol possesses an incredible and unvalua∣ble Mass of Treasure, having (according to report) in ready Money in his Treasury, seventeen Caroor, or Caroras, each Carora being a thousand Tun of Gold, besides Jewels and other Rearities. Purchas affirms the Revenue of his whole Realm to amount to fifty Crous Ropias, or five thousand Lecks, that is seven Millions and a half yearly of English Money.

* 1.201According to the testimony of the King's Books of Accompts, the Countreys and Realms of Can∣dahar, Habove, Cassamier, Chasane, Bannazad, Guze∣ratte, Sinde, Hatta, Ganday, Barampour, Bengala, Orixa, Odillo, Maloveagra, witht he adjacent Places, and Delly, afford him yearly six Areb, and ninety eight Carroras, or (according to the Accompt of the Countrey) a hundred and seventy Caroor, and forty five Lack or Leck, or a hundred seventy four Millions and five thousand Ropias, or nineteen Millions a hundred ninety five thousand pound Sterling.

In the Treasury at Agra, as it is suppos'd, is in Gold six hundred Lecks of Eckbars Seraphins, which are ten Copias, and ten thousand more which are not above half that value; besides all which there are thirty thousand Tols, each worth a silver Ropie; twenty five thousand pieces of ano∣ther Coin, each worth ten Tols; and fifty thou∣sand of another sort, each worth five Tols.

In this Treasury likewise is thirteen Crous Eck∣bars Ropias; fifty thousand pieces of another Coin, each worth a hundred Tols; forty thousand pieces, each of thirty Tols; thirty thousand, each of twenty Tols; twenty thousand more, each of ten; and a hundred thousand, each of five; be∣sid••s two Lecks Savoys, and one Leck Jagrys.

This Treasury incloses also a Batman and a half in Diamonds, of which some are rough, but the least two Carats and a half in weight; two thousand Rubies Balais, two Batmans in Pearls, two Batmans of Rubies of all sorts, and five Batmans of Smarag∣des of all sorts, besides a great quantity of Topazes, Coral, and the like, almost invaluable: There are also two thousand two hundred golden Swords, beset with Precious Stones, two thousand Pon∣yards, full of Gold and Precious Stones, besides an incredible number of Gold and Silver Arms, and two thousand Batmans worth of Golden Dishes and other Vessels, and a thousand Batmans more in other wrought Gold.

In Lahor is another very rich Treasury.

The Mogol keeps a great part of his Riches in six strong Castles, viz. in that of Agra, Guallier, Ra∣tomboe, Hassier, and Boughtaz. His Throne in the Royal Metropolis Lahor is of massie Gold, Inlay'd with Precious Stones, and richly Enammell'd. Likewise the Throne at his Court in Agra, which Schach Selim made, is beset with Precious Stones and Pearls, worth many Millions. The Architect of this last was one Augustine Hiriart a Frenchman.

All the Ground and Land of the whole Coun∣trey is the Kings own, so that no Man possesses a Foot of Land but through his favor.

The King gives to each of his Commanders and Grandees that are in his Countrey, certain Lands, Lordships, and Revenues; for which they are oblig'd (excepting onely one Third, which is the Kings) to maintain a certain number of Sol∣diers, as well in time of Peace as War, as also some Elephants, Horses, Camels and Leopards.

When a Nobleman dies, all his Goods, not onely what was given him by the King, but also what he purchas'd himself, falls again to the Mo∣gol, who commonly leaves their Widows the Horses and Housholdstuff, and gives to the Chil∣dren some Place of note: for if a Father Com∣manded over a thousand Horse, he will make the Son Commander over fifteen hundred, and after∣wards increase or decrease his number, according to his Deserts.

The King's Treasure is not a little increas'd by the many Presents which are made to him; for none, whether Stranger or Subject, may appear before him without a Present, especially on Neu∣ruz, or New-years-day: for then rich Presents are sent him from all parts of his Dominions. They make their Presents with great Ceremony and Cost, some giving ten, nay, a hundred and twenty thousand pound Sterling worth in Jewels.

Moreover, he receives Custom from the Com∣modities of his Countrey; and causes all Travel∣lers to pay Toll at every Town through which they pass.

Weight, Measure, and Coin.

THe Weight in Zurratte being all of one sort, is call'd Mao, that is, A Hand, with which they weigh Butter, Flesh, Sugar, Indigo, Wood, Salt, and the like, each Mao con∣taining forty Ceer, that is thirty pound and a half English, and a Ceer eighteen Peyses (a sort of Cop∣per Money like our Farthings) each Peyse weighing three quarters of a pound Troy weight.

In Measuring they use two sorts of Ells, nine∣teen of the biggest making about seventeen Yards and a half. The least differ onely an Inch from the Dutch Ell, or three quarters of a Yard.

The Mogol Coins several sorts of Money in di∣vers places of his Dominions, viz. Mamoedys and Ropias, both of Silver. The Mamoedys, which are Coin'd in Zurratte of course Silver, are worth about an English Shilling, and go currant onely in the Towns of Brochia, Cambaya, Brodera, and Zurratte. The Ropias, otherwise Ruky, Rupias, and Copias Chagamy, make each 2 s. 2 d. they are good Silver, and pass through all Zuratte. There are also Tols, Savoys, and Jagaries; the Tols make each a silver Ropia, and ten Tols a golden Ropia; a Savoy is one Tol and a half, and five Jagaries six Tols.

On the Coast of Cormandel is a Coin call'd Pa∣gode, from an Idol which is stamp'd on the same, and goes for 7 s. 8 d. There is likewise a Coin call'd Fanos, of ordinary Gold, which are pieces like the Scales of Fish, and go for Five-pence-halfpeny.

Their small Money being of Copper, is call'd Peysa, and resemble our Farthing, but are heavier according to the common Accompt, ten Peny Weights; five or six and twenty of them make a Mamoedye, and three or four and fifty, a Ropia.

Moreover, Almonds in the Shells pass for Mo∣ney, thirty six of them making a Copper Peysa, as also a sort of Cockles with a black Speck, in the Countrey Language call'd Cauries, which are found on the Shore along the Sea-coast, eight whereof make a Peysa.

There are also Laryns, a Persian Coin, of good fine Silver, of an oval fashion, each worth 1 s. 6 d.

Moores or Xeraphins Eckbars, so call'd from King Eckbar, who first Coin'd them, is a golden Coin worth thirteen Ropias and a half, but are not very common, the Nobility usually hoarding them up.

There are likewise Ducats, which are carry'd thi∣ther from Venice, Turky, and the Netherlands, each worth eight or nine Mamoedies. Spanish Ryals and Rixdollars go commonly for five, and the Lyon-Dollars

[illustration]

for four Mamoedies, that is 5 s. and 3 s. 10 d.

There is also another sort of Coin call'd Jeckas or Jeckai.

The Money of this Countrey doth not always bear one Price, but rises and folls very often, ac∣cording to the Exchange, in which many Benjans drive a vast Trade to their great advantage, for they buy all the Gold and Silver upon the coming of the English, Dutch, and other European Ships, and the Moors Vessels from Aden and Persia, when commonly they are at the lowest, and afterwards raise the Money when any quantity is to be sent up to the places lying up in the Countrey.

All the Gold and Silver, both Coin'd and un∣coin'd, which is brought thither out of other Countreys, is melted and Coin'd into Money, stamp'd with Persian Characters, expressing the Name and Dignity of the Kings. But there is great deceit in this Coin, wherefore in many pla∣ces and corners of the Streets sit Benjan Exchan∣gers of Money, call'd Parastes, who for a small Reward looking upon the Money, try the same with such nimbleness and exactness, that they di∣stinguish all the good from the bad, so that few receive any Money without shewing it to these Parastes, who are oblig'd, after it hath been shewn to them, if there be any clipt or nought amongst it, to make it good; but this seldom happens, be∣cause they are very exact in the telling and look∣ing of it over. They reckon great Sums by Crous, otherwise Carroras or Caroor, and by Lecks, though there be no Coin of so great a value, a Carrora be∣ing a hundred thousand Tun of Gold, or (as others affirm) a hundred Lecks, a Leck being a hundred thousand Ropias. They reckon also with uncoin'd Gold, or other precious things, by a certain Weight call'd Barman or Maun, which is fifty five pound English.

* 1.202They travel on Horseback, Mules, and Camels, both Men and Women, as also in Coaches or Chariots. The Grandees use Elephants and Pa∣lakins, which are carry'd on the Shoulders of se∣veral Men, especially Noblemen and Persons of Quality, who account it a great Disgrace to go on Foot.

In Zurratte and several other Places in India, and most part of the Mogol's Countrey, they travel in a pretty sort of Chariots with two Wheels, the bottoms whereof are square, and rais'd very high from the Ground above the Wheels; there are no Seats in the same, but they sit on the Floor after the Eastern manner, with their Legs across un∣der them; both before and behind are Cushions to lean against. These Chariots are very like those us'd by the ancient Indians, and mention'd by Strabo; they are for the most part us'd in the Plain-Countrey, to travel withal from one Town to another, and also to ride abroad in for Recrea∣tion, they being very light and easie: When they come to a bad Way or Hills, they take out their Oxen and the Wheels from the Chariot, which also, if occasion require, may be taken in two pie∣ces, and with ease carry'd by two Men on the top of a Mountain or Hill, and put together again when they are past the troublesom Way. After our manner of sitting, two would scarce be able to sit in one of these Chariots, but after the Indian manner, four with ease. They are drawn by Oxen in stead of Horses, two to each Chariot, generally fastned to the Axletree, which is made like a Yoke. These Oxen are of a curious shape and colour; the best are generally white, and some speckled black; they are very slender, and have on their Shoulders towards their Necks, a Bunch like the Camels; they trot and gallop as fast as Horses, and are able to travel thirty five or thirty six Miles in a day; they are guided by a Cord, run through Holes made in their Noses, and are as easie to be commanded therewith as Horses.

These Oxen, which are kept by Noblemen, have rich Furniture, their Bodies being cover'd with Crimson Foot-Clothes, Edg'd with yellow

[illustration]

Fringe, and about their Necks silken Collars, with twelve Bells or more; some also have their Horns tipt with Copper or Silver.

In like manner the Chariots are neatly adorn'd with the like crimson Cloth, or else with Velvet.

When any Women ride in these Chariots, they shut them close round about to keep them from being seen.

Persons of Quality, who are allow'd to use Elephants, travel on them in little Towers, which are like Bedsteads, hung round with Cloth of Gold and Silk; they stand longways cross the Beast, and are so long, that a Man may easily lie at his full length in them; but the breadth is such, that two can but just lie together side by side.

They also use these kind of Towers on Ele∣phants in the Wars, placing nine or ten Musquet∣teers or Bowemen in them, according to the man∣ner of the Countrey: He that guides the Ele∣hant sits stradling upon his Neck, and governs him not with a Bridle, but with a sharp Iron Hook, with which he pricks his Ears, Mouth, or any other part.

The Palakins, being like little Beds cover'd with Cloth, are carry'd by four or six Men, with a great Cane, which reaching from one end to the other, lies on their Shoulders: These Bear∣ers go not on the sides, but two before and two be∣hind. This way of being carry'd is very easie and common in India, insomuch that all Europeans, when they travel, are carry'd after this manner.

* 1.203The common Musick of the Indians is very un∣pleasing, consisting onely in making of a strange noise. But they have amongst them an Instrument not altogether unharmonious, which is made of two black varnish'd Globes of Wood, with Holes through for the sound to pass through. These two Globles are fastned to both ends of a little Board about three spans long, on which are strung several Brass or Copper Wyres, which are supported in as many places as there are Notes in the Tune which they intend to play. The Musi∣cian playing with his right Hand, takes away the Supporters of the Strings with his left when he pleases to alter the Notes, though not with his Fingers, but with certain Iron Wyres made fast to little Rings, which he moves on the ends of his Fingers, with which striking gently on the Strings, he makes a pleasant noise. For the more ease in playing, the Musician hangs this Instrument a∣bout his Neck, and holds it before him like a Lute.

The Indians also have Flutes, so big, that an Elephant carrying one on each side, and an Indian in the middle, hath a sufficient Load. They have also Trumpets of a vast bigness.

Many of the Sea-bordering Places of India are at present under the Subjection of the English, Hol∣landers, Spaniards, and Portuguese, who there pos∣sess several Towns, Forts, and Factories, for the accommodation of Trade.

The greatest Monarch which is at present in India, is call'd, The Great Mogol (and not Mogor, as Boterus and other Geographers have wrongly pro∣nounced) because he possesses the greatest part of India, which is the most considerable part of Asia.

* 1.204The chief Offices and Employments at the Mo∣gol's Court, are officiated by Eunuchs. His first and prime Councellor, is the Visier, or chief Chancellor of the Realm, who Commands like a Vice-Roy, hearing and determining all grand Causes that are brought before the Mogol. But though this Chancellor's Honor be very great, yet he is in continual danger of his Life, as may ap∣pear by several Examples, of which this is one: A certain Chancellor perswading his King not to War against Schach Abbas, King of Persia, was flea'd alive.

Next to the first Visier is the Wasanbasi, or Trea∣surer, who keeps one and twenty sworn Secreta∣ries, who attend every forenoon with their Books before the Corchana, or Treasury, keeping an exact Account of all things that come in or go out of the same. The Accompts being adjusted,

are Sign'd by the Mogol himself, the first Visier, Treasurer, and Diwanbeck or Judge. This Officer being one of the powerfullest of all those that be∣long to the King, is commonly clad in a long Coat of Cloth of Tissue. He is often carry'd in a Palakin, with four silver Scepters and ten Stan∣dards before him, all Men shewing as much ho∣nor to him, as to the King himfelf.

* 1.205The third Person of Quality in order is the prime Judge, who Condemns and Examines all Criminals, who are not Executed by a com∣mon Executioner, but by one of the People that are present when they receive their Sentence, who willingly perform the Office. If any Person have committed Murder, he is deliver'd into the hands of his Relations, who Execute him accord∣ing to the Sentence pass'd upon him.

* 1.206The next Person in order, is a Rassy or Ragia, who Commands twelve thousand Slaves, who always are at or about the Court at Lahor or Agra, and are as the King's Guard, travelling with him wheresoe're he goes.

The Nassire, or King's Steward, is also in high esteem, and provides all Necessaries and Provisi∣ons for the Court.

The Nobles that attend upon the King, are styl'd Omrahs, and receive a Sallary from him, more or less, according to the number of Horse they Command.

Besides these Omrahs there are several eminent Lords, call'd Chans, or Ragias, who are always near the Mogol, and wait upon him with great hu∣mility, though not without fear, for he that is in favor one hour, often chances the next to be in high displeasure, and danger of losing his Life.

* 1.207Della Valle tells us, that there are three prime Persons in the Realm, who are next to the King; the first whereof is call'd Chan Chanon, that is, Chief of Nobles, or Lord of Lords; for Chan pro∣perly signifies Lord. The second bears the Name and Quality of Mir Miron, or Emir Emirs, which signifies also Lord of Lords, though in a meaner sence than the former. The third is the Chani Alem, that is, Chan, or Prince of the People.

Many of the Mogol's Commanders are Quizil∣bascies from Persia, who (constrain'd by poverty) forsaking the King of Persia's Service, offer them∣selves to the Great Mogol, where they generally come to great Preferment.

Besides these there are several other Officers and Magistrates, who hear and determine Causes, and pronounce Sentence verbatim and not in wri∣ting: for they having no written Laws, not onely the King's word is absolute, but also his Gover∣nors, being authoriz'd by him.

* 1.208Once a week the King sits in Person in open Court, and passes Sentence on Criminals, and al∣so gives Judgment in Civil Causes.

It is not the practice of the Great Mogol, to strangle his Brothers, or put out their Eyes, when he comes to the Crown, as is usual with several of the Eastern Princes.

* 1.209Criminals are punish'd several ways, some they sew up in an Ox or Asses Hide while it is moist, that when drying it comes to shrink, it may crush them to death. Some they condemn to go through every Street in the City with Oxes Horns on their Heads. Some they deoculate; Poyson some, and Hang others. But when Noblemen are con∣demn'd to die, they have the priviledge to fight for their Lives with a Lyon; which the King ne∣ver refuses them, except they are convicted of High-Treason.

Those that murder their Fathers, are ty'd to the Tail of an Elephant, and dragg'd along the Streets so long till they die. Others are kill'd by Elephants, wild Beasts, and Serpents.

No Malefactor lies above one Night in Prison, and sometimes not at all; for if he be apprehen∣ded in the Morning, he is immediately carry'd be∣fore a Judge, who either discharges him, or pas∣ses Sentence upon him; which if it be to be whipt, he is immediately stript naked, receiving his punishment in the presence of the Judge; if to die, they instantly carry him to the Bazar, or Market-place. This sudden way of punishing Of∣fenders keeps the People in such awe, that they seldom commit any Crime to deserve it.

* 1.210It is said that the Mogol never wears a Sute of Clothes above one day, after which he sends the same with great Ceremony to such Omrahs as are his Favorites, who account it a great honor to be clad in the King's Robes.

* 1.211The Mogols Birth-day is kept as a great Festi∣val, on which he is weigh'd in the Scale against some Jewels, Gold, Silver, Cloth of Tissue, Butter, Rice, Fruit, and many other things, each of them successively being put into the Ballance; all which falls to the Mollas or Priests share. This is done in great state, whil'st several Elephants, hung with Chains, Bels, Gold and Silver Capa∣risons, and Breastplates beset with Rubies and Emeraulds, are brought before him.

From the weight of the King (of which the Physicians take an exact Account) they boast to know his Abilities.

When the Mogol is thus weigh'd, he throws small pieces of Silver amongst the Spectators, as also some Gold, in the form of Flowers, Cloves, or Nutmegs, but very thin and hollow; which done, he drinks with his Nobles.

* 1.212The usual Salutation which the Indians shew to their King, as also to one another, is in the Persian Tongue call'd Teslim; in the Indian, Sumback; and by a corrupt Name amongst the Europeans, Som∣baya. The manner of Salutation is perform'd with the right Hand, without taking off their Tur∣bants, with which they almost touch the Ground, and lifting it up again very leisurely to their Mouthes, as if they would kiss it, and so still higher and higher by degrees, till they hold it above their Heads.

After the same manner, but with both Hands folded together, they Salute, and shew Reverence to their Gods, and other Consecrated things.

The Indian Heathens, in stead of wishing one another Health, or a good Day, salute one ano∣ther with the Name of their Idol Ram.

* 1.213When the King's Vice-Roys come to the Court, or any other place where he is, they bow down their Heads to the Ground, and touch the same with their Hands; after which approaching him by degrees, they bow several times one after another, till they are very near him, when they are search'd by those whose Office it is to see if they carry any Arms about them; after which they go to touch his Feet, whil'st he stands as if immovable: The greatest sign of Friendship that he can shew them, is to lay his Hand on their Shoulders.

Moreover, the rest of the Kings of India who are not his Substitutes, when they speak of him, bow their Heads in sign of Reverence.

All the Mogol's Provinces are Govern'd by Sul∣tans or Vice-Roys, either Moors, Heathens, or others.

In the chiefest Towns and Sea-Ports are three Governors or Officers of the Kings: viz. the Omar or Nabab, who is the Governor or Lord of the City; the Governor of the Castle; and the King's Confident, call'd Vakea Nevis, who over∣sees the other two.

The Omar, being the Lord of the City, Com∣mands also in the Countrey round about, and takes care to receive the Customs, Excises, and other Revenues, of which he gives an Account to the King. He bears the Title of Nabab, which signi∣fies My Lord, and keeps two Deputies, viz. one in the Countrey, call'd Cavasioram, whose Office it is, with several hundred Bow-men, to keep the Ways clear from Robbers; and the other in the City, nam'd Cotonal or Cutwal, who performs the Office of Provost-Marshal, seising on all Ma∣lefactors, and committing them to Prison; but his Power extends not without the Liberty of the City, except by express order from the Governor.

The Omar or Nabab Treats of Peace, and Mat∣ters of Traffique on the Boundaries and Sea-coasts.

Amongst them also is a Sabandar, or Master of the Cinque-Ports.

The Governor of the Castle, who seldom comes out of his Fortress, takes upon him the Title of Omar,* 1.214 and may refuse the Nabab entrance into the Fort, if he comes thither without the King's Order, or with too great a Train. He also orders the People to Watch and Ward, causes the Drums to beat and Trumpets to sound three times a day, and as often in the night, at each time an hour and a half.

The Vakea Nevis, or Inquisitor General, takes notice of the Actions of the Nabab, the Gover∣nor of the Castle, and other eminent Officers; inquires into all disorders, and informs the Mogol by Letters, every eighth day, of what happens in that time in the City where he resides.

The Mahumetan Princes never give any Lands to their Officers for Inheritance; nor do they en∣joy their Employments any longer than their Princes please.

The Mogol's Eldest Son inherits the Crown, unless for some misdemeanor, or want of ability, he is by the Father in his Life-time, and with the Consent of his Council, judg'd undeserving thereof.

The Indians derive their right of Inheritance from the Mothers side; notwithstanding the Men commonly have the whole Conduct of the Realm, as being fittest to command.

Of the Name and Title of Mogol.

* 1.215THey give their King the Name of Mogol, because he is extracted out of a Tribe or Family of the Giagatian Tartars (for there are many Tribes of Tartars which is pro∣perly call'd Mogol, and belongs to the City Sa∣marcand, in the Province Giagata or Zagatai, other∣wise Usbeck, which is the ancient Sogdiane, and in the Persian Maps call'd Soghd. For this reason many of his Subjects, and especially the Mahume∣tan Soldiers which are in his Service, though Na∣tive Indians, call themselves Mogols, or Mogolleans, because they are deriv'd out of Tartary.

* 1.216Terry tells us, That the Name or Title of Mo∣gol signifies Circumcised, as he himself is, and all the Mahumetans; and from hence he is call'd the Great Mogol, as being the Chief of the Circum∣cis'd. Some also call him the Emperor of the Ganges.

The Provinces and Countreys between the Bay of Cambaya and that of Bengala, as Telengone or the Kingdom of Visiapour, Decan, Golconda, and many other Territories, were not Govern'd in ancient Times by peculiar Princes, but by one Supreme Head, or by two at the most: viz. The Southern Parts were Govern'd by the King of Bisnagar; and the Northern, by the King of Sce∣herberder. Those that afterwards came to be the Chief Princes thereof, were formerly but mean Officers, who took the Dominion of their Su∣preme Lords upon them, and dividing the Coun∣trey amongst themselves, Govern'd as Absolute Princes over their several Territories, not owning any Person to be above them. Amongst all these Princes, the Chiefest were the Kings of Decan, Golconda, and Telengone, who lay nearest to the Mogol's Countrey, possess'd large Territories, and were able to bring great Armies into the Field; Adil Schiach, a King of Golconda, having an Army of a hundred thousand Men.

The King of Persia was generally in a League with all the three, and they often corresponded by Ambassadors and Presents, and were always in Amity one with another; which Leagues they maintain'd onely to be the better able to resist the Mogol, whose Power they dreaded exceedingly.

* 1.217These three Princes were formerly call'd Nizam Chan, Adil Chan, and Cutb Chan; for Chan among the Turks hath the same signification with Meleck, or Malack, which signifies King in the Arabick, after the same manner as Schach among the Persi∣ans. And in regard these three Languages are very common amongst the Moors, therefore they use these Words without distinction. But it seems that the then reigning Princes have since laid aside the Names of Meleck and Chan, and ta∣ken upon them that of Schach, that is, King, which they like best, as being newer, and better agree∣ing with their Authority; wherefore they have lately been call'd Nizam Schach, Cutb Schach, and Adil Schach. But at last all these peculiar Princes and Kings, besides many other Governors in India, were one after another reduc'd under the Mogol's Jurisdiction.

The Extract and Descent of the Mogol Kings.

* 1.218THe present Great Mogol, and his Prede∣cessors, boast their Descent from Ta∣merlane, or rather from one of his Ne∣phews or Grand-children: But after what man∣ner this hapned, deserves to be declar'd here at large.

When the Mogols, (whose greatest or most powerful part were by a peculiar Name call'd Giagatynse or Zagatayse Tataas or Tartars, dwelling South-east beyond the Mountain Imaus) had brought all the other Tartars, or Scythians (for so they were anciently call'd, especially the Eastem)

by the Conduct of the General Amochtan Chan, under subjection, he having setled his Dominion, took upon him the Title of Chingiz or Tzingiz, and was the first that had the Sirname of Great Chan, which was about the Year of our Lord 1214. This Tzingiz Chan drawing out his Army, consisting of four hundred thousand Horse, after a peculiar manner, viz. into Parties of eleven thousand one hundred and ten in each Company, the one part he order'd to march towards the East, and the other towards the West, where fal∣ling upon China, Machina, and Catay, he conquer'd the powerful King of the Chorasmians, Gelalodan.

* 1.219After this, Anno 1224. he made another Expe∣dition to Catay, though with the loss of many of his Men; three Years after which, he dying, was succeeded by his third Son Ocotay Chan, or Octay Cahon, who by Abraham Zacuth is call'd The King of the Catayans. He being setled in his Dominions by Laws, Arms, and Conquest, also died, and was succeeded by his Son Gayung Chan, who likewise Reigning but a short time, was with the consent of the Princes and Supreme Governors succeeded by Mango Chan, who being Nephew to Tzingiz Chan, was chosen Emperor. Anno 1255 he sent his Brother Hulako Chan with an Army beyond the River Oxus to Assyria; to compleat the Conquest whereof, he took Bagdad or Babylon, and destroy'd all the Inhabitants thereof in the space of seven days; and here fell Mustasem, the thirty fifth Calif or Emperor of the Abbasidas.

After the death of Mango Chan, his youngest Brother, Coblai Chan was Crown'd in his stead.

After the expiration of four years, Prince Hula∣ko Chan, eldest Brother to Mango Chan, also dy∣ing, left his Son Abgai Chan to Govern the We∣stern parts of his Dominions, being Media and Assyria.

Next Coblai Chan, Temur Chan, Nephew to Co∣blai, and youngest Son to Mango Chan, succeeded in the Throne.

All these six Chans or Princes, Govern'd over Cathay and China, besides a great many other Coun∣treys.

The eleventh was Buzengir Chan, or Bugancan, the original or first Parent of the Mogol Kings, and Father to the famous Temur Chan, by some call'd Teimurlang, and Tamerlane, that is, Teimur the De∣crepit or Maimed.

This Tamerlane the thirteenth in order from Chingiz Chan, who dy'd on the Mogol's Borders at a Place call'd Anzar, Anno 1403, had four Sons, viz. John Guyr, who being the eldest, dy'd a year before his Father, and left two Sons, the one call'd Mahumed Sultan, and the other Pyr Mahumed; the last of whom succeeded Tamerlane in the Kingdoms of Oaznehem and India, and being afterwards slain by Pyr Aly, left a Son call'd Abusaid.

The second Son of Tamerlane, nam'd Hamar Xeque, being Governor of Persia, was in his Fa∣ther's time, kill'd in a Wood belonging to Chor∣matu, now call'd Cormawata, in Orestan.

The third, nam'd Mirunxa, succeeded his Fa∣ther in Governing of the Countreys of Hierack, Aderbajon, and the Lands extending to Damas; he was slain by Cara Issuf, Anno 1401. or, as others say, Anno 1407. This Mirunxa had two Sons, viz. Homar, Lord of Bagdad, was taken by his Brother; but at last getting his Liberty, he conquer'd him, and became King of Tabris or Tebris: Not long after which he was defeated by Cara Issuf in the Year 1407. and forc'd to flie, first to Corman, and afterwards to Siston; from whence coming the next year with a great Army, he was kill'd.

The fourth Son to Tamerlane being Myrza Xa∣rack, always accompanying his Father, succeeded him in the Throne.

Abusaid succeeding his Father Pyr Mahumed, Son to John Guyr, conquer'd Myrza Adulla, King of Maurenahar, of whose Kingdom he became Ma∣ster in the Year 1452.

After the death of Abusaid, his Son Myrza Sul∣tan Hamed became King of Maurenahar, and having Reign'd twenty eight years, dy'd Anno 1495.

Myrzah Babor, Nephew to Hamed, inheriting the Kingdom of Maurenahar, was driven thence by Xaybeck Chan, King of Usbeck, in the Year 1500. and forc'd to flie to Garnehem, and from thence in∣to India, where he setled himself, and after a Reign of thirty eight years, dy'd An. 1532. leaving two Sons, Hamayon Myrza and Camoran, who were both created Kings after his Death. This Myrza Ba∣bor is by some (as Peruschi) call'd Baburxa, who drove the Patanes from Indostan, of which they had made themselves Masters, and forc'd them to flie to the Isles before the Bay of Bengala.

After Babor's Death Hamayon Myrza obtaining the best and richest Kingdom of India, kept a Vice-Roy call'd Xyrcan, who mutinying, maintain'd War against him, and forc'd him to desert his Kingdom and flie to Persia, where King Schach Ta∣mas, Son to Ismael, Reigning at that time, lent him twelve thousand choice Soldiers, under the Command of Byrancam, who restor'd Hamayon to his Kingdom, and slew the Rebel Xyrcan.

* 1.220Della Valle writes, That a Nephew of one of the Tartarian Princes, after Tamerlane had distri∣buted his vast Dominions amongst his Children and Grandchildren, travell'd over the Mountain Imaus or Taurus, to seek his Fortunes in India, at a Prince's Court who possess'd a great part of the Countrey, where by means of the chiefest Persons in the Kingdom, and many good Services done for the State, he so insinuated himself, that he got firm footing in the Countrey, insomuch that in process of time, and several vicissitudes, one of his Successors attain'd to the Throne, and was made the Founder of the Royal House which Reigns at present, and of which Schach Selim, who Reign'd about the Year 1620 was the Fourth.

The Successor of Hamayon Myrza was his Son Gelaladin Eckbar, or Ackbar, or Akebar, otherwise Achabar, that is, Great, or Most powerful: Peruschi calls him Mahomet Zelabdin. He was born in a Territory call'd Chaquata, which lies Northward between the Tartars and Persians, and borders Southward upon India.

Eckbar maintaining the War against the Patha∣nes, or Parthians, forc'd them to desert the King∣dom of Bengala, which they possess'd. These are undoubtedly the Usbeques, or Turks, who coming from Turkestan, had made themselves Masters of India, after the Reign of Sabutayuin or Sebetekin, a Mahumetan. Many also have maintain'd, though without any sufficient testimony, that Turkestan and the ancient Parthia is one and the same. When Eckbar had conquer'd them, he forc'd them to flie to the Isles of Bengala, from whence they after∣wards came to Invade him. After this he con∣quer'd the Kingdom of Cambaya, and likewise many more Places of Indostan; and made way also through the Countreys of Narsinga, Cali∣cut, lying along the Sea-coast, and so quite to the

[illustration]

SCHACH SELIM

Island of Goa. There were generally many Kings attending at his Court, some of which he had subdu'd by force, and others had freely surrendred themselves, fearing else to have lost their King∣doms. Sometimes there were twenty together, who were very powerful, besides those who paid great Tribute, that they might be excus'd from attending at Court, and others Heathens; in the last whereof Eckbar repos'd greater confidence, notwithstanding he seem'd, as to outward appear∣ance, to be a Mahumetan. He punish'd his Brother, then Prince of Cabul, a Place lying beyond Sinde, for attempting to Invade him at the same time when the Patanes mutiny'd in Bengala; which Re∣bellion he soon quieted, Anno 1582. He also conquer'd the Kingdom of Caximir a little before the Year 1600. and about the same time made himself Master of the Kingdom of Decan, belong∣ing to King Melique; and also subdu'd that of Breampour. Two years after there arose a great Difference between him and his eldest Son and Heir to the Realm, who having taken upon him the Title of King, call'd his Father The Great King, and maintain'd a War against him, till at last con∣fessing his Error, he was reconcil'd to him, and al∣so receiv'd great testimonies of Affection from him.

* 1.221This Eckbar dy'd on the twenty seventh day of October, Anno 1605. in the sixty third year of his Age: He was belov'd by all his Subjects, fear'd by his Nobles, and courteous to all; he deported himself with equal moderation to Stran∣gers and to the Natives, whether Christians, Ma∣humetans, or Heathens, which oblig'd all Parties to him, and rendred them devoted to his Service. He Pray'd to God constantly every Morning and Evening, Noon and Midnight; abhorr'd Cruel∣ties, insomuch that by virtue of a Law made by him, none were to die, unless Sentence had been pronounc'd against them three times; and easily pardon'd Criminals, if they could but make any reasonable Excuse. Mean Presents he receiv'd with as great kindness as those of biggest value, regarding onely the good will of the Presenter. He fed sparingly, eating Flesh not above three or four times in a year, the rest of the time his Diet being Rice, Milk, and Preserves. He gave Audi∣ence to his Subjects and others twice a day out of a Window. He could neither Write nor Read, yet nevertheless understood very well all the Af∣fairs of his Realm: for the News that his Depu∣ties writ him from all Places, he caus'd to be read to him, as also several Books. He made strict en∣quiry of Strangers concerning the Power of their Princes, and manner of Traffick. He order'd a silver Bell to be hung at a Chain of fifteen yards long, to the end that all those who could not ob∣tain Justice from his Officers, should come and complain to him thereof, giving him notice of their being there by pulling the Bell, which he no sooner heard, but immediately came forth, and saw that they had Right done them. He had three Sons and two Daughters; the eldest (who succeeded him in his Throne) was Scieco, to which, as a Title of Honor, was added Gio, which in the Countrey Language signifies Soul; so that Scieco-Gio signifies The Soul or Person of Scieco. The second was call'd Pahari; by Jarrick, Sultan Morad; and by Peruschi, Sultan Horad, who being deliver'd to some Jesuits, to be instructed by them in the Ro∣mish Religion, was slain in the Wars of Decan. The third was call'd Dan, or Daniel. Texeira calls the eldest Xequa Patxa; the second, Pary Patxa, who dy'd of some Distemper, Anno 1602; and the third, Sabelxa Patxa. But the eldest is by Pur∣chas, Della Valle, and others, generally call'd Selim.

* 1.222When Scach Selim was born, his Father nam'd him Sceichu; for Eckbar, who till that time had no Male issue, believ'd that he had obtain'd him from God by the Prayers of one Schach, a Man ac∣counted very holy and religious: But his Father about the twelfth or thirteenth year of his Age changing his first Name, according to the Cu∣stom of the Countrey, call'd him Schach Selim, which in the Arabick signifies, A Peaceable King, supposing this Name to agree best with his Tem∣per and Disposition.

On the the eighth day after Eckbar's Death, Selim in the beginning of his Reign, to gain the favor and good opinion of the Mahumetans, whom he had promis'd to defend their Laws, caus'd their Temples to be cleans'd, and took upon him the Name of Nurdin Mahumed Jahanair, or (accor∣ding to Della Valle) Nura Eddin, Muchamed Gihon Ghir, that is, The Light of the Belief of Mahomet, and Conqueror of the World, because he publickly declar'd to be a Mahumetan, notwithstanding in his heart he neither esteem'd Mahomet nor his Laws, nor did he regard any Religion; yet he kept the Name of Schach Selim, by which he was call'd amongst the common People.

This Scach Selim, amongst all his Women, had one who was acknowledg'd as a Queen, and being honor'd above all the Ladies of his Court, bore a great sway, nothing being done in the Kingdom but by her Conduct and Power: She was a na∣tive Indian, but of Persian Blood, viz. Daughter to a Persian, who deserting his native Countrey, came into India to serve the Great Mogol (as many Persi∣ans do,) who for the many good Services which he had done him, made him a Chan and Vice-Roy of a Province.

* 1.223This Queen was first Marry'd to another Persian Nobleman, who was also in the Mogol's Service, after whose Death, by some means or other, she came acquainted with Schach Selim; who falling in love with her, desir'd her to go into his Haram or Seraglio, amongst his other Concubines; which she modestly refusing, said, That she had once been the Wife of one, who in all Places had given proofs of his Valor, being never daunted by any of his Enemies: Moreover, that she was the Daughter of such a Father, as accounted Honor the greatest Good; wherefore she could never be brought to forget her self so much, as to be guilty of any unchaste Action; neither would her Birth and Quality permit her to be put into the King's Haram, and us'd as a common Slavess; but if the King had so great an Affection for her as to make her his lawful Consort, she should never be wanting in the Duty which she ow'd to the King, but at all times be sub∣ject, and ready to obey his Commands. This her bold Answer so incens'd the King, that it wanted very little but he had forc'd her to Marry one of those Persons call'd Halalchor, who are those that with∣out scruple eat of all sorts of Meat, and are the most despicable and scorn'd People of all India; yet nevertheless she remain'd so firm and con∣stant, that she resolv'd rather to die than change her Mind. The King more and more overcome by her Beauty, at last consulted to Marry her as his lawful Wife, and caus'd her to be acknow∣ledg'd as Queen, and chief of all the King's Haram, which she clear'd from all those of whom she had any

suspicion, either by Marrying of them to some of the Kings Nobles, or some other means. At the Court she made likewise great alterations, by put∣ting all the old Officers out of their Places, and new ones in their stead who were her Favorites and Relations. When the King declar'd her Queen, he call'd her Nurmahal, that is Light of the Court. She had a Brother nam'd Alaf Chan, who by the King's favor was grown very powerful Sultan Chosrou, Selim's Son, Marry'd one of her Daughters, and Sultan Scebriar, another, both which she had by her first Husband, for she had no Children by Schach Selim.

* 1.224Robert Covert tells us, That this Selim had five Sons, the first whereof was call'd Paheschau Sehel∣bam, which signifies, The next Heir to the Crown, who being blind, was kept as a Prisoner; the se∣cond was Sultan Naubrea, appointed to succeed his Father; the third, Sultan Lawle; the fourth, Sul∣tan Lill; and the fifth and youngest, Sultan Cai∣wone.

Hawkins calls these five Sons Sultan Cusseru, Sultan Peruis, Sultan Chorem, Sultan Shairer, and Sultan Bath.

Della Valle calls the eldest Sultan Chosrou; the second Sultan Peruis; the third, Sultan Chorrom (to whom his Father gave the Sirname of Schiah Gihon, that is, King of the World, after his return from the War, which he had succesfully maintain'd in Decan;) and the youngest Sultan Scheriar.

* 1.225Sultan Chosrou, the eldest Son, a very hopeful Prince, and a great Friend to the Christians, ha∣ving been setled in a peculiar Lordship, rebell'd against his Father Schiah Selim, in the Year 1606. under pretence that the Kingdom belong'd justly to him, because King Ecbar his Grandfather had on his Death-bed given his Realm to him, as be∣ing his Grandchild, who was then born, and had excluded Selim his Father, and onely Son to Ecbar: Wherefore he took up Arms against him, to obtain that from his Father which his Grand∣father had in his last Will and Testament given to him. But Chosrou being defeated and overcome in the Battel, was forc'd to lay down his Arms, and surrender himself up to his Father, who with mild Words blam'd him for his rashness, and ask'd him why he would take this preposterous course, since the Crown on necessity would fall to him, and that he was onely the Preserver of it whilst he liv'd: Yet he caus'd all the Command∣ers which had serv'd Chosrou in this War to be put to miserable deaths, and their Bodies to be laid in the way where Chosrou was to pass, and trampled over them, as a Victor over his Enemies. Nor ended the business so; for Chosrou was bereav'd of his Liberty, not being permitted to converse with the People as before, but was committed, though after an Honorable manner, to the Custody of se∣veral Noblemen, his Father likewise causing his Eye-lids to be sew'd up, that so he might bereave him of his Sight without putting out his Eyes, and at once deprive him of the means to make any further trouble in the Kingdom: But after the expiration of some days, Selim causing his Eyes to be open'd again, prevented Chosrou from being always blind; yet though he beheld the Light of the Sun again, he enjoy'd not his Liberty, but was kept a close Prisoner for the space of two Years, not being allow'd, according to the King's Command, to have above one Man to wait upon him.

Mean while Nurmahal the King's Consort us'd her endeavors to perswade Chosrou to marry her Daughter, before she bestow'd her in Marriage to his Brother Sultan Scheriar; for she certainly be∣liev'd that Chosrou should succeed Selim after his death. But Chosrou could never be brought to consent, either out of love to another, or because he dislik'd Nurmahal's Daughter, although being a Prisoner, he was, upon condition to marry her, promis'd his Liberty. But she whom he really affected, and who lov'd him no less,* 1.226 obtain'd of his Father King Selim to serve her Lover in Pri∣son, where she behav'd her self very nobly to∣wards him, always perswading him to marry Nurmahal's Daughter, telling him, she would be very well satisfi'd to serve him as a Slave, provi∣ded she might but see him at liberty, and setled in a Condition according as his Birth requir'd: But he not minding her Perswasions, contentedly spent his time with her in Prison two whole years; after which, his Fathers anger being somewhat appeas'd, he was restor'd to his Liberty, though under the charge of several Guards, the King's great Confidents. But by his refusal to marry his Step-mothers Daughter, he incurr'd her hatred and displeasure, and forc'd her, contrary to her first resolutions, to give her in Marriage to his Brother Scheriar.

Of Sultan Peruis, the second Son, who had his Residence in the Kingdom of Bengala, near the Mouth of the River Ganges, and Govern'd by the Title of Vice-Roy, no further mention is made.

At the same time the third Son, Sultan Chorrom, rebell'd against his Father, with intention to make himself Master of the Kingdom of Surrat: Wherefore Schiah Selim sent one of his Chief Chans, call'd Ajat Chan, to Agra, to convey his Treasure from thence, before Sultan Chorrom came thither.

This Chorrom was Governor of that part of Decan which he had conquer'd for the Mogol his Father; and the occasion of this Rebellion was as followeth.

* 1.227Chorrom by his own subtil Contrivance and Conduct, and by the high esteem of his Father-in-Law Ajat Chan, and his Sister Nurmahal, had so wrought with the King, that the Prisoner Sultan Chosrou was committed into his Custody, but with Commands to use him well, and take special care of him: Which being effected, Chor∣rom would neither go to his Territory, nor march into the Field with an Army, though his Father requested him, unless he might carry Sultan Chos∣rou along with him; under pretence, that it would not be convenient for him to depart from the Court, and leave Chosrou, his great Enemy, there. No sooner was Chosrou deliver'd up to him, but he immediately went from thence, and kept him two Years in an honorable manner. But at last Chorrom, who had no other design but by his Bro∣thers death to secure himself of the Kingdom, practic'd all the time since his coming from his Father's Court, as some affirm, to poyson him; in order to which, he charg'd all those that wait∣ed upon, and guarded him, to force him to eat the poyson'd Meat whether he would or no, or else destroy him after another manner; which they accordingly attempted several times, but Chosrou having notice thereof, would not eat any of the Meat that was brought to him by them, expresly telling them that it was poysond. The Keepers seeing no way to perform their Masters Com∣mand by Poyson, fell all upon him with drawn

Swords, and after long resistance strangled him with a Bowe-string. Some affirm, That Sultan Chorrom kill'd Chosrou in publick with his own Hand; but however it hapned, Chosrou died an untimely and violent death, and left a young Son call'd Sultan Bulachi.

* 1.228Schach Selim inform'd hereof, and exceedingly enrag'd against Sultan Chorrom, sent for him to Court, to give satisfaction for the Murder which he had committed: But Chorrom not regarding his Father's Command, rais'd all his Forces to fight against him, and not only forc'd his own Subjects to take up Arms, but also the Inhabi∣tants of other Towns which were not under his Jurisdiction, as those of Cambaya, and other Pla∣ces; and having gotten an indifferent Army, ac∣companied by some petty Indian Princes, he march'd to Agra, which he plunder'd and ruin'd a second time, his Soldiers committing greater Out∣rages and Cruelties than before, perhaps in re∣venge of the loss which they sustain'd in Storming of the Castle in vain, with the loss of many of their Men, by reason of the valiant resistance of the Besieg'd.

Anno 1624. Chorrom being defeated, fled with some of his Men to the Dominions of Cub Schiah, where Selim not prosecuting him any further, per∣mitted him to live in quiet.

He also defeated the Governor of Cambaya, and put another of his Favorites in his stead.

Some relate the death of Ecbar, and that which hapned concerning the Inheritance of the King∣dom by his eldest Son Selim, thus.

* 1.229Ecbar having subdu'd many Indian Princes which Govern'd Indostan, and taken from them the Kingdoms of Candahor, Cabul, Cassamier, Chasse∣nie, Benazard, Guzuratte, Sinda or Tata, Ganhees, Barampour, Baror, Bengala, Orixa, Oda, Malouw, Agra, Deli, and reduc'd them to Provincial Go∣vernments, he undertook the conquering of De∣can. Mean while Selim, whom Ecbar had made General over another Army, to subdue Radzia, Rana, and Mardout, rebelling with all his Forces, declar'd himself against the King his Father, with whom he made Peace again a little before his death: For when Ecbar had concluded to poyson one Myrza Gazia, and had caus'd two Pills to be prepar'd, the one of which was onely for purging of himself; and the other, which was of Poyson, intended to be given to the said Prince Myrza, he mistaking in the choice of them, took that him∣self which he had prepar'd for his Adversary. At last growing sensible of his mistake, and lying on his Death-bed, he set his Tulbant on the Head of Selim, and also gave him the Sword of Homayon (Ecbar's Father, and Selim's Grandfather) decla∣ring him thereby his Successor. Yet nevertheless the Chiefest of the Nobility divided themselves into Factions and Parties after his death (which was in the sixtieth Year of his Reign) the one chusing the Side of Sultan Corsorronne, eldest Son to Selim, under pretence that Ecbar had declar'd him his Successor; but this Party not long after better considering with themselves the danger they incurr'd, suddenly strook up a Peace: Yet they forc'd Selim a second time to take up Arms, though with the like ill success on their part; for their Forces were all destroy'd, and Corsorronne himself taken Prisoner, and carried to the Castle of Lahor on an Elephant, the Boughs being lopp'd off the Trees on the Way as he pass'd, that so he might the better see the dismembred Bodies and Heads of those that were of his Party, and laid there on purpose to make the Tragedy appear the more terrible to him, and him the more sensible of his Father's displeasure.

Not long after, those of the same Party, as Myrza Fetulha, Myrza Charrief (Son to Ethaman∣daulet, whom Sir Thomas Roe calls Etima Doulet) Myrza Mouradin, and Myrza Ziafferbek, contriv'd a Plot against King Selim, intending to surprise him in the Mountains of Cabul, through which he was to pass, and to proclaim Sultan Corsorronne in his stead: But they losing their opportunity, the King soon after was inform'd thereof, and caus'd all the Conspirators to be put to death, except Ethamandaulet, who bought his Life for two thou∣sand Lek Ropias. The King likewise concluded, upon advice of Myrza Ombrawe his Son, to be∣reave Sultan Corsorronne of his Sight with the Juyce of an Herb call'd Aok; but that onely put out one of his Eyes. A short time after this, Ethamandaulet, with his Daughter Mermetzia, Wi∣dow to Cheer-affghan, were carried to Agra, to pay the foremention'd promis'd Sum of Money; whi∣ther being come, Mermetzia went often to see Sultane Rockia, Mother to King Selim, at one of which Visits the King meeting her in his Seraglio, whither Rockia had brought her with her Daugh∣ter of five or six years of Age, he lifting up her Vail, and looking in her Face, said, That he would be glad to be the Father of such a Daughter; and also declar'd his Affection to her. Shortly after he sent a Messenger to her Father Ethamandaulet, to request his Daughter in Marriage; to which her Father consenting, he married her with the usual Ceremonies, and chang'd her Name of Mermetzia into that of Nourziam Begem, that is, Light of the World; or, as Sir Thomas Roe and Della Valle af∣firm, she was nam'd Nurmahal, or Nourmahal, that is, Light of the Court or Seraglio.

Sultan Chorrom also caus'd his* 1.230 eldest Brother, who was committed to his charge, to be murder'd, judging thereby, as he suppos'd, to have secur'd himself of the Realm; and being impatient to stay any longer, plotted with Afaschan (whose Daughter he had married) to rob the Mogol of his Treasure: In which Enterprise failing, he pro∣claim'd War against his Father, which he pro∣secuted to his dying day. In the interim Nurma∣hal sent Sultan Scheriar her Son to Lahor, to settle him in the Throne, and endeavor'd to get the Militia to side with him: But Afaschan, whose aim was to place the Crown on Chorrom's Head, inform'd him of this Alteration; whilst he, to keep the Army under his Command, advised Bo∣lak, otherwise call'd Bulachi, Son to Sultan Corsor∣ronne, to proclaim himself King, by the assistance of the Chiefest Officers which were of his Party in the Army, and gave the Guards to his Sister. But Scheriar being defeated before Chorrom's com∣ing thither, and taken, was with Sultan Bolak, and many other Princes of the Blood-Royal, bereav'd both of Sight and Life.

Mean while King Selim died, Anno 1627. be∣ing the last Pretender of the Successors of Ta∣merlane; for the rest which out of ambition aspir'd to Govern after him, were wholly cut off.

This Selim had no Lands in Tartary, except those which lay beyond the Mount Gerauny.

* 1.231After the death of Selim, Chorrom coming to the Crown, was call'd Schach Bedin Mahomet, and took upon him the Title of Chagehan, or Schach Jehan, otherwise Schach Geaan, that is, King of the

World. He repos'd great confidence in Afaschan, and out of the Respect he bore him, pardon'd his Sister Normahal. He was a comely Person, pretty tall, full Fac'd, and of a sallow Complexion. He was a Mahumetan, as also some of his Predecessors, though (as others say) not rigid in maintaining the Laws which are prescrib'd them.

* 1.232Schach Jehan had four Sons and two Daughters; the eldest Son was call'd Dara, that is, Darius, or (according to Bernier) Darachacour; the second, Sultan Sujas, that is, A Prudent Prince; the third, Aurengzebe, which is, The Ornament of the Throne; and the fourth or last, Morad Backche, that is, Per∣fect Desire. Others call'd Darachacour, Darasja, Sujas, chasausa, Aurengzebe, Orang, Oranchzef, Mo∣radbackcha, and Moradbeg; all which he made Vice-Roys, or Governors of divers of his best Provinces or Kingdoms, viz. Oranchzef Com∣manded in Decan; Sultan Chasausa, in Bengala; Mo∣radbeck, in Zurratte; but he always kept Darasja by him, as being Heir apparent to the Crown, and his Successor.

Two years before, viz. Anno 1654. Schach Je∣han at his return from Asmeer, fell exceeding sick, insomuch that his Recovery was very doubtful, and a rumor that he was dead spread through the whole Realm; from whence there arose a great Difference between these Brothers, who all aim∣ing at the Crown, maintain'd a Civil War for five years, but at last Oranchzef after the Decease of of his Father, who dy'd in Prison, and also the Death of his three Brothers, made himself Master of the Realm.

* 1.233The eldest Daughter of Schach Jehan was na∣med Begum Saheb, that is, My Lady Princess; and the youngest, Raichenara Begum, that is, Illustrious Princess, or Light of Princesses; which kind of Names are very frequently given to the Princes and Princesses of this Countrey, because all the Lands belonging to the King, there are no Duke∣doms, Earldoms, nor Lordships, from whence the Nobles can derive their Names and Titles, they having nothing but Rewards for their good Ser∣vices, either in Lands or ready Money, which the Mogol gives them, and increases, decreases, or takes away when he pleases; wherefore the Omrahs or Omars have no other but such kind of Names as these, viz. Raz Andazekan, Safe Chekenkan, Bark Andazekan, and Dianetchan, or Danechmendkan, or Fazelkan, which signifie Striker of Thunder, Confoun∣der of the Rich, Vomiter of Lightning, Faithful, Knowing, Perfect Lord, and the like.

Darasja, the eldest Son, wanted not good Parts; for he was courteous in Conversation, subtil, very civil, and exceeding bountiful, yet so self-conceited, that he believ'd himself able to do all things, and could not imagine that any one was capable of giving him Advice. He often scoffed at those that had given him Council; so that his best Friends durst not adventure to discover to him the secret Intentions of his Brothers. He also on a small occasion would rail, curse, and threaten the greatest Omrahs or Lords in his Passion, which soon ceas'd. And although he was a Mahumetan, and manifested the same in his publick Devotion, yet he privately profess'd himself a Heathen a∣mongst the Heathens, and a Christian amongst Chri∣stians. He constantly kept some Pendelt, or Hea∣then Teachers, by him, who receiv'd great Re∣wards, and perswaded him into an Opinion con∣trary to the Religion of the Countrey. He also hearkned some time since to the Instructions of a Jesuit call'd Buze, and took great liking to his Doctrine; and yet some affirm that he was of no Religion at all, and that that which he did was onely out of curiosity, or for his pleasure, or rather out of subtilty, to make himself belov'd by the Christians, of which he had great numbers in his Army, and especially to gain the Rajas or Heathen Lords Tributary to this Realm, that when occa∣sion should require, he might get them to side with him; but let it be how it will, it did not much tend to his advantage, as shall appear in the fol∣lowing Relation: for the Pretence which Orang∣zef made use of to cut off his Head, was because he was turn'd Caffer, which is properly an Unbeliever, or one without Religion.

Sultan Sujas, or Chasausa, was almost of the same Temper and Disposition, but more subtil and re∣serv'd, and withal very politick in contriving of Plots; for the management whereof he got many Friends, by making Presents to the chief Omrahs and eminent Rajas; yet still at times of recess was so exceedingly inclin'd to the Sports of Venus, that keeping many Concubines, he spent whole Nights and Days in their company. Singing, Drinking, and Dancing with them. He profess'd himself of the Persian Belief, although Schach Je∣han and all his Brothers were of the Turks Opi∣nion; which he did for this reason, because the most eminent Persons at the Mogol's Court, and those which have the greatest Employments, be∣ing for the most part Persians, as also their Chil∣dren, he hop'd by this means to gain their Affe∣ctions to be of his Party.

Oranchzef had not that generous Spirit, nor af∣fable Deportment as Darasja, but seem'd to be of a more profound reach, well knowing all his People, and chose those that would certainly stick to him in time of need. He was very reserv'd, subtil, and a great Dissembler, insomuch that he preten∣ded himself a long time to be a Fakier or Derwis, that is a poor Monk, who hath deny'd all the Glo∣ries of the World, and seemingly disown'd any Interest in the Crown, and that he desir'd to spend his days in Prayers and Devotion, whil'st he was still plotting at the Court, especially when he was made Vice-Roy of Decan, and carry'd his whole Designs with so much secrecy, that no Per∣son could take any notice thereof. He also insi∣nuated himself exceedingly into his Father Schach Jehan's favor, who notwithstanding the great in∣clination he had towards Darasja, could not hide his affection to Oranchzef; which bred such Jea∣lousies in Darasja, that he us'd often to say to his Friends, Of all my Brothers I fear none but this Nemaz, that is, This great Dissembler.

Moradbeck, the youngest of all, was none of the most subtil, thinking on nothing but how to recreate himself, either in Drinking, Hunting, and Arching; yet nevertheless he had some good Parts, and accounted it a great Vertue to keep no∣thing secret. He was indeed a Prince of a noble Temper, which had it been accompany'd with a little more reservedness and prudent Conduct, he would certainly have been preferr'd before his Brother, and made King of Indostan, as shall ap∣pear hereafter.

As to what concerns the Daughters, Begum Sa∣heb being very beautiful, and of a noble Spirit, she was exceedingly belov'd by her Father, and ac∣cording to report, he admir'd her beyond belief, alledging for his Excuse, that (according to the opinion of his Mollas or Priests) it was lawful for

[illustration]

SCHAH IEHAAN

a Man to eat of the Fruit of the Tree which he had planted: He repos'd so great confidence in her, that he resolv'd to make her the onely Guard of his safety, and to oversee all things that were brought to his Table, so well she knew how to please him, whom she made to do all things to the advantage of such as she affected. She was very rich by the great Rewards and Presents which she receiv'd for her Service in several Businesses: also very expensive, generous, and noble. She declar'd her self wholly for Darasja, which was not a little to his advantage, and strengthning of his Father's Affections towards him: for she having a great kindness for him, inform'd him of all things that proceeded between her Father and her other Bro∣thers, which was not so much because he was the eldest Son, and she the eldest Daughter, as the common People believ'd, but because he promis'd to Marry her as soon as he should be King, which is altogether unusual, and a thing almost never heard of in Hindostan, because the Husband to a Princess, which must needs be very powerful, would al∣ways be suspected to lay claim, or pretend to the Crown; besides which, the Kings account their Blood so high, that according to their opinion, there can be none found worthy of their Daugh∣ters. She was always kept lock'd up in the Sera∣glio, by reason of her great inclination to venerial Sports, as may appear by the following Relation, viz. She caus'd a beautiful and well shap'd Youth, of an indifferent Extract, to be brought to her into the Seraglio, which she could not do so privately but that she was discover'd, and the news thereof carried to her Father Schach Jehan, who resolv'd to surprise her under the pretence of a Visit. When Begum Saheb on a sudden seeing her Father unex∣pectedly coming towards her, she had no time to hide her Lover but under a Bathing-tub, which was not done so secretly, but that Schach Jehan dis∣cover'd it, yet he neither chastis'd her, nor seem'd to take any notice thereof; but having sat a a considerable time discoursing with her, he said, that to his thinking she was not very well, and ap∣pear'd to him much out of order, which must of necessity proceed from too much Bathing her self, and in a seeming rage commanded the Bathing-tub to be immediately set on fire, resolving in himself not to stir from thence before the Youth and Tub were burnt to Ashes. Not long after she procur'd a Persian call'd Nazerkan, het Father's Caneseman, or Steward of his Court: He being a young Omrah, comely, and the most civil of all the Court, was exceedingly belov'd by all Per∣sons, insomuch that Hestkon, Uncle to Oranchzef, endeavor'd to Match him with the Princess; which was very ill resented by Schach Jehan, who resolv'd, after the Secret had been disclos'd to him, to kill Nazerkan, by giving him poyson'd Betel-leaves. This young Lord thinking on no∣thing thing less than being poyson'd, going out of the King's Presence very merry, went into his Pala∣kin, but dy'd by the Way before he came home.

The Mogol's youngest Daughter Raichenara Be∣gum, was never accounted so beautiful nor ingeni∣ous as Begum Saheb, but delighted as much in lasci∣viousness: She always sided with Oranchzef, and declar'd her self an Enemy to her Sister and Da∣rasja, which made her not to be so well belov'd, nor had she so much Interest to dispatch Busines∣ses like her Sister; yet nevertheless being in the Seraglio, and holding Correspondence with many Intelligencers, she was not negligent in discovering many Secrets to Oranchzef.

Schach Jehan a little before these Troubles see∣ing himself charg'd with these four Princes, all grown up and Marry'd, and observing that each of them pretended to the Crown, and carrying them∣selves as Enemies one to another, sought privately to compass their Designs, was exceedingly per∣plex'd, not knowing what to do, and began to fear his own Person, as if he foresaw what afterwards befell him; to lock them up in Govaleor (which is a Fort where Princes are generally secur'd, and in∣vincible by reason of its situation on an inaccessi∣ble Rock, and the abundance of fresh Water, and Provisions for the Souldiers in Garrison) was no small Business, they being already very powerful, and liv'd in the State and Splendor of Princes: Moreover, he could not in honor send them away to any Place, without giving them Dominions ac∣cording to their Birth, and therefore timorous that they might rebell, and make themselves absolute Princes in their respective Jurisdictions, as indeed afterwards they did; yet nevertheless, out of fear least they should destroy one another in his Pre∣sence, which might chance to happen, if he kept them at his Court, he resolv'd to send them away;* 1.234 and accordingly seat Sultan Chasousa to the King∣dom of Bengala; Oranchzef, to Decan; Moradbeck, to Zurratte; and gave the Government of Cabul and Multan to Darasja: The three first left the Court well satisfi'd with their new acquir'd Do∣minions, where they made themselves supream Governors, and kept the Revenues of the Coun∣treys for the maintenance of strong Armies, un∣der pretence to keep their Subjects and Neigh∣bors in quiet. But Darasja being the eldest, and Heir to the Crown, dwelt not from the Court, which was the Design of Schach Jehan, who al∣ways fed him up with a Promise that he should succeed him; and also granted him to give Com∣missions, and had a small Throne underneath his amongst the Omrahs, so that there seemingly were two Kings; but as two equal Powers can scarce agree, so Schach Jehan, notwithstanding Darasja was very respective to him, and shew'd him great Reverence, was still in fear of being poyson'd by him, and the more, because Darasja was jealous of Oranchzef, whom for his excellent Parts his Fa∣ther judg'd fitter to succeed him than any of his other Sons.

Schach Jehan's Wife, being exceeding beauti∣ful, was call'd Tage Mahalle, that is, The Crown of the Female Sex.

But for the better explanation of this Story con∣cerning the foremention'd four Princes, and the Mogol Schach Jehan, we must relate what hapned a little before these Troubles between Oranchzef, the King of Golconda, and his Visier Emir Jemla, because this will declare the Nature and Consti∣tution of Oranchzef, who afterwards came to be the Mogol and King of India. Hereby also it will appear after what manner Emir Jemla was em∣ploy'd to lay the first Foundation of Oranchzef his Royalty.

At the time of Oranchzef's residing in Decan, the King of Golconda kept the foremention'd Emir Jemla as his Vice-Roy, and General of all his Forces. He being a Persian born, and very fa∣mous in India, was of no high Extract, yet a Man fit to undertake any Design, being a great Cap∣tain, and of a noble Spirit. He had amass'd toge∣ther great Riches, not onely by his careful ma∣nagement of State Affairs, but by the Trade of those Ships which he sent to divers Coasts, as also

by the Diamond Mines, which he alone Farm'd under borrow'd Names, keeping always many Men at work in them, insomuch that that the whole Countrey talk'd of him and his abundance of Diamonds, which were not reckon'd but by Bags full. He also rendred himself very famous and powerful, by keeping several Troops of very choice Men besides the King's Army, at his own proper Charge; and had also very good Artillery; which was manag'd and look'd after by Franks or Christians. In short, he was rich and potent, espe∣cially after he had found out a means to get into the Kingdom of Carnate, and pillag'd all the Hea∣then Temples in that Countrey, that the King of Golconda beginning to grow jealous of him, re∣solv'd to do him a great Discourtesie, and the ra∣ther, because he was not able to bear what he heard of him, for it was reported as if he had been too familiar with the Queen his Mother, who was very beautiful: Yet nevertheless he made no Person privy to his Design, but waited with patience till Emir Jemla should come to the Court, he being at that time with his Army in Carnate. But not long after, when he was told of several other Passages that had hapned between his Mother and him, he was not able to contain his Passion, but flew out into many threatning Invectives, which quickly came to Emir's Ears, he having many of his Wives Relations at the Court, who inform'd him thereof; and the King's Mother, who no ways hated him, was also in∣form'd thereof, who oblig'd Emir with all speed to write to his Son Mahomet Emurcan, he being then at the Court, giving him order upon sight of his Letter, under pretence of going a Hunt∣ing, immediately to come away to him. Emurcan neglected not to use many means; but because the King commanded him to be always near him, and kept a continual Eye over him, he was not able to stir out of his sight; which exceedingly troubling Emir made him take a strange Resolu∣tion, which put the King in no small danger of lo∣sing both. Life and Crown, insomuch that the Proverb was here verifi'd, That he which knows not how to dissemble,* 1.235 knows not how to Govern. He there∣fore wrote to Oranchzef, who then was in Daulet Abad, the Metropolis of Decan, and fifteen or six∣teen days Journey from Golconda, that the King of Golconda intended to ruine him and his Family, notwithstanding the great Services which he had done him; wherefore he was forc'd to flie to him, and beg that he would please to receive him under his protection: Moreover, if he would take his advice, and repose confidence in him, he would so contrive the Business, that he would at once deliver both the King and Kingdom into his Hands; and to make the Business seem the easier, he inform'd him to this effect:

You need not pick above four or five thou∣sand Horse out of the Army, and march spee∣dily with them to Golconda, reporting along the Way that you are an Ambassador, sent from Schach Jehan about extraordinary Business to Bagneguer. The Dabir (who is the Person to whom all Agents that have any Business with the King, make their first Addresses) is my real Friend and Creature; therefore think of no∣thing but to make speed. I will so order that you shall come safe to Bagnaguer's Gates, out of which when the King shall come, according to the Custom, to receive his Letters, you may easily secure him and all his Attendants, and do with him what you think fit, his House where he resides having neither Walls not Moat about. I will be at the charge of this Expedition my self, and allow you fifty thousand Ropias a day during the time of your March.

* 1.236Oranchzef, who always watch'd for such an op∣portunity, would not let slip so fair a one as this, but immediately set forward on his March, and came safe to Bagnaguer, without being known or taken for any other than an Agent sent from Schach Jehan. The King of Golconda inform'd of this pretended Ambassador, came out as he was accustom'd to receive him honorably in a Garden; when falling into the hands of his Enemies, he was set upon by ten or twelve Gurgus or Slaves, who had secur'd his Person, as was design'd, had not an Omrah having compassion on the King, cry'd, Doth not your Majesty see that this is Oranchzef? get away, otherwise you will be made Prisoner; which exceedingly amazing the King, he stept forward, and with full speed rode to the Fort of Golconda, lying not above a Mile from thence; which when Oranchzef saw, he was not much concern'd thereat, because he well knew that Emir would not come with his Army to the King's assistance, and there∣fore possest himself of the Royal Palace, and took away all things of any value which he found there; yet he sent the King all his Women (which is a thing strictly observ'd throughout all India,) and besieg'd him in his Castle; but because the Siege continu'd too long for his Stores, of which he had brought but a few with him, and also re∣ceiving Orders from Schach Jehan to repair to De∣can, though the Castle was just upon surrendring, he was forc'd to raise it. Notwithstanding he ve∣ry well knew, that Darasja and Begum had pre∣vail'd with his Father to give this Order, for fear he should grow too powerful, yet he shew'd no sign of discontent, but said that the Orders of Schach Jehan ought and should be obey'd; but he came not back without being well paid for his Journey. He also Marry'd his Son Sultan Mahu∣med to the King's eldest Daughter, upon promise that he should make him his Successor, giving him in the interim as Portion, the Castle and Jurisdi∣ction of Bamguire; and also obtain'd the King's consent, that all the silver Money which should from that time be Coin'd in the Realm, should bear on the one side Schach Jehan's Arms; and that Emir with all his Forces should immediately withdraw.

* 1.237These two great Persons were not long toge∣ther before they contriv'd high Designs: for by the Way they besieg'd and conquer'd Bider, one of the chiefest and strongest Places of Visjapour; from whence they went to Daulet Abed, where they so ty'd the Knot of Friendship, that Oranch∣zef could not live without seeing Emir twice a day, nor Emir without seeing Oranchzef.

This their Union began to give scope to new Plots, and was the indeed the first Foundation of Oranchzef's Royal Dignity.

This Lord having been often sent for, went at last with great and rich Presents to Agra, to prof∣fer his Service to Jehan, and move him to pro∣claim Wars against the Kings of Golconda and Vis∣japour, and also against the Portuguese. The first Present which he made to his Father was a great Diamond, the like whereof is not to be found, ac∣quainting him, that the Stones of Golconda differ'd very much from those that were found in the Rocks of Candahar, which he had always suppos'd

[illustration]

SCHAH ORANGZEF

to be the best, and that nothing else must be thought on, but to begin the War on that side, and conquer all the Lands extending to Cape Co∣mory. Schach Jehan, whether blinded by the Dia∣monds which Emir had given him, or whether he thought it time, as some believe, to keep an Army in the Field, to keep Darasja (in his opinion grown too powerful) in awe, and the rather, because Da∣rasja had misus'd, nay, at last poyson'd the Visier Sadullacan, a Person exceedingly belov'd by Schach Jehan, and accounted the chiefest Peer of his Realm, because he did not appear to be of his Par∣ty, but inclin'd to Sultan Chasausa, or rather because he judg'd him so powerful, that perhaps he might either assume or dispose of the Crown after Schach Jehan's Death, or else because he was neither a Persian, nor extracted from Persian Blood, but an Indian. Moreover some envious Persons reported, that he maintain'd several strong Parties of well Arm'd Patanes, with a Design to make himself or his Son King, or at least to defeat the Mogols, and place the Patanes (from whom he Marry'd his Wife) on the Throne.* 1.238 But however it was, Schach Jehan was resolv'd to send an Army to De∣can, under the Command of Emir. Darasja consi∣dering, that to send an Army to that side of the Countrey, was to strengthen Oranchzef, oppos'd the same with his whole endeavors, but could not prevail; so that when he saw Schach Jehan conti∣nue his Resolution, he was forc'd to be content, yet with this Proviso, that Oranchzef should stay in Daulet Abad as Governor of the Countrey onely, without being at all concern'd with the Army; of which Emir being chief General, should leave his whole Family at the Court; which Emir would not consent unto, till Schach Jehan desiring him to give this satisfaction to Darasja, promised him, that in a short time he would send him his Wife and Children; which satisfying him, he immediately march'd with a gallant Army to De∣can, and from thence without any delay to Visja∣pour, where he besieg'd a very strong Place call'd Caliane.

* 1.239This conjuncture of Affairs hapned in Hindo∣stan, when Schach Jehan being near seventy years of age, fell into a dangerous fit of Sickness, which immediately rais'd an Alarm and Insurrection through all Hindostan, Darasja raising two vast Ar∣mies in Dely and Agra, the two chief Cities of the Kingdom; Sultan Chasausa did the same in Bengala; Oranchzef in Decan, and Moradbeck in Zurratte, each getting those that were inclining to them to be of their Party, every one plotting their several De∣signs. Darasja accidentally taking some of their Letters, shew'd them to his Father, which bred much discontent. Begum Saheb his Sister, also was not negligent, to make use of this opportunity to incense the King against them. But Schach Jehan suspecting Darasja, and out of fear that he might be poyson'd, gave strict order to watch narrowly all things that he should eat of. He wrote also, as it was reported, to Oranchzef concerning it; which Darasja hearing, could not contain himself from venting high and passionate Threats. Mean while Schach Jehan's Sickness increasing, and a rumor of his Death spreading through the City, the whole Court was in great disorder; the Citizens taking up Arms, kept their Shops shut up three days, whil'st the four Brothers made great Preparations every one for himself, and not without reason; for they very well knew, that they could not expect any mercy from one another, there being no other way but conquer or die; and that whoever got the better would destroy all the rest, as formerly their Father had done his Brothers.

* 1.240Sultan Chasausa, who had gotten a vast accumu∣lation of Treasure in the rich Countrey of Ben∣gala, by destroying some of the Ragias, or petty Kings, and extorting great Sums of Money from others, came first into the Field with a mighty Army, and proceeded on his Way by the help of the Persian Omrahs, of whose Sect he was, to Agra, reporting all the way that his Father was dead, and his Brother Darasja had poyson'd him, and therefore he resolv'd to revenge his Father's Death, and, in a word, pretended to be king. Mean while Darasja sent Letters to him from his Father, with Orders not to come any nearer to Agra, assuring him that his Sickness was insigni∣ficant, and that he found himself much better than he had been. But Chausausa having Friends at the Court, who assur'd him of the danger of his Father's Distemper, he took no notice of the said Letters, but proceeded on his March, saying he very well knew that his Father was dead, but if he did live, he was resolv'd to go and kiss his Feet and receive his Commands.

Oranchzef about the same time, or immedi∣ately after, prepar'd to take the Field, and march towards Decan, and from thence to Agra, when he also receiv'd the same Inhibition, as well from his Father as his Brother Darasja, with Threats more than usual; but he took as little notice thereof as Chasausa: However, considering with himself that his Means and Treasure was low, and his For∣ces not considerable, he politickly resolv'd to make a double trial of his Fortune, in both which he suc∣ceeded beyond expectation; the one was design'd to Moradbeck, and the other to Emir Jemla. To Moradbeck he wrote a very cunning Letter,* 1.241 wherein he testifi'd,

That he had always been his real and intimate Friend; and that for his part, he was no ways ambitious of Sovereignty, having resolv'd with himself to spend his whole Life like a Fakier; but withal affirming, That Da∣rasja was a Person altogether unqualifi'd for the Crown, as being a Caffer, and an Idolater, and therefore hated of all the principal Omrahs; That Sultan Chasausa was of the Persian Religion, and consequently an Enemy to Hindostan, and therefore unworthy of the Crown; so that in a word, there was no body but himself that de∣serv'd the same: for all Persons at the Court knowing his Valour, would stand up for him; and as for his own part, if he would promise him, that he would, when he came to be King, let him live in quiet in any Corner of the Realm, there to worship God the remainder of his days, he was ready to assist him with his Counsel and Friends, and also to commit his whole Army un∣to his Command, to Fight against Darasja and Chasausa; in the interim he sent him a hundred thousand Ropias, desiring him to accept the same as a Pledge of his Friendship; and withal ad∣vis'd him to come immediately and secure the Castle of Zuratte, where he knew all the chief Treasure of the Countrey lay.

Moradbeck, who was neither very rich nor pow∣erful, with great joy accepted of these Proffers made by his Brother Oranchzef, as also his Present, and shew'd his Letter to all his Subjects, to induce the younger sort to take up Arms, and the most eminent Merchants to furnish him with the greater Sums of Money, which he earnestly desir'd of

them, and also began to act the Part of a King, making great Promises to all those that entred in∣to his Service, by which means he got a conside∣derable Army in a short time, out of which he chose three thousand of the best, which he sent under the Command of Chah Abas an Eunuch, yet a valiant Man, to Besiege the Castle of Surat; whilst Oranchzef sent his eldest Son Sultan Mah∣moud, who had married the King of Golconda's Daughter, to Emir Jemla, still employ'd about the Siege of Caliane, to perswade him to come to Daulet Abed, under pretence that he had Business of grand consequence to impart to him: But Emir doubting what it might be, excus'd himself, and said, That he was certainly inform'd that Schach Jehan was not dead; and moreover, that since his whole Family was at Agra, in Darasja's Custody, he could in no wise assist Oranchzef, nor declare him∣self to be for him. With which answer Sultan Mahmoud much displeas'd, came back to Daulet Abad: But Oranchzef would not be thus repuls'd, but sent his second Son Sultan Mazum to Emir with Letters, who manag'd his Business with so much complacency and sweetness, that it it was impossible to deny him; and therefore Emir pres∣sing on the Siege of Caliane, forc'd the Besieg'd to surrender, and then March'd with the Prime of his Army, accompanied by Sultan Mazum, to Oranchzef, who no sooner saw him, but receiv'd him with the greatest signs of love and joy ima∣ginable, calling him nothing but Baba, and Ba∣bagy, that is, Father, and My Lord Father: And after having embrac'd him divers times, he step∣ping aside with him, said, That it would not be just to desire him, having his Family at the Court, in Da∣rasja's Custody, to undertake any thing for his favor; yet nevertheless, there was nothing so difficult, but that some Expedient might be found out to bring it to pass. Let me (continu'd he) propose a Design to you, which perhaps at first may seem strange; but as you are in fear for your Wife and Children who are in Custody, so it will be a means to secure their safety, if I, under a colour, secure your Person in Prison; which without doubt all the World will believe real: for who can ima∣gine that such a Person as you would permit your felf to be thrown into a Gaol. Meanwhile I can make use of some of your Forces and Guns, as you shall think fit: You may also lend me a Sum of Money, as you have often proffer'd me: And then I think it will be fit to try Fortune, and that each of us play our Parts, that so we may see and find out the best ways. If you will consent that I carry you to the Castle of Daulet Abad, of which you shall be Master, and set my Son Sultan Mazum, or Sultan Mahmoud, to Guard you there, the Design will undoubtedly take the better. And I cannot imagine that Darasja can find out the Intrigue thereof, nor with what pretence he can misuse your Wife or Children.

* 1.242Emir, whether by reason of the Friendship which he had sworn to Oranchzef, or for the great Promises which were made him, or out of fear because he saw Sultan Mazum with many well-arm'd Men near him, as also Sultan Mahmoud, who look'd frowningly upon him, because he came with his Brother, and not with him, and there∣fore was seen, as he walk'd behind Emir, to lift up his Foot as if he would have kick'd him; I say, whichsoever of these, or whatever else was the reason, Emir consented to all that Oranchzef had propos'd, highly extolling his Invention. Where∣fore Oranchzef was no sooner gone, but the Ma∣ster of the Ordnance approaching, commanded Emir, in Oranchzef's Name, to follow him, and suffer himself to be lock'd up in a Chamber, where he plac'd strong Guards upon him, drawing thither all the Men which Oranchzef had about the House.

* 1.243This noise of Emir's being taken Prisoner was no sooner spread abroad, but there began a great Mutiny. All those which Emir had brought with him, though much amaz'd, resolving to release him, rode up with drawn Swords to the Guards, to force open the Prison; which might easily have been done, Oranchzef not having sufficient Forces at hand to resist so desperate an Undertaking. But as this was nothing but a design'd Plot, so these Insurrections were soon allay'd, by that which was publickly declar'd to the Chief Offi∣cers of Emir's Army, and by the presence of Oranchzef, who with his two Sons first speaking to one, and then to another, made them great Promises and Presents; insomuch that all Emir's Troops, and most of those of Schach-Jehan, see∣ing themselves in this confusion, and without a General, and also believing that Schach-Jehan was dead, and the great Promises which were made them of raising their Pay, and that they should have three Months Advance, thereby be∣come altogether improbable, immediately de∣clar'd themselves for Oranchzef; who being thus become Master of all Emir's Forces, Cammels, Tents, and Amunition, went into the Field, with a resolution to go to tho Siege of Surat, and hasten the taking of it, (which his Brother had protra∣cted) because his Chiefest Men were engag'd there, and found greater resistance than they ex∣pected: But Oranchzef having March'd some days, heard that the Governor had surrendred the Place to Moradbech; wherefore he immediately wrote Letters to his Brother, advising him of all things that had pass'd between him and Emir Jemla, and also that he had Forces, Money, and private Friends enough at the Court; and that since he wanted nothing, he resolv'd to March directly towards Brampour and Agra, and there∣fore that he should hasten to meet and joyn with him. But Morabech found not so much Silver in the Fort of Surat as he expected, either because there was not so much as was reported, or that the Governor had convey'd part of it away, as most believ'd: Nevertheless, there was enough to pay his Soldiers, which had entred into his Ser∣vice in hopes to enrich themselves with the Plun∣der of the foremention'd Castle. Neither had he any great reason to boast of the taking of this Place; for they lay before it above a Month: nor had they then effected their design, had not the Hollanders assisted, teaching them to spring a Mine, which overthrowing a piece of a Wall, drove the Besieg'd to the utmost extremity: But this Conquest did not a little advantage his De∣sign, the fame thereof being spread all over the Countrey, That Moradbech had won Surat by springing a Mine: Which sounded strange in the Indians Ears, who till that time knew not the In∣vention. Yet notwithstanding all this Fame and good success in the beginning, added to the con∣tinual Letters and great Promises from Oranchzef, the Eunuch Chan Abas, a Man of great Under∣standing, Courage, and really inclin'd to his Ma∣ster's Interest, did not at all approve of Moradbech's joyning with Oranchzef, thinking it much better to keep him in suspence with Words, and let him march to Agra, whilst they might receive certain

News of Schach Jehan's death; advising him also to Fortifie Surat, which was a good Place, and would make him Master of a great Tract of Land, and large Revenues, and by degrees he might se∣cure Brampour, which is a great Through-fare, and as it were the Key to Decan. But the continual flattering Letters from Oranchzef, added to the small Forces, Goods, and Moneys which he had, besides his Ambition to Govern absolutely, made him, slighting all advice, march from Amadabad, and desert Surat, and go through Woods and over Mountains, to be the sooner at the Place of Randezvouze, where Oranchzef had staid expect∣ing him two or three days.

* 1.244Great demonstrations of Joy were exprest, in high Feasting, at the meeting of the two Ar∣mies: The Princes visiting one another, Oranchzef made thousands of Promises to Moradbech, alledg∣ing anew, That he had no pretence at all to the Crown, nor any other Design but to assist him against Darasja their common Enemy, and settle him on the Throne. After this meeting, and confirming of Friendship, the two Armies March'd together, Oranchzef still continuing his Promises and Protestations of Kindness to his Brother, and treating him both in Private and Publick like a King; which perswaded Morad∣bech into a certain belief, that Oranchzef was real in his intentions, and that his exceeding love to∣wards him, made him so submissive; and there∣fore willingly, and without returning the like Ceremonies, he receiv'd the Services shew'd him by his Brother, in stead of thinking on what had hapned in Golconda, and considering, that he who had with such great danger adventur'd to conquer a Kingdom, was not inclin'd to live and die like a Fakier.

* 1.245These two Armies thus united made a conside∣rable Body, which made a great noise at the Court, and gave cause of fear not onely to Da∣rasja, but to Schach Jehan himself, who knew the Policy and Subtilness of Oranchzef, and the Va∣lor of Moradbech, and also foresaw, that a Fire once kindled was not so easily quench'd. Where∣fore Schach Jean wrote divers Letters in a courte∣ous Style, to this effect: That he was now better in health; That they should return each to his Govern∣ment; and that he pardon'd and forgot all which had been hitherto acted. But these Letters kept them not from coming forward. And as Schach Jehan's Distemper was reported to be mortal, and they wanted no Intelligence; so they always said (and perhaps believ'd the same) that the Letters were writ by Darasja, that Schach Jehan was ei∣ther dead or lay a dying, and that they were re∣solv'd if he liv'd to kiss his Feet, and deliver him out of the Hands of Darasja.

* 1.246The unfortunate Mogol, observing that his Sons regarded not his Commands, and hearing that they hastned in the Head of their Army to∣wards Agra, whilst he lay sick in the custody of Darasja (a Man who design'd nothing but War, and the destruction of his Brothers) was necessi∣tated in this extremity to leave his Treasures at his disposal; and sending for his eldest and tru∣stiest Officers, whom he knew had no very great kindness for Darasja, commanded them to fight for Darasja against the rest of his Blood, against his Children, and against those whom they most respe∣cted: In order whereunto, he immediately sent an Army to meet Sultan Chasausa, who was come nearest to Agra; and made ready another to send against Oranchzef and Moradbech, who also ap∣proach'd the Metropolis.

* 1.247Soliman Chekouh, eldest Son to Darasja, a Prince about twenty five Years old, of a well-shap'd Bo∣dy, good Conduct, Courteous, and belov'd by most Persons, especially Schach Jehan, who had already enrich'd him, and design'd to make him his Successor rather than Darasja, was made Ge∣neral of this Army against Chasausa. Schach Jehan nevertheless, who rather desir'd to see Chasausa return to Bengala, than to engage in a bloody Fight, which must undoubtedly prove very hurtful, be∣sides the danger of losing one of his Sons, sent an ancient Raja call'd Jesseingue (one of the richest and most powerful of all Indostan, and the ablest in his whole Realm) to accompany this young General, with private Orders not to engage in a Battel unless forc'd thereto, but endeavor by all means possible to perswade Chasausa to return and save his Forces till there was more need to use them, viz. when Schach Jehan should be dead, and he see Oranchzef and Moradbech approach the Court. But as this young Prince Soliman Chekouh, full of Courage, thought on nothing, but how by some Heroick Exploit he might make himself Famous; and Sultan Chasausa fear'd that Oranchzef by the winning of a Field-Battel would first make himself Master of the Treasures and Cities of Agra and Deli: So it was impossible for Raja Jes∣seingue to prevent their engaging one with ano∣ther: For the two Armies were no sooner in sight, but they prepar'd to fight,* 1.248 and staid not long before they saluted each other with a Volley of small Shot. The first On-set was very fierce on both parts; but at last Soliman Chekouh with great force and eagerness broke the Ranks of Chasausa, and forcing him to retreat, soon after put his whole Army to flight; insomuch that if Jesseingue and Patan Delickan (one of the Chiefest Commanders and valiantest Men, but a private Friend to Raja, without whose advice he did no∣thing) had faithfully assisted him, Chasausa's whole Army had been destroy'd, and he himself in danger of being made a Prisoner. But Raja (besides that he was commanded to the contrary) was too subtile to lay Hands on a Prince of the Blood, and Son to the King; so that he gave Chasausa time to retreat without losing of many People. But because Soliman Chekouh was Ma∣ster of the Feld, and had gotten some Guns, the Report immediately went at Court, that Chasausa was utterly destroy'd. This Victory made Soli∣man Chekouh very famous, and lessening the esteem which the People formerly had of Chasausa, made all the Hearts of the Persians which were formerly inclining to him grow very cold.

The young Prince having spent some days in pursuing Chasausa, and having daily Information from Court, understood that Oranchzef and Mo∣radbech approach'd with a great Army; and knowing also that Darasja his Father had many private Enemies, he resolv'd to give over his Pursuit, and return speedily to Agra, where Da∣rasja might perhaps give Battel to Oranchzef and Moradbech. This was the best course which he could have taken; for doubtless it he had come thither time enough, Oranchzef could not have had any advantage of his Enterprise: nay, some are of opinion, that he durst not have given Bat∣tel, by reason of his small Party; but Darasja's bad fate would not suffer it.

Whilst all things were thus carried on the side

towards Elabas (which is a Place where the River Gemna unites with the Ganges) there was quite another Scene acted towards the side of Agra. At the Court they fear'd that Oranchzef might cross the River of Brampour, and have pass'd the trou∣blesom Way between the Mountains, and there∣fore sent several Troops to prevent his passing over the Stream Eugenes, whilst the whole Army was made ready, and two of the chiefest Nobles of the Realm were chosen to Command the same; one of them call'd Casemcan, a famous Captain, and a great lover of Schach Jehan; but having no kind∣ness for Darasja, he went thither against his will; yet was perswaded to undertake that Office by Schach Jehan. The other, nam'd Jesseingue, was a mighty Raja, and Son-in-law to that Raja Rana, who in the time of Ecbar was as if he had been Emperor of the Rajas. Darasja before their de∣parture made great Presents to both, and protesta∣tion of Friendship, whilst Schach Jehan found out a means to tell them in private, the same which he told Jesseingue, before he went with Soliman to meet Chasausa. Moreover, they neglected not du∣ring their March, to send time after time to Oranch∣zef and Moradbeck, to perswade them to return to their own Countreys, but all in vain, neither did their Agents come back; whilst the Army mar∣ched with that speed, that from the top of a Hill, lying not far from the River, it was seen sooner than they expected; and by reason of the great Heat, it being in the midst of Summer, the River was fordable, which made Casemcan and the Raja to prepare themselves for Battel at the same in∣stant, before they knew Oranchzef's Intentions; for he endeavor'd to oppose them, although his Army was not all come up, for he saluted them with a Volley of Shot, thereby designing onely to deter them; for he fear'd that they would come over the River, and not onely prevent his passing over, but also hinder him from chusing a convenient place to Encamp his Army in, which was in great disorder, and so weary'd with Travel and Heat, that undoubtedly they might easily have been de∣stroy'd, if they had been immediately set upon; but they were satisfi'd according to the Order they had receiv'd to Guard the opposite Shore, and pre∣vent Oranchzef from coming over. After Oranch∣zef had rested his Army two or three days, and by retarding the Enemy, had so order'd his Business, that he could get over the Stream, he commanded his Guns which were planted along the Bank of the River, to Discharge on the Enemy whilst his Men cross'd the Water. Whereupon Casemcan and the Raja also Discharging their Guns, and standing in a posture to oppose their Landing, be∣gan a fierce Battel, especially where Jesseingue Commanded; but for Casemcan, though he was always accounted a valiant Man, yet he gave no great proofs of his Valour in this Fight; nay, some accus'd him of Treachery, and affirm'd, that he bury'd the Powder and Shot in the Night un∣der the Ground. But however it was, the Fight slackned not, for whilst one Party endeavor'd to get over the Water, the other as much striv'd to oppose them: The middle of the River being full of Rocks, prov'd very troublesom to Oranchzef's Party; who also found the Banks very high and craggy in many places. At last Moradbeck cast himself into the Water with such fierce eagerness, that the Enemy not able to oppose him, he got over a good part of his Army, which made Casem∣can retreat, and put Jesseingue in great danger of lo∣sing his Life; for the Enemy falling so thick upon him, and having slain most of his Ragipous that were about him, had also undoubtedly slain him, if he had not fled speedily from thence, and left all his Bag and Baggage to the Enemy; nor durst he go to Agra, by reason he had lost so many of his Soldiers; for of seven or eight thousand he had not above five or six hundred left.

* 1.249Great anger did Rama's Daughter express a∣gainst her Husband Jesseingue, in reference to his Flight and Defeat: for when her Servants heard that their Lord was hard by, and had inform'd her what had hapned in the Fight, viz. that Jes∣seingue had fought with extraordinary valour, lo∣sing all his Men except four or five hundred, and at last, not able to resist the Enemy any longer, was forc'd to flie, she commanded, in stead of sending to receive him and condole his Misfor∣tunes, to lock up the Gates of the Castle, strictly charging not to let in so base a Blot to her Family: adding, that he was none of her Husband, and that she would never see him: The Son-in-law of the noble Rama could never have so mean a Soul; that he must think, since he was entred into so noble a Family, he ought to follow their Vertues, and, to speak in one word, either to have con∣quer'd or dy'd. The next moment she was in a greater Passion than before, commanding a Pyle of Wood to be laid for her, that she might burn her self; when to pacifie her, they endeavor'd to per∣swade her that her Husband was slain, and that it could not possibly be otherwise; then on a sud∣den her Countenance changing, and her Gall ri∣sing, she broke out into thousands of Exclamati∣ons against him. In this frantick humor she con∣tinu'd nine days, before she would consent to see him; but at last her Mother comforting her, promis'd, that as soon as the Raja was refresh'd, he would raise an Army against Oranchzef, and regain his lost Honor though at never so dear rate.

* 1.250Mean while Darasja inform'd of all that had hapned at Eugenes, was so exceedingly incens'd against Casemcan, that he would certainly have cut off his Head, had he been there present, and in∣veigh'd bitterly against Emir Jemla, as being the first and chief occasion of all this Mischief, having furnish'd Oranchzef both with Men, Money, and Artillery; therefore he resolv'd to Execute his Son Mahomet Emircan, and to expose his Wife to publick Sale on the Bazar amongst the common Strumpets; and undoubtedly he had perform'd it, had not Schach Jehan mildly perswaded him, that Emir Jemla could not be so weak, nor so familiar with Oranchzef, that for his Favor he would offer up his Family; that undoubtedly Oranchzef had trapann'd, and by his subtilty deceiv'd him.

* 1.251Mean while Oranchzef and Moradbeck were ex∣ceedingly encourag'd by their first good success in the foremention'd Battel; and Oranchzef, to ani∣mate his Soldiers the more, boasted that in Da∣rasja's Army there were thirty thousand Mogollans, who were at his command. Moradbeck desir'd no∣thing more than to come to a second Battel, and therefore hastned his March; which Oranchzef delay'd, perswading him that it was convenient for the Army to refresh themselves a while on the Banks of that pleasant River, whilst he wrote to his Friends, and receiv'd Advice concerning Af∣fairs at the Court, and a true Information of all Businesses.

In the interim Schach Jehan clearly perceiving the Design of Oranchzef and Moradbeck, and that he

had no hopes of perswading them to return, he knew not in that Exigent what to do; fain he would have prevented this Battel, on which all depended, and to which Darasja made all imagi∣nable Preparations; but what could he do to op∣pose it? he was still very weak, and in the custo∣dy of Darasja, in whom, as is said before, he re∣pos'd no great confidence; wherefore he was forc'd to leave the management of all things to his dis∣cretion, and surrendred to him the chief Forts and Castles in his Dominions, and likewise comman∣ded all his Officers to obey him. Whereupon all Persons were immediately put into Arms, so that an Army was form'd, as it was reported, of a hun∣dred thousand Horse, and twenty thousand Foot, and a vast Train of Artillery: Yet notwithstand∣ing this was the most compleat and biggest Army that ever was seen in Hindostan, and sufficient to defeat three or four such as that of Oranchzef (who had not above thirty five or forty thousand Men in all, and those tir'd and spent by their long and troublesom March, by reason of the excessive Heats) a thing almost incredible, there was scarce one Person, but ominously presag'd Darasja's ru∣ine, especially because none of the Omrahs had any respect or kindness for him, and all the prime Sol∣diers on whom his dependance lay, were in Soliman Chekou's Army. To venture a Battel, all his Friends, as well as Schach Jehan, disswaded him from. His Father also proffer'd himself in the heighth of his Sickness, to be carry'd into the Field before Oranchzef, which undoubtedly would have been a great introducement to Peace, and al∣so very beneficial to Schach Jehan: for certainly Oranchzef and Moradbeck would never have dar'd to fight against their own Father; and though they had bin powerful enough to have attempted, they would certainly have suffer'd for it, not onely because their Forces were not equal, and all the great Omrahs were so fix'd for Schach Jehan, that they would not have fail'd, seeing him in the Head of the Army, to have fought very resolutely, but also because that Oranchzef and Moradbeck's Com∣manders had so great an affection for this Prince, whose Creatures most of them were, that they would have turn'd their Swords against them their Generals, and perswaded the whole Army to De∣clare themselves for their old Prince. Then they perswaded Darasja, since he would not hearken to any Advice, not to march with his Army into the Field, but to stay till Soliman Chekou came to joyn with him, which would be very suddenly, he be∣ing already on his March to Agra; which also was good Counsel, because he was a Person belov'd by all, having return'd victoriously, and the most loyal and brave Soldiers being still in his Army. But Darasja would not regard any Propositions that were offer'd to him, how reasonable and ad∣vantageous soever, thinking on nothing but giving speedy Battel to Oranchzef, whom he resolv'd to Encounter in Person; and certainly he did not amiss herein, in respect to his own Honor and par∣ticular Interest, if Fortune had befriended him; but things fell not out as he had contriv'd them, and very probably for these reasons:

He look'd upon himself as Master of Schach Jehan, whom he knew he could sway as he pleas'd: He was at that time Owner of all his Treasures and strong Holds: Chasausa was half defeated, and his two other Brothers came with a faint and tir'd Army to throw themselves into his Hands, which they could not miss if he won the Battel: That then he should at once be absolute Master, at the end of all his Troubles, and attain to the heighth of his Wishes without any ones contra∣diction; when as on the contrary, if his Father should go into the Field, all Affairs would be ac∣commodated, and his Brothers return to their Do∣minions: Moreover, that if he should stay for So∣liman Chekou his Son, Schach Jehan might plot some Design to his Disadvantage, or contrive some∣thing with Oranchzef; and that whatever he should do to gain the Victory, the Reputation his Son had already gotten, would give him all the Honor thereof: What would not he be capable to undertake, swoln with so much Glory and Suc∣cess, and especially being supported as he was by the Favor and Affection of Schach Jehan, and the greatest part of the Omrahs? What did he know whether he would keep any Respect or Duty for his Father, and what his Ambition might prompt him to?

These Considerations made Darasja conclude to refuse all Persons Advice, and act according to his own Humor, and thereupon immediately com∣manded his whole Army to march into the Field, and went himself to take his leave of his Father, then in the Castle of Agra, who shed a multitude of Tears, embracing him, and thus bespeaking him; Well, Darasja, you are resolv'd to follow your own Will, go, and God bless you; but remember these few words; if you lose the Battel, take heed of ever coming into my Presence. But all this making no great impression on him, he went away boldly, and taking Horse, rode with his Army to block up the Passage through the River Schembel, about twelve Leagues from Agra; where Intrenching himself, he resolutely expected his Enemy. But Oranch∣zef (who being more subtil and crafty, wanted not good Spyes, that inform'd him of all Transactions) knowing it there to be very difficult, never attemp∣ted to force it, but coming to Encamp himself on the other side, opposite to Darasja's Army, was seen by them, whilst he sent to a rebellious Raja, nam'd Chempet, several rich Presents, and made him many Promises, if he would permit him to march through his Countrey, that so he might find a place where the River was more fordable. Chempet not onely consented, but proffer'd to be his Guide, to lead him cross his Countrey through the Woods and Mountains. Whereupon Oranchzef rai∣sing his Camp privately in the Night, left onely some Tents standing, thereby to amuse Darasja, and marching night and day, got over the River before he had any notice thereof; but as soon as ever he receiv'd the news, he left his Station, and hasted to Engage his Enemy, who was said to march with great speed towards Agra, to gain the River Gemna, and there without trouble, and at his pleasure to use the Water, and fortifying him∣self, expect Darasja's coming. This Place, for∣merly call'd Samongues, and now Fatabad, that is, The Place of Victory, is not above three Leagues from Agra. Not long after Darasja appearing on the Shore of the said River, Encamp'd with his Army between Agra and Oranchzef, whilst Schach Jehan wrote several Letters to Darasja, acquaint∣ing him that Soliman Chekou was not far off, and therefore it would be prudence in him not to begin the Battel, but to draw nearer to Agra, and chuse a good place where he might fortifie himself, and expect his Son's coming. But Darasja return'd him in answer, That before three days pass'd, he would bring Oranchzef and Moradbeck bound Hand and

Foot before him, to punish them as he should think fit; and without any farther delay, at the same hour drew out his Army, planted all his Guns before, and fastned them together with Iron Chains, to prevent the Enemy's Horse from breaking in upon him; behind these Guns he also plac'd many Camels, each with a Musquet made fast on their Breast, which a Man might Charge or Discharge without setting a Foot on the Ground; behind these Camels were drawn up the greatest part of the Musqueteers, and behind them the rest of the Army, which chiefly consisted in Horse Arm'd with Sword, Bowes, and, a Quiver full of Arrows, as commonly the Mogols (by which Name are understood the white People, as Mahu∣metans, Persians, Turks, Arabians and Usbeques) or with a Sword and a Half-pike, like those which the Ragipous carry.* 1.252 Of all these foremention'd sorts of Men he made three Bodies; the right Wing whereof, being Commanded by Cali-lullah∣kan, consisted in thirty thousand Mogols; the left was Commanded by Rustam-kan Dakny, a very eminent and valiant Commander, besides Raja Chatresale and Raja Ramseingue Routle. Mean while Oranchzef and Moradbeck on the opposite side, drew out their Army almost after the same manner, onely they privately plac'd in the midst of the Troops of some Omrahs, several Field-pieces (an Invention of Emir Jemla) with no ill effect; they also plac'd here and there several Men to throw Bannes, which being a sort of Granadoes fastned to a Stick, are cast amongst the Horse, which often frighting them, puts them into disorder, and many times do great mischief.

* 1.253All their Horse fall back and draw up with ex∣ceeding swiftness, and Discharge six several Flights of Arrows sooner than the Musquets two Volleys: They also keep close together in a Body under their respective Officers, especially when they come up to Fight Hand to Hand with their Swords.

* 1.254Being thus drawn out, the Guns began to play from both sides, (for they always Discharge their Cannons first,) and Arrows were now seen to flie through the Air, when on a sudden there fell a mighty Shower of Rain, that interrupted the Combat, which began again as soon as it ceas'd: Darasja mounted on a stately Elephant, command∣ed his Men to fall on on all sides, whilst he advan∣ced in the midst of a Body of Horse directly to∣wards his Enemies Artillery, which receiv'd him so valiantly, that abundance of Men were kill'd round about him; and not onely that Body which he Commanded put into disorder, but also the other Horse that follow'd him; nevertheless he being seen to sit firm on his Elephant, without of∣fering to retreat, and courageously looking about, and making signs with his Hands, to advance and follow him: This disorder soon ceas'd, and every Man resuming his Rank, march'd on with him; but he could not reach his Enemy before he was saluted with another Volley of Cannon-shot, which caus'd a second and great Disorder amongst his Men, making many of them Retreat; yet Da∣rasja without changing his Countenance, sat fast on his Elephant, and encourag'd his Men, giving them still signs to follow him, and to advance with all possible speed, without any loss of time: Thus vigorously pressing forward, he forc'd the Enemies Artillery, broke their Chains, entred into their Camp, and hewing down the Camels and Infantry which stood in his way on that side, he open'd a good Passage for the Cavalry that fol∣low'd him; when the Enemy's Horse facing him, they began a fierce Combat: A shower of Ar∣rows fill'd the Air from both sides, Darasja him∣self letting flie several amongst them. But these Arrows do but little Execution, most of them be∣ing broken either in the Air, or faln on the Ground without doing any hurt. The first flight of Ar∣rows being made, they fell upon one annother with their Swords, whilst Darasja sitting still on his Elephant, encourag'd his Soldiers, call'd and made signs to them, and at last advanc'd with so much resolution and force against all that oppos'd him, that he overthrew the Cavalry, and forc'd them to retreat and flie. Oranchzef, who also sat on an Elephant, seeing this disorder, was exceed∣ingly perplex'd, yet labour'd with all his might to defend them, though to little purpose; wherefore he drew up the Body wherein his choicest Men were, to make a Head against Darasja, who like∣wise forc'd them to retreat in great disorder, not∣withstanding all that Oranchzef could do to hinder it; yet nevertheless he lost neither his Valour nor Courage, though he saw the whole Army in a confus'd and flying posture, insomuch that he had not above a thousand, some say but five hundred, that stood to defend him; he also saw that Da∣rasja, notwithstanding the difficulty of the Way, which was uneven and full of Holes in many pla∣ces, made as if he would rush in upon him; yet still his Courage abated not, but he kept his Sta∣tion, without the least apprehension of fear, or thought of retreating; and calling every one of his Commanders that were about him by their se∣veral Names, cry'd out Delirane Codahi, that is, Take courage, my old Friends, God is; what hope is there in flying? know you not where our Decan is? Codahi, Codahi, God is, God is; and that none might doubt his Valour, but see how far his Heart was from recoiling, he instantly commanded in the presence of them all, that Chains should be put on his Elephants Feet; which had certainly been done, but that all those that were near him, de∣clar'd their courage and resolution to live and die with him. Mean while Darasja endeavor'd to break in upon him, though he was a good distance from him, but the difficulty of the Way much hindred him, and also the opposition he met with from the disorder'd Horse, which cover'd all pla∣ces he was to pass. This Encounter with Oranch∣zef he look'd upon as that which was to assure him of the Victory and decide the Battel; and doubtless he would have overcome all the sore∣mention'd Difficulties, and Oranchzef with the small number which he had left, would not have been able to resist his, till then, victorious Army; but Darasja not knowing how to make use of his advantage, fail'd in the whole, of which I will now shew you the occasion, and how thereby the Scale turn'd to Oranchzef's advantage.

Darasja perceiving that his left Wing was in great disorder, was inform'd, that Custam-kan and Chatresale were both kill'd; that Ramseingue Routle having advanc'd very far, had forc'd the Enemy, and made way through the midst of them, but was now encompass'd by them, and in great danger; all which made Darasja desist from his Design, of making directly towards Oranchzef, and turn to assist his left Wing, where the Fight in the be∣ginning was very smart; but Darasja at last got the Victory, forcing and routing all that oppos'd him, yet not so, but that there still remain'd some

to resist and stop him. Mean while Ramseingue Routle fought with great courage and valour, wounded Moradbeck, and came up so near to him, that he began to cut the Girts of his Elephant, so to throw him down to the Ground; but the va∣lour and good fortune of Moradbeck allow'd him not time enough for it:* 1.255 for never any Man fought and defended himself more bravely than Morad∣beck did on this occasion, who though he had recei∣ved several Wounds, and was press'd by the Ragi∣pous and Ramseingue Routle, who were routed about him, yet he was not in the least daunted, nor re∣treated one step, but knew so well how to watch his opportunity, that although besides defending himself he was forc'd to cover his young Son, not above seven or eight years old, who sat by his side with his Shield, he let flie an Arrow so luckily at Ramseingue Routle, that it struck him dead to the Ground. Darasja soon hearing the sad news of this Disaster, was much troubled thereat, but was somewhat comforted when he receiv'd information that Moradbeck was in very great danger, the Ra∣gipous fighting furiously like Lions, to revenge their Master's Death; and though he saw that the Way on that side was very difficult, and still found some small Bodies opposing, yet he was resolv'd to rush through to rout Moradbeck; and doubtless this was the best course he could take to repair the Neglect he was guilty of, in not doing his Busi∣ness effectually with Oranchzef; but his bad for∣tune kept him from it,* 1.256 or one of the most subtil pieces of Treachery that ever was imagin'd, which occasion'd the utter loss and ruine of Darasja: for Callalullacan, who Commanded the thirty thousand Mogols in the left Wing, which was alone able to have routed Oranchzef's Army, stood still (whilst Darasja and his lest Wing fought with so much courage and success) with his Arms across, as if he were unconcern'd in the Fray, and suffer'd not one of his Men to let flie an Arrow, under pretence that they were design'd for a Reserve, and that he had express order not to fight but in the last Ex∣tremity: But the true cause was an old Affront put upon him by Darasja, when he commanded him to be struck, which still lay corroding in his Breast. But after all, this Treachery would have done no great mischief, if this infamous Man had contented himself with this first effect of his old Grudge, but see how far he carry'd his Rage and Revenge: for he deserted his main Body, and ta∣king onely a few Men with him, rode with all possible speed to Darasja, at the same time when he was forcing his way up to Moradbeck, and call'd to him with a loud voice, saying, Mohbareck-bad, Hazaret, Salamet, Elhamd-ulellah; Much joy to you; I rejoyce to see your Majesty in health, you have ob∣tain'd the Victory; what will you do any longer upon your Elephant? is it not enough that you have expos'd your self so long to danger? if the least of those Shots that have been made into your Dais, had reach'd your Person, what would have become of us? are there Trai∣tors wanting in this Army? in the Name of God come down quickly, and take Horse; what remains more to be done then, but to pursue these Run-aways? let us not suffer them to escape our hands. If Darasja had at this instant been but so quick of apprehension to have discover'd this Cheat, and likewise to have consider'd the pernicious consequence of his not appearing still upon his Elephant in the view of his whole Army, which ey'd him continually, and withal to have caus'd the Head of this parasitical Traitor immediately to have been cut off, he had undoubtedly been Master of all; but the good Prince suffering himself to be deluded by the fair words of this treacherous Villain, hearkned to his Advice, as if it had been sincere, and free from base Dissimulation, and descending from his Ele∣phant, mounted himself upon a Horse, when scarce a quarter of an hour being past, he perceiv'd the Treachery, and too late repented his too easie cre∣dulity, and looking round about him, ask'd what was become of Calullakan, calling him Traitor, and vowing his Death; but the perfidious Villain be∣ing fled, it was too late to threaten him: In the mean time the Army not perceiving Darasja on his Elephant, presently imagin'd Treachery, and that he was slain, and were all struck with such a pannick fear, that they thought on nothing but how to escape the fury of Oranchzef and save them∣selves; in short, all things were in a confusion, the Army disbanded and fled; a strange and sud∣den alteration! he that saw himself but just now victorious, finds himself in few moments van∣quish'd, abandon'd, and forc'd to flie for the safe∣guard of his Life, whilst Oranchzef by sitting but a quarter of an hour longer upon his Elephant, had the Crown of Hindostan on his Head, and Darasja, for coming down but little more than a minute too soon, saw himself precipitated from the Throne, and become the most unfortunate Prince in the World.

Thus Fortune seem'd to recreate her self, to make the gain or loss of a Battel, and the obtain∣ing of a great Empire to depend as it were on a meer Nothing.

These great Armies of the Indians, its certain, do often great things; but when once terror sei∣zeth, and disorder cometh amongst them, there is no stopping of them, but they are like a great River, which breaking through its Banks, overflows all the adjacent Countreys.

* 1.257Oranchzef encourag'd by such wonderful success, was not idle in employing his skill, subtilty, and courage, to promote his interest by all the advan∣tages which so favorable an occasion had put into his hand. Calullacan coming to him, proffer'd him his Service, and all those whom he had kept of his Troops; for which he made him many Promises, yet was cautious in receiving them in his own Name, but carrying him to Moradbeck, he was re∣ceiv'd by him with stretch'd-out Arms.

Oranchzef congratulating Moradbeck, extoll'd his valour, giving also the honor of the Victory whol∣ly to him, and gave him the Respect of a King in the presence of Calullacan, shewing himself as sub∣missive as a Subject ought to be to his Prince; yet in the interim was not negligent of his own Inte∣rest and Concern, but wrote to all the Omrahs, making sure every day one or other of them; whilst Chah-kestcan his Uncle, a great Enemy to Darasja, by reason of an Affront which he had re∣ceiv'd from him, did the same for him on his part, setting all People, and raising Parties against him.

In the mean time Oranchzef practis'd his subtil∣ty; for whatsoever he acted, treated of, and pro∣mis'd, was not (as he pretended, professing that he design'd himself to live a Fakier) upon his own ac∣count, but for Moradbeck, by whose Command he did all things, he being the Person design'd to be King.

* 1.258Mean while the unfortunate Darasja went in despair to Agra, where he durst not visit his Father, remembring the words which he spake to him at

his departure, viz. That he should never think to see him if he lost the Battel. Yet Schach Jehan sent se∣cretly a trusty Eunuch to comfort him, and assure him of his affections, and also to declare to him his trouble for his misfortune, and to demonstrate to him, that the case was not yet desperate, con∣sidering that there was a good Army with Soliman Chekouh his Son, and that he should go to Deli, where he would find a thousand Horse in the Roy∣al Stables, and that the Governor of the Fortress had order to furnish him with Money and Ele∣phants: Moreover, That he should be as little ab∣sent as he could, and write often to his Father: And lastly, That he should find out a way to cha∣stise and punish Oranchzef. It is said, that when the Eunuch brought this News from his Father, Darasja was in such a sollitary and despairing hu∣mor, that he did not give the Eunuch one word in answer, nor send any Messenger to his Father; but after having sent several times to his Sister Begum Saheb, he went privately at midnight, with his Wife, Daughter, and youngest Son, Sepeche∣kouh, to Deli, in the company of not above two or three hundred Persons. Thus leaving him a while on his Journey to Deli, we will stay a little at Agra, to consider the dexterity and craft where∣with Oranchzef proceeded to manage Affairs.

* 1.259He well knew that Darasja and those of his Party had yet some hopes in the Victorious Army of Soliman Chekouh; and therefore he endeavor'd to bereave him thereof, or at least to make the same useless to him. To this end he wrote divers Letters to the Raja Jesseingue, and to Delilcan, the Prime Commanders of Soliman Chekouh's Army, telling them,

That there was no more hopes to be built on Darasja and his Party; That he had lost the Battel, his whole Army having aban∣don'd him, and submitted themselves to him; and that he being fled alone to Deli, could not possibly escape his Hands, he having laid wait in all Places to seise on him.

As to what concern'd Schach Jehan, he told them,

That he was in a desperate condition, and beyond any hopes of recovery; That they should take great care what they did, and if they were People of un∣derstanding, and desirous to share in his Fortune, and to be his Friends, they should seize on Soli∣man Chekouh, and bring him to him.

Jesseingue found himself sufficiently perplex'd in what he had to do, exceedingly fearing Schach Jehan, and more to lay Hands on a Royal Person, well knowing, that at one time or other some mischief might befal him even from Oranchzef himself. Besides, he knew that Soliman Chekouh had too much Courage to suffer himself to be ta∣ken after that manner, and that he would rather die in defending himself. Wherefore having con∣sulted with Delilcan his great Friend, and after they had renew'd their Oaths of Mutual Fidelity, he went directly to the Tent of Soliman Chekouh, who with great impatience expected him, (he ha∣ving also heard the News of his Father's being defeated) and had already sent for him several times: He then made the Prince a free discovery of all things, shew'd him the Letter of Oranchzef, told him what course was best for him to take, represented to him the danger he was in, adding, That there was no reason he should repose any confidence in Delilcan, or in Daoudcan, or any of the rest of his Army; but that as soon as was possible he should flie to the Mountains of Serena∣guer, which would be the best Expedient he could take: for the Raja of that Countrey being in un∣accessible Places, and not knowing Oranchzef, would undoubtedly receive him with much free∣dom; and from thence he might from time to time see how things would go, and always be rea∣dy to return again when he pleas'd. But the young Prince immediately apprehended by this Discourse, that henceforth there was no great confidence to be put in Jesseingue, and that there was no safety there for his Person, because he knew Delilcan to be of his Party; so that he saw there was a necessity of making use of Jesseingue's Counsel: Whereupon commanding his Baggage to be pack'd up, he immediately march'd towards the Mountains. Some of his most affectionate Friends, as a good number of Mansebdars, Saieds, and others, went along to attend him; whilst the rest of the Army, altogether astonish'd, remain'd with Jesseingue. But that which was very mean, and a base and sordid act of such eminent Persons, was, that Jesseingue and Delilcan sent a Party after him, to rob him of his Baggage, and also, among other things, an Elephant laden with golden Ro∣pias, which caus'd great disorder amongst those small Troops that follow'd him, occasioning ma∣ny to desert him, and return to the Army; and, to compleat his misfortune, the Countrey People also set upon his Men, pillaging and destroying several of them. Yet nevertheless he got to the Mountains with his Wife and Children, where the Raja of Serenaguer receiv'd him with all the Honour and Civility he could desire, assuring him also, that he was as much in safety as the King of that Countrey, and that he would pro∣tect and assist him with all his Forces. Mean while Affairs were carried after the following manner at Agra.

* 1.260Three or four days after the Battel at Samon∣guer, Oranchzef and Moradbeck came directly to the Gates of the City Agra, into a Garden about two Miles from the Castle, whither Oranchzef sent a trusty Eunuch with Salutations to his Father, and a thousand Protestations of his Affection and Submission, and that he was exceeding sorry for what had pass'd, and for having been forc'd, by reason of the Ambition and evil Designs of Da∣rasja, to proceed to all these extremities; more∣over, that he rejoyc'd extremely to hear that he began to find himself better, and that he was come thither for no other end than to receive his Commands.

Schach Jehan was not wanting to express much satisfaction to the Eunuch as to the Proceedings of Oranchzef, and receiv'd the Submissions of his Son with all possible appearances of Joy, though he very well saw that matters had been carried too far, and sufficiently knew the reserv'd and crafty humor of Oranchzef, and his passion for the Crown, and that he was not to be trusted for all his Words:* 1.261 yet nevertheless he suffer'd himself to be circumvented; and in stead of playing the surest Card, by using his utmost Power, by stir∣ring, by appearing, by causing himself to be car∣ried through the Town, and by assembling all his Omrahs (for it was yet time to have done all this) he went to out-wit Oranchzef, one that was his Crafts-master, and attempts to draw him into a Snare, in which he will be found taken himself. He then sent an Eunuch to him, to let him know, That he well understood the ill Conduct and in∣capacity of Darasja; That he could not but call to mind the particular inclination he always had

and express'd towards him; That he could not doubt the continuance of his Affection; and last∣ly, That he should come to see him, and advise with him what was best to be done in these dis∣orders.

* 1.262Oranchzef on his part also saw, that he was not to trust too much in his Fathers words, well knowing, that Begum Saheb, his Enemy as well as his Sister, was night and day about him, and that it was very probable he acted nothing without her advice: He apprehended likewise, that if he should come unto the Fortress, he might be seiz'd on, and ill treated; it being indeed, according to report, so resolv'd on, and that several of the Tartarian Women which serve in the Seraglio were armed to set upon him so soon as he should enter into the Castle; yet however it was, Oranchzef would not hazard himself, though he caus'd it to be rumor'd abroad, that the next day he intended to visit his Father; but when the time was come, he sent away the People which came to wait on him till the next day, and so prolong'd the time, by putting them off from one day to another, insomuch that he never went. Mean∣while he continu'd his secret Counsels and Cabals, and sounded the minds of all the greatest Omrahs so far, that at last, after he had well and closely laid his Design, and politickly dispos'd all things for the success thereof, he sent his eldest Son Sul∣tan Mahmoud into the Castle, under a pretence of speaking with his Father; who was no sooner en∣tred, but he fell boldly upon the first Sentinel, and drove away all that oppos'd him, whilst a great number of Men appointed for that purpose, force∣ing their passage after him, immediately made themselves Masters of the Walls, which exceed∣ingly astonish'd Schach Jehan, he seeing himself taken in the same Snare which he had prepar'd for another, imprison'd in his own Palace, and Oranchzef Master of the Fort: 'Tis said that he presently sent to try the temper of Sultan Mah∣moud, and promis'd him by his Crown and the Alcoran, That if he would be faithful to him, and serve him in this Conjuncture, he would make him King; and that in order thereunto, he should immediately come to him, and not slip this op∣portunity: Besides that it would be an action that would accumulate on him the Blessings of Hea∣ven, and an immortal Glory, in regard it would be said for ever, That Sultan Mahmoud had deli∣ver'd Schach Jehan his Grandfather out of Prison. And certainly if Sultan Mahmoud had been resolute enough to undertake the Work, and Schach Jehan could have come abroad to shew himself to the Town, and to take the Field, no Man doubts but all his great Omrahs would have follow'd him, nor would Oranchzef have had the boldness to fight against his own Father in Person, especially since he must have apprehended, that all the World would have abandon'd him, and possibly Moradbech himself. And thus it appears that Schach Jehan committed a great error, that he did not come out of the Castle after the Battel and Darasja's Flight; though, as others affirm, he did very prudently therein. The same Reasoners maintain, That the greatest fault which Sultan Mahmoud could possibly commit, was, that he knew not how to make use of this occasion to se∣cure himself of the Crown, by the most generous Action that ever he could be capable of, to set hi Grandfather at liberty, and thus to do himself Right and Justice, as the Sovereign Umpire of Affairs; whereas, as things then stood, he must one day go and die in Govaleor: But Sultan Mah∣moud (whether he fear'd that Schach Jehan would not keep his Word, or durst not displease his Father) would not hearken to any Offers, nor en∣ter into the King's Appartment, alledging, That he had no Order from his Father to see him; but that he was by him commanded not to return from thence without bringing him the Keys of all the Gates of the Fortress, that so he might come with all safety and kiss his Majesties Feet. Two days were past before it could be resolv'd whether the Keys should be deliver'd to him; during which, Sultan Mahmoud watch'd night and day with all his Troops about him; till at length Schach Jehan, seeing all the Guards which watch'd at the little Gate to disband one after another, and perceiving no more safety on his part, deliver'd the same to him, with Order to tell Oranchzef, that he should come and see him that day, if he were wise; for he had Business of grand concern to im∣part to him: But Oranchzef being too subtile to commit so great an error, instantly made his Eu∣nuch Etharcan Governor of the Fort, who present∣ly lock'd up Schach Jehan, with his Daughter Be∣gum Saheb, and all his Women, causing many Gates to be stopp'd up, that so he might neither speak nor write to any body, nor go out of his Appartment without leave. Mean while Oranch∣zef wrote a short Letter to Schach Jehan, which before he Seal'd he shew'd publickly to all; in which, amongst other things, he told him,* 1.263

That he knew from good hands, that notwithstand∣ing those great Protestations of esteem and af∣fection he made to him, and the contempt he express'd of Darasja, he had for all that sent two Elephants charg'd with Ropias of Gold to Darasja, to enable him thereby to recommence the War; and that therefore, in truth, it was not he that Imprison'd him, but Darasja, and that he might thank him for it, as the cause of all these Misfortunes; and if it had not been for him, he would have come the very first day of his arrival to him, and paid him all the most dutiful respects he could have look'd for from an humble Son: That for the rest he begg'd his pardon, and a little patience; and that as soon as he should have disenabled Darasja from exe∣cuting his evil designs, he would come himself and open the Gates to him.

And indeed the same night that Darasja left Agra, Schach Jehan sent him two Elephants laden with golden Ropias, of which the youngest Sister Rachenara Begum gave notice to Oranchzef, and also of the Plot laid against him with the foremention'd Tartarian Women; and Oranchzef himself had intercepted several Letters sent from his Father to Darasja. Others maintain, that there was no such thing; and that the Letter which Oranchzef shew'd in publick was onely to blind the People, to labor in some de∣gree to justifie himself in so strange an Action, and to devolve the cause of it on Schach Jehan and Darasja, as if by them he had been forc'd to these Proceedings. But however it was, so soon as Schach Jehan was shut up, almost all the Omrahs were in a manner necessitated to go and shew Re∣verence to Oranchzef and Moradbech; and (which is almost incredible) there was not one that had the Courage to stir, or attempt the least in behalf of their King, and for him that had made them what they were, and rais'd them from the Dust, and perhaps from Slavery it self (which is com∣mon

in this Court) to advance them unto great Riches and Honor; yet some few there were, as Danechmendcan and others, that took no side; but all the rest Declar'd for Oranchzef: Who thus assur'd of Schach Jehan and all the Omrahs, took what Sums of Money he thought fit out of the Treasury, and then having made Chabestcan his Uncle, Governor of the Town, he left Agra, and march'd with Moradbeck to pursue Darasja.

* 1.264On the day that the Army was to march out of Agra, the particular Friends of Moradbeck, but especially his Eunuch Chah Abas, who knew that excess of Civility and Respect, is too often a sign of an Impostor, counsell'd him, that since he was King, and every one treated him with the Title of Majesty, and Oranchzef himself acknowledg'd him so to be, he should let him go in pursuit of Darasja, and stay himself with his Troops about Agra and Deli: Which Counsel if he had taken, he would certainly have perplex'd Oranchzef not a little; but 'twas fatal for him to neglect this good Ad∣vice, and it was Oranchzef's good fortune, that Mo∣radbeck confided in his Promises, and the Oaths of Fidelity they had sworn to one another on the Al∣coran: Wherefore setting out together, they mar∣ched on their Way to Deli; and coming to Matu∣ras, three or four small days Journey from Agra, Moradbeck's Friends perceiving some things, en∣deavor'd again to perswade him that he should be wary, assuring him that Oranchzef had no good in∣tentions towards him, and that without all doubt he plotted mischief against him, as they were in∣form'd by several, and therefore desir'd him by all means not to go to see him that day, but to pre∣vent the Blow as soon as possible; but whatsoe're was said to him, he believ'd nothing of it, being deaf to all the good advice that was given him, and as if he had been enchanted by the Friendship of Oranchzef, he could not refrain from going to Sup with him that very Night.* 1.265 No sooner was he come to his Tent, but Oranchzef, who expect∣ed him, had already prepar'd all things, with Mur∣can, and three or four of his most intimate Cap∣tains, nor was he wanting in Embracements, and in redoubling his Courtship, Civilities, and Submis∣sions, insomuch that he gently wip'd off the Sweat and Dust from his Face with his Hand∣kerchief, also treating him still with the Title of King, whilst the Supper being serv'd up, they sat down and discours'd of various things as they us'd to do, when at last a huge Bottel being brought full of Chiras Wine, and some other Bottles of Cabul Wine, Oranchzef, like a grave serious Man, and one that would appear a great Mahumetan, and very regular, rose from the Table, and having with much kindness, invited Moradbeck to be merry with Mircan and the other Officers, with∣drew as if he went to repose himself a little: Mo∣radbeck loving a Glass of Wine, and rellishing that which was given him, scrupled not to drink of it to excess, insomuch that he fell asleep in the place where he sat: This being the onely thing that was wish'd for, some Servants of his that waited on him were sent away, under pretence to let him sleep in quiet, and also his Sword and Poniard were taken from him: Oranchzef roughly coming into the Chamber, wak'd him with a Kick which he gave him with his Foot; and spake to him in this manner:* 1.266 What shame and ignominy is this, that such a King should be so intemperate, as thus to debauch himself? Take this infamous Man, this Drunkard, tie him Hand and Foot, and throw him into that Room, to sleep out his Wine; which was no sooner said, but it was executed; for notwith∣standing all his out-crying, five or six Persons set∣ting upon him, bound his Hands and Feet; which was not done so secretly, but some of his Men that were hard by hearing thereof, made a noise, and offer'd to break in upon him; but Allah-Couly, one of his chief Officers, and Master of his Artillery, who had been gain'd long before, threatning, made them draw back, and immediately several Commanders rode through the whole Army to calm this first Commotion, which might have prov'd dangerous, had they not endeavor'd to perswade the People that Moradbeck being over∣come with Wine, rail'd against Oranchzef, and abus'd all that were there, which had forc'd them, he being in that mad raging humor, to lock him up in a Chamber apart, and that the next. Morn∣ing when he was come to himself, they should see him abroad again.

Mean while, Presents were sent to all the Com∣manders in the Army, the common Soldiers Pay was rais'd, and great Promises made them; and as there were none but what long since apprehended some such thing, so it was no great wonder to see all things quieted the next Morning. The ensuing Night the poor Prince was shut up in a little close House, which they commonly set on Elephants to carry Women in, and being carry'd to Deli, was committed to Slingar, which is a little For∣tress in the midst of the River.

* 1.267After all things were thus appeas'd, and all Persons satisfi'd except the Eunuch Chah Abas, who made great disturbance, Oranchzef receiv'd the whole Army of Moradbeck into his Service, and went after Darasja, who was upon his March towards Lahor, with an intention to fortifie him∣self, and draw his Friends thither; but Oranchzef follow'd him with that speed, that he had not time to do any great matter, finding himself necessitated to take the Way towards Multan; where also he could do nothing considerable, because Oranchzef, notwithstanding the excessive Heat, march'd night and day; and to encourage all to make haste, he often advanc'd alone two or three Leagues before the whole Army, being often forc'd to drink un∣wholsom Water, and be content to eat dry Bread; sometimes to sleep under a Tree whilst he staid for his Army, in the midst of the High-way, laying his Head on his Shield like a common Sol∣dier; so that Darasja found himself necessitated to to abandon Multan also, to be the farther from Oranchzef, with whom he was not able to En∣counter.

* 1.268The Statesmen of this Countrey have had great Disputes about this Action of Darasja; for it is said, that if Darasja at his going from Lahor, had gone to the Kingdom of Cabul, as he was ad∣vis'd, he would have found there above ten thou∣sand Soldiers, which were kept to guard the Countrey against the Augans, Persians, and Usbe∣ques, and Commanded by Mohabetcan, one of the most powerful and ancientest Omrahs in Indostan, and one that had never any kindness for Oranchzef; moreover, he would there have been on the Bor∣ders of Persia and Usbeck; and it is certain, that wanting no Money, the whole Militia, and also Mohabetcan, would have embrac'd his Party, and assisted him; besides, he might not onely have had Aid from Usbeck, but also out of Persia, as in times past Homayon Myrza, whom the Persians set∣led in his Dominions, and help'd him against Za∣hercan,

King of the Pattans, who had driven him from thence. But Darasja was too unfortunate to take any good Advice, but in stead of following it he went to Scindy, where he setled in his For∣tress of Tatabacar, a famous and strong Place, ly∣ing in the midst of the River Indus. Oranchzef see∣ing him take that Way, did not think it conveni∣ent to follow him any farther, but sent eight or ten thousand Men after him, under the Command of Mirbaba, his foster Brother, and return'd directly with the same speed with which he came, fear∣ing that one thing or other might fall out near Agra, and least some of the potent Rajas should at∣tempt to release Schach Jehan out of Prison, or least Soliman Chekon, with the Raja of Serenaguer, should descend from the Hills, or Sultan Sujas ap∣proach too near to Agra. In this his Return from Multan to Lahor, he saw Jesseingue coming to meet him with four or five thousand of his chief Ragi∣pous in a very good Equipage, which sufficiently surprs'd Oranchzef, who having left his Army be∣hind, very well knew that this Raja was much in∣clin'd to Schach Jehan, and therefore fear'd that he might have taken hold of this opportunity, and se∣cur'd him till he had releas'd Schach Jehan, which then he might easily have done; and indeed no Man knows, but that this Raja had some such De∣sign, he having march'd with extraordinary speed, insomuch that Oranchzef had no manner of infor∣mation thereof, but believ'd him yet to be at Deli; but what cannot Resolution, and the help of a no∣ble Spirit do? for Oranchzef, without seeming daun∣ted in the least, and without changing his Coun∣tenance, rode directly to him, and beckned to him with his Hand as far as he could well see him, crying aloud, Salamet Bached Rajagi, Salamet Bached Babagi, that is, Joy, Lord Raja, Joy Lord Father; and when the Raja was come near him, he said, I have expected you with great impatiencn; the Work is done, Darasja is lost, he is left alone; I have sent after him Mirbaba, from whom I am certain he cannot escape; and out of extraordinary kindness towards him, took off his Necklace of Pearl, and put the same about the Raja's Neck; and the sooner to rid himself handsomly of him (for he wish'd him a thousand Miles off) he said thus to him, Go with all speed to Lahor, and make Preparations for me and my Army there, which is somewhat tir'd; for I apprehend that something or other may else happen there: I make you Governor of that Place, and put all things into your Hands: Moreover, I am exceedingly oblig'd to you for what you have done with Soliman Chekon. Where have you left Delilcan? I shall find a time to revenge my self upon him; Be careful of your Charge, and ha∣sten away. Farewel Salamet Bachet.

* 1.269Mean while Darasja being arriv'd at Tatabacar, made a politick and generous Eunuch Governor thereof, with a considerable Garrison of Pattans and Sayeds, besides a great number of Musquetiers, all Franks, as English, Portuguese, French, and Dutch, who had follow'd him upon the great hopes he had given them; for had his Business fall'n out successfully, and he attain'd the Crown, he would have made the Franks all of them Omrahs. He also left a great part of his Treasure there; yet carrying a sufficient Stock of Gold and Silver a∣long with him, he march'd, after having staid two days there, with two or three thousand Men along the River Indus to Scindy, and cross'd with incre∣dible celerity all the Countreys of the Raja Catche and Zurratte, and arriv'd at the Gates of Amedabad, of which Schach Navazecan, Father-in-law to O∣ranchzef, being Governor, had a considerable Gar∣rison sufficient to resist him. Yet nevertheless, whether it was because he wanted courage (for al∣though he was of those ancient Princes of Ma∣chate, yet he was no great Soldier, though a Man of a very courteous and obliging Temper) he did not oppose Darasja; but on the contrary, receiv'd him very honourably, insomuch that Darasja was wrought no•• onely to confide, and at length to communicate to him his Designs, shewing him the Letters he receiv'd from Jesseingue, and many other of his Friends, who prepar'd themselves to come to him; but it prov'd too true what every one told him, and his Friends confirm'd by Letters, that this Schach Navazekan would most certainly betray him.

Never was any Man more surpris'd than O∣ranchzef, when he heard that Darasja was in Ama∣dabat, well knowing that he wanted not Money, and that all his Friends, and also the discontented Party, which was numerous, would not fail to be∣take themselves by little and little to him; and on the other side he found it not safe to go and find him out himself in a Place lying so far di∣stant from Agra and Schach Jehan, and to intangle himself with a tedious March through the Coun∣treys of Jesseingue and others in those Parts; be∣sides, he knew that Sultan Chasausa was approach∣ing with a strong Army, and was already at Ela∣bas, and for fear that the Raja or Serenaguer should descend from the Hills with Soliman; so that he was sufficiently perplex'd and troubled, not know∣ing which way to turn: At last he concluded it best to leave Darasja quiet for a time where he was, and go thither where his Presence and Army was most necessary, which was towards Sultan Su∣jas, who had already possess'd the River Ganges at Elabs.

This Sultan Sujas having Encamp'd in a little Village, secur'd a great Taleb or Pond of Water, which is near the High-way, whilst Oranchzef came and plac'd his Army on the Banks of a small Rivulet, about a League from Agra; between which and the Village is a spacious Plain, conve∣nient for a Battel.

* 1.270Oranchzef being impatient till this War had an end, march'd the next day very early to Engage Sujas, leaving his Baggage on the other side of the River, and fell upon the Enemy with great fury and courage.

Emir Jembla, who had been kept Prisoner at Decan, coming to Oranchzef at the beginning of the Fight, was no longer in fear of Darasja, his Fa∣mily being in more safety, and therefore gave suf∣ficient proofs of his strength and valour. But Sul∣tan Sujas being well fortifi'd, and his Artillery ad∣vantageously planted, it was impossible for Oranch∣zef to force him from his Hold; but on the con∣trary, himself was necessitated to retreat, being so vigorously repuls'd, that he found himself in a great Strait, and the rather, because Sultan Sujas would not come on the Plain, nor leave his advan∣tageous Post, pretending onely to defend himself, foreseeing that Oranchzef could not stay there long, because the Weather being so very hot, would compel him to return to the River, when he intended to fall upon his Rere; which Oranch∣zef also foresaw, and it was the onely reason that made him press so forward; but behold another more troublesom Accident: for at the same instant he was inform'd that Jesseingue (who had seem∣ingly joyn'd with him) was fall'n upon his Rere,

and was pillaging his Treasures and Baggage; which news exceedingly astonish'd him, especially when he understood that his Army, which had heard thereof, began to fall into disorder, and flie; yet he retain'd his courage and policy, and well knowing, that to turn his Back was to hazard all, he resolv'd, as in the Battel with Darasja, to bear up the best he could, and to expect with a fix'd Resolution, all Events; but in the mean time the disorder grew worse and worse in his Army. Su∣jas resolving to take hold of this opportunity, press'd vigorously upon him, and kill'd the Man that led Oranchzef's Elephant with an Arrow, which forc'd him to guide the Beast himself till another Leader could be had: whole flights of Arrows showr'd down upon him, whilst he re∣turn'd many himself, when his Elephant begin∣ning to be frighted and go backwards, brought him into a great strait, insomuch that one of his Feet was out of his Seat, as if he meant to leap on the Ground; and none can tell what in that Exi∣gent he would not have done, if Emir Jemla, be∣ing near him (who perform'd, in a manner, more than could be expected from the most generous Courage) had not call'd with a loud Voice, and lifted up Hands, crying Decan kou, Decan kou, that is, Where is Decan? whilst Oranchzef was in great danger, insomuch that it could not be perceiv'd which way it was possible for him to escape; but his Fortune was too great, and therefore Sultan Su∣jas must be routed and put to flight like Darasja, to save his Life; for Oranchzef was ordain'd to be Conqueror, and King of India.

* 1.271We are now to reflect upon the Battel at Sa∣monguer, and the seeming slight Accident which there prov'd the overthrow of Darasja: for the like Oversight, or rather the like piece of Trea∣chery destroy'd Sultan Sujas, viz. Alla Vordica, one of his chief Captains, made use of the same kind of subtilty which Calullacan put in practise a∣gainst Darasja: for seeing all Oranchzef's Army in disorder, he ran to Sultan Sujas, and saluted him with the word Mohbarreck, that is, wishing of Joy, and praying him with folded Hands not to expose himself any longer to danger on his Elephant, saying, Come down in the Name of God, get a Horse∣back, God hath made you chief of India; let us pur∣sue these Villains, that Oranchzef may not escape us. Sultan Sujas, who had no more consideration than Darasja, committed the same fatal Error: for he was no sooner got down from his Elephant, but the whole whole Army missing of him, was struck with terror, and suspecting Treason, suppos'd him either to be taken or slain; whereupon they dis∣banding, fled as Darasja's Army had done, and al∣so forc'd the Sultan to flie for the safeguard of his own Life.

Jesseingue hearing this unexpected news, and perceiving it was not very safe for him to stay there, contented himself with the Spoil he had gotten, and speedily march'd to Agra, with inten∣tion from thence to pass to his own Countrey.

In the mean time the noise was already in Agra, that Oranchzef had lost the Battel, and that Emir Jemla was taken Prisoner, whom Sultan Sujas brought along with him; nay, Chahestcan, Gover∣nor of the Town, and Uncle to Oranchzef, seeing Jesseingue (whose Treachery he had heard of) at the Gates, and despairing of his Life, had taken up a Cup full of Poyson to kill himself; if his Women had not prevented him; so that it was thought, if Jesseingue had had the wit and courage to have staid longer in Agra, threatned, made Promises, and acted vigorously for Schach Jehan's Freedom, he might undoubtedly have releas'd him, and with the more ease, because all the Inhabitants of Agra certainly believ'd for two days together, that Oranchzef was overcome. But Jesseingue knowing the contrary, durst not stay long, nor attempt any thing, and therefore passing onely through the City, march'd home with all possible speed.

* 1.272Oranchzef having Intelligence from Agra, fear'd that Jesseingue might attempt to release Schach Je∣han, therefore not pursuing Sultan Sujas, he return'd directly with his whole Army to Agra, where he staid a considerable time, and putting things in good order, secur'd himself of all. Mean while he receiv'd Intelligence, that Sultan Sujas had not lost many Men in the Battel, because he was not pur∣su'd; and also that he made new Leavies of Men from all the Countreys of the Rajas which are in those Quarters, on the right and left side of the Ganges, and rais'd great Forces upon the Reputa∣tion he had of being very rich and liberal, and that he fortifi'd himself near Elabas, that eminent and famous Passage of Ganges, which with its Fortress is the first Inlet into Bengala: And then he consi∣der'd also, that he had two Persons about him that were very capable to serve him, viz. Sultan Mah∣moud, his eldest Son, and Emir Jemla; yet he well knew that those who have done their Prince good Service, oftentimes grow insolent, believing all to be due to them, and that they can never be sufficiently recompens'd. He receiv'd information also, that the first of them began to mind his own Interest, and to grow daily more proud and arro∣gant than other,* 1.273 to secure the Castle of Agra to himself, and by this means broke off all the De∣signs which Schach Jehan could have form'd. And as for Emir Jemla, he very well knew his Force, Conduct and Prudence, which made him suspect him; for he knew him to be very wealthy, and his Fame great, and that he pass'd for the first Mo∣ver in all Affairs, and the ablest Man in all India, so that he doubted not, but that according to the Examples of Sultan Mahmoud, he could expect no great good from him. All this would certainly have perplex'd a mean Spirit: but Oranchzef in stead of despairing, found a Remedy for all; for he knew how to remove both with so much pru∣dence and kindness, that neither of them could complain of him. He sent them both against Sul∣tan Sujas with a mighty Army, and privately told Emir Jemla, that he had design'd the Governorship of Bengala, which was the best Place in all Hindo∣stan, for him, during his Life, and his Son after his Death; and that thereby he would begin to ex∣press his Acknowledgments for the great Services he had done him; and that therefore it belong'd to him alone to defeat Sujas, which so soon as he had done, he would make him Mirul Omrah, which is the first and most honorable Place in Hindostan, and no less than the Prince of the Omrahs. To Sultan Mahmoud his Son he said onely these few words: Remember that you are the eldest of my Chil∣dren; it is for your self you go to Fight; you have done much, yet is 'tnothing if you conquer not Sujas, who is our greatest and most powerful Enemy; I hope God will assist me to be soon Master of the rest. With these words he dismiss'd them both with the usual Ceremonies of bestowing upon them rich Serafs or Clothes, some Horses and Elephants, with rich Caparisons, prevailing in the mean time with Emir Jemla, to consent to let his onely Son,

Mahomet Emircan stay with him, to be brought up in good Education; or rather, as a Pledge of his Fidelity. In like manner he perswaded Sultan Mahmoud to leave his Wife the King of Golconda's Daughter, in Agra; pretending that it would be too great a trouble to him to carry her along with him in the Army.

Sultan Sujah, or Chasausa, being always very suspicious that the Raja's of the Lower Bengala might be rais'd against him, and dreading nothing more than to engage with Emir Jemla, no sooner heard these Tydings, but out of fear that he might cut off his way to Bengala, and that Emir might cross the Ganges either above or below Elabas, he instantly went to Benaros and Patna, from whence he march'd to Moguiere, a little City lying on the Bank of Ganges, generally call'd The Key of Bengala, lying between the Mountains and Woods.

In this place he judg'd it convenient to Incamp and fortifie himself, causing, for his better securi∣ty, a great Trench to be made from the Town and the River to the Mountains, with a resolution to stay and expect Emir Jemla's coming, and fight with him for the Passage: But he was exceed∣ingly amaz'd when he heard, that several of Emir's Troops which came slowly along the Gan∣ges, were sent to no other end than to Alarm him; that he was not there; that the Rajas of the Mountains which lay on the right side of the River were joyn'd with Emir Jemla and Sultan Mahmoud, who came marching night and day through their Countrey, directly towards Rage∣mehalle, with the main Body of the Army, in∣tending to intercept him; which News forc'd Chasausa suddenly to desert his Fortresses, and ma∣king extraordinary haste (notwithstanding he was forc'd to follow those Windings which the River Ganges makes on that side) he came some days before Emir to Ragemehalle, where he had time to fortifie himself, because Emir, when he was in∣form'd thereof, went up along the left side of the Ganges, through bad Ways, there to expect his Troops, with the Artillery and Baggage that were also coming along the River.* 1.274 No sooner was his whole Army come together, but he went to encounter with Sultan Chasausa, who for five or six days time defended himself valiantly; but seeing that Emir's Cannon batter'd down all his Works, which were made onely of Earth and Bushes, and could not possibly oppose him much longer in that Place, besides that the Rainy Sea∣son approach'd, he fled in the night, leaving two Pieces of Ordnance behind him, besides Ammu∣nition and Provision, which in that hurry he could not possibly carry away. Emir fearing Ambus∣cades, durst not pursue him in the night, but staid till the next morning; when, just as if Fortune would favor Chasausa, there fell a mighty Storm of Rain, which lasted three days: so that Emir was not onely detain'd at Ragemehalle during that time, but necessitated to take up his Winter-Quarters there; for these Rains render the Ways so trou∣blesom for above four Months, viz. July, Au∣gust, September, and October, that no Army is able to march. Thus Sultan Chasausa had time to re∣tire, and to chuse a convenient Place of Defence, the better to recruit both his Forces and Train of Artillery from Lower Bengale, because he had been very friendly to the Portuguese, which for the fer∣tility of the Countrey were come to settle there, and had always been very respective to the Ca∣tholick Priests which are in this Province for the promulgating of their Religion, making them great Promises to enrich them all, and give them free leave to build Temples wheresoever they pleas'd. And indeed they were capable enough to serve him, there being in Bengale at least eight or nine thousand Families of Franks, either Na∣tive Portuguese, or Mestizes, being such as are got∣ten by the Portuguese on Indian Women.

Sultan Mahmoud, who for the foremention'd Reasons was grown very insolent, and perhaps at that time aspir'd to greater things than he ought, pretended to command the Army absolutely, and that Emir Jemla should follow his Orders, letting also from time to time many insolent Words fall in reference to his Father Oranchzef, as if he were oblig'd to him for the Crown, and utter'd con∣temptible and threatning Expressions against Emir Jemla, which caus'd a great coolness between them; but at last, Sultan Mahmoud being inform'd that his Father was much dissatisfied with his ill Conduct, and fearing that Emir might have Or∣der to secure his Person, he went, accompanied with a small number of Men, to Sultan Chasausa, to whom swearing Fidelity, he made great Promi∣ses: But Chasausa, who look'd upon it as a Plot of Oranchzef and Emir, durst not confide in him, but kept a continual Eye over him, and gave him no considerable Command; which so dissatisfied him, that some Months after he concluded to leave Sultan Chasausa, and went again to Emir Jemla, who favorably receiving him, promis'd to write in his behalf to Oranchzef, whom he would endeavor to perswade to forget and pardon his Errors.

* 1.275Some are of opinion, that this Escape of Sultan Mahmoud was altogether by the contrivance of Oranchzef, who car'd not much to hazard this Son to destroy Chasausa, and was sensible that this would be a very just pretence to secure his Person. But however it was, he shew'd himself much dis∣pleas'd with him; yet at last he wrote him a Let∣ter of Pardon, and commanded him also to come speedily to Deli: But in the interim he gave Or∣der that he should not come so far: for no sooner had Sultan Mahmoud cross'd the Ganges, but he met with a Party appointed to seize him, who locking him up in an Embory (after the same manner as they had done Moradbech) carried him to Govaleor.

Thus Oranchzef freeing himself from great perplexity, told his second Son, that the Point of Reigning was so ticklish a thing, that Kings must be jealous of their own Shadow: Therefore if he were not discreet and careful, the same thing might happen to him as had befallen his Brother; but that whilst he kept himself within the bounds of his Duty and Obedience, he should find him a loving and indulgent Father: Protesting likewise, That he intended not to offer the least violence to the Person of Schach Jehan his Father. But Oranchzef had at this time no occasion to suspect his Son Sultan Mazum, or to be dissatisfied with him; for never was any Slave more humble: nor did ever Oranchzef himself appear more careless of Greatness, nor more given to Devotion, than Sultan Mazum: Yet some knowing Persons be∣liev'd, that he was not so in reality, but by super∣lative Policy and Craft, like his Father, of which we may have a Proof in time.

Whilst Matters were thus transacted in Bengala, and Sultan Chasausa oppos'd Emir Jemla the best he could, Emir marching first on one side of the

Ganges, and then on the other, Oranchzef kept about Agra, marching from Place to Place, and having put Moradbech into Govaleor, he went to Deli, where he began to act the Part of an Abso∣lute King, giving Order for all Affairs of the Kingdom; and especially he plotted means to take Darasja, and get him out of Surat, for the Reasons beforemention'd: And by his great For∣tune and exceeding subtilty he soon drew him thence, in the following manner.

* 1.276Jessomseingue, who was retir'd into his Coun∣trey, had, with the Booty which he had gotten in the Battel of Cadjore, rais'd a considerable Ar∣my, and wrote to Darasja to hasten to Agra, pro∣mising to joyn his Forces with him on the Way. Darasja, who had already gotten a great number of Men, and hop'd that several of his Friends (when they should see him joyn with Jessomseingue, and approach Agra) would undoubtedly unite their Forces with his, march'd speedily to Asmeer, six or seven days Journey from Agra: But Jessom∣seingue kept not his Word with him; for the Raja Jesseingue interpos'd to make his Peace with Oranchzef, and fasten him to his Party, or at least to retard his Design, which was capable to ruine him, and make all the Raja's rebell. Therefore writing to him several Letters,

he made him sen∣sible of the great danger he underwent to ex∣pose himself in that manner; That Oranchzef would never pardon him; That he was a Raja himself; That he should think on sparing the Blood of the Ragipous; That if he thought to draw the Raja's to his Party, he would find those that would attempt to hinder his Design: In a word, That it was a Business which concern'd all the Gentry of Indostan, and would expose them to danger, if such a Fire were suffer'd to kindle, which could not be extinguish'd at plea∣sure. But if he would leave Darasja to him∣self, Oranchzef resolv'd to forget all that was past, restore again whatever he had taken from him, and at the same time make him Governor of Surat, which would be very advantageous to him, because that Countrey lay near to his Lands, and that there he might be in safety so long as he pleas'd.

In short, this Raja prevail'd so much, that he made Jessomseingue return to his own Countrey. Mean while Oranchzef approach'd with his whole Army to Asmeer, and incamp'd in sight of Darasja. And now what could this poor Prince Darasja do? He fees himself abandon'd, and frustrate of all his hopes: To return with his Army safe to Amadabad, he saw was altogether im∣possible, because it is above thirty five days Journey, and in the midst of Summer, and he wanted Water; the Countreys likewise through which he was to pass belonging to the Raja's, all Friends or Allies to Jesseingue or Jessomseingue; and that also Oranchzef's Army would certainly pursue him: Wherefore (said he) we must die on the Spot; and therefore let us resolve, though we are very unequal to them in Power, to give them Battel, and hazard All. But in vain does he exhort his Soldi∣ers; for he is not onely abandon'd by them, but having Chah-Navazecan with him, in whom he repos'd great Confidence, he was by him betray'd, and all his Designs made known to Oranchzef. It is true, that Chah Navazecan was slain in the Battel, either by Darasja's own Hand, as many believe; or, more probably, by Oranchzef's Sol∣diers, who being private Friends to Darasja, found out a means to seize upon and kill him, for fear he might have some knowledge of a Letter they had written to Darasja, and so discover them.

* 1.277The Battel began in the morning about nine or ten a Clock. Darasja's Artillery was planted on a Hill, and sufficiently heard; but most be∣liev'd they shot nothing but Powder, so great was the Treachery of his Officers. And indeed this was properly no Fight, but a meer Plot to ruine him; for the Fight was scarce begun, when Jes∣seingue finding himself near Darasja, perswaded him, that unless he was resolv'd to be taken Pri∣soner, he should fly: So that Darasja exceeding∣ly amaz'd, was forc'd at the same instant to re∣treat in such confusion, that he had not time to load away his Goods and Carriage, but with great difficulty escap'd with his Wife. Moreover it is certain, that if the Raja Jesseingue had pleas'd, Darasja could never have escap'd; but he was al∣ways ways inclin'd to be favourable to the Royal Fa∣mily; or rather, he was too subtile and politick, and too sensible of future things, to hazard the danger that might ensue for laying hands on a Prince of the Blood.

* 1.278Thus this unfortunate Prince, abandon'd by all except two thousand Men which accompanied him, was necessitated, in the midst of Summer, without Tents, or necessary Accommodations, to travel through all the Countreys of the Raja's which lie between Asmeer and Amadabad; whilst the Koullys, the Rusticks of this Countrey, and the greatest Villains and Robbers of all India, pursuing him day and night, kill'd and robb'd all those which they found straggling from the Main Body, if they lagg'd never so little behind. Yet notwithstanding, Darasja made shift to get within a days Journey of Amadabad, hoping the next morning to refresh himself in the Town, and en∣deavor once more to raise some Forces: But all things fell out contrary to the expectation of this unfortunate Man; for the Governor whom he had left in the Castle of Amadabad had already re∣ceiv'd both menacing and promising Letters from Oranchzef, so that his Courage failing, he declar'd for his side; wherefore he wrote to Darasja, That he should not come any nearer, for the Gates of the City were shut, and every Man up in Arms against him.

F. Bernier, Physician to this Prince, and at∣tending then on him, saith,

When he oblig'd me to follow him, having then no other Phy∣sician about him, and the night before he re∣ceiv'd this News from the Governor of Amada∣bad, he did me the Honor to make me come into the Caravansera where he was, out of fear to be set upon that night by the Coullys; and I was (a thing incredible in Hindostan, where all No∣blemen are so exceeding jealous) so near to this Princes Consort, that the Cords of the Canates, or little Houses (for they had not so much as a Tent) were fastned to the Wheels of my Cha∣riot. I relate this Circumstance by the by, one∣ly to shew the Extremity Darasja was reduc'd to. When the Women heard the forementi∣on'd sad News, That they could not get into the City (which was about the break of day) they broke forth into strange Cries and Lamen∣tations, and all things were in an inexpressible confusion, every one looking upon his Neigh∣bor, and none knowing what to do, or what would become of them: Soon after Darasja coming forth strangely terrified, first spoke to one, and then to another, even to the meanest

[illustration]

NURMAHAL

Soldier: But seeing them all amaz'd, and ready to abandon him, what Counsel can he take? Whether can he go? He must fly instantly, but whether he knew not: And you may judge of the extremity he was in by this small accident I shall here relate: viz. Of three great Oxen which drew my Chariot, one died the day be∣fore, another in the night, and the third was not able to go; for during the small time I was with him, we march'd night and day, the Heat and Dust being intolerable; so that, to my good Fortune, he left me behind, not being able to get either Oxen, Horses, or Camels for me. I saw him march away with Tears in his Eyes, accompanied with four or five hundred Cava∣liers at the most, and with two Elephants, which were said to be laden with Treasure, with in∣tention to go to Tatabacor, seeing he could do no better, though it seem'd almost, if not altogether impossible, in respect of the few Men which he had left, and the vast Sandy▪ Desarts, for the most part without Water, which he was to cross in the heat of Summer, which destroy'd many of those that follow'd him, especially several of his Women, who perish'd either of drought, the unwholesom Waters, tiresom Ways, ill Food, or by the Coullys beforemention'd: Yet nevertheless with much pains he reach'd the Countrey of the Raja Catche, though it had been happier for him to have died also in his March thither.

* 1.279This Raja at first gave him a very good Re∣ception, even so far as to promise him assistance with all his Forces, provided he would give his Daughter in Marriage to his Son: But Jesseingue inform'd thereof, soon prevail'd with this Raja, as he had done with Jessomseingue; so that Darasja observing the kindness of this Barbarian to cool on a sudden, and that consequently his Person was in danger there, he betook himself to the pursuit of his Expedition to Tatabacar.

Whilst Darasja proceeded forward in his Jour∣ney, the War continu'd still in Bengala, and much longer than was expected; Sultan Chasausa using his whole endeavor to conquer Emir Jemla: Yet this troubled not Oranchzef so much, because he knew it was a great way between Bengala and Agra, and being sufficiently assur'd of the Fidelity and Valor of Emir Jemla; but that which dis∣quieted him, was to see Soliman Chekouh almost at his Gates, (for it is not above eight days Journey from Agra to the Mountains) and being perpe∣tually allarm'd by the Rumors which were spread, That he was coming out of the Moun∣tains with the Raja: And indeed it was very dif∣ficult to draw him from thence; but he compass'd his Design after this manner. He made the Raja Jesseingue write divers Letters to the Raja of Sere∣naguer, promising him very great things if he would surrender Soliman Chekouh to him; and threatned to proclaim War against him, if he re∣fus'd to comply with his desire. But the Raja re∣ply'd, That he would rather lose his Estate than do so unworthy an action. Whereupon Oranch∣zef, seeing his resolution, march'd with his Army directly to the Foot of the Mountains, where, by an infinite number of Workmen, he cut a Passage through the Rocks: But the Raja laugh'd at his vain Attempt; and indeed he had no cause to fear, though Oranchzef cut never so long, the Moun∣tains being inaccessible for an Army, and the Rocks able to withstand all the Powers of the Indostans, which forc'd Oranchzef to return with∣out effecting any thing.

* 1.280Mean while Darasja approaching the Fortress of Tatabacar, and being come within two or three days Journey of the same, receiv'd Advice, That Mirbaba, after having Besieg'd the Place a consi∣derable time, had at length reduc'd it to the ut∣most extremity, insomuch that a Pound of Rice or Flesh was sold for a Crown, and all other Pro∣visions accordingly: Nevertheless the Governor holding out, made divers Sallies, which extreme∣ly incommoded the Enemy, and express'd all pos∣sible Prudence, Courage, and Fidelity, deriding the Proposals of Mirbaba, and all the Menaces and Promises of Oranchzef: And when he heard that Darasja was not far off, he redoubled his Libera∣lities, and knew so well to gain the Hearts of all his Soldiers, and to encourage them to fight brave∣ly, that there was not one but what resolv'd to Sally out upon the Enemy, and to hazard all to raise the Siege and force Darasja's Entrance: Mean while he sent Spies into Mirbaba's Camp to assure the Soldiers that they had seen Darasja ap∣proach with great Resolution, and considerable Forces, which struck such a fear amongst the Sol∣diers, that had Darasja come at that instant, as it was expected, the Enemies Army had on sight of him undoubtedly Disbanded, and a great part thereof gone over to him: But he was still too unfortunate to atchieve any thing for his own ad∣vantage; wherefore considering with himself, that it was impossible for him to raise the Siege with such a handful of Men as he had, he resolv'd to cross the River Indus, and get into Persia, which could not have been done without great trouble, by reason of the Desarts, and want of Water which is in those Parts; besides those Countreys are Govern'd by Petty Rajas and Patans, who ac∣knowledge neither the Persian nor Mogol for their Superior. But his Consort disswaded him from that Resolution, for this weak Reason, viz. That if he went into Persia, he must be contented to see his Wife and Daughter Slaves to the King of Per∣sia, which was a thing no ways befitting the Gran∣deur of his Family; and that he ought rather to die, than undergo that Infamy. Darasja being in this perplexity, at last remember'd, that not far from thence resided a Powerful Patan, call'd Gimcan, whose Life he had formerly twice sav'd, when Schach Jehan had commanded he should be cast under the Feet of an Elephant, for having rebell'd divers times against him: Therefore he resolv'd to go to him, hoping that he would give him sufficient Succors to raise the Siege of Tataba∣car; for he made full account to fetch his Treasure from thence, and going with it to Candahor, find out a means to get into the Kingdom of Cabul: And this he thought the more feasible, because he repos'd great confidence in Mahobetcan, who being Governor of that Place, was exceedingly belov'd, and obtain'd his Government by Darasja's means. But his Nephew Sepe Chekouh, though very young, observing his Resolution, threw himself down at his Feet, and begg'd of him not to enter into the Countrey of that Patan: His Wife and Daugh∣ter also did the same, remonstrating to him, That he was a Robber, a Revolted Governor, and that he would infallibly betray him; That he ought not to stand upon raising of the Siege, but rather endeavour to gain Cabul, which would not be al∣together so impossible, because it was very impro∣bable that Mirbaba would raise his Siege to follow

him, and prevent his getting into the forementi∣on'd Countreys. But Darasja being carry'd headlong by the violence of his unhappy Destiny, rejected this Counsel, and would hearken to no∣thing that was propos'd to him, alledging, as was true, that the March would be very difficult and dangerous, and being confident that Gioncan would not be so base as to betray him, after all the good Service which he had done him; wherefore he went thither, notwithstanding all that could be said to him, and went to prove at the price of his Life, that no trust is to be put in a wicked Man. This Traitor believing at first, that he had nume∣rous Troops following of him, gave him the fairest Reception that could be, and to all appearance Entertain'd him with great civility and kindness, Quartering his Soldiers here and there amongst his Subjects, with strict Orders to treat them well, and give them what Refreshments the Countrey afforded; but as soon as he found that Darasja had not above two or three hundred Men, he quickly appear'd what he really was. It is uncertain whe∣ther he receiv'd any Letters from Oranchzef, or whether his Avarice was not tempted by some Mules which were said to be laden with Gold, being all that could be sav'd hitherto, as well from the hands of Robbers, as from those that convey'd it: But whatsoe're it was, one Morning, when all Persons thought themselves most secure, and the wearied Soldiers took no care but how to rest and refresh themselves, believing all to be safe, be∣hold! this Traitor, who had bestirr'd himself all Night to get Armed Men from all Parts, fell up∣on Darasja and Sepe Chekou,* 1.281 kill'd some of their Men who stood up to defend themselves, seiz'd on the Mules, and Camels, and all the Womens Jewels, and caus'd Darasja to be ty'd fast upon an Elephant, commanding an Executioner to go be∣hind him and cut off his Head on the least sign gi∣ven, in case he should be seen to make any resi∣stance, or if any one should attempt to rescue him. In this manner he was carried to the Army at Ta∣tabacar, and deliver'd to the General Mirbaba, who caus'd him to be conducted in company of this vile Traitor to Lahor, and from thence to Deli.

When Darasja was come to the Gates of Deli, Oranchzef consulted whether he should be brought through the midst of the City, or sent directly to Govaleor. Many were of opinion that he ought to travel guarded, to prevent any Disorder that might happen to arise, or lest some Attempt should be made to rescue him, which would be a great dishonor to the Royal Family. Others maintain'd the contrary, viz. That it was abso∣lutely necessary he should pass through the Town, to astonish the World, and manifest the absolute Power of Oranchzef, and to free the common Peo∣ple from their doubtings, who else might more firmly be perswaded in their Minds that it was not he, as indeed many Omrahs were, and also take a∣way all hopes from those that entertain'd any af∣fection for him;* 1.282 which Arguments prevailing, he was set upon an Elephant, with his two Nephews on each side, and behind him Badurcan in stead of the Executioner: This was none of those stately Elephants from Geylon or Pegu, richly caparison'd, on which he us'd to Ride, but an old poor dirty Beast, with a ragged Cover, and a pitiful Seat all open: He had then no more the Necklace of Pearls which those Princes use to wear, nor those rich Turbants and embroider'd Vestures, his Gar∣ments being a Vest of dirty course Linnen, and a Turbant of the same, with a tatter'd Scarf of Cackmire over his Head like a Varlet; his Son Sepe Chekouh was in the same Equipage. In this miserable posture he was made to enter into the Town, and to pass through the high Streets, to the end he might be seen by all People, and by that means fully satisfie all those, who till then very much doubted that it was not he. Most People were exceedingly amaz'd at the boldness of ma∣king him pass through the Town, and the more, because he was but ill guarded, and exceedingly belov'd by the Vulgar, who at that time exclaim'd highly against the cruelty and tyranny of Oranch∣zef, as one that kept his Father in Prison, and also his own Son Sultan Mahmoud, and his Brother Mo∣radbeck; but not one Man had the boldness to draw his Sword, onely there were some of the Fakiers, and some poor People, who seeing that infamous Gioncan ride by his side, began to rail and throw stones at him, and to call him Traitor; and indeed all the tops of the Houses and Shops being throng'd with Spectators, there was nothing heard but loud Outcries and Lamentations, with Invectives and Curses heap'd upon Gioncan; in a word, both Men and Women, great and small, so compassionate are the Indians, were ready to melt into Tears, yet none durst attempt to rescue him. Being thus conducted through the City, he was put into a Garden call'd Heider Abad.

* 1.283Several Persons of Quality that were there pre∣sent, were not wanting to tell Oranchzef, that most of the People seeing Darasja pass by, lamented for him very much, and cursing the Patan that had de∣liver'd him, were ready to stone him to death, and consequently there was great fear of an In∣surrection or Disturbance. Whereupon the Coun∣cil being call'd, they again consulted what was best to be done, viz. Whether they should send Darasja away to to Govaleor, as they had before concluded, or whether they should put him to death without any farther delay. Some were of opinion, that he ought to be carry'd to Govaleor with a strong Party of Horse; upon which Da∣neck Mendcan, though an old Enemy of Darasja's insisted very much. But Raichenara Begum, in pro∣secution of her hatred against this Brother of hers, perswaded Oranchzef immediately to destroy him, and not run the hazard of sending him to Go∣valeor. In like manner all his old Enemies, as Ca∣lullacan, Chahestcan, and especially a certain dis∣sembling Peruschian, who was fled out of Persia, first call'd Hakim Daoud, and afterwards, when created a great Omrah, Tacarmbcan. This Villain boldly standing up in the publick Assembly, cry'd out, That it was expedient for the safety of the State, to put him to death immediately, and the rather, because he was not a Musselman, or Mahu∣metan; that long since he was turn'd Caffer, Ido∣later, a Man without Religion, and by that means had brought upon himself this, which was a just punishment for his sins. But certain it is, this vile Wretch afterwards felt the smart of his unjust Imputation; for in a short time he fell into Dis∣grace, being treated like an infamous Fellow, and dy'd a miserable Death. But Oranchzef, carry'd a∣way by these Instances and Motives, commanded that he should be put to death, and that Sepe Che∣kou his Nephew should be sent to Govaleor.

The Charge of this Tragical Execution was given to a certain Slave call'd Nazer, who had been bred up by Schach Jehan, and was known to have been misus'd by Darasja. This Executioner,

accompany'd by three or four Parricides more, went to Darasja, who was dressing some Meat for himself and his Nephew, fearing to be poyson'd if he should trust any one else to do it. As soon as he espy'd Nazer, he cry'd to Sepe Chekou his Ne∣phew, Behold, my Son, yonder are those that come to kill us, laying hold at the same instant on a small Knife, which was all the Weapon that was left him, with which he defended himself to little pur∣pose, whilst some of the Villains seiz'd on Sepe Che∣kou, and the rest pressing upon him, threw him down to the Ground, and held him by the Hands and Feet till Nazer cut off his Head,* 1.284 which was immediately carry'd to the Castle to Oranchzef, who commanding the same to be put into a Char∣ger of Water, call'd for a Handkerchief, and ha∣ving wash'd off the Blood, and seeing that it was the real Head of Darasja, he fell a weeping, utter∣ing these words: Oh unhappy! Oh unfortunate Man! Take away this Sight from mine Eyes, and bury it in the Grave of Homayon.

In the Evening they put Darasja's Daughter into the Seraglio, though afterwards upon her Re∣quest she was sent to Schach Jehan and Begum Saheb. As for Darasja's Wife, she ended her Days before at Lahor, poysoning her self, when she foresaw the Extremities she was falling into with her Husband. Sepe Chekou was sent to Gova∣leor; and after a few days Gioncan was sent for to appear before Oranchzef in the Assembly, where several Presents being made to him, he was again dismiss'd; but in his Way home he was rewarded according to his Deserts, being kill'd in a Wood; this barbarous Man not knowing nor considering, that though Kings do sometimes permit such Acti∣ons for their Interest, yet they abhor the Actor, and sooner or later revenge them.

Mean while,* 1.285 the Governor of Tatabacar was forc'd, upon an Order press'd and obtain'd from Darasja, to surrender the Fort, though upon a good Composition if it had been real; but the poor Go∣vernor coming to Lahor, was, together with the few of those Men that accompany'd him, upon the Command of the Calullacan, Governor of that Place, cut in pieces. The reason why the Articles of Agreement were not perform'd, was because it was reported that the Governor made private Pre∣parations to go to Soliman Chekou; to which pur∣pose he distributed divers pieces of Gold amongst the Franks that came with him out of the Fort, thereby to intice them to follow him, under a pre∣tence to accompany him to Deli to Oranchzef, as having a great desire to see that brave Man, who had defended himself so valiantly.

There remain'd now none of Darasja's Family but Soliman Chekou, who was not easily to be fetch'd from Serenaguer, if the Raja had continu'd in his first Resolution; but the private Correspondence of Jesseingue, the Promises and Threats of Oranch∣zef, the Death of Darasja and the other Rajas his Neighbors, who had been gain'd, and made Pre∣parations by Order from Oranchzef, and at his Charge, at last stagger'd the Fidelity of this perfi∣dious Protector,* 1.286 and made him consent to their Demands. Soliman Chekou inform'd thereof, fled through uninhabited Countreys and desolate Mountains, to the greater Tibet; but the Raja's Son closely pursuing him, caus'd Stones to be thrown at him, which wounding the poor Prince, so disa∣bled him, that he was forc'd to yield to his Ene∣mies Mercy, who carry'd him to Deli, where he was imprison'd in Serenaguer, a little Fortress, the same Place wherein they formerly had put Morad∣beck.

* 1.287Oranchzef, to observe the same method as he had done in the Case of Darasja, that none might doubt but that it was Soliman Chekou himself, he commanded him, in the presence of all his No∣bles, to be brought to the Court: At the entrance of the Gate his Fetters were taken off from his Legs, leaving onely those on his Hands.

When this young and noble Person, being ex∣ceeding beautiful and well proportion'd, was seen to enter the Gates, many Omrahs could not with∣hold their Tears. In like manner it is said, that all the Ladies of the Court which had leave to see him come in, fell a weeping. Oranchzef himself also seeming to be affected with his Misfortunes, began to comfort him, saying to him, That he need not fear any thing, for no harm should come unto him, but that he should on the contrary be well treated; and therefore (said he) be of good chear, God was powerful, and would be merciful; That he had taken off his Fa∣ther for no other reason, but because he turn'd Caffer, a Man without Religion. Whereupon the young Prince return'd him the Salam, or Thanks, with his Hands down to the Ground, and then lifting them as well as he could up to his Head, according to the Custom of the Countrey,. Moreover, he re∣quested Oranchzef, that he would let him drink the Poust, that he might instantly die, he being very willing to submit to his Fate. But Oranchzef pro∣mis'd him publickly, that he would not make him drink it, therefore he might rest satisfi'd, and not entertain any said thoughts about it. This said, he once more repeated the Salam; and after they had ask'd him several Questions in the Name of Oranchzef, concerning the Elephant which was la∣den with Ropias of Gold, taken from him when he went to Serenaguer, he was sent to Govaleor to the rest.

* 1.288The Poust mentioned before, is nothing but Poppy steep'd a Night in Water, being that Po∣tion which those Princes that are kept at Govaleor, whose Heads they do not think fit to cut off, are commonly forc'd to drink in a Morning fasting, which enervates and debilitates their Limbs, con∣sumes their Inwards, and makes them die insensi∣bly. With this Potion Sepe Chekou, Nephew to Moradbeck, and Soliman Chekou, were poyson'd.

At to what concerns Moradbeck, he was put to death after a more cruel manner: for Oranchzef observing, that so long as he was in Prison, the Affections of the generality of the People were to∣wards him, he thought it would not be safe for himself to put him to death in private with Poust, as he had done the rest, for fear the Vulgar should always be doubtful of his Death, and still believe him to be in Prison, and therefore devis'd the fol∣lowing Crime to accuse him withal.

The Children of a very rich Sahed,* 1.289 whom Mo∣radbeck had put to death in Amadabad, onely to get his Goods when he rais'd his Army, and forcibly took or borrow'd all the Money from the Mer∣chants, made complaint thereof in the publick As∣sembly, and demanded his Head for the Blood of their Father, which not one of the Omrahs durst contradict; first, because he was a Sahed, that is one of Mahomet's Relations, to whom for that rea∣son they shew'd great respect; and secondly, be∣cause they all observ'd Oranchzef's Design herein, and that it was onely a meer pretence to put him to death publickly; so that the Head of him who had kill'd their Father was given them

without any farther Examination. And there∣upon an express Order was immediately sent to Govaleor to Behead him.

And now there remain'd no other Thorn in Oranchzef's Foot, but Sultan Chasausa, who still defended himself in Bengala; yet he was at last forc'd to submit to the Power and Good Fortune of Oranchzef, who sent so many Forces to Emir Jemla, that he at last encompass'd him on both sides of the Ganges, and all the Isles which lye in the Mouth thereof, which forc'd Sultan Chasausa to flie to Dake, the last City of Bengala, lying on the Sea-shore. And here comes the Conclusion of this whole Tragedy:* 1.290 For this Prince being de∣stitute of Ships to put to Sea, and not knowing whether to betake himself, sent his eldest Son Sultan Banque to the King of Racan, or Moy, a Hea∣then, to know whether he would permit him to make his Court his Place of Refuge for some time, and do him the favor, when the Mousons or Trade-Winds should come, to furnish him with a Vessel to Mecha, that from thence he might pass into some Parts of Turkey or Persia. The King return'd Sultan Chasausa word, That he should be very welcom to him, and have all possible Assi∣stance: With which Answer Sultan Banque re∣turn'd to Dake, the King having also supply'd with several Galleys, (Mann'd with Franks, viz. Re∣negade Portuguese, and other Christians, who had enter'd into the foremention'd King's Service, and maintain'd themselves by Plundering of the Lower Bengale.) In these Gallies Sultan Chasausa Em∣barquing, with his whole Family, viz. his Wife, his three Sons, and Daughters, set Sail; and ar∣riving at their desir'd Port, they were courteously receiv'd, and supplied with all things which the Countrey afforded, at the King's Charge. Some Months being past,* 1.291 the Season for the Trade-Winds came; but he could not obtain the Ship that was promis'd him, though he desir'd it upon no other account but for his Money; for he want∣ed not as yet either Gold, Silver, or Precious Stones, but had rather too much of them, his Riches being the occasion of his Destruction, or at least a great Inducement thereunto: For these Barbarian Kings are destitute of all true No∣bleness, neither do they regard Fidelity or Pro∣mises, minding nothing but their present Interest, and never considering the Inconveniences and Mischiefs that may befal them for their Perfidi∣ousnes. To get out of their Hands, one must ei∣ther be very Powerful, or at least have nothing that may tempt their Avarice. And the more Sultan Chasausa implor'd for a Ship, the further he was from having it; the King on the contrary beginning to grow very cool, and complaining that he did not come to see him.

It is not known whether Sultan Chasausa look'd upon it as a dishonor to himself, and a thing be∣low him, to go and visit a King; or whether he fear'd that he might secure his Person when he should come into his Palace, and so make himself Master of all his Treasure, and deliver him to Emir Jemla, who promis'd him great Sums of Money, and many other considerable Advanta∣ges, to do the same: However it was, he would not go thither, but sent his Son Sultan Banque, who being come near the King's House, shew'd his Li∣berality to the People, throwing handfuls of Ropias of Gold and Silver amongst them; and coming before the King, he presented him with several Embroider'd Coats, and wrought Pieces of Gold, beset with Precious Stones, and excus'd his Father Chasausa's not coming, by alledging he was in∣dispos'd; desiring him also to furnish him with a Ship, and perform the Promises which he had made to him: But all this avail'd not; for five or six days after, the King sent to Sultan Chausasa, to request one of his Daughters in Marriage, which he not granting, so highly incens'd this Barba∣rous Prince, that he suffer'd Chasausa to be driven to great Extremities, the Season for putting to Sea being now past: When, behold, he took a strange Resolution, which may give a great Example of what Despair can do.

* 1.292Though this King of Racan was a Heathen, yet he had abundance of Mahumetans in his Domini∣ons, which either retir'd thither voluntarily, or have been brought thither as Slaves by the Franks: These Chasausa privately gain'd to be of his Party, and with two or three hundred Men which he had yet remaining, he resolv'd one day to fall unexpectedly upon the Barbarian's House, and putting all to the Sword, make himself Ma∣ster of Racan: Which indeed was a very bold Enterprise, and had more of the Desperado in it than of a Prudent Man; yet the thing was not impossible to be done: But the day before the Stroke was to be given, the Plot being discover'd, quite overthrew Chasausa's Design, and in a short time prov'd the occasion of his Ruine: For see∣ing there was no way to recover himself, he at∣tempted to flie to Pegu, a thing in a manner im∣possible, by reason of the vast Mountains and Fo∣rests which he was to pass: Besides,* 1.293 he was im∣mediately pursu'd so close, that he was overtaken the same day he fled; when defending himself very valiantly, he kill'd a great number of Indi∣ans; but they at last press'd upon him in such Multitudes, that he was forc'd to quit the Battel. Sultan Banque being not so far advanc'd as his Fa∣thers defended himself also like a Lion; but after having receiv'd divers Wounds, with Stones which the Indians threw at him, he was taken Prisoner, and carried away, with his two younger Brothers, Sisters, and Mother.

* 1.294Some say, That Sultan Chasausa himself fled, with his Wife, one Eunuch, and two other Per∣sons, to the top of a Mountain, where he re∣ceiv'd a Wound in his Head, by a Stone, which strook him down; but recovering himself again, and the Eunuch having bound up the Wound with his Turbant, they afterwards escap'd by the shelter of the Woods.

Others affirm, That Sultan Chasausa was found amongst the dead, but was not well known: And this Story is related so many several ways, that it is very difficult to know justly what became of him. But most certain it is, that this uncertainty of his death hath been the occasion of the several Alarms which afterwards hapned at Deli: For at one time it was reported, That he was arriv'd at Maslipatan, to joyn with the Kings of Golconda and Visiapour: At another time, That he had pass'd in sight of Surat with two Ships, carrying the red Ensigns which the King of Pegu or Siam had given him: Soon after, That he was in Persia, and that he had been seen in Schiras; and then in Candahor, ready to enter the Kingdom of Cabul. Oranchzef himself said one day smiling, That Sultan Cha∣sausa was at last become an Agy, or Pilgrim; as if he would say, He was gone to Mecha. And at this very day there are many Persons who maintain, That he was return'd from Constantinople to Persia,

[illustration]

RAUCH••••••ARA BEGUM

from whence, as they say, he brought great Sums of Money. But F. Bernier tells us, from the Re∣lation of an Eunuch with whom he travell'd from Bengala to Mastipatan, That Chasausa was most cer∣tainly dead. Besides which, it is reported, That not long after his Defeat his Sword and Canger, or Ponyard, had been found; so that it is credible, if he died not on the Place, he did not long sur∣vive, but became the Prey of some Robbers or ravenous Beasts, with which the Forests of these Countreys abound.* 1.295 But whatever became of Chasausa, after this his last Design, his whole Fa∣mily was put into Prison, where they were very ill treated, but after some time again set at li∣berty, and us'd more mildly, when the King cau∣sing Chasausa's eldest Daughter to be brought to him, married her, the Kings Mother endeavoring likewise to have married Sultan Banque.

Mean while the Servants of Sultan Banque, with some of the foremention'd Mahumetans, laid another Plot, not unlike the former; but the day being come, one of the Conspirators being half drunk, began the Work too soon, and so spoil'd the whole Design. But this incens'd the King so exceedingly against the unfortunate Family of Chasausa, that he commanded the same to be quite rooted out, sparing not so much as the Daughter he had married, though she was suppos'd to be with Child. Sultan Banque and his Brothers had their Heads cut off with blunt Axes, and the Wo∣men being lock'd up in several Rooms, died mi∣serably with Hunger.

And thus ended the War which ambition of Rule had kindled amongst these four Brothers, af∣ter the expiration of five or six Years, viz. from Anno 1655, till Anno 1660, or 1661, and left Oranchzef in the peaceable Possession of this mighty Empire.

And now Ambassadors were sent to Oranchzef from several Neighboring Princes and States,* 1.296 to congratulate his happy Victories; but having scarce Reign'd two Years, he fell sick of a violent Fever, insomuch that it was reported he was dead, and several were contriving to release his Father Schach Jehan; which to prevent, and to unde∣ceive the People, he caus'd himself, in the height of his Distemper, four several days to be carried into the Assembly of the Omrahs, where calling for Pen, Ink, and Paper, he wrote to Etbarcan, and sent for the Great Seal, which was kept by Raichenara Begum, and commonly enclos'd in a small Bag, seal'd with a Seal he always wore about his Arm, fearing she had already made use of it for her Designs: But soon after recovering, he settled all things in good Order, preferr'd those that had assisted, and been faithful to him in the Wars, especially Emir Jemla, whom, after he had vanquish'd Chasausa, and drove him to the Sea side, as was before mention'd, he made Mir Ul Omrah (which in this Realm is the highest Degree of Honor any of the Kings Favorites can arrive at) and also Governor of Bengala; and his Son Mahomet Emircan was made Great Bakchis, that is, General of the Horse, and the second or third Place in the Kingdom. And not long after he sent Emir Jemla with a mighty Army to the Raja of Achan, whom he forc'd to flie towards the Mountains to the Kingdom of Lassa:* 1.297 But Emir Jemla was no sooner return'd from this Expedition, but the Bloody Flux hapning amongst his Army, he also died thereof.

Many other Remarkable Passages hapned in this Empire from Anno 1661, to 1667; of which we will only mention these sew: viz. In the Year 1664, on the fifth of February, the Mogol's Vice-Roy of Surat, call'd Enachat Chan, was inform'd by one of his Officers which liv'd two Leagues from the City, That a great Army was advancing towards the Town, the General whereof call'd himself A Servant to the Mogol, and pretended to March with ten thousand Men to the City Amada∣bad: but it afterwards appeared that this was only a Pretence, he being in truth a great Robber, nam'd Sawasi: Which not a little amazing the Governor, he caus'd immediately the Bridges which lay cross the Moat that inclos'd the City to be pull'd down, notwithstanding it was dry in most places; neither was there one Gun planted for a Defence, which made him send to the Eng∣lish and Hollanders there residing, for aid in this ex∣tremity; which seem'd not a little strange to them: for they having not above forty Men apiece in their Factories, were forc'd to take each seventy or eighty Men more into their Service. The next Morning Sawasi was advanc'd within a League and a half of Surat, where resting near the Village Utena, the Governor sent Messengers to request him, That he would not come any nearer the Ci∣ty, because many of the Inhabitants fled already for fear, and that the Great Mogol would resent it very ill if he should offer the contrary: But Sawasi not regarding this, kept the Messengers in custody, and still drew nearer the City, in which about midnight there hapned a sudden Fire, which burnt so furiously, that it consum'd a considerable num∣ber of Houses.* 1.298 Sawasi's People taking this op∣portunity, march'd into the Town without any resistance, though they might easily have been oppos'd. The Governor having ten thousand Horse of the Mogol's, went with them and his Chief Officers to the Castle, whence he fired several Guns, but did more mischief to the Houses than the Enemy, who minded nothing but Plun∣der, breaking open Windows, and Chests, which lasted several days, till Sawasi having gotten a vast Treasure, left the Place, saying, Long have I wish'd to get into Oranchzef's Beard, which I have now obtain'd: For this rich and brave City Surat is for its Beauty and Stateliness, by the Moors call'd The King's, or Mogol's Beard.

* 1.299The Mogol seeing what a mighty Enemy, Rob∣ber, and Destroyer of his Countrey Sawasi was, and that he could not hope to overcome him by force, he having already an Army of a hundred thousand Men, he thought to work that by Policy which his Power could not effect; and therefore to get him into his custody, he made him large of∣fers of Honors and Preferment, promising him the third Place in his Realm; which Design ta∣king effect according to his desires, he was no sooner come to Court, but he was there appre∣hended, and committed to Prison: But about three Months after he cunningly made his escape; and although Oranchzef sent Agents after him, to excuse his being kept a Prisoner, and promising upon his Royal Word that he would prefer him to a high Degree of Honor, yet he having been once caught in the Snare, would not be taken again, but reply'd, That he thank'd him for his Proffers; but he had rather be his own Master than another Man's Servant; and that at one time or other he would pay Oranchzef for his kind Entertainment; and so went again with his Army to Wingerla, a Place which he had taken from the Mogol.

Mean while Oranchzef keeping his Father Schach Jehan close Prisoner in the Castle at Agra, let him want nothing of Recreation, or any thing else that he could possibly expect in such a place, yet the good old Prince being worn out by age,* 1.300 dy'd Anno 1665. to the great grief, as it is said, of Oranchzef, who shew'd all demonstrations of sor∣row which a Son could express for the loss of his Father. At the same time he went to Agra, where Begum Saheb his Sister,* 1.301 and formerly the chief Fa∣vorite of Darasja, caus'd a Mosque, wherein he was to stay some time before he went to the Castle, to be hung with rich Tapistry; and at the en∣trance into the Seraglio, she proffer'd him a great golden Bason, fill'd with her and her Father Schach Jehan's Jewels, and receiv'd him so splendidly and courteously, that she obtain'd pardon for all her former Offences, and participated of his Fa∣vors.

* 1.302Anno 1666. the Great Mogol sent an Ambassa∣dor to Schach Abbas King of Persia, for the negotia∣ting an Affair not very pleasing to the the said King, who quarrell'd also at his styling himself in his Letters, King of all the World; which the King of Persia resented so ill, that he caus'd the Mogol's Ambassador's Beard to be pull'd off, and the Pre∣sents which he had sent him to be burnt; all which made the Ambassador resolve to go away without taking leave. But the Persian Chancellor acquain∣ting the King, that this was a Business of great consequence, he dismiss'd the Agent with rich Presents, and amongst others, forty brave Persian Horses, and many Pieces of Gold and Silver Stuffs, sending also with him a Herauld at Arms, to pro∣claim War against the Great Mogol, who when his Agent told him the Disgrace he had sustain'd, he was so exceedingly offended at him, that he caus'd him by an Allegoer or common Executioner, to be driven out of the City, and the Horses which the King of Persia had sent him, to be kill'd publickly, as also the Gold and Silver Stuffs to be burnt, and speaking to the Herauld which came from the King of Persia, said thus unto him, Go tell thy Ma∣ster, that I will treat him thus in his own Realm. Whereupon raising a mighty Army, he march'd to the Borders of Persia, the King whereof came also to meet him with a puissant Army; but co∣ming within two days Journey of the Mogol,* 1.303 he dy'd, and immediately his Son Schach Soliman, aged about twenty five years, and present with the Army, being proclaim'd King, sent an Agent to acquaint the Mogol with his Father's Death, re∣questing him that he would not impute that to him which had hapned between him and his Fa∣ther, he being no way guilty thereof, and desiring nothing more than to live in Peace with his Neighbors. The Great Mogol, granting his Re∣quest, made Peace with him, and so each march'd back to their own Jurisdictions.

Thus having given you an Account of the Mo∣gols Countrey and India in general, we will now give you a particular Account of all the Kingdoms and Territories which it comprehends, and begin from the West side towards the North with Can∣dahar, which though it be said to be under the King of Persia's Jurisdiction, yet it may conveni∣ently be describ'd here, partly for its Neighbor∣hood to the Mogol's Countrey, and partly because it anciently belong'd to the same.

Paropamisa or Candahar, Sablestan, and Balassy.

THe Countrey of Candahar was anciently by the Greeks (according to Cluverius and Golnitius) call'd Arachosia; by Mi∣nadoi, Paropamisa; though (as Niger writes) some call Paropamisa, Dacha; Castaldus, Ananias, Della Valle, hold Sablestan or Sabelestan, for the ancient Paropamisa; but Della Valle will have Candahar to be Paropamisa, or at lest a part thereof; so that the ancient Paropamisa seems to contain two several Provinces, as Candahar and Sablestan. Ananias places in Paropamisa, the Kingdom of Balassan, by Pol call'd Balassan.

* 1.304The Territory of Paropamisa hath (as Ptolomy saith) in the West, Aria; in the East, a part of India; and in the South, Arachosia.

The ancient Inhabitants of Paropamisa were the Bolites, Aristophilians, Ambants, Parietes, and Par∣siers, who were all call'd by one general Name Parapomisades, or Paropamisades, from the Moun∣tain Paropamisus, which Castaldus calls Calichistas, and is a part of Mount Taurus, and (as Pliny saith) rises to an exceeding heigth.

Arrianus and Diodorus Siculus tell us, that Ale∣xander the Great's Soldiers call'd the said Moun∣tain Caucasus, though improperly; for the real Caucasus lies between the Euxine and Hircanian Sea.

The utmost parts of these Mountains are (ac∣cording to Strabo) by the Barbarians call'd Eodae and Himaon.

* 1.305Out of this Paropamisus the River Indus hath its Spring, being by Pinetus and Gerard Mercator, call'd Pamer. This is also said to be the highest part of the Earth.

Coropius Becanus tells us, contrary to the opinion of the Fathers, that Noah's Ark rested on this Mountain.

This Territory of Candahar,* 1.306 so call'd from its Metropolis, lies (according to Mr. Edward Terry) Northwest from the Mogol's Jurisdiction, and bor∣ders Westward, upon the Kingdom of Persia, at the Stream Abi Saba, or Abi Bust. Don John of Persia reckons the length of it to be sixty Leagues; and some affirm the circumference thereof to be thirty days Journey.

* 1.307Ptolomy places in the ancient Paropamisa, the Towns of Nacka, Belcas, Eadras, Canda, Aclama, and Bagsius, the Metropolis of the County of Ba∣soia, from whence they enter into Balassan. But the Metropolitan City of Paropamisa or Candahar, is call'd Candahar or Candor, or (according to Jar∣rick) Candacar, from the Province it self.

Castaldus affirms, that the ancient City Carure of Ptolomy, or Ortospane of Strabo, is the modern City Candahar, which though it be but small, yet it is very strongly situated, and surrounded with two Mud Walls, and a Moat ten Foot broad be∣tween both. It stands on the Borders of Aria, now call'd Arat, and on those of India, near the High-way by which the Merchants travel, when they come from Persia and Chorazan to Sinde; as on the other side, those that come from Lahor to Agra, and the Countreys of India, travel along the same to Chorazan, Media and Persia, the Cara∣vans being forc'd to make use of this Way, either in their going to Persia, or coming from thence to go for India.

[illustration]

SEGUM SAHEB

The King of Persia esteem'd this Place to be of great consequence, because he intended in the be∣ginning of this Age, to make it the Metropolitan City for the Trade which was formerly driven in the Red-Sea, and to Ormus; to which purpose he kept a strong Garrison in the City of Candahar, under the Command of a loyal Person.

* 1.308In peaceable Times, the Persians, Jews, Arme∣nians, and Benjans, drive a great Trade in this Ci∣ty, especially with Indian Commodities. Moreo∣ver, there come Merchants thither from China, and all Parts of India.

* 1.309The Province of Candahar is naturally warm, and hath no hard Winters; and though it Free∣zeth there a little in the Nights in January, it Thaws again at the rising of the Sun; the Inha∣bitants also keeping their Cattel abroad both Winter and Summer, which is the reason they make no Hay: But nevertheless it is so cold in Winter in the Mountains Bellor, that Strangers cannot travel though them without great Fires. It is a very fertile Countrey, producing abundance of Barley, Wheat, Rice, French-Beans, Pease, Negur, and Cotton, besides all sorts of Indian and Persian Garden Fruit. Barley mix'd with chopt Straw, serves in all those Eastern Countreys the Horses in stead of Oats, there growing none here.

* 1.310The Territory of Candahor hath many strong holds, viz. Calabust, on the Borders of Persia; Sa∣mandower, lying between Calabust and Candahar, and many others.

The Countrey and City of Candahar, lying be∣tween Persia and the Mogol's Realm, often changes its Lord, being one day under the Jurisdiction of the Persians, and another under the Mogols, though at present under the first, and hath in this later Age been the occasion of a great War between the Mogols and Persians.

Ananias, from the information of a Persian call'd Anvadat, saith that the King of Balassy first gave this Countrey to the Persian, for assisting him a∣gainst the Mogollans and Tartars; yet Jarrick tells us, that the King of Candahar, whom he calls Candazar, gave his Realm to the Great Mogol, when he was not able to defend it any longer against Abduxan, King of Usbeck.

The King of Persia himself pretends, in a Letter written to the Chans of Sciras, that the Province of Candahar always belong'd to the Crown of Per∣sia, and that the Mogol had unjustly taken it from him; which is confirm'd by F. Bernier, who saith, that the Mogol King Ecbar taking Candahar from the Persians by force, kept the same during his Life.

* 1.311Anno 1618. the City of Candahar became sub∣ject to the Great Mogol: for the Persian Governor thereof, whether out of dislike to the Persian Go∣vernment, or whether Brib'd with a great Sum of Money, selling the Countrey and Garrisons to the Great Mogol, entred into his Service according to the Examples of other Persians, Chorazans, and Usbecks, who Listed themselves in the foremen∣tion'd Prince's Service. The Persian hath often de∣manded the same again by Ambassadors, as in the Year 1622. a little before it was re-taken by Schach Abbas King of Persia, who march'd thither some Months before with a mighty Army, to Fight against the Great Mogol.

According to the Letter which the King sent to his Peers, the City Candahar was not taken by violence, but the Townsmen surrendred them∣selves, and most of the Inhabitants de serted the same with all their Goods, because they were sensible that the City could not be defended a∣gainst so vast an Army, there being not above eight hundred in it.

After this Candahar fell again into the hands of Schach Jehan, not by force of Arms, but by means of the Governor Alimerdancan, who also surren∣dred himself, he having before been suspected of Treason by the King of Persia, who had sent for him to give an Account of his Transactions.

Anno 1649. in February, the Fortress Candahar, after a Siege of forty days, and discharging of ma∣ny great Guns (which made two Breaches in the City Walls,) was taken again by Schach Abbas the Second. The Indostans had not surrendred the Fort so soon, had they not wanted Provisions and Gunpowder.

It is a wonder that this Fortress of Candahar, standing on the Borders of two mighty Kingdoms, and having been so often contested for, was not better furnish'd with Ammunition and Provisions; but perhaps the Mogol suppos'd that his Ambassa∣dors, whom Schach Abbas put off with Delays, would have concluded a Peace, the Soldiers in Garrison else fighting very valiantly, insomuch that they could not be discern'd to abate any thing of their courage, notwithstanding the forementi∣on'd want.

After the conquering of the City, a Persian Horseman or Quizilbasci, was commanded to stand upon the Guard without the Gate, till such time as all the Indostan Soldiers were come out of the fame, as a testimony of the Persians Victory a∣gainst the Indostans: he was Accoutred in this manner, viz. On his Back hung a Tyger's Skin; on his Head, in stead of a Turbant, he wore a round Copper Helmet, with a Plume of Feathers, hang∣ing down behind on both sides of the same; in his Hand he held a Truncheon.

On the fifth day after the Conquest, the Indo∣stan Soldiers march'd out of the City to Cabul, ly∣ing eight days Journey from Candahar: They were, according to the Agreement, not allow'd to take any thing with them, more than what each Man could carry on his Horse, and not without being search'd, because some things were forbid∣den them to meddle with. The Citizens for the most part promising to be obedient to the King of Persia, staid in the Town.

Myrub Chan, who had conquer'd the Fortress Bust, was made Governor of Candahar, and charg'd on pain of Death to be very careful in the preser∣vation of it.

After Schach Abbas had conquer'd the City and Fortress of Candahar, and given order for repairing of the demolish'd Walls, he went with his Army back to the City of Herat.

Some days after Myrub Chan, the new-made Governor of Candahar, sent a flying Post to the King, to inform him, That it was certainly re∣ported the Mogol was coming towards Candahar with six hundred thousand Men, and that one of his Sons was already entred into the City Cabul with ten thousand Men; which being affirm'd by several Messengers that came one after another, the King sent his Chans back with the Army im∣mediately to Candahar, where the Persians in good order expected the Mogol to give him Battel: The Mogol's Army coming thither three days after, Encamp'd at first about half a Mile distant from the Persians, whilst the Trumpets sounding, the

Indostans with loud shouts fell in amongst their Troops, which consisted most in Oxen, and some ordinary Tartarian Horses, the Persian Horses being too dear for a common Mogol Trooper to buy. The Battel being very fierce at first, the Persians behav'd themselves very valiantly; and when their Reserve came up with them, they unawares fell upon both Wings of the Enemy, breaking their Ranks, and killing their General (who had behav'd himself nobly, but ventur'd too far a∣mongst the Persians,) and putting them to flight, kill'd great numbers of them in the pursuit; yet there were about six thousand Persian, and not above two thousand Indostans slain in this Battel. The Indostans left all their Ammunition and Pro∣visions to the disposal of the Persians, whilst the Mogol having no mind to adventure any farther, march'd back with his Army. The Persian Chans leaving half their Army before Candahar, En∣camp'd themselves before the City, and march'd back to Herat with the other half.

* 1.312Whilst the Persians possess'd Candahar, it was twice Besieg'd in vain by the Mogol Schach Jehan; the first time it escap'd being taken, partly by ill Conduct, and private Correspondence of the Per∣sian Omrahs that were in the Mogol's Service, and the most eminent at his Court, and partly by the Respect they bare to their native Prince; for they all behav'd themselves very ill, and would not fol∣low the Raja Roup, who had already planted his Standards on the Walls towards the side of the Mountains. The second time it was hapned not to be taken by means of Oranchzef, who would not Storm that part of the Wall where the Eng∣lish, French, Portuguese, and Dutch, had planted great Guns; for which this was his reason, viz. because he would not have it to be said, that the Fortress of Candahar should be conquer'd in Daras∣ja's time, who was the first Agitator of this De∣sign, and at that time resident with his Father in the City of Cabul.

Schach Jehan some years before these last Trou∣bles, was also resolv'd to Besiege Candahar a third time, had not Emir Jemla and Aly Merdaman dis∣swaded him from it, and advis'd him to send his Forces towards Decan.

Lastly, King Oranchzef, like his Predecessors, in these later years made Preparations to Besiege Candahar, whether because he was provok'd there∣to by Letters which the King of Persia had sent to him, or for the bad Entertainment and Disgrace which his Ambassador Tarbietcan receiv'd from him is uncertain; but being inform'd of the King of Persia's Death, he retreated, alledging (as some say) that he would not War against a Child: but this seems not very probable, for Schach Soliman, who succeeded his Father, was then twenty five years old.

* 1.313An. 1649. the Persians took the Fortress Calabust from the Mogol, which hapned after the follow∣ing manner; viz. On the fourth of January in the Afternoon, the Persian Army came before the Fortress, which was Garrison'd with seventeen hundred Indostans, under the Command of an In∣dian Prince call'd Bourdelchan; the principal Of∣ficers were Alichan of Meschet, and Asolachan from Kilan, with twenty thousand Men, but the chief Command was given to Myrub Chan, because he had formerly surrendred the said Place to the Mogols upon Articles of Agreement. Mean while Schach Abbas King of Persia went from thence to his grand Army at Candahar ten days Journey, with the Cafili or Caravan from Calabust. Moreo∣ver, they cast up onely one Battery (having no convenient place to raise any more,) from whence they daily play'd their great Guns at the Walls, being continually answer'd not onely with great but small Shot. This continu'd one and twenty days, when having made a Breach in the Wall, they Storm'd three several times, yet were beaten off with the loss of three hundred Men. On the same day a Tzapor, or Royal Messenger, came with a Letter to the General; who in the presence of two other Chans opening the same with great Re∣verence, they read it one after another: Where∣upon all the prime Commanders, as also some of the chief Quizilbascies, being sent for, the Letter was publickly read before them all; the Con∣tents whereof was to this effect:

Myrub, do you eat the King's Bread and Salt, and not press on with the Souldiers under your Command? Remember that you formerly surrendred Cala∣bust to the Mogol: Cleanse your self from your Crime, and look you gain me the Fortress in a few days, which if you do not, expect to re∣ceive a Sword from me.

The next night they Storm'd more fiercely than before, and Myrub Chan, whether out of fear of the threatned Punish∣ment, or out of Despair, press'd on daily more and more, nay, resolv'd to lose all his Men rather than break up the Siege: but after a sharp Encounter the Persians forc'd their way into the City, and slew above ten thousand Men, the rest flying into the upper Castle; the Governor of which, nam'd Bourdel Chan, coming down alone with his Sword drawn, was espy'd by Myrub Chan, who saluted him with the word Hoschammedi; but Bourdel Chan making no answer, still advanc'd to∣wards him, and laying down his Sword, fell at Myrub Chan's Feet, who bid him rise up; then Boardel standing up, said, There lies my Sword at your Feet; I am conquer'd, I am your Slave, do with me what you please onely spare my Wife and Children. Myrub Chan hereupon commanded his Men not to hurt him, nor any that belong'd to him, and stretch∣ing out his Hands, laid them under Bourdel Chan's, and withal kissed him. Then causing the Trum∣pets to be sounded, he commanded all the Indostan Soldiers that were remaining, to lay down their Arms, and acknowledge themselves the King's Slaves, which if they refus'd to do, they must ex∣pect no Quarter: But the Indostans, not regard∣ing this Threatning, would not lay down their Arms, and so were every Man kill'd.

Many of the Quizilbascies deoculated the slain Indostans, cut off their Hands, and then flead and stuft up the Skins: The Heads they carry'd on their Launces, as Trophies of their Victory; some carried four or five stuck one above another on long Pikes to Candahar; for amongst the Per∣sians, he who brings home most of his Enemies Heads, is not onely accounted a brave Soldier, but also advanc'd to the highest Offices.

As to what concerns the Countrey of Balassy, it is also (as Ananias affirms) a part of the ancient Paropamisa.

* 1.314The Metropolis of Balassy is Balassan, a great City lying on the River Gehun, or Gelcon. An Arabian Writer, nam'd Abulfeda Ismael, Prince of Hamah, seems to call this City Balassagun, and pla∣ces it over the River Sihun near Cashgar: It lay for∣merly on the Turks Confines, but was afterwards reduc'd to the Tartars Jurisdiction.

On the Banks of the foremention'd River stand

also Semergian and Bocan, the Residence of the Kings of Balassy, wherefore he is call'd The King of Bacan.

Eastward from these Places is the Indus, near which lies the great Mountain Bellor, and the far spreading Countreys of the Mountain Pamer.

* 1.315Balassan is a Place of great Trade, many Mer∣chants resorting thither from China and all parts of India, and a very strong Town, fearing neither Persian nor Tartar: It is Govern'd by peculiar Kings, who call themselves Dulcarneim, or accor∣ding to our pronunciation, Zulcarneim; which Name the Eastern People gave to Alexander the Great, from whence these Kings perhaps boast their Extract.

* 1.316Sablestan lies Eastward bewond Chorazan. The Towns which it comprehends are Becksabath, Mei∣mine, Asbe, Bust, and Sarevitz. The Inhabitants thereof are a rude, ill natur'd, and ignorant Peo∣ple, destitute of all kind of Civility.

The Kingdom of Cabul.

THe Kingdom of Cabul,* 1.317 otherwise Caboul, is the utmost Northern part of the great Mogol's Dominions: It borders East∣ward at Caximir, being separated from it onely by the River Bhat; Southward it faces Penjab; West∣ward, Candahar; and Northward verges upon the Usbeck Tartars.

* 1.318Cabul is deriv'd from a Syriack word which sig∣nifies Unfruitful, as indeed the Countrey is very barren, cold, and subject to great Winds, except along the Banks of the River Nilab, which rising in this Countrey, glides Southward, and falls near Lahor into the Indus.

* 1.319The chief City is Cabul, of the same Denomi∣nation with the Territory, which some, as Ananias, take to be the ancient City Arachosia or Cosen, and is as big (according to the relation of a Persian nam'd Aviadat) as Cairo; the other noted Towns are Sim, the Chief of a County, Sapurgan, and Baglian. Most of the Inhabitants are Benjans. Their Houses are low and small. They possess two strong Castles, in one of which King Babar was born.

By reason of the abundance of Robbers spread through all the Countrey, they us'd to spend three Moneths in the Journey from Cabul to Lahor, whereas now they finish it in twenty days; for a certain King of Cabul, to prevent all Robberies, caus'd very strong Houses to be built along the High-way in stead of Inns, at a certain distance one from another, and put Soldiers to inhabit the same; by which means many of those Places are grown very populous, and become Towns.

This Countrey produces a certain Fruit, by the Druggists generally call'd Mirabalones.

It hath this many years been under the Mogol's Jurisdiction, and generally maintains twelve or fifteen thousand Men in Arms, for a Defence a∣gainst the Persians, Augans, Balouchs, and other In∣habiters of the Mountains.

Between Candahar and Cabul dwell a People in the Mountains call'd Afgans or Augans, which range up and down the Countrey without having any certain Habitations, but live onely by Rob∣bing like the Arabians, and demand Toll from such as travel through their Countrey.

The Territory of Multan.

THe Territory of Multan,* 1.320 by Texeira, Mul∣ton, borders on the North, at Candahar and Cabul; on the West, at Persia; on the South, at Haiacan, or the Countrey of the Ba∣louchs; and in the South, on Penjab.

Daviti, Texeira, and others, place it far into the Countrey from Indus or Indostan, and as it were in the heart of this great Countrey, making it to border at the Kingdom of Mandou and the Countrey of the Hindouns; but certainly they un∣derstand by Multan, the Kingdom of Lahor, other∣wise Penjab, which lies farther into the Countrey. The Metropolis thereof (according to Terry and Ananias) bears the Name of Multan; though Texeira makes Lahor the chief City of the King∣dom, and affirms, that the Multans dwell in the Countrey of Lahor.

* 1.321This Countrey is famous for the many excel∣lent Bowes and Arrows which are made in it, and are better, and much neater than any other in all India: The Bowes are made of Horn, curiously joyn'd; the Arrows are of small Canes, both richly colour'd and varnish'd.

The Countreys of the Bullochs or Bobochs, or Kingdom of Ballochy, otherwise Haican, or Hangi-Chan.

THe Countrey of the Bullochs is properly call'd Haiacan,* 1.322 or Hiacan, and by others, Hangican. It borders Northerly at the Province of Multan; Eastward at the Province of Penjab and the River Indus; South-East, at Buckor; Southward, at the Territory of Taffa; and West∣ward, at the Mountains which separate Persia from India.

Some make this Countrey border on one side of the Pattans or Bottans.

Terry saith, that this Countrey hath no nomi∣nated City; but Davity calls the Metropolis Buc∣kara, which lies on the midst of an Island in the River Indus. Others make Seckara the first City towards the side of the Kingdom of Multan. But Buckara and Seckara seem to be one and the same City, and is by Terry made the Metropolis of the Province of Suckor.

Next you come to the City Gorra, after having travell'd three days through great Woods; and five days farther to that of Norry, the least Town in this Countrey, towards the side of the Pattans. This is perhaps that City which Ananias, from the information of the Persian Anvadet calls Negariot.

* 1.323The Bullochs, who are Neighbors to the Pattans, are a very resolute, strong, valiant, and mighty

People like Agents, though mild in their Con∣versation, yet stubborn, Man-eaters, Robbers, and Pyrates; yet some affirm that they are a very faithful People, and will rather lose their Lives, than suffer any as they travel in the Caravans to have their Goods taken away by Robbers. They maintain themselves by carrying of Goods from Place to Place on Camels and other Beasts of Burthen, of which they keep many. They al∣so till their Lands, and worship the Sun.

The Province of Buckar, or Buckor.

THe Province of Buckor or Buckar,* 1.324 is divi∣ded by the River Indus, to its great be∣nefit: It borders on the North, on the Territory of Haiacan and Astack; in the East, at Jesselmeer; in the South, at Tatta; and in the West, at Haiacan before mention'd.

Terry calls the chief City of this Province Buckor-Suckor, lying in an Island on the River In∣dus. Others call this City Buckara, or Buckero, and Suckera, and make it to be the Metropolis of the Countrey of the Bullochs; and some (as we said before) make it to be the Metropolis of Multan.

* 1.325At Suckera a great Trade is driven with Indian Clothes and other Commodities. The Inhabi∣tants are Mahumetans.

The Chan or Governor which the Mogol keeps at Buckor-Suckor, generally keeps a great number of Soldiers in the Castle, to curb the Bullochs, who are exceedingly addicted to Mutinying.

The Kingdom of Send or Sind, otherwise call'd Diu and Tatta.

* 1.326THe Kingdom of Send or Sind, so call'd by the English, Portuguese, and Spanish, from its chief River Send or Sind, (anciently Indus) near which it lies, and by Terry, from its Metropolis, Tatta, or the Countrey of the Abinds; and by the Arabians, The Kingdom of Diu: Maffaeus seems to call it Dulcinde, and makes it border in the South upon the Kingdom of Cambaya. But Terry makes it border in the North with Buckar; in the East, upon Jesselmeer and Soret; in the South, touches the Indian Sea; in the West, faces the Mountains lying on the Borders of Persia, and the Mogol's Countrey. It is divided by the River Indus, otherwise Sind, which in its course through this Countrey makes many pleasant and delight∣ful Isles, and at last falls into the Sea, near the City Sinde, famous for many Handicrafts.

* 1.327The Metropolis Tatta, is very eminent for the Trade there driven formerly by the Portuguese. Some English Travellers call'd it Gutu Netgar Tutta, though commonly by the Natives Tutta onely, without addition of the other Names.

The other Towns lying on this River, are Cos∣sompacco and Callitallowny, and the Fortress of Sey∣von beyond Tatta. This Fort prevents the passage of such as come down the River.

* 1.328The chiefest Harbor is Lowribandel, or (accor∣ding to Texeira, Singlybandel, three days Journey from the prime City Tatta. This Haven of Low∣ribandel hath one Property beyond the rest, viz. the Ships that come to an Anchor in the same are not eaten by the Worms, as in the Havens of So∣vally, Chaul, Dabul, Daman, Goa, and other Places.

This Countrey is rich and fruitful, and fre∣quented by the Indians, Portuguese, and other Peo∣ple for Trade.

Here are divers sorts of fine Cotton-Linnen made,* 1.329 which the Inhabitants call Jarrin; Turbants, Oyl of Coco-nuts, and abundance of Butter. It al∣so affords plenty of Sugar-Canes, Pitch, Rosin, Leather-works, wrought with colour'd Silks, which they use for Carpets, Boxes, Cabinets, and other curious Wood-work, Inlay'd with Mother-of-Pearl, which by the Portuguese and others are carried from thence to India.

Tatta is one of the most eminent Provinces for Traffick of all India.

Many great Barques, by the Inhabitants call'd Risles and Capuses, come fraighted with all sorts of weav'd Stuffs, Sugar, Anniseeds, and other Com∣modities, down the River Sind from Lahor, Multan, Agra, Dely, Nandou, Citer, Utrad, and other Places, and putting into the Haven Lowribandel, lay the said Commodies aboard of bigger Ships for Or∣muz, where they are unladen by Netherlanders, Portuguese, and Mahumetans.

The Inhabitants are all Mahumetans, yet by rea∣son of the great Trade which is driven in this Countrey, there are commonly People of all Re∣ligions found in the same.

The Great Mogol Ecbar first conquer'd this Ter∣ritory.

The Provinces of Sorit, Jesselmeer, and Attack.

SOret,* 1.330 a small, but rich Province, borders Eastward, at Zurratte; in the West, at Tatta; in the North, at Jesselmeer; and in the South, at the Sea. The Metropolis is call'd Janagor, or Ganagor.

The Territory of Jesselmer,* 1.331 or Jesselmure, ver∣ges Southward, at Soret; Eastward, at Bando; Northwards, at Attack; and Westward, at Buc∣kor and Tatta. The chief City bears the same Denomination with the Countrey.

The County of Attack conterminates in the West,* 1.332 with Haiacan, the River Indus onely parting them; in the North it is bounded with Penjab; and in the East, with Jenba and Mando. The Me∣tropolitan Town bears the Name of Attack.

The Province of Penjab or Pangab.

* 1.333THe next is the Province of Penjab or Pan∣gab, which in the Persian Tongue signi∣fies Five Waters, for its Situation be∣tween five Streams, viz. the Ravy, Behat, Obcan, Wiby, and Sinde or Sindar, all which discharge their Waters into the Indus, and make a great Lake somewhat Southward from Lahor.

* 1.334The chief City of this Territory (according to Terry) is Lahor; but others affirm Lahor to be the Metropolis of Multan. The City being very large and ancient, is one of the most eminent Towns in all India, and is no way inferior either in bigness or beauty to Agra: It lies in 35 Degrees and 50 Minutes Northern Elevation, and hath large and well pav'd Streets.

The Air in and about Lahor is very healthful.* 1.335 There are also many remarkable Structures in the same, as the Palace, Mosques, Hamans or Baths, Tanks or Springs, Gardens, and many other de∣lightful Places.

It is a spacious and fruitful Territory, and the most pleasant Spot of Ground in all India, and is that part of it which (according to Della Valle) was in the time of Alexander the Great Govern'd by King Porus.

There is a Castle, which being very large, strong, and artificially built in a delightful place, of white hard polish'd Stones, hath twelve Gates, three whereof respect the City, and the other nine lead into several parts of the Countrey. Within this Castle is a stately Palace, into which you en∣ter through two Gates and two base Courts, and after you have pass'd through the last, you come to two parting Ways, the one leading to the Dur∣bar or Joreo, where the King appears daily before the People, and the other to the Diwanchane, which is a great Hall, wherein he spends part of the Night, viz. from eight of the Clock till eleven, with his Omrahs.

On the Walls of this Castle are Engraven the Images of Kings, Princes, and other Great Men, as Schach Selim, the great Mogol Ecbar's Son, sitting on a rich Carpet, under a costly Throne, with his Son and his Brothers d' Han Schach, or Daniel, and Schach Morat on his right Hand, and opposite to him, Emorza Sherif, eldest Brother to Chan Asorn, With many other Persons of note.

The River Rawy, which springs out of Mount Caximir, and runs through the same with several Rivulets, having finish'd a Course of three hun∣dred Miles, along a deep Navigable Channel, discharges its Water into the Indus near the City Tatta, not far from Diul: It lies in 23 Degrees and 15 Minutes Northern Latitude.

The Kingdom or Territory of Caximir.

THe Kingdom of Caximir, or (according to some) Cascimir and Cachmire, by Merca∣tor taken to be the ancient Arachosia or Archotis of Ptolomy, and by Herbert, for the ancient Sogdiana,* 1.336 borders in the North, at Mount Caucasus, in the North-West, at the Province of Banchish, the Indus onely separating them; in the South-East, at Penjab; in the West, at Cabul; and Nor∣therly, at the Kingdom of Maurenahar.

Jarrick conterminates this Kingdom with that of Rebat. It is but a small Countrey, and lies (as Texeira tells us) fifteen days Journey from Lahor, and (according to Herbert) in 41 Degrees and 9 Minutes Northern Latitude, about three hundred Miles from Agra.

Jarrich gives the Name of Syranacar both to the chief City of this Kingdom, and to the Countrey it self, lying in 30 Degrees Northern Latitude.

About three Leagues from the City is a Lake or Pool of sweet Water, about fifteen Miles in circumference, Navigable for great Ships, yet not above half a League broad. In the middle of it lies a pleasant artificial Island, with a Royal Ban∣quetting-house therein; whither (as Jarrick af∣firms) the King resorts, when he intends to recre∣ate himself in catching of wild Geese and Swans.

Through the midst of this Lake, as also through the Countrey, glides the Stream Behat or Bhad, which by its trending or meeandring Bays makes many Islands, and at last unites it self not far from Jahor with the River Indus, or (as others say) with the Ganges; which last is somewhat improbable, because of its distance towards the East.

Another River call'd Chanab, by Jarrick, Che∣nao, and by Terry, Nilab, having also its original in this Countrey, unites it self likewise with the Indus.

The Countrey abounds in Rice, Wheat, and other Provisions; and also hath plenty of Grass, Woods, Gardens, and Springs. Of the Roots of their Mulberry-trees they plant Vines.

* 1.337The ancient Histories of the Kings of Caximir make mention, that this Countrey was formerly a great Lake, and that a certain ancient Man call'd Cacheb open'd a Passage for the Water through the Mountain of Baramoule: But this seems to be incredible; yet not but that this Countrey was formerly overflow'd with Water; but to open a Passage for it through the foremention'd Moun∣tain, is a thing altogether impossible, the Moun∣tain being so very high and broad; rather an Earthquake, to which this Place is very subject, opening the Earth, swallow'd up a part of the Mountain, and so open'd a Passage for the Wa∣ter. But however it was dreyn'd,* 1.338 Caximir is no more a Lake, but at present a most fertile Soil, a∣bout eighteen Leagues long and three or four broad, interlac'd with many little Hills. It is the farthest part of Indostan to the Northward from Lahor, and inclos'd by Mount Caucasus, the Moun∣tains of the Kingdom of great and little Tibet, and those of the Raja Gamon, which are its next Neigh∣bors. The first Mountains that inclose it, viz. those which lie nearest the Plains, are of an indif∣ferent heighth, and overgrown with Trees and Grass, which serve for Pasturage for divers sorts of Beasts, as Oxen, Cows, Sheep, Goats, Horses, Stags, Hares, and a certain Beast which produces Musk; as also Bees in great abundance. But there are (which is a strange thing in India) no Serpents, Tygers, Bears, nor Lions, or but very rarely, to be found here. Beyond these indifferent high Mountains rise others, which being very high, are cover'd all the year with Snow, and

reaching above the Clouds, and the usual foggy Damps, carry upon their tops calm and serene Weather. These Mountains of Caximir cannot be travell'd without great difficulty with Camels, they being so very steep and craggy.

Eleven or twelve days Journey from Lahor, and five from Caximir, are the Mountains Bember, which are high, spiry, black, and barren, and are as a mighty Wall of that part of the World.

* 1.339Between Lahor and Caximir, near Bember, it is intolerable hot in March, which proceeds from those high Mountains that lie Northerly, and pre∣vent or break off all the cool Winds which come from that side, and reflecting the Sun-beams back on the Fields, scorch and burn them; neither are there any Clouds seen, nor one Blast of Wind stirring, insomuch that the Horses often fainting, fall down under their Riders. Strangers that tra∣vel this way, break out full of red Pimples, which prick like Needles, all over their Bodies; nay, many of them die of the extream Heat.

When you travel in March out of the Moun∣tains of Bember into those of Caximir, you come out of a torrid into a more temperate Climate; and that which is more strange, Travellers find so great an alteration, as if they were transported out of India into Europe, the Fields being overgrown with all kind of European Plants, Grain, and Herbs, except Hyssop, Thyme, and Rosemary, the Woods full of Elms, Ash, Chesnut, and Palm-trees, whenas there is not one Shrub to be seen in the scorch'd Fields of Indostan.

* 1.340A days Journey and a half from Bember, is a Mountain, which on both sides is overgrown with Plants, but with this distinction, viz. on that side which respects the South towards India, is a mix∣ture both of Indian and European Plants, but on the North side grow none but European, just as if the Southern part of the Mountain did participate with the Temperature of the Air of Europe and In∣dia, and the North side onely of Europe.

In the Valleys and deep Precipices between these high Mountains lie hundreds of Trees one above another, some wither'd, and others rotten with age; and also many young ones, which are sprung out of the Roots of the rotten. There are likewise some scorch'd Trees, either set on fire by Lightning, or by the motion of the Wind in the midst of Summer, which causeth them to clash one against the other, or (as the Inhabitants say) they take fire of themselves when grown old and dry.

The highest Mountain of all is call'd Pirepen∣jale, from which at a great distance you discover the Countrey of Cachemire; and travelling over this Mountain in March, you are sensible in less than an hours time both of Summer and Winter; for in ascending it your are exceedingly perplex'd with the intolerable heat of the Sun; but coming to the top, you find frozen Snow, through which you must cut your way, being often so extraordi∣nary cold, that it chills the Traveller.

* 1.341Anno 1664. F. Bernier travelling over this Mountain, found an ancient Recluse on the top thereof, who had dwelt on the same ever since the Time of Schach Selim; his Religion was not known to any; but he had the power (as the In∣habitants affirm) to perform great Miracles, viz. to cause Thunder, Lightning, Wind, Hail, Rain, and Snow, whensoever he pleas'd: He appear'd to Bernier, who went to visit him in his Cave, like a Salvage with a long grey Beard, asking Alms of him, and desir'd that his Pitchers, which he had set together on a great Stone, might be fill'd with Water; after which he beckned with his Hand to him and his Company, that they should not stop, but pass over the Mountain with all the speed they could, and frown'd at those who stood still or made any noise, alledging that it would occasion great Tempests there; and told Bernier, that Oranchzef had done well in not suffering any to make a noise there, as also his Father Schach Jehan; but that Schach Selim scorning his Advice, caus'd Drums to be beaten, and Trumpets to be sounded there; whereupon there arose such a mighty Tempest, that he despair'd of getting alive from thence.

In or between the Mountains which belong to Cachemire, are many fertile Plains, and amongst others, one which pays Hides and Wooll for Tri∣bute, which the Governor sends for yearly.

The Women here are very handsom, chaste,* 1.342 and Laborious.

The Merchants of Cachemire go yearly from Mountain to Mountain to buy up the Wooll, of which they make a certain Stuff call'd Chales.

There is yet another Place very remote from Cachemire, which also pays Tribute in Hides and Wooll, and possesses very many pleasant and fruitful small Plains and Valleys, which produce Wheat, Rice, Apples, Pears, Apricocks, Melons, and Grapes, of which the Owners make excellent Wine.

The Inhabitants have often refus'd to pay Tri∣bute, on the account of the troublesom, and almost inaccessible Ways that lead into their Countrey; but there have ever been means found to get into their Jurisdiction, to reduce them to Obedience.

Moreover, in the Mountains which lie farther off, and not under the Jurisdiction of Cachemire, are very pleasant Tracts of Lands, inhabited by a white and well shap'd People, who seldom come from thence.

There are some that are under no King, nor have they any Religion, onely some account it a sin to eat Fish.

Out of all these Mountains rise many Springs and Rivulets, which the Inhabitants convey to their Rice-Fields along great Ditches, which ha∣ving fill'd many lesser, at last make a great naviga∣ble River for Ships of a considerable Burthen. This Stream having pass'd round about the King∣dom, and through the middle of the chief City Caximir, seeks a passage out at Boramoule, between two spiry Rocks, from whence falling with great force, it receives by the way the Waters of many little Brooks, which also spring out of the Moun∣tains, and at last discharges its Waters near Attack in the River Indus.

All these Rivulets gliding from the Mountains, make the low Lands exceeding fertile, insomuch that the whole Kingdome is like a Garden, which being all over green, hath here and there some Villages situate amongst the Trees, and is divided into several Beds, Sow'n with Rice, Wheat, and other Grain, besides Saffron and Hemp, inter∣woven with Water-courses, Channels, and some little Lakes and Rivulets, and every where planted with European Trees and Flowers, as Apples, Pears, Plumbs, Apricocks, Nuts, and Vines.

* 1.343In the private Gardens of this Countrey grow Musk-melons, Patequos or Water-melons, Beets, Raddishes, most of our Potherbs, and some which we have not; yet these Fruits are not so good as those in Europe, which proceeds rather from the ignorance of Gardners than the Soil; wherefore

the Mogols have not improperly call'd this Coun∣trey The Terrestrial Paradice; neither did the Great Mogol Ecbar without just reasons take so much pains to get it from the lawful Kings; and his Son Schach Selim was so much taken therewith, that he could not possibly forsake it, often saying, That he would rather lose all his whole Kingdom besides than Cachemire.

When Oranchzef came Anno 1664. from Deli to recreate himself in this Countrey in the Month of March, all the Poets strove to exceed one ano∣ther in making Verses in praise of the same, which Oranchzef receiv'd, rewarding the Authors of them very bountifully.

* 1.344The chief Town of this Countrey bears the same Denomination with the Kingdom, and being without Walls, is three quarters of a Mile long, and half a Mile broad. It is situate in a barren Field, about two Leagues from the Mountains, which seem to make a Semi-circle about a Lake of sweet Water, of about four or five Leagues in circumference. This Lake is made by running Springs and Brooks which glide from the Moun∣tains, and discharges its Water through a naviga∣ble Channel, into a River which runs through the middle of the City, and hath two Bridges over it.

This Lake is also full of Islands, which resem∣ble so many pleasant Gardens, with delightful Walks and Arbors, and are surrounded with Pop∣lar and other Trees, which have Leaves about two Foot broad, and are as tall as the Masts of Ships, with Boughs onely on the top like Date-trees.

On the other side of the Lake, upon the hang∣ing of the Mountains, are also abundance of Ban∣quetting-houses and Gardens, for which that place is most convenient, because it hath a delicate Air, a Prospect on the Lake, Islands, and a City, and is full of Springs and Rivulets. The best of all the Gardens being the Kings, is in the Persian Lan∣guage call'd Schach-Limar, that is, The King's Gar∣den. Out of the Lake they go into this Garden through a Channel between two rows of Trees planted along its Banks about five hundred Paces long.

This Channel leads to the King's Sugar-house, which is also in the midst of the Garden, where begins another brave Moat reaching to the upper end of the Garden.

The bottom of the foremention'd Channel is pav'd with Freestone, and the sides thereof rais'd also with the same Stone; in the middle thereof are many Springs of Water, which being in a row fifteen Paces distant one from another, shoot up above the other Water. Moreover, there are Receptacles of Water like Ponds, out of which by means of several Springs the Water rises up in many small Streams, which make divers Figures. This Channel ends at another great Banquetting-house, not much unlike the former.

The foremention'd Pleasure-houses, built al∣most like Cloysters, lying in the middle of the Moat, are surrounded with Water; between the two rows of Poplar Trees they have Galleries or Balconies built round about them, and four Doors opposite one to another; two whereof fronting the two rows of Trees, have two Bridges which lead cross the Water, one on each side; the other two front the two ends of the Channel. Each Summer-house consists in a great Room in the midst of four lesser, which make the Square; the Walls of both the great and small Rooms are richly Gilded and Painted, and full of Inscripti∣ons in large Persian Characters; the four Doors are very stately, of large Stones, with two Co∣lumns fetch'd out of the ancient Pagan Temples which Schach Jehan caus'd to be ruin'd. The value of these Stones is not known, nor of what species they are, unless Marble or Porphyrie.

Most of the Houses are built of Wood two Sto∣reys high, not for want of Stone, there being many old ruin'd Deuras or Temples, but for the cheap∣ness, by reason of the abundance of Wood which grows on the adjacent Mountains, from whence it may be fetch'd for a small matter, and carried to the City along a little River.

The Houses built along the River side have each of them a Garden, which hath a Prospect on the Water. The other Houses that do not stand near the River have Gardens also, and many of them a little Channel, which runs into the Lake, into which they can Row from their Houses in small Boats

At one end of the City appears a very steep Mountain, at the foot whereof are many fair Hou∣ses with Gardens, and on the top a Mosque, with an Orchard and Garden belonging to it; In re∣gard whereof the Inhabitants in their Language call this Mountain Hary Porbet, that is, Green Mountain.

Opposite to this appears another Mountain, being also crown'd with a Mosque, and likewise an ancient Structure, which seems to have been a Deu∣ra or Pagode; but it is call'd Tackt Souliman, that is, The Throne of Salomon, because (as the Mahume∣tans say) Salomon built it when he came to Cache∣mire.

* 1.345At the Confines of this Kingdom, two or three days Journey from the City Cachemire, a Spring near the foot of a Mountain works Wonders (as the Mahumetans affirm) in May, when the Snow melts on the Mountains, viz. it ebbs and flows for fifteen days together three times in a day, in the Morning, at Noon, and at Night; after the first fifteen days its Course is not so exact, and after a Months time it stops altogether the remaining part of the year, except in the time of great and long Rains, when it overflows like other Springs.

The Heathens have on the Brink of this Spring, a little Deura or Pagode, built in honor of one of their Idols, wherefore they have call'd it Send Brary, as if they would say Water of Brary, whither many People go in Pilgrimage to Bathe them∣selves.

Many strange Relations they give concerning the original of this Spring; the Mountain at whose foot it springs, extends in length from North to South, and appears at a distance like a Plain, some∣what rising in the middle, and is about a hundred Paces broad on the top; the North side hath some Verdure, but quickly decaying for want of the Suns influence; the other side on the West is shaded with Trees and Brambles.

Some distance from the High-way is a pleasant Seat of the ancient Kings of Cachemire, and at pre∣sent of the Great Mogol, call'd Achiavela. The most remarkable thing belonging thereunto is a Spring, whose Water runs round about the Structure, and through all the Gardens in many little Channels. This Spring boyls with such great force out of the Earth, that it may rather be call'd a River than a Spring: The Water thereof is so exceeding cold, that one cannot hold ones Hand in it. The Gar∣den is very large and pleasant, having many brave

Walks, and abundance of Fruit-trees, as Apples, Pears, Plumbs, Apricocks, and Cherries, and also many Fountains and Fish-ponds.

Not far from Achiavel is another brave Royal Garden, in which are all the foremention'd things for recreation; but it excells in having a Pond full of Fish, which upon calling, or throwing of Bread into the same, appear above Water; the biggest of them have been seen with golden Rings in their Noses, with Mottoes engraven on them, which are said to have been put on by order of the famous Nourmehalle, Queen to the Great Mogol Schach Selim.

* 1.346About as far from the City Cachemire as Send∣brary, is a Place call'd Baramoulay, where a curious Mosque is built, and in it a brave Tomb of one of the famous Mahumetan Pires, or Saints, which daily (as the Moors relate) works miraculous Cures upon the Sick, which resort in great numbers to the said Tomb.

Near this Mosque is a Kitchin, in which are ma∣ny great Copper Kettles full of Flesh and Rice, which perhaps is the Load-stone that draws the Poor thither, and the Miracle which cures them.

On the other side is a Garden, about which are Chambers for the Mollahs, who quietly spend their Lives there.

* 1.347There is also another Wonder, viz. there is a thick round Stone, which the strongest Man can scarce lift up from the Ground; yet nevertheless eleven Men, by the help of the foremention'd Saint, may take up the same without any trouble, by putting each of them onely one Finger thereto.

Eleven Mollas (saith F. Bernier, who was pre∣sent Anno 1664. at the working of this Miracle) standing close round about the said Stone, with their long Coats prevented the exact discerning after what manner they lifted up the same; but all of them said that they touch'd it not but onely with the ends of their Fingers, and that the Stone felt as light to their ap∣pearance as a Spunge: As for my part, who well ob∣serv'd them, and look'd upon them with a curious Eye, I could not perceive but that they took great pains, and made use of their Thumbs besides their Fingers; yet I forgot not to cry with the rest of the Mollas and other Spectators, Coramet, Coramet, that is, A Miracle, A Miracle, and at the same time gave a Ropia to the Mollas, earnestly desiring them to let me be one of the eleven which should next lift up the same; which at first they would not grant, till throwing them another Ropia, and seeming really to believe the Miracle, one of them gave me his Place, they judging amongst them∣selves that ten of them would be enough, though I took no pains, to lift it up so nimbly that I should not perceive them; but they were exceedingly deceiv'd: for the Stone, which I lifted not but with the end of my Finger, stirr'd not, till they pushing the same on me, I was forc'd to put my Thumb to it also; in which manner we lifted the Stone, though with great trouble, from the Ground; yet when I saw they all look'd angrily upon me, and be∣ing a Stranger, fear'd they might have ston'd me, I readily cry'd out with the rest, Coramet, and gave them another Ropia.

A considerable distance from Baramoulay is a great Lake, through the midst of which runs a Ri∣ver to Baramoulay: It is full of Fish, especially Eels, and swarms with Geese, wild Ducks, and other Water-fowl, which draws the Governor of Cachemire thither to spend the Winter.

In the midst of this Lake is a Cell, with a little Garden about it, which is said to drive after a strange manner upon the Water.

In this Place a Recluse spends his Life without ever coming from thence.

They relate divers Stories concerning this Her∣mitage, but by most it is generally believ'd, that an ancient King of Cachemire, out of curiosity built the same on great pieces of conjoyn'd Timber.

About this Lake is also a remarkable Spring, which boyling leisurely, rises very slowly with little Bubbles, and also casts up a certain fine Sand, which returns back to the bottom after the same manner as it came up: In a moment after the Water becomes still, without boyling or casting up the Sand, and then begins a fresh as before, yet without observing exact times between. It is said that this Wonder proceeds from a Man's speaking or standing near the same, especially if he stamp with his Foot against the Ground.

In the Mountains is a great Lake, which is full of Ice in Summer, and resembles a little Icy Sea; for the Winds breaking the Ice asunder, moves the same up and down.

* 1.348Next you come to a Place call'd Sengsafed, which signifies A White Stone, which is very emi∣nent, because it is overgrown with several sorts of Flowers all the Summer; and at all times, when many People travelling that way make a great noise, there instantly falls a great Shower of Rain. But whether this be true or no, may be a little question'd; for when Schach Jehan went over the same some years since, he thought he should have dy'd there by reason of an excessive and unusual Shower of Rain, notwithstanding he had given strict order to make as little noise as was possible.

The same happens often on the Mountain Pire Penjale.

* 1.349The Cachemirans are accounted a beautiful People, and have as handsom Bodies as the Europe∣ans, having no resemblance at all with the Tartars, onely they have little Eyes like those of Cachever and great Tibet, their Neighbors. The Women are very slender and streight Bodied, which makes most of the Strangers that come to the Mogol's Court covet them for Wives, to have Children by them that may be whiter than the Indians, and so pass for right Mogollans. Women of any Qua∣lity come seldom into the Streets; but the meaner sort scruple it not.

These People are very crafty, and more subtil and ingenious than the Indians, and no less addict∣ed to Poesie and other Sciences than the Persians. Moreover, they are very Lahorious, and quick of apprehension; and are good Artists in making Sedans, Bedsteads, Cupboards, Desks, and other neat Works. They varnish their Wood-work very curiously, and imitate the Veins of a certain Wood on any thing what they please, by Inlay∣ing it with Gold Wyres.

But that which is remarkable and peculiar to these People, and that which brings a Trade and Money into their Countrey, is the great num∣ber of Sashes or Chales, which they make, and al∣so teach their Children the Art of making them. These Chales are certain pieces of Stuffs about an Ell long, and three quarters broad, Embroider'd at both ends.

The Mogols and Indians, both Men and Women, wear them on their Heads, or throw them over their Shoulders like a Cloak: They make them of two several sorts of Stuffs, namely Inland Wooll, which is much softer than the Spanish, and another sort of Wooll, or rather Hair call'd Touz, which grows on the Breasts of wild Goats which

breed in Tibet. These last are much dearer than the first, the Hair of Beaver not exceeding it in softness; but it is very subject: to Moths and Worms, if not beaten and air'd. They are much worn by the great Omrahs, who give for some of them a hundred, nay, a hundred and fifty Ropias, (each Ropia being 2 s. 2 d.) whenas those made of Inland Wooll cost not above fifty.

It is said that the King of Caximir Govern'd formerly over all the Mountains which extend to Tartary, and over all Indostan, quite to the Island of Ceilon.

The Histories of this Countrey make mention, that the Dominions of the Raja of Gamon, Cachguer, and Serenaguer, were anciently under the Jurisdi∣ction of this Kingdom; the Inhabitants whereof were all Heathens, till about three hundred years ago that the Mahumetan Religion was instituted, so that the greatest part are now Saracens.

* 1.350To prevent all Invasions, the Great Mogol keeps four thousand Soldiers in Caximir, which was for∣merly a Kingdom by it self, and was Govern'd by an absolute King, who pay'd Tribute to none, till Anno 1665. that Ecbar conquer'd the Countrey at a time when the Inhabitants were at Difference, and maintain'd War one against another; for other∣wise he could never have master'd it, because Caximir is the most powerful of all the neighbor∣ing Kingdoms.

At present Caximir is Govern'd by a Vice-Roy of the Great Mogol's. The present Governor is call'd Diaretcan, sent thither by Oranchzef.

Moreover, the Great Mogol Ecbar took this Countrey by force from the last King Justef Chan after the following manner, viz.

When Ecbar was about to conquer the King∣dom of Maurenahar, and the King of Caximir lying between was preparing to prevent him, he sent Alli Myrza, to tell him, that he should immediately come to Lahor, and bring his Son with him, where he should be well Entertain'd, and receiv'd with as much, kindness as could be expected from a neighboring Prince and Friend, who would leave him in quiet possession of his Countrey, and assure him of his Fidelity, but if he resolv'd to hazard his Fortunes on an uncertain War, he would not one∣ly drive him out of his Realm, but also make him his Slave, and banish his Son. The King of Caxi∣mir affrighted with these Threatnings, surrendred himself immediately to Ecbar. But Jacob Chan his Son, who was not able to brook this Oppression, fled, and was immediately followed by so many Friends, that he had Strength sufficient to drive the Indians out of his Fathers Kingdom, and caus'd himself to be proclaim'd King; yet he enjoy'd the benefit belonging to that Title not long; for Ec∣bar being exceedingly enrag'd at his rebelling, sent Ally Myrza and Cassem Chan with thirty thou∣sand Men against him, with Command to give him Battel: But the young Prince not daring to En∣gage with such unequal Forces, fled into the high Mountains of Bunkery; whither Cassem Chan pur∣suing him by the guidance of some of the Natives, made himself Master of all the Mountains, and forc'd Jacob Chan to flie to Serenaguer, where in a short time after he was Besieged; and though the Place was very strong, and he had Men enough, he was forc'd to surrender himself, and being bound Hand and Foot, was carry'd to Indostan.

The Territories of Banchish, Jangapore, and Jenba.

* 1.351THe Territory of Banchish lies Eastward, a little Southerly from Chismeer, from whence it is separated by the River In∣dus; it borders Northward, upon the People Cac∣kares; and Southerly, at Jangapore. The chief City thereof is call'd Bishur.

The Province of Jangapore lies on the Stream Caul, one of the five Rivers which water Penjab: It hath Siba on the East, Banchish on the North, Jenba on the South, and Penjab on the West.

The Territory of Jenba, Eastward from Penjab, hath Jangapore on the North, Nagracat on the East, and Dely on the South. The Metropolis thereof is Jenba. The Countrey is very moun∣tainous.

The Kingdom of Dely.

* 1.352THe Kingdom or Province of Dely, or Delly, is by Terry call'd Dellee, and by others Dely, which signifies A Heart, because it lies in the heart of the Mogol's Dominions, and (as Terry saith) between Jenba and Agra.

Maginus places this Kingdom between those of Decan, Narsinga, Orixa, and Cambaya, and extend∣ing about the Province of Narsinga, is separated from the Kingdom of Cambaya by great Moun∣tains. The River Jeming running along one side thereof, serves for a Moat, over which a Bridge with ten Arches leads into the City.

The ancient Metropolis being also call'd Dely, was once a fair and large City, and the Seat and Burying-place of the Mogol Emperors, who after∣wards remov'd from thence to the new-built Dely. Its Glory consisted in many Tombs, in which above twenty great Kings and Lords lie buried. The superstitious Indians flock thither in Pilgrimage. It hath plenty of all things, and was anciently the Seat of King Porus, who near this Place was conquer'd by Alexander the Great, when he came to Invade him, with Elephants and a∣bundance of Horses.

Three Leagues from the City, on a place call'd Old Dely (where King Homayon, Father to Ecbar; lies buried) stands a great Marble Pillar or Pyra∣mid, which having a Greek Inscription, is the grea∣test Remark in all the Province, notwithstanding the Letters are almost worn out with age.

About fifty years ago Schach Jehan, Father to the present Great Mogol Oranchzef, causing a City to be built not far from Old Dely, call'd it Schach Jehan Abad, that is, The Peopling of Schach Jeham, and made the same the Metropolis of the Realm in stead of Agra, where he said the Heat was too great in Summer.

* 1.353By reason of the nearness of the two foremen∣tion'd Places, the Ruins of the old City hath serv'd for the new one, and there is at present scarce any mention made of Dely; but altogether of Jehan Abad, which is a new City, lying in a barren

Field on the Banks of the River Jemna, and built onely along one side of the Stream, there being but one Bridge over the same, which is laid cross se∣veral Hulks: It is quite unwall'd on that side which respects the Water: The Walls are of Stone, yet not very tenible or defensive, there be∣ing no Moats nor any Breastworks, but round Tow∣ers after the old fashion, about a hundred Paces di∣stant from one another, and behind them a Mud Wall about four or five Foot thick: The circum∣ference of the Wall, with the Castle which is in∣clos'd in the same, is about two Leagues and a half; but if you include a long Suburb which runs to Lahor, and being a Rellick of the old Dely, is inhabited, it will make above a League in a di∣rect Line, and a Circumference which cannot justly be limited, because between this Suburb and the City are spacious Gardens and Fields, without any Buildings. The Castle, within which is the Ma∣halle or Seraglio, besides other Royal Apartments, is built round, orather in a Semi-circle, and looks upon the River; between which and the Walls is a large sandy Plain, where they generally let the Elephants fight, and often Muster the Rajas or, principal Omrahs Soldiers in the King's Presence, who beholds the same out of his Hall Windows. The Walls of the Castle in respect of the round Towers, built after the old fashion, are almost like those of the City, but rais'd with Bricks and red Stones, which appearing like Marble, makes them much more beautiful than those of the City, than which they are also much higher, stronger, thicker, and more substantial against small Field-pieces. Besides, it is surrounded, except on the Water side, with a Moat of good Water, abounding with Fish, rais'd on both sides with Free-stone; yet nevertheless a Battery planted with great Guns may easily beat it down. Round about the Moat lies a large Garden, which in all Seasons is full of green Trees and Flowers, which with the red Walls make a pleasant Prospect. Round about this Garden runs the great Street, or rather a great Royal Court or Plain, on which open two of the greatest and chiefest Gates of the Castle, leading into the most eminent Streets of the City.

On the foremention'd Plain also stand the Tents of the Rajas, who being in the King's Service, watch every week by turns, whilst the Omrahs do the same Duty in the Castle, the Rajas delighting more to be in the Field, than lock'd up in the Fortress.

On the said Plain they also breathe the King's Horses every Morning; it serves also for a Bazar or Market-place, where all sorts of Merchandise are sold, and is the Meeting-place of several Phi∣losophers and Astronomers, as well Mahumetans as Indians.

Here also the great Cobatcan, or Commissary of the Horse, takes a special Account of all the Troopers Horses that enter into the King's Ser∣vice, viz. if he finds the Horses to be Turkish, that is from Turkestan, or from Tartary, and big and able to do Service, then he marks them with a hot Iron on the Buttock with the King's Mark, and also the Omrahs under whom they Serve; and this is no ill Invention, to prevent the Troopers from lending their Horses one to another.

The foremention'd eminent Streets, which end over against the two Gates of the Castle, and on the Plain, are about twenty five or thirty Paces broad, and extend in a direct Line as far as the Eye can discern, though that which comes out a∣gainst the Gate of Lahor is much longer than the other, but all the Buildings are like one another. There are Arches on both sides of the Streets, flat on the top, without any Rooms over the same; neither are the Walks underneath intire, but the Arches are separated by Walls, the space be∣tween which serves several Handicrafts and Ar∣tists for Shops to work in in the day-time, and for Exchangers of Money to do their Business in, and Merchants to dispose their Commodities to Sale, which at Night they lock up in Warehouses. The Arches over these Warehouses are built un∣der the Merchants Houses; which appear very fair at a distance, and are very convenient, for standing very high, they are not onely out of the Dust, but stand very cool, and being in a manner even with the flat Roof of the Arches, they walking on them, may look into the Street, and sleep on the same for coolness in the Night. But besides these two eminent Streets there are five others, which are not so direct nor streight, but very like them in all things else. Many other Streets indeed there are which run from all parts of the City, and have most of them Arches, but because they are built for Dwelling-houses for private People, who are not curious in the uniformity of their Buildings, they are neither so streight nor so broad, nor so firmly built as the rest. In all the Streets stand the Houses of the Mansebdans or petty Omrahs, Persons of Judicature, Merchants and others, which are not meanly built. It is certain there are many which are built of Brick or other Stones, and divers of Clay, and cover'd with Straw, yet they are nevertheless very convenient, having Gardens and Orchards belonging to them; they are also very handsom within, for besides the good Furniture, the Straw Roofs are supported by long, hard, and strong Canes, and the Walls Plaister'd and Whitened.

Amongst these indifferent fair Houses, there are abundance of lesser, which being built of Lome, serve for Habitations for the Troopers, and other meaner People belonging to the Bazar and the King's Court.

By reason of these slight Houses Dely is very subject to Fire. Anno 1663. there were above sixty thousand Thatch'd Roofs consum'd by the Flame, which was the greater, as being aug∣mented by the strong Winds that blow in the Summer, which made it so fierce, that it destroy'd many Camels and Horses, there being no time to save them, and also many of the King's Concu∣bines, which having never been out of the Sera∣glio, were so bashful, that they chose rather to be burnt than be sav'd by strange Men.

By reason of these slight Houses of Lome, Dely cannot be said to be any thing else than a com∣pany of Villages joyn'd together, or rather a Camp with Tents, onely erected in a better order, and more convenient than usuall in the Fields.

As to what concerns the Houses of the Omrahs, they stand also in most parts of the City, especi∣ally along the Rivers, and in the Suburbs.

If a House in these warm Countreys bears the Name of Handsom and Large, it is infallibly very convenient, viz. it is seated in a place where the Wind can come to it from all Corners, especially the Northern: it hath Gardens, Orchards, Fish∣ponds, and Springs, large Vaults or Cellars, with great light Holes to let the Wind in at. The Inhabitants retiring into them in the heat of the day, stay in them till about four or five a clock;

or else they have Cascanays, which are little Hou∣ses of Straw, or sweet-smelling Roots, being very curiously made, and commonly plac'd in the mid∣dle of a Park, near a Pond or Spring, that the Ser∣vants may with their Leather Jacks wet them on the out side.

The eminent Houses stand in the midst of a large Square, and have not sloaping but flat Roofs, on which they may sleep in the Night.

* 1.354As to what concerns the inside of the principal Houses, the Floors are cover'd with Cotton Quilts of four Fingers thick, with a white Linnen Cloth laid over them in the Summer, and with Carpets in the Winter. In the chief Chambers near the Wall must also lie two or three Quilts cover'd with Silk, and embroider'd with Gold and Silver, for the Master of the House to sit on, or for Per∣sons of Quality that come to visit him: moreo∣ver, on every Quilt lies a Cushion of Cloth of Gold; round about the Chamber against the Walls, stand also many of these great Cushions of Flannel or flower'd Sattin to sit on. In the Walls, about four or five Foot from the Floor, they make several Windows of different fashions, even one with another, and adorn'd with Flower-pots and Porcelane Dishes; but they have no Images of Men or Beasts, because their Religion permits it not.

Most of the foremention'd Houses in Dely are fur∣nish'd after one and the same manner, though more or less rich according to the Quality of the Own∣ers, by which means Dely is not without many fair Buildings, yet far inferior to our European.

Notwithstanding Dely is the Seat and Court of a mighty Prince, and the Staple for many Mer∣chandises, yet it is not to be compar'd to London, Paris, or Amsterdam, the richest and most valua∣ble Commodities being oftner found in Ware∣houses than Shops, for where there is one Shop furnish'd with fine Cloths, Silk-Stuffs mixt with Gold and Silver, Turbants embroider'd with Gold, Cloth of Tissue, and other rich Commodi∣ties, there are above twenty which fell nothing but Butter, Rice, Barley, Pease, Wheat, and other Corn, the common Food not onely of the Heathens, who never eat Flesh, but also of the vulgar Mahumetans and Soldidrs.

* 1.355In this City is a most excellent Fruit-Market, and many Confectioners Shops, who ih the Sum∣mer sell all sorts of dry'd Fruit, brought thither from Persia, Balk, Bocara, and Samarcand, as Al∣monds, Pistachoes, Nuts, Raisins; Plumbs, Apri∣cocks, and others. In the Winter there are ex∣cellent Grapes, brown and white, which being wrapt up in Cotton, are also brought from the foremention'd Countreys, as likewise Apples, two or three sorts of Pears, and rare Melons, which lasting the whole Winter, are sold very dear.

There are no Fruits growing in this Countrey but Melons, which being not very good, are sold at a small rate. Persons of Quality who take care to have the Seed brought from Persia, and Till or Manure their Ground well, may have excellent good Melons, yet they are very scarce, the Earth being so barren, that after the first year they dege∣nerate.

There is another sort of Fruit call'd Amba or Mangas, which for two Moneths in Summer are very plentiful and cheap.

There are likewise all the year round Patecues, or Water-Melons.

Their Preserves are very ill made, being full of Dirt and Flyes.

* 1.356Every Street affords Shops full of Bread, which by reason there are but sew Ovens, is not well prepar'd; yet in the Castle is much delicate Bread sold; and the Omrahs also make good Bread in their Houses, not sparing Milk, Eggs, and But∣ter to put into it, yet it commonly tastes mealy and burnt.

In the Bazars are several Cook Shops where Meat is dress'd, but after a sluttish manner; be∣sides, their Meat is very unwholsom, for they commonly roast or boyl a piece of a Horse or Ca∣mel, or of an Ox that dy'd in a Ditch; so that all Persons who will eat good Meat, must dress it in their own Houses.

In most parts of the City are Shambles, where Flesh is expos'd to Sale; but the Buyers must take special care that they buy not Mutton in stead of Goats-flesh, because both their Beef and Mutton is very feaverish, windy, and bad to digest, though well enough tasted.

The best Victuals in this Countrey is a raw Buck, which is not sold in Joynts by Butchers, but alive, so that if any Person hath a mind to it, he must buy a whole Buck, which is very inconveni∣ent, because the Flesh, though kill'd in the Morn∣ing, will be tainted before Night.

They have no Capons in this Countrey, the Inhabitants whereof are more compassionate to Beasts than Men, whom they bereave of their Genitals to serve them in the Seraglio; but in the Market are abundance of Hens, which are cheap and good; and amongst others there are a sort of little Hens with black Feathers, which are very dainty, and therefore dear.

There are also Pigeons to be sold, but no young ones, because they account it criminal to kill them.

There are also Pheasants, but much smaller than ours, which are taken in Nets, and brought alive to the Market, as they do Ducks and other Fowl.

As to what concerns the Fish, there are few which love it, notwithstanding there are some very good, especiall two sorts; the one is call'd Hinghala, and the other, resembling our Carps, is call'd Rau.

* 1.357The Castle, of which we have before made mention, comprehends the Seraglio and other Royal Structures; but they resemble not the Eu∣ropean, nor need they be like them for it is suffici∣ent that they have the splendor and strength which this Climate requites. There is nothing remark∣able at the Entrance, except two great Elephants of Stone, which stand on each side of the Gate; on the one sits the Image of Jemel, the famous Raja of Chitor; on the other, that of Polta his Bro∣ther.

These are the two Heroes, who with their Mo∣ther, more valiant than they, vex'd the Great Mo∣gol Ecbar, and shew'd excellent proofs of their Valour in the Towns which he Besieg'd, resolving rather to die with their Mother, than become sub∣ject to the Mogol. By reason of this unheard of Valour, their Enemies themselves have thought them worthy to have the two foremetion'd Sta∣tues erected in honor of them.

Having pass'd through the Gate of the Castle, you come to a long broad Street, which is divided into two by a Brook of running Watet, and hath on each side a long Divan of five or six Foot high, and four broad, with several Arches like Gates.

On this long Divan Scriveners, Registers, and

others have their several Offices out of the Press and Crowd of the People which pass by them along the Street, which lies lower than their Shops, on which also the Mansebdars or petty Omrahs keep Guard in the Night.

There is a Brook running through the midst of the Seraglio, which fills other Moats with its Wa∣ter, and hath its original out of a River three or four Leagues from Dely, whence it is convey'd in a Channel cross the Plains, and between many Rocks, which have been open'd with great difficulty and hard Labor.

Coming through the other Gate of the Castle, there opens another large and broad Street, which also hath its Divans on each side with Shops. This Street being properly a Bazar, is very com∣modious during the Rainy and Summer Season, because it is covere'd with a long and broad Arch, which on the top hath a fair Cupula, through which it receives Light.

Besides these two Streets are several other lesser on the right and left side, which lead to the Lodg∣ings where the Omrahs watch twenty four hours once a Week by turns. These Lodgings are very stately, the Omrahs beautifying them at their own Costs and Charge, and are commonly the great Divans, which are opposite to a Square, interlac'd with several Brooks of Water and Springs. Du∣ring the time that they are on the Guard, the King sends them all their Victuals ready dress'd, which they receive with great Ceremony and Reve∣rence, repeating three several times the Taslin or Thanks, and laying their Hands upon their Heads, turn their Faces towards the King's Lodgings.

There are yet many more Divans and Tents erected in several places, which are the Apart∣ments of divers Officers.

Moreover, there are a great number of Carca∣nays, which are Shops wherein Handicraftsmen follow several Employments, as Embroiderers, Goldsmiths, Painters, Taylors, Shoemakers, and Silkweavers, each in a peculiar Shop.

All these Tradesmen come every Morning to work in this Carcanays, and staying there all day, return home to their Houses in the Evening, each Man living very peaceably and quiet, none aiming to be higher than their Condition hath allotted them; for a Taylor breeds his Son a Taylor, and so the rest, and no Person converses with any Man but those of his own Trade; which Custom is punctually observ'd, not onely by the Heathens, who are oblig'd thereto by their Laws, but also amongst the Mahumetans, which is the occasion of many beautiful Virgins living unmarried, when as they might Match to the raising their Fortunes, if their Parents would permit them to Marry a Man of another Trade or Quality which they account meaner than theirs.

After having pass'd all these Places before mention'd, you come to the Amacas, which is a large Square with Piazzaes, which have no Houses over them, but are divided by a Wall with a lit∣tle Door or Gate, through which you walk out of one part into another.

Beyond the great Gate, which is in the midst of one of the sides of this Square, you come to a large Divan, which is all open towards the side of the Court, and is call'd Nagar-canay, because it is the place where the Trumpetters, or rather Cymbal-players are, who in their Turns play both day and night. But this seems at first a strange sound in the Ears of Strangers who are not us'd to it, there being sometimes ten or twelve of these Trumpetters, and as many Cimbal-players, who play all together.

They have Trumpets which they call Carna, a Cubit and a half long, with an opening at the bottom of a Foot diameter. So likewise there are Cymbals of Copper or Iron, half a Yard wide, from whence one may judge of the noise which they make; their sound is so harsh in the Ears of Strangers, and so loud, that they cannot endure to hear the same; yet custom makes it pleasant, espe∣cially in the Night, when it is heard at a distance on the tops of Houses; wherefore those that are appointed to play, are plac'd on high at a distance from the King's Lodgings.

Opposite to the great Gate of the Court, over which this Nagar-canay is kept, is a spacious Hall, built on several high Columns, and open on three sides, all which look towards the Court. The Pil∣lars and Floor of this Hall are gilded and painted. In the midst of the Wall, which separates this Hall from the Seraglio, is a very high and broad Window, where the King sits on his Throne, with some of his Sons by his side, and some Eunuchs standing near him, who either keep the Flyes from him with the Tails of Peacocks, or cool him with great Fans, whilst others in other postures wait to receive his Commands: Below him stand all the Omrahs, Rajas, and Ambassadors, with cast-down Eyes, and their Hands on their Breasts: Below these stand the Mansebdars, or inferior Omrahs, in the same humble postures, whilst the remaining part of the Hall or Court is fill'd with divers sorts of other People. In this place the King gives Au∣dience to all Persons every day about Noon; for which reason this great Hall is call'd Amcas, that is, The Place of Audience.

During the foremention'd Assembly, the King, to recreate himself, causes a certain number of his best Horses to be led by before him, that so he may see whether they are well kept, which he al∣so doth by his best Elephants, which are wash'd and colour'd black all over, except two broad red Stroaks, which running from their Heads cross their Backs, unite near the Tail. The Elephants at that time also are richly caparison'd with Em∣broider'd Cloths and two Silver Bells, which hang on each side by a thick Silver Chain, which lies cross their Backs, and have large and curious Cow Tails, brought from Tibet, hanging about their Necks. Moreover, two lesser Elephants are led by their sides, as if their Slaves, and appointed to serve the bigger. These mighty great Beasts, as if proud of being set forth in such a manner, walk very stately, and coming before the King, the Riders of them sitting on their Shoulders, prick them into the Skin with an Iron Hook, and speak∣ing to them, make them bow their Knees, throw their Noses up in the Air, and make a certain kind of noise, which the People look upon to be a Taslin or Salute. After the Elephants they bring out several sorts of Beasts, as the Nilgaux, or grey Oxen, a sort of Elands, Rhinocerots, and great Buffaloes from Bengala, to fight with their great Horns against a Lion or Tyger, tame Leopards or Panthers, with which the King goes a Hunting. This done, they lead by the King's Greyhounds sent him from Usbeck. Lastly, divers Birds of prey, amongst which some are taught to seize on a Hare.

* 1.358The River Jeminy, by Pliny and Herbert call'd Jomanes, and by Ptolomy, Hynamanes, taking its original out of the neighboring Mountains, runs

through and by Agra, from whence it glides with many trending Bays to Piage, where it discharges its Water into the Ganges.

* 1.359There grows a certain Tree call'd Baxama, with such a poisonous Root, that it immediately kills those who eat thereof; but the Fruit thereof, which is call'd Nirabix, or (according to Thevet) Rabuxot, expells the Poison, and cures those that are infected by the Root; yet Thevet tells us, that the Fruit of these Trees growing on the Island Queixom, lying in the Bay of Persia, is so poison∣ous, that it immediately kills those that taste thereof: The same power he saith the Shadow of the Tree hath, if any Person lie under it but a quar∣ter of an hour. Nevertheless the same Thevet affirms, that the same Root in other Countreys is an expeller of Poison.

The Inhabitants, as well Moors as Heathens, are valiant Soldiers, and good Horsemen. Their Arms are Bowes, Arrows, Lances, Daggers, and Steel Plates call'd Checharany, two Inches broad, and round like a Dish; they carry seven or eight of them under their left Arm, and put one of them on the fore Finger of their right Hand, which turn∣ing several times, they throw it at their Enemy, and if it chances to fall either on their Arm or Leg, it certainly cuts off the same; and with this Wea∣pon, which the most valiant of them use, they often put their Enemies to flight.

This Countrey was formerly Govern'd by a pe∣culiar King, and belong'd not long since to the King of Pattan, but of late hath been subdu'd by the Great Mogol, who in the beginning kept his Court in the Metropolis thereof.

The Inhabitants are most of them Moors or Mahumetans, the rest Heathens, who live very mi∣serably; for being subdu'd by the Moors, who be∣reav'd them of what they formerly possess'd, they are forc'd to range up and down the Countrey from one place to another, and are therefore call'd Joguez.

The Kingdom or Province of Mando or Bando.

THe Province or Kingdom of Mando, other∣wise Bando, by the Inhabitants (accord∣ing to Texeira) call'd Mandou, and by Purchas, Mandao, borders in the East, at Agra; in the North, at Dely; in the West, at Jesselmeer; and in the South, at the Province of Malway.

* 1.360The Metropolis, which bears one and the same Name with the Province, hath six Miles in cir∣cumference: It lies on a high Mountain, the top whereof is flat and spacious. The Ascent to the City is very, high and steep, and troublesom to walk up. Not far from the foot of the Mountain is a large Town call'd Achabar Pore, by which glides a broad River call'd Narbodag. The top of the Mountain is overgrown with shady Trees in such a manner, that it is very pleasant to ••••hold, either from the foot upwards, or from the top downwards. This wooddy Mountain serves as a Recess for Lions, Tygers, and wild Elephants.

In this City the Great Mogol hath a House or spacious Palace, built of square Stone, in which he often resides. Not far from this Palace is a Cave cut in a Rock, which is no less artificial than plea∣sant, by reason of its coolness.

The Countrey is barren, sandy, and mountain∣ous, full of Lions, Tygers, and wild Elephants, and produces great plenty of Costus, in the Ma∣layan Tongue call'd Pucho, and Amphion or Opium.

There is also abundance of Azur, with which the Inhabitants Trade to China, Cambaya, and Ormuz.

It is said that the valiant Amazones Reign'd in this Countrey; but at present they retain nothing of their Predecessors Qualities, but onely to Ride well on Horseback, with half Boots and Spurs.

Whenever the Queen Rides abroad, she is ac∣companied by at least two thousand Women on Horseback.

The Province of Malway or Malva.

THe Province of Malway or Malva, border∣ing in the East at Narrat, in the South at Chilor, and in the North and West at Jesel, is very fruitful. The chief City thereof is call'd Rantipore; the other Towns are Toda and Upen, which Thomas Rohous makes to be the Me∣tropolis.

A pretty way from the City glides the Stream Cepra, which is a Branch of the Ganges, which is said to fall into the Bay of Cambaya.

Near this Stream lies the City Callenda, formerly the Court of the Kings of Mando or Bando.

The Territory of Sanga or Chitor, and Ʋtrad.

THe Territory of Sanga or Chitor, formerly a great and ancient Kingdom, borders in the North-East and East, at Malway; in the West, at the Mount Ranas and Jesselmeer; and in the South at Zurratte and Chandi, half way between the Towns Chitor and Asmeer.

* 1.361The Metropolis is also call'd Chitor, but anci∣ently Taxila, and was the chief City of India, when King Porus went to Fight against Alexander the Great: It lies in 25 Degrees Northern Latitude on the top of a high Mountain, inclos'd within a Wall of about ten Miles in circumference. Be∣fore the ruine thereof it was a fair City, not onely for its Buildings, but also its Bulwarks and Walls; for which reason it was in the Countrey Lan∣guage call'd Citor, that is, The Fan of the World. It may compare for antiquity with any City in India; but at present it is not above three Miles in circumference. There are yet above a thousand ruin'd Temples seen in the same, several large, though decay'd Palaces, besides many stately Co∣lumns. There is onely one Ascent which leads up to the City, to which they go through four stately Gates along a Path cut in a Rock. The chief Inhabitants at this day, are Birds and wild Beasts, which the Benjans hold in great veneration.

* 1.362This City was formerly possess'd by an anci∣ent Prince call'd Ranas, whom King Gelaladin Ac∣bar forc'd in the latter end of the former Age to leave his Kingdom, and to flie into the Mountains from him call'd Ranas, where he setled in the City Odipore, to which he was forc'd by a long Siege, which the Inhabitants werre not able to hold for want of Provisions. The City when surrendred, was by the Conqueror laid waste, and so conti∣nues at this day.

Others affirm, that Badur, Sultan of Cambaya, Besieg'd the City, and that when the Inhabitants saw no likelihood to preserve it any longer, they burnt all their Gold and Silver, Precious Stones, and other things, and also themselves, insomuch that above seventy thousand perish'd by the Fire, which lasted three days together; after which Badur enter'd the City. Not long after, the King∣dom of Cambaya was totally subdu'd by the Great Mogol.

The Province of Utrad conterminates with that of Chitor, and lies near the City of Sinde. The chief City thereof bears the same Denomina∣tion.

* 1.363This Countrey affords Sal Gemmae, or Stone Salt, by the Inhabitants call'd Geucar, a Name deriv'd from Geu, which signifies Barley, and from Car, which signifies Salt.

This Province also produces a certain Dreg or Gum, by Physicians in the Latine Tongue call'd Assa Foetida, and in English, for its ill scent, Devils-Dung: Avicenna and other Arabians call it Altit; the Indians, Juden; and the Benjans, Inguh or Hing. That which grows here is the least bit∣ter of any. The Plant which produces it is of two sorts, the one is a high Tree, or Bush, with little Leaves not unlike those of Rew; the other is like a Raddish, and hath several great and small Stalks, with Leaves almost like the Fig-tree. This Plant grows best in Mountains and barren places; it is gather'd in Harvest; for about die latter end of the Summer the Gum begins to run out of it. Theophrastus, Dioscorides, and others, take this Gum to be the Juice of a Plant which they call Laser, or Laserpitium.

The Benjans of Zurratte use this Gum in all their Meat, and account no Dish or Sawce to be well made without it. They also anoint all their drinking Vessels therewith; nay, they are so us'd to it, that the strong scent which turns the Sto∣mach of others, is sweet and pleasant to them.

The Kingdom of Zurratte or Cambaya.

THe Kingdom of Cambaya hath receiv'd that Denomination from the Portuguese, who so styl'd it from the City of Cam∣baya; which being a Sea-port Town, is better known to the Portuguese than any other in this Countrey, by reason of the vast Trade which they drive there. But the Inhabitants call it Gazoraste or Zurratte; and the Persians, The Countrey of the Gaores, or Cow-Worshippers, because they adore those Beasts.

Some suppose Zurratte, though improperly, to be the ancient Gedrosia, because Gedrosia is without the Limits of India, and this Countrey or King∣dom within; wherefore the King of Cambaya is call'd King of the first India.

* 1.364This Countrey extends into the Sea like a Pen∣insula, having a great Bay on each side; the one ly∣ing towards the South, is eighteen Leagues broad at the entrance of the Mouth, but grows narrower and narrower, and runs up North-East and by East above forty Leagues. It verges in the West and South at the Indian Sea; in the North it hath a broad ridge of Mountains, and beyond them the Territories of Soret, Jesselmeer, and Bando; in the East, Chitor and Candish; in the South, the King∣dom of Decan, with the River Gate between.

Maffaeus borders this Countrey in the East, up∣on the Kingdom of Mando, and other Provinces belonging to the Tartars or Mogols; in the West, with the Countrey of the Nautaques or Gedrosians; in the North, at the Kingdoms of Dulcinde, Sanga, and Chitor; and in the South, at the Indian Sea and the Province of Decan.

The Limits of this Countrey extended formerly much farther, viz. from the Indian Sea to Gualor or Gualer, eight days Journey from Amadabat.

The Sea-coast of this Kingdom, which is very large, extends (according to Twist) above four and forty Leagues along the Sea; according to Maginus, a hundred and fifty Italian Miles, viz. from Circan to the River Bat; yet Zurratte doth not extend to Circan lying beyond the Indus, which proves the Limits of Maginus to be erro∣neous.

This Countrey is full of Towns, Villages, Hamlets, and People, and reckon'd formerly twenty thousand inhabited Places, besides many more ruin'd by the Wars, and at present under other Dominions.

* 1.365The chief Sea-Ports are situate on both the Bays, as followeth: Between Cape Jaquete, eigh∣teen Leagues from the River Sinde, to the City Diu, a Tract of thirty Leagues, lie Gigat, Cortiane, Mangalor, Choras, Pattan, Patepatan, Corimer, and Diu; between which and Cambaya being a Tract along the Sea of thirty three Leagues, are the Towns of Madrelaba, Mocas, Talaia, Gundim, Goga, and Cambaya. Next you come to the City Goga, lying twelve Leagues farther from Cambaya. In these two Promontories of the City Cambaya and Jaquette is comprehended a part of the Kingdom of Zurratte, with the mountainous Countreys of the Resbites. From the City of Cambaya to the Stream Bate, or rather to that of Nagotava, are seventy Leagues; in which space lie the Towns Machigan, Gan, and the City Baroch, where the River Narbada hath its original. Eight Leagues farther is the Mouth of the famous Stream Japety or Tapte, on whose Banks lie the Towns Zurratte and Reinier, or Reiner. Farther along the Coast towards the side of Decan, are the Towns Noscary, Gandiu, by Robert Covert call'd Gandeve and Balsar, all three lying about two Leagues up into the Countrey, the first six, the second nine, and the last fourteen Leagues Southward from, Zurratte, with great Havens, convenient for many Ships. Next you come to Daman, Danu, Tatapor, Quel∣main, Agacim, and Bazain. There are yet along the Coast the Towns Maim and Nagotava, four Leagues from Chaul, which belongs to Decan; and also the Town Bate, near a River of the same Name, in the utmost Limits of this Kingdom.

Besides this City there is another call'd Sabaja, six Leagues from Gandiu and Nawdon, three days

Journey from Zurratte; between which Towns you travel two days Journey through pleasant Fields, without any Villages.

Many other Towns there are which lie up into the Countrey, and amongst others Amadabat, the Metropolitan of this Kingdom, which deserves a large Description.

The City Amadabath, or Ahmedabath.

THe Metropolis of this Kingdom of Zur∣ratte is not the City of Cambaya, though the Portuguese have given the whole Kingdom its Denomination from thence: But Amadabath, or Ahmedabath, otherwise Amadavar and Hamed Ewat, that is, The City of Homed, or Amad; for Bath in the Persian Tongue signifies a City, and Amad or Hamed, is the Name of the King who laid the first Foundation thereof nine hundred years ago.

Mr. Herbert tells us, That the City Amadabath is very ancient, by Ptolomy call'd Amastis, and by Arrianus, Amadavastis, and that King Hamed onely enlarg'd the same Anno 375. after Mahomet's flight from Mecha.

Amadabath is one of the four Cities where the Mogol as a peculiar Favor keeps his Court. It lies in the middle of the Countrey in a delightful Plain, on the Bank of a small River call'd Saker Mati, a Branch of the Indus, in 33 Degrees and 10 Minutes Northern Latitude, or (according to Herbert) in 23 Degrees and 18 Minutes; but ac∣cording to Mandeslo, in 24 Degrees and 109 Mi∣nutes Longitude, eighteen Leagues from Cambaya, sixty two, or as some say, forty five Leagues from Zurratte, and sixteen from the Sea. It is surrounded with a Wall of Free-stone about six Miles in cir∣cumserence, forty Foot high and fifteen thick, and fortifi'd with many round Turrets: About the Wall runs a Moat about six Paces broad, though quite decay'd, and in many places dry. The Streets are streight and broad, yet lie unpav'd, and very troublesom to walk in, by reason of the Dust, which by means of the continual Drought is very great. The chiefest Streets are planted on both sides with Coco, Terri, Orange, and Tamarind-trees. The Houses, which are for the most part built of Sun-dry'd Brick, are pretty large, but very low and flat after the Eastern manner. There are like∣wise several Bazars or Exchanges, the biggest and most eminent whereof is call'd Bazari Colam, that is, The great Bazar or Exchange: It is a broad, streight, and long Street, full of Shops on both sides; in the midst thereof stands a Stone Structure cross the Street, like a Bridge on three Arches, in a triangular manner. Beyond this Edi∣fice is also in the midst of the Street, a great Well, inclos'd within a square Earthen Bank; the Wa∣ter in it is very useful to the Inhabitants, who flock thither in great numbers to fetch the same. Near the end of this Street stands a great Portal, with its Front towards the Street between two Towers, and is the Gate of a small Burrough, in the Persian Tongue call'd Cut. Near this Burrough at the end of the Street Maidan, are two Galleries, one on each side, rais'd a little from the Ground, where the King's Edicts or Proclamations are ge∣nerally read. going from hence through a great Gate on the right hand, you behold, at a little di∣stance from thence on the left side, the Vice-Roy or Governor's Palace or Castle, which (as others say) lies in the midst of the City, on the Bank of the River, inclos'd within a Wall of Free-stone. This Castle, which is accounted the best and strongest Fortress, which the Mogol hath in all India, except that of Cabul and Candahar, is commonly fortifi'd with eighteen great Guns, be∣sides many lesser, and hath a large square inward Court, in the middle whereof stands a high Pole, on which placing an Arrow, they shoot at it with a Bowe. The King's Lodgings, which are on the left side, at the entrance into this Square, are very low, and none of the most beautiful. Under the Windows of these Lodgings appear several Offi∣cers call'd Mansebdars, which Command each a thousand Horse; and within the Rails under the Penthouse stand two artificial Elephants, colour'd according to the Life. Opposite to the King's Lodgings are many other such like Ornaments, ac∣cording to the custom of the Countrey. The Martial Officers, and those which serve in the next Places under the Mansebdars, as the Chans and others of like Quality, keep Guard on the King's Roofs or Balconies, or in some Rooms near them; those that are of a lower Degree, and Command onely over two or three Horses, walk up and down the Court without the Inclosures. On the other side of the foremention'd Lodgings, stands another Structure with an Inclosure oppo∣site thereto, but without any Ornamentals, where the King's Life-guards and other Officers keep Guard. Out of this Court passing through a Gate, you come into another Court, which being sur∣rounded with Lodging-Rooms and Kitchins, is not so neat and clean as the other. There are like∣wise several Caravanseraes, and amongst others one call'd Terri Caravansera, or The Taylors Cara∣vansera.

The Moors also have thirty great Metzids or Temples in this City, besides a great many little Pagodes.

The Benjans likewise possess twelve eminent Places in the City, besides other lesser in the Sub∣urbs, where they meet to perform their religious Offices.

The Brahmans have also four Churches, the Ar∣menians and Abyssines each of them one, and the Jews a Synagogue.

At the end of the great Street Bazari Colan stands a Pagode built in honor of Mahadeu, to which a great number of People resort daily: moreover, the Street which leads thither is always full of People, not onely those that go thither to their Devotion, and those that return from thence, but also abundance of poor People, who stand∣ing on both sides of the Street, beg Alms of those that pass by. The Pagode, which is an in∣different large Building, hath a long narrow En∣try almost under Ground, for it goes down with several Steps, which makes it seem to be rather a Way leading into a Cave, than a Pagode. By rea∣son of the abundance of People that flock thither, and the narrowness of the Way, there is always a great Crowd: At the Entrance hang several Bells, which the Pilgrims gingling at their going in, make a continual noise with them. In the Pa∣gode are several Gioghi or Priests, which go stark naked, having onely a Cloth about their Privities;

they wear long Hair, which they seldom or never Combe; they colour their Foreheads with Saf∣fron, and strew Sand upon them, but keep the other parts of their Body very clean; yet some of them painting themselves with several Colours, sprinkle Ashes over the Painting.

* 1.366The chifest and most stately Pagode which the Benjans have in this City, was (as Mandeslo affirms) built by a rich Merchant call'd Santides, of the same Sect, who dwelt at Amadabad. The Court of this Pagode being very spacious, is inclos'd with a Wall of Free-stone, along which are cover'd Walks, and under them many little Chambers (in each of which stands the Image of a naked Wo∣man) some of white, and some of black Marble, with their Legs, according to the fashion of the Countrey, across under them. In some of the Chambers are three such Images; the middlemost whereof being large, is of white Marble, and they other two lesser of black.

In the middle of the foremention'd Court stands a Pagode, on each side of whose Entrance are plac'd two great Elephants of black Marble; on one of them sits the Image of the Founder of this Stru∣cture, the Roof whereof, as also of some of the other Buildings, are round like a Vault. The Walls at the Entrance are painted with several Images of Men and Beasts. Within you see no∣thing but three obscure Angles at the further end, in every one of which stand three of the foremen∣tion'd Images, and before the middlemost of them a burning Lamp. A Brahman or Priest commonly performs their religious Service after the follow∣ing manner: First he adorns the Images with Flowers and Garlands, which those that come thi∣ther to their Devotion bring along with them for an Offering. No Man or Woman is permitted to approach this holy Place, unless barefoot, and they are to make their Offerings kneeling before the Rail which incloses the Images. The Offerings consist in all manner of sweet-smelling Flowers. Oyl to burn in the Lamps, and Rice and Salt, which they strew on some little Bells that hang amongst several Lamps before the Rail; whilst the Priest lays the foremention'd Trifles before the Images, with a great Cloth over his Mouth, that no unclean thing may come from his Breath upon the Image, he mutters many things before it to himself, and sometimes going to the Lamps, holds his Hands a considerable time over the Flame, and rubs them as if he wash'd them with Water, and sometimes rubs them over his Face, which they affirm serves to purifie them, because they say that the Fire cleanses all things.

Both within and without the City are many pleasant Gardens and Banquetting-houses, and in the midst of them Ponds and Wells of clear and sweet Water, in which the Inhabitants Bathe themselves in hot Weather.

By reason of Gardens and Orchards in and about the City, it seems to Strangers to be rather a pleasant Grove than a City. It hath also very large and populous Suburbs, and amongst others one call'd Begamboer.

Eastward from the City the Benjans have built an Hospital, wherein they cure all wounded Birds, Beasts, and other Animals.

There are twenty five eminent Villages under the Jurisdiction of Amadabath, and under them two thousand nine hundred ninety eight Hamlets, which pay Tribute to the great Villages.

On one side of the City runs a Way which is six Leagues long, call'd Bag-Schaban, to a great and pleasant Village, and being planted on both sides with standing Trees, hath many cross Ways, all which are as cool and shady as a Wood.

* 1.367Near the City is a Tomb erected by King Reer, in honor of a Tutor whom he lov'd exceedingly, in hopes to make immortal by this stately Structure, whose Walls and Floors are all of po∣lish'd Marble. There are three Gardens belong∣ing to the same, one of which is surrounded with four hundred Pillars of Porphyrie Stones of the Corinthian order. Near it is a large Tank or Pond of Water, inclos'd with a Stone Wall, in which are many Windows, which yield a pleasant Pro∣spect on the Water.

At Sesques, not above half an hours walking from thence, are the sepulchral Monuments of se∣veral Princes of Cambaya, erected in a Temple, which is much frequented by the superstitious Ben∣jans.

A Mile from the City is the Garden and Pa∣lace of Chanchonna, Son to the great Byram, Chan of Persia.

The Countrey of Cambaya to Amadabat, is for the most part desolate and uncultivated. In the Way are several Pits, each above thirty Yards deep, in which is salt Water, though at a great distance from the Sea; it is drawn out by Oxen.

The Countrey about Amadabath is nothing but a vast Wilderness, and the Ways very dusty and troublesom for Travellers. The High-ways are Hedg'd in on both sides with a certain Fruitless and Leafless Plant, which shoots forth onely little long Stalks, of a deep Green, both Winter and Summer, out of which, when broke asunder, drops a milky Juice like that of green Figs, and being very sharp, eats into that part of the Skin on which it drops. The Fields which border the High∣ways, are full of Ambe-trees, which bear a Fruit like great Olives, and also af Tamarind-trees.

Without the City are many great Tombs of Marble, erected by the Moors, and are much state∣lier than their Houses.

A League and a half from the City lies a great Village call'd Zirkes, or Sirkesia, where there is a very magnificent Tomb, the whole Structure with its Floors being all of polish'd Marble, and distin∣guish'd into three parts; one whereof rests on a a hundred and forty Marble Pillars, each thirty Foot high, curiously adorn'd with Festunes and Pedestals, after the Corinthian Order. This Stru∣cture is said to be the Tomb of one Cacis, Tutor to one of the Kings of Zurratte, to whom they ascribe great Sanctity and Wonders; and that the said King, who with three other Kings lies buried in another Chappel, built the same in commemora∣tion of his Tutor. At a certain time of the year, most of the Mahumetans come hither in Pilgri∣mage, firmly believing thereby to obtain pardon for their sins. On one side of it is a large Pond.

About a Mile from the City is another fair Tomb, of an eminent Mahumetan Merchant call'd Hajom Majom, who being enamor'd of the Beauty of his Daughter, and threupon Ravishing her, was Beheaded by the King's Command, and bu∣ried here with all his Family; wherefore the Inhabitants to this day call the same Betychint, that is, The uncover'd shame of your Daughter.

In the Suburb Begamboer, near a River, lies one of the King's Gardens call'd Schvchbag, which be∣ing very large, is surrounded with a strong Wall; at one end of it stands a pleasant Banquetting-house,

[illustration]

De Stadt Souratte

with several convenient Apartments in the same.

The Water of the foremention'd River is con∣vey'd round the said Banquetting-house, not far from which you come into another Garden, over a high Stone Bridge four hundred Paces long; and though this Garden be but small, yet it is very pleasant and high, and hath also at the end against the Bridge a brave Banquetting-house. The Wa∣ter in the droughty Season is drawn up but of the Wells by Oxen, and put into two great Stone Ci∣sterns before the Banquetting-house. This Gar∣den, wherein commonly young Women Bathe themselves in the foremention'd Cisterns, is call'd Nicunabag, that is, The Garden of Precious Stones, and is said to have been made by a beautiful and rich Lady.

There is yet another delightful Garden with a Banquetting-house, which was built by the Great Mogol Ecbar, in commemoration of his conquering the last King of Zurratte, call'd Sultan Mahomed Begeran, in that very place; whereby the King∣dom of Zurratte became subject to the Great Mogol.

Ten Leagues from Amadabath lies a little Town, full of pretty Houses, and Pagan Temples, call'd Niervant.

Six Leagues from the said City also lies ano∣ther Town call'd Mamadabad, on the Bank of a pleasant River; on the North side of it is a fair Palace. The Inhabitants of this Town are for the most part Weavers.

* 1.368The City Surat or Surratte, according to Davity, the Village Surastra or Syrastra of Ptolomy, is for its neatness by the Moors call'd The Mogol's Beard, and lies in about 21 Degrees and about 30 Mi∣nutes Northern Latitude, near the River Reinier or Reunier (otherwise call'd Pani Hind, that is, The Water Indus, and Tapi or Tapti, and Tyndee) two Leagues up into the Countrey, from the Bay or Gulf of Cambaya. The City extending along the Banks of the foremention'd River, built square, lies open towards the Water, but inclos'd on the Land-side with Mud Walls and dry Ditches: It hath three eminent Gates, which are lock'd eve∣ry Evening, the one leads to the Village Brion, which is a Throughfare for those that travel to Brotcha, Cambaya, and Amadabat; the other, to Brampour; and the third, to Nassary: It is adorn'd with many fair Houses with flat Roofs, built after the Asiatick manner. There are also many stately Palaces in this City, which for its defence hath a strong Castle near the River, built after the man∣ner of the Romans, and surrounded with Walls of Free-stone and deep Moats, which receive their Water out of the River Reinier: It is an ancient Structure, built by the Inhabitants long before the coming of the Portuguese into these Countreys, or (as some say) by the Romans. According to the Relation of the Inhabitants to Mandeslo, the Turks coming thither with many Ships out of the Red-Sea, and conquering several Places, built this Fort, which hath but one Gate towards the side of a great Plain or Market, and is very strongly guard∣ed, none daring to come into the same, but those that are upon Duty, nor are any Persons Listed to serve in the same, but native Indostans, the Ras∣butes; though valiant Soldiers, often mutinying against the Mogol; the Benjans and Usbecks being accounted Enemies, and the Benjans and Cambayans never serving for Soldiers, accounting it a great sin to shed Blood. Next to the Castle is the Na∣bab, or Sultan's House, and next to that the Cu∣stom-house and the Market, to which the Inhabi∣tants of the neighboring Villages and Strangers bring their Goods to sell.

The City Surratte is very populous, and inha∣bited partly by native Indians, and partly by Stran∣gers and Foreigners, for Trade.

The Indians of these Parts consist generally of Zurrattans, Cambayans, Benjans, Brahmans, Decans, and some Rasbutes, who are all generally Idolaters or Mahumetans; the last mention'd are the smallest number, and the Benjans are the richest, driving the greatest Trade. All these People live very quiet one amongst another; for the Great Mogol, though himself a Mahumetan, makes no distinction amongst his People of several Religions, but gives them Offices alike, both at his Court and in his Army.

Amongst the Foreigners or Strangers, the Eng∣lish and Hollanders drive the greatest Trade here, besides which there are Portugueses, Arabians, Per∣sians, Armenians, Turks, and Jews; wherefore Suratte is accounted one of the most eminent Ci∣ties for Trade in all India, both in respect of its Haven, and because the convenience of carrying the Commodities through all Suratte from Cam∣baya and other Places, draws the Merchants thi∣ther. The English and Dutch Traders have many fair Houses in the City, very convenient to dwell in, and also to stow their Goods. The People of several Nations have each of them a Church here, and their own Teachers. Without the City the Inhabitants have many pleasant Gardens and Ban∣quetting-houses along the side of the River.

* 1.369Amongst the Remarks which this City hath, the chiesest is a mighty Pond with divers Angles, rais'd with Free-stone in a manner like Steps, on which the People descend to the Water; in the middle of which lies an Isle that none can have access to but in a Boats, or by swimming. On one side of this Pond is a pretty long, broad, and deep Channel or Moat, over which lie several Bridges, that lead to another larger Pond, which here would be accounted a great Lake, though there it be look'd upon as a very small one. This also hath many Angles, and is wall'd about with Free∣stone, with which also the sides of the Moat are strengthned. Between the great and lesser Ponds near the Moat stands a Tomb of two eminent Ma∣humetans which kill'd one another. This Pond or Pool was in the beginning of this Age made by a rich Inhabitant of this City, with the expence of his whole Estate, insomuch that his Daughter be∣came miserably poor, none of the Townsmen once relieving her, though her Father had for their ac∣commodation and the publick good, exhausted all his Treasure. The Pool is call'd Gopi Telau, from the Builder, whose Name was Gopis.

Without the City, towards the Sea side, is a every pleasant Garden, which formerly belong'd to the King of Suratte: It is but little, yet full of Trees, Plants and Herbs.

There is also a little Kiosk, or cover'd place, built at the end of the Garden over a large Pool, which is no less commodious to the Inhabitants than the Pool at Suratte.

Not far from thence stands a Mosque, also built over a Pond; before the Gates thereof sit com∣monly many People on the Ground, begging Alms of those that pass by. Within the Mosque, near the Wall, in a narrow dark Corner, stands a little Marble Pyramid, call'd Pyr, that is, Old, which perhaps is the Burying-place of one whom

they worship as an ancient Saint. There is gene∣rally a great resort to this Mosque, not onely of Ma∣humetans, but also of Heathens or Idolaters, who give sufficient testimonies of their superstitious and ridiculous Worship. The Entrance is always crowded with People, especially Women; those that go into the Mosque strow Flowers and Rice for an Offering; to which purpose there stand many at the Door who sell the same. But the Idolaters are much more zealous herein than the Mahumetans.

On the North side of the City is another great Pool, encompass'd with a Wall of Free-stone, ha∣ving eighteen Angles, each twenty five Yards broad, * 1.370 with Stone Steps to descend. In the mid∣dle stands the Tomb of the Builder call'd Omar Hidal Chan, a Mahumetan, who (as the Inhabitants relate) was a General in his Life-time; they also tell many strange Tales of him, viz. That he Encountred with the Devil and conquer'd him, but out of compassion releas'd him again: That he convey'd the Stones to this Building by Leo∣pards and Tygers: And that he threw the Moun∣tain Morna, lying not far from Derman, with his own Hands, from the ancient City Reinier. In this Pool they gather Rain-water, which in the dry Seasons (for it often happens, that not a drop of Rain falls there in a whole year) is wholsomer to be us'd than the Water out of the River Reinier, which is brackish with the ebbing and flowing of the Sea.

On the North side of the City stands an Indian Wonder-tree, under whose Boughs and Shadow may lie three or four thousand Men. Under the same Tree is a Chappel, in which a Benjan Saint call'd Gemsch lies buried: Before the Door stands an Image in a very horrid shape. Divers Lamps burn night and day in this Chappel, whither a great number of Idolaters repair to perform their Devotion.

About a League and a half Northward from the Mouth of the River Tapti or Reinier,* 1.371 and four, (or according to Mandeslo two) Leagues from the City of Suratte, is a Road or Harbor, by the In∣habitants call'd Sohali, or Swali, or Suhali, from the neighboring Village: It extends North-East and by East, and South-West and by West, under 21 Degrees and fifty Minutes, between the Main Continent and the Sand-banks, which are dry at low Water, or very shallow. It is defended from all Winds except the Southern, and a Mus∣quet-shot broad at the Mouth, where the Ships lade and unlade, and hath at high Water seven, and at low, five Fathom, with a hard and even Ground. The Goods are from thence carried by Land, which is very plain, in Carrs, or in Boats up the River to the City Suratte. The English and Hollanders have several Huts along the Shore, where they first unlade their Commodities, and af∣terwards put them into their Store-houses. It is impossible for any Ship to ride at an Anchor here from May to September, by reason of the great Storms and Tempests, mix'd with Thunder and Lightning; which to avoid, the Ships go to the Cape of Comori, Cormandel, and Bengala, till such time as the foremention'd blustering Season is over, and then they return again.

All the Countrey about Surratte is very plain, and the whole year round very green and pleasant. About the Village Sohali grow many Coco, Tama∣rind, and other Fruit-trees. Both within and without the City are many Gardens, full of all sorts of Fruits, as Oranges, Lemmons, Citrons, Peaches, and others.

Not far from the City lies a very fruitful Grove of tall Coco-nuts, Citrons, Oranges, Tama∣rinds, and other Indian Fruit-trees, and is not only able to furnish the City with Wood, but also the adjacent Towns, nay, they whole Province with Timber, for the building of Houses and Ship∣ping.

* 1.372The Soyl about the City is also very fertile, and yields abundance of Rice, Barley, Beans, and what else is requisite for humane subsistance.

There are also many excellent Pastures, and consequently abundance of Cattel, as Buffaloes, Oxen, Sheep, Goats, and all manner of Venison, as also many Asses, but few Camels and Horses.

This City, under whose Jurisdiction are above four hundred Villages, is Govern'd by a Sultan, who determines all Cases in Surratte and the ad∣jacent Villages, and receiving the Customs and Revenues, sends them to the Mogol. Besides him there is another Officer, appointed by the Mogol to Govern the Castle, with whom the Governor of the City hath nothing to do; they live both very magnificently, especially he of the City, the King's Standard being always carried before him, and the Drums beating when he goes out.

* 1.373The City of Cambaya first receiv'd that Deno∣mination, though corruptly, from the Portuguese; for its right Name is Cambewath, or Cambebath, that is, The City Cambe. It lies in a pleasant Plain in the innermost Jaws of the great Gulf of Cambaya, so call'd from the City, near the Shore of the Ri∣ver Meli, or Mai, otherwise Guandari, at the place where it falls into this Bay, sixteen Leagues Northward from the City Brotcha, or Brotsch, and (according to Linschot) fifty three Leagues from Diu.

* 1.374Cambaya being twice as big as Surratte, is two hours walking in circumference, and is surrounded with a double Stone Wall, which hath twelve Gates. Its chiefest Ornament consists in its great Suburbs. The Streets are streight and broad, and lock'd up every Night with a great pair of Gates. The Houses are partly of Brick, and partly of Free-stone, but all kept very moist, and conse∣quently cool, and would here be accounted but mean Houses, yet are reckon'd the best in the Countrey, being cover'd with Tyles, and having Gutters to receive the Rain-water, which in the three Summer Months falls in great abundance.

* 1.375The City is not very old, and perhaps built out of the Ruines of some other: It hath three great Market-places in the middle, and fifteen pleasant Gardens full of Mangas-trees, the Fruit whereof grows so plentifully here, that they are sent to all the adjacent Countreys; besides all which there are four Pools, out of which the Inhabitants have Water all the year.

On one side of the City is a a square Pool, rais'd with Marble, and several Steps on which they de∣scend to the Water; for besides that which is sav'd in these Pools during the rainy Season, there is little else in Cambaya.

This City hath no Haven of any great conse∣quence, put onely a bare Road, by reason of the in∣convenient Situation and low Shore; yet it is call'd a Haven, because of the great number of Ships, which come thither from all Places. At High-water the Ships may Anchor close before the City, but lie dry at Low-water, which are only small Vessels, for Ships of Burthen are forc'd to

lie a good distance from the Shore in deeper Water.

The Ebb and Flood of the Sea about Cambaya is exceeding swift, the Sea rising in a moment, and in less than a quarter of an hour to its usual heighth; which is done with such wonderful swiftness, that no Horse can out-run the same; for it comes so furiously out of the Sea, that like a great Current it overflows a vast Tract of Land.

Many Villages are under the Jurisdiction of this City, where all Goods which are brought thi∣ther by Water, pay Three per cent. and Four if they come by Land.

This City was formerly the Seat of the King's of Surratte, and famous for Transporting of Agats and other Precious Stones.

Both without and within the City are many Hospitals for sick and maimed Beasts, as is already mention'd, which the Benjans look to, and cure with great care; for they abominate the killing of any Beast.

About a League and a half from Cambaya, in the way to Amadabat, lies a Village call'd Saima, seven Leagues and a half farther Southwards another nam'd Mator, and three from Cambaya, another call'd Sarode, which is inhabited by Rasbutes, who Rob on the High-ways and Rivers. Most of the Inhabitants are Pagans or Idolaters, who are very careful in the preservation of their Laws; the rest are either Moors or Mahumetans.

In the Village Cansari, lying not far from the City, stands a Pagode, which hath several Cloy∣sters and Walks on the out side, built after a pretty kind of fashion, as also the whole Structure, which though it be not very big, yet it is built in a hand∣som method. Within this Pagode, which belongs to the Indians call'd Vertias, who shave the Hair from off their Heads, stands upon a high Altar, which is ascended by Steps, an Idol, with divers burning Lamps hung before him. Hither resort many People to Offer Incense before the Idol.

Not far from hence is another square Pagode, furnish'd with divers Idols.

A League from Cambaya lies the Village Agra, which according to the Relation of the Benjans was anciently the Royal Seat, and chief City of the Kingdom of Surratte.

* 1.376The City of Brotch, otherwise call'd Brotsch and Baroch, and by Della Valle, Barockci and Bebrug, lies twelve Leagues Northward from Surratte, and about two from the Sea side, near the Northern Shore of the Stream Nardabat or Nardaba, other∣wise Nerheda, which in a broad, though shallow Channel, glides by its Walls, and coming down from beyond Decan and Mandou, discharges its Water into the Bay of Bengala. By reason of its great distance from the Sea, it never comes up to the City, though at high Flood.

The City, which is pretty large, lies on a Hill, and is naturally well fortifi'd, and by reason of its convenient Situation may be made the strongest Fortress of all India. It is surrounded with Walls of hard Stone, in manner like a Fort, and strength∣ned with Bulwarks, and hath three Land-Gates, each with a Portal, and according to the fashion of the Countrey is very strongly built; besides two more along the side towards the River, out of which the Water that is us'd in the City is fetch'd daily with Buffaloes. There also (with leave of the Receiver of the Customs) many Boats with Wood are unladen. On the Land they keep a strong Guard in several places, without whose leave none may pass through them.

The Inhabitants relate, and some old Rubies testifie, that Brotcha was formerly a stately City; but at present the best Houses are fall'n to ruine, and few People of note inhabit the same: Most of them being Benjans maintain themselves by ma∣king of Callicoes, which they sell to a good ad∣vantage.

About the City, or at the Foot of the Moun∣tain, lie two Suburbs call'd Poera, inhabited by People of several Nations, which also maintain themselves by making and Trading with Cotton Goods; and they make the best Callico that is to be had in all Surratte, and therefore send it to all parts of India. They also make strip'd Stuffs, half of Silk, and half of Cotton, which are much us'd, and highly esteem'd in India; for though it be wash'd never so often, it changes not its colour.

The English have a Factory in this Town, and pay Two per cent. for all their Goods.

* 1.377The Jurisdiction of Brotcha extends over eighty four Villages, and did formerly over three Towns, which now have each a peculiar Governor. Her∣bert affirms, that it Commands over many great and remote Towns, as Medapour, lying seventeen Leagues from it; Radgipour, or Brodera, six Leagues from thence; Jown-basser, seven Leagues from thence; and many others, which at this day have each their peculiar Lord, of whom the Mogol re∣ceives yearly a Million two hundred and sixty thousand Momoedies for a Revenue. The Harbor for Ships is before the River Nerheda in the open Sea, without a shelter against the Winds. For some Leagues about the City, the Countrey is very plain and fertile, being water'd by the River Navar or Nardabath.

Northward from Brotcha lies the Stream Dila∣vel; and eight Leagues from the said City, in the Way to Cambaya, you may see a great Village call'd Giambierser, or Junbuglar, otherwise Jam∣bouser.

* 1.378Between Brotcha and Amadabat, is the Tomb of a certain Mahumetan Saint, call'd Polmedony, being highly reverenc'd by the Inhabitants, who out of a mad zeal go thither in Pilgrimage, believing that they shall merit great things thereby; and that they may seem to be the more penitent, they load themselves with Iron Chains and Stones; by which means they imagine they shall obtain fair Children, Health, Riches, and what else their Hearts can wish or desire.

* 1.379Goga is a Town or great Village, lying about three Leagues from Cambaya, near the Sea side, where the Gulf or Bay of Cambaya grows nar∣rower, and appears like a River. It is a pretty large Town, but hath neither Gates nor Walls, except towards the Sea side, where there is a Wall of Free-stone, near which is the Road and Place of Rendezvouz for the Portuguese Frigats, which come as Convoys to their Merchants Ships, and when laden, conduct them to Goa, and other of their Factories.

About nine Leagues Westward from Goa, lie two Villages, call'd Pattepane and Mangerel.

* 1.380Bysantagan, a great City, lying in the midst of Surratte, boasts twenty thousand Houses, large Towers and Temples, and in the middle of it a great Pool, wherein the Inhabitants, both Men and Women, bathe themselves every day. It is inhabited by Brahmans, and was formerly but a mean Village, but is come to its present splendor by the fertility of the Soyl about it, which drew many People thither from other Places.

* 1.381Pettan, a large City, six Leagues in circumfe∣rence, is surrounded with a Wall, the Houses built of Stone. In the middle of the City is a most magnificent Mahumetan Mosque, built formerly by the Heathens on a hundred and fifty Pillars of Marble and other Stone. Besides this there are many other fair Structures, and without the City divers pleasant Gardens, but most of them being decay'd, have left their ruin'd Heaps to testifie their former splendor. On the East side of the City stands a great Castle, surrounded with high Walls and strong Towers, and is the Residence of the Governor. The Inhabitants are most of them Benjans, who are exceedingly perplex'd by the Coelies, being certain Robbers that dwell in an ad∣jacent Territory, who often force them to pay Contribution, to the great prejudice of their Trade.

Cheytepour is a Town of Village, lying six Leagues from Pettan, and forty five from Amada∣bat, built on the Banks of a pleasant Rivulet.

Messane, an open Village, lying seven Leagues and a half from Cheytepour, hath an old decay'd Castle, where the Governor resides with two hun∣dred Horse.

A little League from Amadabat is a Village call'd Jessempour, which hath a great Sary, or House of Entertainment for Travellers.

A League and a half farther is another great Village nam'd Batova, with a large Pool.

Three Miles from Batova is a Village nam'd Canis, which lies near a River of the same Deno∣mination.

Fourteen Leagues from Amadabat, and nine from Brotcha, is a little Town call'd Nariadet, or Niriaud, or Nieriaut, built with fair Houses and Pagan Temples.

Seven Leagues and a half from Nariadet lies the Castle Wasset, with the Villages Sejantra and Ame∣nogy, between both, two or three Leagues one from another. It is an old decay'd Structure, built upon a high Hill near a River, which falls into the Bay of Cambaya. There are generally a hundred Horsemen in Garrison, who in the King's Name receive one Ropia and a half for every Carr which the Caffilas drive by this Place.

Brodera, a Countrey Town, lies between Ama∣dabat and Brotcha, one and twenty Leagues East∣ward from the first, and thirty Westward from the last, on a sandy Plain near a small Rivulet nam'd Wasset. It was built by a Heathen call'd Ra∣sia Ghie, Son to Sultan Mahomed Begeran, the last King of Surratte, about a League and a half from old Brodera then call'd Radiapora, which by this means was ruin'd and left desolate, all the Inhabi∣tants going to the new Brodera. This Town or City, which is surrounded with Walls and Bul∣warks of Chalk and Stone, hath five Gates, one whereof is lately stopt up for want of a Way. On the West side is a large Suburb, inhabited by Weavers and Dyers, who are for the most part Benjans, Ketteyans, and a few Moors. Two hundred and twenty Villages are under the Jurisdiction of this City, seventy five whereof pay Tribute to the Governor for the maintaining of his Soldiers, the rest are by the King given to several of his Of∣ficers, that by some heroick Exploits or good Ser∣vice have oblig'd him, in requital whereof he gives them the Revenues of the foremention'd Villages to maintain them. Within the City are ten magnificent Houses, Gardens, and Tombs, whereof one very stately, built in the midst of an Orchard, is the Tomb of a mighty Lord and all his Family. Besides all these there are five plea∣sant Gardens full of Fruit-trees, Flowers and Herbs. On the East side, right before the Gate that leads to Brotcha, is a pretty deep Pool, about half a Furlong broad, and flank'd on one side with a Stone Wall, from whence the Inhabitants fetch all their Water.

On the East side also, about eight Leagues from Brodera, lies a Village call'd Sindickera; and five or six Leagues Westward from Brodera, are eight or ten Village more, which are all un∣der the Jurisdiction of Brodera; some Leagues from which, towards the side of Amadabat, lies a Castle or Fortress on a Mountain, surrounded with a Wall near a small Brook.

More Northerly is an old decay'd Town call'd Surbrodra, where there is a Custom-house. Next to that is the Village Amemoygra, where there is a Well of excellent Water.

* 1.382The City Daman, lying on the right hand, at the coming in of a Sea-Bay, forty Leagues South-East from Diu, in 20 Degrees Northern Latitude. It is a great City, situate near a River at the Sea, and fortifi'd with a strong Castle. Della Valle af∣firms, that it is not very big, but well built, and surrounded with strong Walls like a Fortress. This City was in the Year 1559. conquer'd by the Vice-Roy Constantine for the Crown of Portu∣gal;* 1.383 for when the Portuguese had with the consent of the Inhabitants built a Fort near the City for the securing of their Trade, the Inhabitants endea∣vor'd afterwards to force them from thence; but the Portuguese being well fortifi'd, oppos'd them, and in a short time made themselves Masters of this Place, making it an Example to all the Kings of India, especially the Great Mogol, who being warn'd by the Fall of his Neighbors, would not permit any Europeans to build Forts in his Domini∣ons, nor give them a Foot of Land in possession.

The Blacks Natives of this Place Converted to Christianity, are the best Musquetteers of all India, of which they have given sufficient testi∣mony; for about the Year 1644. when the Great Mogol's Son Besieg'd this City with ten thousand Men, they behav'd themselves so bravely, that the said Prince having lost a great number of his Men, was forc'd to retreat from thence in a con∣fus'd manner.

The Portuguese possess several Isles near Daman, which pay Tribute to the King of Salsette, where∣fore he is call'd Choura of Daman. Southwards from which lies a Place near the Sea call'd Dary; beyond which is the Bay Kielme Mahi, so call'd from two Villages lying near the Sea, the one nam'd Kielme, and the other Mahi; and beyond them appears the City Bazaim.

* 1.384Sixty Leagues Southward from Deman, near the Island Salsette, lies the City Bazaim, which Mer∣cator affirms to be the Borace of Ptolomy, in nineteen Degrees and a half Northern Latitude. By reason of the many Rivers and Brooks the Way between Bazaim cannot be travell'd in less than three days. The City being pretty large, hath a convenient Harbor. The whole Coast pro∣duces much Rice, Pease, and other Grain, Oyl, and Coco-nuts. In the beginning of this Age ma∣ny Houses were swallow'd up by an Earthquake, in the room of which none have since been built.

On the Main Continent near the Island Salsette de Bazaim, the Portuguese have a Fort call'd Manora, and also a Village with many Hamlets near it.

[illustration] view of Dabhol

•••• Bay ende Stadt DABUL gelegen ••••de noorder breets••••••

* 1.385The Fortress, or Rock of Asserim, lies up some Leagues farther into the Countrey, up which they generally climb bare-foot, that so they may take the surer footing, it being very high, steep, and slippery, insomuch that those who ascend the same, are in great danger of falling from the top to the bottom; or else if they ascend on the other side, they climb up by Ropes, with which they hoise up Cows and other things, which they want. And though this Rock lie between many other, which may easily be ascended, yet it is so high above them, that it seems to be a For∣tress which Commands over the rest: And as this Place is the Key to all the rest which the Por∣tuguese possess to the Northward in India, so it is likewise a great Eye-sore to the neighboring Kings, who have for that reason practis'd divers ways to conquer the same; which to prevent, the Portuguese are continually upon their Guard, espe∣cially at those Places which yield a good Prospect. On the top of the said Rock is a large Plain, sur∣rounded with many great Stones, which they throw down upon those that come to invade them. Not onely the Soldiers, but also the Inhabitants of the Place watch every Night, and carry Tor∣ches made of a kind of Wood, like Canes which last a long time, and cannot be put out by any Wind or Rain, which rather makes them burn the better. This Place is also a Sanctuary for all Cri∣minals, who repairing thither for shelter are re∣ceiv'd and kept there for Soldiers, which with their Wives and Children amounted formerly to about seven hundred. The Portuguese conquer'd this Rock in the time of the Governor Francis Borrero.

* 1.386The Countrey of Surratte is interlac'd by many Rivers, viz. the Nardabat which takes its course by the City Brotcha, and divides it self into two Arms, about four Leagues from the City towards the South near the Village Hansoot; in some pla∣ces it is one, and in others two Miles broad, and is divided by many other Streams, which have Pas∣sages into the Sea. The Soil is for the most part clayie, and mix'd with Sand, except near the City, where it is all Sand; it extends East North-East, and West South-West. The other Rivers are Wasset and Bate, which last springs out of the Mountains of Gate, and falling into the Gulf of Bambain, divides the Kingdom of Decan, and Countrey of Surratte or Cambaya.

The Tapta, otherwise Tyndee also glides between the Countrey of Surratte and that of the Benjans.

The River May, otherwise Mehi, or Guandari, along whose Banks the City of Cambaya is built, is dry at low Ebb, except in three or four places, which having always about four or five Foot of Water, are dangerous to wade through without a good Guide, because of the strong Current that is in them. This River ebbs and flows daily seven Fathom perpendicular. At High-water the Ships come to an Anchor close before the City, but are left quite dry at Low-water. The Ground being sandy, and mix'd with Clay, is much better and easier for those Vessels that lie dry upon it, than if it were hard Sand.

About a League Southward from Cambaya glides the River Mihi, whose Shore must be travell'd at the low Ebb of the Sea, and not without great danger, because the Sea rising, flows up above five Leagues; and at low Tide you are forc'd to wade through two or three deep places: if any one should venture to wade through at the coming in of the Tide, he would undoubtedly be swallow'd by the Sea: for when the Water flows with great∣er strength, and higher than ordinary (for it ob∣serves no Rule, but rises and falls more or less ac∣cording to the course of the Moon,) it carries and washes away both Horse and Man, and often∣times with such force, that an Elephant cannot withstand the same, nor all his weight prevent him from being carried away; wherefore all tra∣vellers wait for a certain time to wade through the same, viz. when the Sea is low, which is at the new Moon, at which time they may go over it in Coaches or on Horseback without any danger; Coaches are commonly held fast on both sides, that they may not be overturn'd by the Waves▪ those that go on foot strip themselves naked, and tying up their Clothes, carry them on their Shoul∣ders: many times a whole Caravan, with abun∣dance of People, travel over the same, some in Coaches, some in Waggons, some on Horseback, and others on foot, both Men and Women stark naked, accounting it neither shameful nor immo∣dest. The Soil between both, viz. between the said River and the City Cambaya, is firm and hard, and is not overflown, though plain, and not far from the Sea.

In most Places of the Kingdom is excellent Water, except in the City of Cambaya, where there is great want of it. There are several Pools of Water in the Towns, and some of them so big, that the Inhabitants filling them in the Winter, have enough to serve them all the year.

In those Countreys which lie near the Indian Sea, is a certain rainy Season or Winter, viz. four Moneths in the year, beginning in June when the Sun enters into the Tropick of Cancer, and ending in September: If it Rains out of the Season, it is unusual, but betokens a fruitful year; for in the other eight Moneths the Weather is so serene and clear, that there is scarce a Cloud seen in the Skie; neither doth it rain constantly during the foremen∣tion'd four Months, as in Goa, but onely sometimes, especially at the beginning of the New and Full-Moon.

The Winds blow also here six Moneths Nor∣therly, and six Months Southerly.

The Weather is exceeding hot here in April, May, and June, and very unhealthful, occasioning Feavers and other Distempers, but when it begins to Rain, the Wind blows very strong, and tem∣pers the excessive Heat; but in the dry Season, it it hath this inconveniency, viz. it draws up the Dust like a Cloud, and disperses the same on Tra∣vellers, to their great annoyance.

In the rainy Season, especially in May and June, they Till their Lands, and Sowe their Corn, which being, moistned by the Rain, produces so rich and plentiful a Harvest, and such abundance of Grain, that all the adjacent Countreys are supply'd therewith: for Surratte (according to Linschot) is the fruitfullest Spot of Land in all India.

The Countrey produces great quantities of Beans and Wheat, but much bigger and whiter than ours; also Barley, Rice, Tares, and Pease, which are less than those which grow in Europe; Linseed, and a small Seed call'd Thill, out of which they press abundance of Oyl. There is likewise a sort of Beans or grey Pease, which they call Danna, growing on little Stalks along the Ground, and serving the Horses in stead of Oats.

The Inhabitants Sowe abundance of Mustard-seed and Tobacco, which is much better than that

of other Places, but they cannot prepare the same so well as the People in the West-Indies.

* 1.387In the Gardens, which are very pleasant, and near the Towns, grow divers sorts of Herbs, both for the Pot and Salleting, also Raddishes, Tur∣nips. Cucumbers, Garlick, Onions, Beet-roots, Potatoes, and Colworts, besides eight or ten sorts of Drugs and little Herbs, as Turbith, Ga∣langa, Spica-nardi, Assa Foetida or Devils-dung, Bo∣ran, and some others.

There is much Cotton, Silk, Sugar, Wax, many Fruit-trees and Plants, as Oranges, Pome∣granates, Lemmons, Limes, Citterns, Ananas, Bananas, Figs, Jackas, Coco-nuts in great abun∣dance, and in some peculiar Gardens Grapes, though not in very great plenty, and therefore are dearer than other Fruits.

The Fruit Mangas is much better here than in Ormuz, but not so big, yet of a more delicate smell, and having a small Kernel in the middle. They are transported to many Places, especially to the Village Chirches, two Leagues from the Metropo∣lis Amadabat, from whence it hath receiv'd its Name.

This Countrey hath plenty of Indigo, Cassia, Mirobolans, Calamba, Opium or Amphion, two sorts of Cummin, white and black Ginger, which be∣ing Preserv'd, is sent to Persia and other Places, as also certain Leaves, by the Indians call'd Tomala∣patra, Tamarinds, and Palmito-trees, besides many other wild Trees not known in Europe.

About Bazaim grows a Tree which bears the Fruit call'd Jangomes.

The Countrey near about Brotcha, which is very low, and without Mountains, hath many Gardens, planted with Palmito-trees, out of which the Natives press a Wine in the Countrey Lan∣guage call'd Terry or Tory, which is drunk by ma∣ny. The Wine which drops from the foremen∣tion'd Tree in the Night, is pleasant and wholsom, but that which drops out of the same in the day∣time, being spoil'd by the Heat, is very hurtful for the Brain: It produces likewises plenty of Rice, Wheat, Barley, all sorts of Rice, and Cotton, but not in such abundance as in Nederbaer, and the adjacent Countreys.

The Mountains of Pindaetche are fertile in the production of Corn and other Grain, the Soil be∣ing Clay mix'd with black Earth.

The Inhabitants of this Place make little Cheeses, which are very dry and Salt.

In Surratte are few Date, but many Coco-trees found.

The Trees and Fields are green all the year, but the Grass in the Summer is scorch'd up by the Sun; neither is the Grass Mow'd here as in Europe, but just when they have occasion for it, and as much at a time as may serve two or three days.

The Fields abound with a sort of Roses and Rosmary, which have no scent; nor have they have above two sorts of Flowers more all the year, viz. the Mogeri, which is white, and the Schampi, which is yellow, both smelling very odo∣riferously, and worn by Women about their Necks, and strew'd in their Beds.

The Countrey round about Brodera and the ad∣jacent Villages is very fruitful, and produces Wheat, Barley, Rice, and other Grain, as also Cotton in great abundance.

The whole Coast of Bazaim hath plenty of Rice, Pease, and other Corn, besides Butter, Oyl, and Coco-nuts.

There are many Hiacinthes in this Kingdom, as also Diamonds, Pearls, Granads, Topas's, Corna∣lines, Spinellaes, and Amethists, besides Alabaster, red Marble, Hematites, or Blood-stones, and Jas∣pers, which are but little regarded. The Inhabi∣tants make green Dishes of their Jaspers, and Plates, which resemble those of Smerads: There are likewise Bezoar Stones, and also a Stone by the Portuguese call'd Olhos de Gata, or Cats-Eyes, and Agats in great abundance, of which they make curious Hafts of Knives at Cambaya, and many o∣ther Curiosities.

Abundance of Sealing-wax is made about the Village Amadabat, but the greatest part in the Village of Sindickera, eight Leagues Eastward from Brodera, and in many other Places in Surratte. It drops first out of several sorts of Trees, not un∣like the Thorn and Plumb-tree. When the Wax is raw, as it drops from the Tree, it is of a dark-brown colour, but being afterwards beaten to Powder, and melted with red, green, or black co∣lours, according as they please, and put on Sticks, it is sold here in Europe to Seal Letters with. They varnish many Ships therewith, as also Ta∣bles, Cabinets, Stools, Bedsteads, and other Wood-woork, which is the occasion that great quantities thereof are us'd in Surratte. The Enamel which they use with their Silver and Gold-works, as Hafts of Knives, and the like, they fill up with Wax within, and cover the same with Gold so neatly, that unless a Stranger were inform'd there∣of, he could not discover it from massy Gold.

Near the Village More, twenty nine Leagues from the City of Surratte, is a Spring, which casts up boyling hot Water at the foot of a Mountain, out of a hard Rock; a piece of Meat wrapt in Callico, is boyl'd in a short time therein, neither need they put Salt to it, because the Water is Salt, yet of a good taste, as if Alants Roots had been boyl'd therein.

Six clays Journey from the City Cambaya, is a Mountain, which produces Cornalines and Chalce∣dony; which last the Inhabitants (according to Barbosa) call Bacayores.

A League from the City Brotcha is another rich Mine of Chalcedony and white Agats, which are commonly carry'd to Cambaya, and not to Brotcha; they make abundance of round and oval Dishes, and other small Vessels, of the same, for an Or∣nament in their Chambers.

In most Places of Surratte are abundance of Oxen, Cowes, Sheep from Persia, with large Tails, Goats, and Buffaloes, which yield good Milk and Butter, and Flesh which tastes like Beef, though spoil'd by the Heat of the Countrey. The Oxen no way differ from ours, onely they have a Bunch on their Shoulder.

Between the City of Amadabat and Surrate are many Goats, Stags, and wild Swine, Geese, and other Fowl, in great abundance; the Inhabitants seldom kill any of them, especially the Benjans. There are also many Horses, not onely of the Breed of the Countrey, but divers others, which being brought out of Tartary, Persia, and Arabia, are sold at a dear rate, because they are accounted the best of all India; and they not onely take care to provide a Servant for every Horse, but also give them good Provender, viz. a sort of ground and boil'd Beans call'd Danna, and both Morning and Evening two pound of Barley Meal, mix'd with a pound and a half of Butter, and a pound of Sugar. They also keep many Camels, Mules,

Rhinocerots, Drommedaries, and Elephants, which are kept by the Mogol and Nobility in the Woods.

There are an innumerable company of wild Beasts, as Stags, Goats, Elands, wild Hogs, Asses, whose Flesh the Mahumetans eat in stead of Lamb, and Hares, which all Persons are permit∣ted to catch, except at the time when the King and his Nobles are Hunting; for then it is forbidden on pain of Death.

Moreover, the Woods are also the Recesses for Lyons, Tygers, Leopards (but neither Bears nor Wolves,) mad Dogs, which are call'd Jekkalla, abundance of Catamountains, and a Beast, which being almost like a Ferret, with a Tail like a Squir∣rel, doth great mischief to the Fruit, insomuch that the Husbandmen are forced to watch adays in the Fields when their Corn is ripe, to keep them from spoiling it.

There are likewise abundance of tame Fowls, as Hens, Cocks, Capons, Peacocks, Geese, Ducks, and Crop-Geese, which breed near the Rivers or Pools; besides Partridges, (which are there tame) and Pigeons. The Birds of prey are these, Fal∣cons, Hawks, Kites, Parrots, and other Birds not known to us in Europe.

Both within and without the City Amadabat are great numbers of Catamountains, which bree∣ding in the Woods, fearlesly frequent the Houses, and do great damage to those that deal in Fruit, as Dates, Almonds, Figs, Raisins, and the like; of which they take what they like best.

Between the City Cambaya and Amadabat, near the Village Mater, are abundance of excellent blood-colour'd Squirrels, with curious large Tails; which breeding on Trees, leap nimbly from one to another.

Many Bats, which are as big as Hens, and have Heads resembling those of Cats, frequent the Woods, and are by some call'd Flying-Cats. Be∣tween Cambaya and Amadabat are likewise Bats as big as Ravens.

There are also great numbers of Crows, which flying through the Windows into the Houses, take the Meat out of the Dishes without any fear of the People that are present: They commonly sit on the Backs of the Buffaloes, and peck off their Hair; which is the reason that most of the fore∣mention'd Beasts in these Parts are bald: nor have they any other way to free themselves of the said Fowls, but to run up to their Throats into a Mo∣rass.

Rats also breed here in great abundance, and some of them are so big that no Cats dare venture to seize on them; and oftentimes throw down Houses, by undermining the Walls and Founda∣tions thereof: they do likewise great mischief to the Plants and Trees.

The Inhabitants are daily much infested with Bugs, which filling the Houses in great swarms, sting the People.

The Rivers, especially the Indus and others, abound with all manner of delicate Fish, viz. Carps, Bremes, Eels, Trouts, Shrimps, and many other European Fishes, besides such as are peculiar to those Parts. In the Stream Indus breed likewise many Crocodiles or Caimans.

* 1.388About Amadabat are abundance of poysonous Serpents and Scorpions, which in all parts of In∣dia are not alike venomous: for the Sting of a Scorpion on the Island of Great Java, occasions great swelling, and exceeding pain; but is easily cur'd, if Medicines be apply'd thereunto within the space of twelve hours after; but if any one be stung by a Scorpion on the Main, he certainly dies within the space of three hours, if he doth not in∣stantly cut the wounded part till it bleeds, and then anointing it with Oyl of Scorpions, sear it with a red hot Iron. Moreover the oylie moi∣sture, which is extracted from the Scorpion which hath stung the Party, is also an excellent Remedy, if immediately laid on the Wound. The Scorpi∣ons resemble in shape the Cra-fish or Lobsters. Before they are boil'd they have a little round Tail, which erecting it self, reclines backward; at the end thereof is the Sting, which they never draw in, or put out, like other venomous Crea∣tures, but always have the same ready to sting those which approach them: The Sting is very hard, sharp, and long, like an Iron Hook. The Scorpions, and another sort of Vermin call'd Mille∣pes, from its number of Feet, breed for the most part on old decay'd Walls.

There are also a sort of Scorpions with two Heads, viz. one before, and the other behind the Tail; and it is said that they move one Head one year, and the other another year; and are by some in Greek call'd' 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies a thing that can go backwards or forwards.

These two-headed Serpents have occasioned great Disputes amongst the Philosophers: for some, as Aelianus, Pliny, Lucan, Galen, Nierenbergh. and Olearius, certainly believe that there are really such Serpents: But Andreas Matthiolus, in his Ex∣planation of Dioscorides, and John Faber Linceus, in his History of Mexico, contradicts this Opinion, and looks upon it as a fabulous Tradition, judging this mistake to proceed from hence, viz. because the forementioned Serpents are as thick at their Tail as at their Head; so that there can be no distinction made; moreover, that they creep as well back wards as forwards, and have veno∣mous Stings in their Tails as well as in their Heads.

Yet Nierenbergh relates, that an eminent Phi∣losopher call'd Cortavilla, had one of the foremen∣tion'd two-headed Serpents at Madrid. Moreover Gesner, that a two-headed Serpent was taken in the Sea near the English Shore.

This Countrey is also exceeding pester'd with little Pismires, which are no small annoiance to the Inhabitants, who can scarce set any Meat out of their Hands, but in a moment several hundreds crawl upon the same; which to prevent, they ge∣nerally keep in their Houses stone Troughs full of Water, in the middle of which laying a great Stone, they lay their Meat upon it, in a Cupboard made for that purpose.

By reason of the many Woods and Trees that are about and near Amadabat, there are great plenty of wild Beasts and Fowls, especially Parrots of all sorts; some whereof are very big, and are by se∣veral Europeans call'd Indian Ravens; and some be∣ing no bigger than Pigeons, are for their sweet Voices call'd Cacatu: They are of a yellowish colour, and have a Tuft of Feathers on their Heads: They make their Nests under the Roofs of Houses, and are found in great numbers in most Towns of all India. Others which are less, are red and green, and building their Nests of long withered Grass, make them fast to the Boughs of Trees, that so they may be freed from Vermin. These Parrots do great mischief to all Fruits and Corn, especially Rice.

* 1.389The ancient Inhabitants and Natives of Sur∣ratte being formerly all Heathens, were by a gene∣ral Name call'd Hindous, but are at present either Heathens (distinguished by the Names of Benjans and Brahmans) Mahumetans, or Moors, which have Setled here since this Countrey hath been brought under the Mogols Jurisdiction. The other Inhabi∣tants are Persians, Tartars, Arabians, Armenians, and many other People of Asia and Europe, ex∣cept Chineses, Japanners, and Jews, which are sel∣dom found there.

In most Places of Surratte dwell a sort of Persi∣ans, or People derived from the ancient Persians, which the Benjans and other Heathens call Garois∣dees and Persees, or Parsis (which last Name, ac∣cording to the testimony of Bollayle le Gouz, they give themselves;) the Moors, Guenure; the Persi∣ans, Atech Peres, Zarduzts, Kebbers, and Gauri. They boast their Extract from Persia, and have for several Ages before Mahomet been Governed by peculiar Kings of their own Countrey, till the Wars, which commonly occasion great Revolu∣tions in States and Empires, reduc'd them at last under another Government, which hapned after the Birth of our Saviour Anno 640. in the twenty ninth Year of the Reign of the last Persian King call'd Jazdgerd, or Yesdegerd, otherwise Jesdagird, Son to Xarear, who resided in the City Yesd near the old Ispahan. The Turks coming from Turkestan, or Turky, through the Province Naohaad into Per∣sia, ruin'd all the Countrey, and forced Jasdagird, (who went with an Army to meet them) with the assistance of the Arabians (who fell into Persia at another Place) to retreat to Corazan; where, af∣ter a Reign of twenty nine years, he deceased: when most of the conquer'd Persians, which would not embrace Mahomet's Doctrine, nor suffer them∣selves to be Circumcised, left their native Coun∣trey, and travell'd towards India, there to enjoy Liberty of Conscience under the Raja••, and coming to the Persian Gulf, a Fleet, consisting of seven Ships, was order'd to carry them and their Fol∣lowers (which some affirm consisted in eighteen thousand Persons, Men, Women, and Children) as Merchants over to India: Five of the said Fleet arriving safely at St. Johns-Land, in the Haven of Swaly, they resolv'd to go to the Raja, who then resided at Nuncery, where they declar'd the Occasion which forc'd them to come thither, and requested the Raja, that he would please to re∣ceive them, as a People that would willingly live under his Government, provided they might en∣joy their own Religion: whereupon they were received on paying Tribute, and taking the Oath of Allegiance.

One of the remaining two Ships went to a Raja residing at Baryacy near Surratte, where the People aboard her were receiv'd upon the same Conditi∣ons as the former. But this Raja being at Wars with another Raja, was defeated, his Countrey taken from him, and all the Persians, as his Abet∣ters, destroy'd by his Enemies.

The seventh and last Vessel Sailing along the Coast, touched at Cambaya, where the People that were in the same were receiv'd on the same Con∣ditions as the former. So that these People, after what manner soe're spread through India, had cer∣tainly their Extract from one of the foremention'd Places, where they liv'd so long, that they forgot their Original and Religion, nay, they could not remember from whence they were Extracted, till at length, after the expiration of many years, the Name of Persians was made known to them by those that having remain'd in Persia, disclos'd to them the History of their Predecessors, instructed them in their ancient Religion, and taught them how to serve God for the future: so that at present, wheresoe're they are, they strictly maintain their ancient Religion or Sect; and many Persians have since Setled themselves along the Sea-shore, where they have liv'd quietly among the Natives. But Herbert, contrary to the opinion of all Historians, tells us, that King Jazdgerd banish'd them to India, because they refus'd to embrace the Mahumetan Doctrine, and to be Circumcised.

* 1.390As to what concerns the Apparel of these Persi∣ans, they are Clothed after the same fashion as the Inhabitants, except that they ware a Girdle or Sash of Camels Hair or Sheeps Wooll, which go∣ing twice about their Middle, is ty'd behind with two Tassels. This Sash or Girdle is by them call'd Cushee, and worn as a publick testimony of their Faith, in the nature or our Baptism, or the Cir∣cumcision of the Mahumetans, and is given them at their being initiated into their Religion in the seventh year of their Age. When accidentally they lose one of these Girdles or Sashes, they are not permi••ted to eat, drink, work, speak, or stir, before they have obtain'd another: And these Girdles are to be bought of their Priests. As well Women as Men are obliged to wear these Sashes from the seventh year of their Age, or (as others affirm) from their twelfth year, which is from the time of their being initiated. They live here like the Natives, free and undisturbed, and drive what Trade they please. They are very ingeni∣ous, and for the most part maintain themselves with Tilling, and buying and selling all sorts of Fruits, tapping of Wine out of the Palm-trees; which Wine they sell in Houses of Entertain∣ment: for their Law debars them not from drink∣ing strong Liquor, so it be not the Juice of the Grape. Some also Traffick, and are Exchangers of Money, keep Shops, and exercise all manner of Handicrafts, except Smiths-work, for they are not allow'd to quench Fire with Water.

In point of Eating and Drinking, their Law hath given them great Priviledge;* 1.391 but to avoid displeasing of the Benjans, amongst whom they live, and the Moors, under whose Jurisdiction they stand, they abstain from Wine, that is, the Juice of the Grape, and Swines-flesh; but of the Palm-Wine they drink very greedily, insomuch that it is usual among some, making up a Palm-leaf in form of a Tunnel, to let the Palm-Wine run through the same into their Throats. They al∣ways eat alone by themselves, judging that they are able to live pure and undefiled; that if they should eat with any person, they would certainly be defiled: They also drink out of several Cups; and if any Person chances accidentally to drink out of anothers Cup, they wash the same three times, and set it away for a considerable time be∣fore they use it again.

Some affirm, that their Law forbids them to eat of any thing that enjoyed Life, except in times of War or great Necessity; for then they are per∣mitted to eat Mutton, Goats-flesh, Venison, Poul∣trey, and Fish, and all manner of Flesh, except that of Cows, Oxen, Horses, Camels, Elephants, and the like Beasts, which they account a deadly sin to kill; but they chiefly abstain from Cows or Ox-flesh, affirming, that they will rather eat their Father or Mothers Flesh: In which Point of Re∣ligion they agree with the Benjans.

[illustration]

Most of their Liquor is Water, because their Law forbids them to drink any Liquor made by the Fire; but they have free leave to drink of the Juice of the Grape, or any other Wines tapt out of Trees, but not to that excess as to inebriate themselves; which nevertheless oftentimes hap∣pens amongst them in private, but if it be disco∣vered either in Men or Women, they are sorely punished, and if they do not heartily repent (at least seemingly) and do Penance, they are ba∣nished, and disown'd by their Tribe.

As to what concerns their Fasting: after each Fast-day they eat but once for five days after, in commemoration that God rested five days after each of his Labors.

If they at any time eat Flesh or Fowl, they car∣ry a piece thereof to their Eggaree, or Temple, as an Offering, to beg pardon of their Gods, and to testifie the dissatisfaction which they have in be∣ing forc'd to kill his Creatures for their Food.

* 1.392The shape of their Bodies is of a middle size; their Faces are pale, and generally fairer than ours in Europe, especially the Women, which exceed all other Women of these Countreys in beauty.

The Men wear great round Beards, long black Hair on their Heads, and are generally hook∣nos'd, which makes them to be known amongst thousands of People; yet there are some that wear short Hair, with a Lock onely on the top of their Crown.

There are few amongst them that serve other People, alledging, That if any one dies in ano∣ther Man's Service, it will be very difficult for him to go to Heaven, as having sinned against God; wherefore those that serve, are accounted unclean and Unbelievers.

They are for the most part a covetous and hard People, very deceitful in their Dealings, but no way inclin'd to Whoring or Theft; meek and compassionate in their Conversation. They dwell in very dark Houses, meanly furnish'd, in one Street or Ward by themselves.

They have no supreme Governor amongst them.

* 1.393They have six Festival Times in a year, which by virtue of their Law they are oblig'd to main∣tain, in commemoration of the six days wherein God created the World, and for the Benefits which they receive every Month from God. Each of these Feasts lasts five day.

The first of these Feasts, call'd Meduserum, be∣gins on the fifteenth of ••ere, or February, in com∣memoration that God made Heaven, and appoin∣ted it to be a Place of Bliss and Happiness, for the reception of all such as fear him.

The second Feast, call'd Petusathan, begins on the twenty sixth of Sheruar, or April, in comme∣moration that God made Hell for the Devils and bad Angels, and to deter Men from living wickedly.

The third call'd Yatrum, begins on the twenty sixth of Nahar, or May, in remembrance that God created the Sea and Earth, and made them fit for the production of such Creatures as preserve the Life of Man.

The fourth nam'd Medearum, begins on the sixteenth of Foz, or July, in remembrance that God made Trees and Plants, whose Fruits serve for the Sustenance of Mankind.

The fifth call'd Homespotamadum, begins on the thirteenth of Spindamud, or August, in commemo∣ration that God created Beasts, Fowls, and Fishes, for the Food of Man.

The sixth call'd Medusan, begins on the thir∣teenth of Ardehert, or December, in token of joy that God about that time created a Man and a Woman, from whom the whole Earth was peo∣pled.

* 1.394Amongst all things which they possess, nothing is of such veneration amongst them as the Fire, on which their Belief is grounded, and which they worship; and herein they differ from all other Sects. This worshipping of Fire hath its original from one Zertoost their Law-giver, who, as their

Tradition goes, ascended to Heaven, and brought down a portion of Fire, which God gave him, together with the Book of their Laws. They al∣ledge moreover, that Zertoost ascending to Hea∣ven, saw not God in his full glory, but that he spoke with him over a great Fire, out of which God gave him the said portion, and also endued him with some of his Divine Power. They say likewise, That the Fire which he brought out of Heaven, was a living Fire, which could not be extinguish'd by any means, and therefore that it had Divine Worship ascrib'd to it. But it is not certainly believ'd amongst them, that the fore∣mention'd Fire hath hitherto been preserved; however, they are permitted to make another Fire of severall Materials, which they are to keep al∣ways burning, and to worship according to the Commands of their Law.

* 1.395Their grand Ceremonies of Fire-worship are at present perform'd in Surratte, on a Place call'd Nuncery, where the chief Priesthood of this Sect reside, and, according to their relation, have kept the Fire constantly burning above two hundred and fifty years. This Fire is by them in their Lan∣guage call'd Antisbehur, that is, Sacred Fire.

The worshipping of this Fire, which the Di∣stoor or Herbood (that is the High-Priest) keeps so carefully, that he never lets the same go out, is perform'd in the following manner:

As often as the Persians meet to worship the Fire, the Distoor or Herbood tells them, That the Fire was given from God to Zertoost, as a part of his Power and Glory; and that he had also given him a Law which taught him to worship the same, and was confirm'd by many Miracles; there∣fore they must esteem it sacred and holy, and worship and reverence the same, as being a part of God himself, and of the same Essence and like∣ness with him, or at least differing little from him; that they must love all things that resemble the, as the Sun and Moon, which were made of the same, and are two testimonies of God, and would come to be Witnesses against them, if they neg∣lected this their Duty, to which they were so strictly commanded. Moreover, he admonishes them to worship God, and beg pardon of him, if accidentally they should spill any Water in the foremention'd Element of Fire, which being so useful for Mankind, might thereby happen to be extinguish'd; and not to spit in the same, or throw any unclean thing into it to make it burn. They therefore keep always Fire in their Houses, and will never blow out a Candle, Lamp, or any other Light, or quench Fire with Water, though their Houses should be all in a Flame, but endea∣vour to smother the same with Earth; for they ac∣count it an ill omen, and a sign of God's anger, when the Fire in their Houses chances to go out, and they be forc'd to fetch Fire out of other Hou∣ses to kindle it again.

* 1.396As to what concerns the Initiating of their Children; so soon as a Child comes into the World, the Daroo or Priest goes to the Parents House, and having enquired into the Hour and Minute of the Infants Birth, he first erects a Scheme, then consults with the Father and Mo∣ther about naming of the Child; which as soon as they have agreed upon, the Mother, in presence of the whole Company, gives the Child its Name, without any other Ceremony; which done, the Mother and Father taking the Child, follow the Daroo to the Eggaree or Temple, where the Priest takes clear Water, which he stirs in the Bark of a certain Tree growing near Yesd in Persia, call'd Holma, on which it is affirm'd the Sun never makes any shadow, and at last taking up a handful of the said Water, sprinkles the Child therewith, and prays to God that he would cleanse the Child from his Fathers and Mothers Uncleanness: which said, he leaves the Infant with the Parents. When the Child is attain'd to the seventh year of its Age, and judg'd fit to be receiv'd and made a Member of their Church, the Parents carry it to the Temple to be instructed; where the Daroo teaches the Youth several Prayers, and instructs him in his Religion. The Child being perfect herein, repeats all the Prayers which he hath learn'd, over a Fire, with a Cloth ty'd about his Head, which covers his Mouth and Nostrils, so to prevent the Breath which comes out of his un∣clean Body from blowing upon, and thereby defi∣ling the holy Fire. After performance of these Prayers, the Daroo gives the Child Water to drink, and the Rind of a Pomegranate to chew, thereby to cleanse it from its inward uncleanness: Then they wash his Body with clean Water, and put him on a Shuddero, or Cotton Coat, which reaches down to his Ancles, and also give him a Girdle made of Camels Hair, by them call'd Cu∣shee, which the Youth must never leave off. After all this, the Daroo says this Prayer following:

God grant that you may be a faithful Maintainer, all your Life, of the Persian Religion, of which your Habit is a Efficient Badge; and never believe any other Law but that which Zertoost brought with him from Hea∣ven. Moreover, that you may always remain constant in the worshipping of the Fire, neither eat the Meat of others, nor drink out of their Cups, but undefil'd pre∣serve the Ceremonies and Customs of the Persians.

This done, the Youth passes for a real Persian, and one of their Sect.

They have five different kinds of Marriage among them, which have each their proper Name:* 1.397 The first, call'd Shausan, is a Marriage of the Son of one Man to the Daughter of another during their Minority, which the Parents manage among them∣selves, without the knowledge of their Children. This sort of Marrying is highly esteem'd amongst them, affirming, That those who are thus Mar∣ry'd shall undoubtedly go directly to Paradise.

The second sort of Marrying, call'd Chockerson, is when a Widow Marries a second Husband.

The third, nam'd Codesherahassan, is when a Woman makes choice of a Man her self.

The fourth, nam'd Ectsan, is when a Youth or Maid dies, after having been Betrothed, before the consummation of the Marriage: for in such Cases they have a Custom to give another Youth or Maid in Marriage to the Deceased, because they account Marriage to be a great means to make Men happy in the other World. Persons of Quality commonly Marry after this manner, be∣cause with their Money they purchase such as will undertake such a Marriage as is before men∣tioned.

The fifth, nam'd Ceterson, is when a Father, having no Sons, but having a Daughter Married who hath Sons, takes one of them to be his real Son, and gives him in Marriage as his own Child; for they esteem a Man most miserable who hath no Children to bestow in Marriage.

* 1.398The Ceremonies which they use at their Mar∣riages, are these: After the Parties who are to be Married have seen one another, they meet at mid∣night

[illustration]

to conclude the Agreement; and the Bride and Bridegroom sitting down by each other on a Bed (for they are never Married in a Church or Temple,) there stand opposite to them two holy Persons, the one declaring himself for the Bride∣groom, and the other for the Bride, whilst the Pa∣rents place themselves on the right and left Hand of the Herbood, who being for both Parties, holds a Rice Corn in his Hand as a sign and testimony of Fruitfulness, which he wishes them at their Mar∣riage: the holy Person that hath declared him∣self for the Bridegroom laying the Brides fore Fin∣ger on her Forehead, asks her if she be willing to have that Man? to which she having reply'd Yes, the other holy Person asks the same of the Bride∣groom; who also answering Yes, the Bride there∣upon being commanded by the two holy Persons, gives the Bridegroom her Hand; whereupon he promises to give her a sum of Money, and declares that he will not let her want any thing that is fit for her, but give her all things that she shall re∣quire; she likewise promising, that all things she possesses shall be his. After this the Herboods or holy Men strew Rice upon them, and say several Prayers, imploring God to bless them, and give them Sons and Daughters in great numbers, which in time may multiply as the Rice which is sown in the Ground, and to grant that they may live long in peace and tranquility. Then the Brides Parents give the Bridegroom such Goods as they are able to part with, and begin the Solemnity of the Wedding, which lasts eight days.

* 1.399Their Burying-places are built round a good heighth from the Ground, pretty broad, and pav'd with Free-stone: In the midst of them is a deep Well, into which drop the Bones of the Deceased, the Bodies both of Men and Women being hung round the Wall in the open Air.

These Burying-places are of two sorts, and stand some distance from each other; the one is appointed for those that have lived piously and honestly, and the other for those that have liv'd viciously and wickedly, and those that have com∣mitted Crimes, and were punish'd for them whilst they liv'd.

When any Person amongst them lies upon his Death-bed, they send for a Herbood or Priest, who whispers this following Prayer in the dying Per∣son's Ear, viz.

O Lord, thou hast commanded us not to sin, yet ne∣vertheless this Person hath sinned; thou hast comanded us to do good, yet this Person hath done ill, thou hast commanded us to worship thee, yet this Person hath neg∣lected it; but nevertheless, good Lord, pardon his Crimes and offences.

* 1.400As soon as the Breath is departed out of the Body, the Priest keeps ten Foot distance from the same, and commands the Nicesselars, or Bearers, to carry it away on an Iron Bier; for by virtue of their Law they may not touch any dead Corps with Wood, because it is a Material with which they keep in the Fire which they worship. More∣over, those that accompany the Corps, are forbid to speak, because the Grave, according to their Opinion, must be a Place of Rest and Quietness. Coming to the place where the Defunct is to be buried, the Bearers set down the Corps, whilst the Priests, who stand at some distance from thence, speak the following words: When this our Brother liv'd, he was conjoin'd of four Elements; now he is dead, let each Element take his own: the Earth, the Earth; the Water, the Water; the Air, the Air; and the Fire, the Fire. Next they implore Sertau and Asud (whose Offices are to wait on Lucifer) and some other Daemons, that they would prevent all evil Spirits from doing the Deceased any harm, when he shall go to cleanse himself by their ce∣lestial Fire: for the Soul, as they believe, re∣mains ranging up and down the Earth three days after; during which time Jupiter, they say, would torment the same, if it did not flie to the sacred Fire to avoid his punishments: After this the Soul being try'd, is according to her behaviour, either condemn'd to go to Hell, or convey'd to

Heaven. As this Opinion is firmly rooted in them, so they forget not to meet every Morning, Noon, and Evening, during the space of three days, to implore God to shew Mercy to the Soul of the Deceased, and to pardon the Sins which he hath committed in his Life-time. After the expiration of the three days, when the Soul hath received her sentence, then the Relations make a great Feast on the fourth day, and so end their Mourning.

One Twist tells us, That they take the Sick from his Bed, and laying him on the Ground, or a Bed of Sand, let him die there; and about thir∣ty or forty days after the Burying of the Dead, they carry the said Bed of Sand, and strew the same on his Grave. But Herbert saith, That they wrap up their deceas'd Bodies in a perfum'd Cloth; and that the Relations which accompa∣ny the Corps to the Grave, go beating them∣selves, yet with a profound silence, till they come within fifty or a hundred Paces from the Place of Interment, where the Herboot at a lesser distance from the Grave expects them, having a yellow Cloth wrapp'd about his Body, and a little Tul∣bant on his Head. The Bearers carry the Corps to a little House built like an Oven, where they perform certain ancient Ceremonies; which done, they draw the Body up to the top of a round Stone Building, of twelve Foot high, and twen∣ty four in Circumference, with a double Entrance on the North-East side, consisting of two Holes, through which they put the Bodies, viz. those that have lived well, through the one; and the wicked, through the other.

This Structure is flat on the top, and paved with white Clay, which, when dry, is very hard and smooth, like Plastering: In the middle there is left an open Hole, into which fall the Bones of the Deceased, who are laid naked in two Rows on this Structure, in the heat of the Sun, and serve for Food for the Fowls of the Air, which in great numbers coming thither, tear and disfi∣gure the Bodies after a horrid manner: And the Air round about this Place is in the heat of Sum∣mer so infected with the smell of the corrupted Carcasses, which often lie to the number of three or four hundred on the top of the forementioned Place, that it often occasions great Sicknesses especially in Strangers.

Twist affirms, That these Burying Places are a League or more From the Towns or Villages to which they belong, and being built of Stone, are about three Fathom high, with a Hole in the middle, over which the Deceased are laid for the Fowls to devour; and their Flesh being consum'd, their Bones fall through an Iron Grate into the foremention'd Hole or Pit. These kind of Grave are of three several sorts; one for Men, another for Women, and the third for Children.

On the North side of the City Surrat, beyond the great Pool of Water before describ'd, and about a Bowe-shoot beyond the great Prince Garden, the Persians have three round Stone Towers, about a Pistol-shot from each other, and about three Fathom high, where they also dispose of their Dead. In each of these Towers is a Door or Entrance about six Foot from the Ground, through which they draw the dead Bo∣dies up to the top, which are made flat, and so as that the Corps may lie round in three Rows, in Troughs or Chests of about half a Foot deep.

They account the Bodies of Men to be much more unclean than those of Beasts, and more espe∣cially the Bones of them; for they will by no means touch the Bones of a dead Man or Wo∣man: And if any should chance accidentally to touch them with their Clothes, they are oblig'd immediately to put them off, and all things they have on, and throw them away, as being un∣clean; and after having wash'd their whole Bo∣dies, to put on others, and stay within nine days, without driving any Trade, or so much as touch∣ing their Wives or Children. Moreover, they account all those Persons damn'd, whose Bones after their decease happen to fall into the Water, and believe, That the Souls of such have commit∣ted many hainous Sins whilst living upon Earth.

* 1.401The Kingdom of Surrat, though very rich, hath neither Gold nor Silver Mines; but three Plants which are exceeding profitable, viz. That of Cotton, Anil or Indico, and Opium, so call'd by the Greeks; and by the Arabians, who pronounce the P like an F, Ofion; and corruptly by the vulgar sort of People, Anfion. It is incredible what an advantage this Kingdom reaps by each of these Plants, for which it is resorted unto from all Pla∣ces, and swallows all the Gold and Silver which comes from the Persian Gulph and Arabia, as also as great part of the Riches of India, and the Gold of China. All the Trade is driven in the Haven of Surrat, from whence every Year a Ship lading is sent to Gidda, or the Straits of Meccha.

The Commodities which the Europeans gene∣rally fetch from Surrat, are all sorts of Cloths, and Fine Linnen, with which they Trade in the Inland Countries, as also to Persia; Indico, Quilts or Carpets, Cotton, Spica nardi, Guaiacum, dry'd white Comyn, Assa Foetida, which comes out of the Province of Utrad, Borax, Saltpetre, Amfion, all sorts of Drugs, preserv'd Mirobalans, Dia∣monde, Aggats, and other Precious Stones. For all which Commodities, Surrat receives Spices, Tin, Lead, Copper, Aguil-wood, Pepper, Cam∣phire, from Japan and Borneo, Brimstone, Ele∣phants Teeth, Tortoise-shell, Benjamin, Coral, Amber, Saffron, Chinese Silks, Ruynas, Gum-wax, Sugar, Allom, Turpentine, China-Root, Sandal-wood, Quicksilver, Vermillion, Cloth of all Colours, though in no great abundance, Chi∣nese Anniseeds, &c. The chiefest Factories which the Hollanders possess in Surrat, are the Towns of Surrat, Protchia, Brodera, and Amadabat. As to what concerns the English, with the Progress of their Trade in these Parts, we shall reserve the Relation thereof to a particular Place apart by it self.

The Malabarins drive a great Trade with their Vessels to Surrat, Cambaya, and Brotchia, whither they come in December, and go from thence again about the middle of April. The Commodities which they bring thither are, Cayro, or the Bark of Coco-Trees, of which they make their Cordage; Copera, or the Pith of Coco-Nuts, without the Shell, and some whole Coro-Nuts; Sigaga, or Black Sugar, which comes most from the Mal∣dives Islands; Areka and Betel Leaves, a sort of Red Wood call'd Pang, Rozin, which they use about their Ships; as also abundance of Rice, and other Provisions: For which they receive and carry away in Barter, Afion or Opium, Saffron, Coral, course Cloths, as Baftas, black Candakyns, and several others, besides Cotton, and Cotton-yarn.

[illustration]

* 1.402The Moors of Surrat drive also a great Trade to Arabia, viz. Mecha, and the Coast of Aden, and to several Places along the Red Sea, to which they carry Cotton, Callicoes of all sorts, Tobacco, Allom, Camphire, Indico, Brimstone, Benja∣min, Spices, Preserves, and Mirabalons. The Commodities which they bring from thence con∣sist in Red Coral, Amber, Misseyt, a certain Stuff to Dye withal, Kahoe or Coffee-berries, some Druggs, and Anfion, which is accounted the best in all India: The rest consists in Gold and Silver Ducats.

The Ships which Sail thither from Surrat, though big enough, are very ill built, their Guns being placed upon the Deck, without any shelter against the Weather. They set Sail generally at a New Moon in March, and return again in Sep∣tember. They might easily make their Voyage much shorter, viz. in two Months, but that the tempestuous Winds, which in the Rainy Season rage in the Indian Sea, are very prejudicial to Na∣vigation. In each Ship are commonly a thousand People, which do not all go to Trade, but the most part out of Zeal to visit Mahomet's Tomb; for those which have been there, are ever after accounted Hoggi's or Saints.

There likewise go yearly from Surrat, Brotchia, and Cambaya, several lesser Vessels to Persia, la∣den with the same Commodities, which are car∣ried to Arabia and Aden; and they bring back also the same Returns, besides abundance of Gold and Silk Stuffs, Chamlets, Cloth, Velvet, Pearls, Fruit, viz. Almonds, Raisins, Nuts, Dates, and some Rose-water, and other Persian Commodi∣ties. The Ships set Sail in January or February, and return in April or May.

There also go yearly Ships of about a hundred, two hundred, and three hundred Tuns, to Achin and Quedda, laden with Anfion, Cotton, and all sorts or Clothes made in Surrat; and bring in re∣turn Brimstone, Benjamin, Camphire, Porcelan, Tin, Pepper, and other Spices.

Many lesser Vessels of sixty, eighty, or a hun∣dred Tuns, Trade also to Goa, Diu, Daman, and other Portuguese Factories, with Corn, melted Butter in Pots, and other Provisions; for which they bring in return Course Salt from Ormus, and a sort of Sedge or Rushes, whereof they make Paper.

The Portuguese used formerly to drive a great Trade to these Places, but at present are bereav'd of most of their Chief Factories by the Hollanders.

It cannot certainly be said what the just Reve∣nues are which the Mogol receives yearly from Surrat; but it is related that they amount to 150 Tuns of Gold: The Customs of Brotchia onely raise 134400 Mamoedys, or 6720 l. a Mamoedy be∣ing reckoned at 12 d. The Customs of Brodera, 400000 Mamoedys.

* 1.403Surrat being formerly a Kingdom of it self, was Govern'd by a peculiar Pagan King, not at all sub∣ject to the Mogol: And amongst others of these Kings, Maffeus makes mention of two; the one called Madrafa Scha, and the other (his Son) Ma∣mud, who Reign'd Anno 1508. both of whom maintain'd great Wars against the Portuguese: But when the Great Mogol, Ecbor, had driven all the Patans out of Bengala, he also Conquer'd the Kingdom of Surrat, and bringing it under his Ju∣risdiction, caus'd the same ever since to be Go∣vern'd by a Vice-Roy, whom the Moors general∣ly call'd Sultan; or else by a Supreme Governor, sent thither by the Great Mogol. Under him are all other Petty Governors of the peculiar Towns and Provinces, which are obliged to give him an Account of all. The time of enjoying their Pla∣ces is at the King's will and pleasure; and there∣fore they commonly make good use of their time, minding more how to enrich themselves, than re∣garding the welfare of their Countrey; and often∣times, especially at the coming of a new Gover∣nor, Accusations are brought against Rich Mer∣chants, so to get great Sums of Money put of them, by Imprisonment, and other kinds of cruel usage.

* 1.404The Supreme Governor lives in great State, keeping commonly four hundred Men to wait on him, which are all fed out of his Kitchen. When he rides abroad, which for the most part is on a well-caparison'd Elephant, he is attended by all the Nobility, and several Horsemen, to the num∣ber of two hundred Persons, armed with Bowes, Pikes, Shields, and Swords. Before him are led several Elephants with rich Trappings, adorn'd with Pennons and Flags, and accompanied with Drummers, Trumpetters, and others: Yet never∣theless he goes but mean in Apparel, and com∣monly in Black Cotton Cloth; whilst, on the contrary, his Servants go very rich and gay.

The Chan is obliged always to keep 1200 Les∣cheri or Troopers for the Mogol, and fifty Ele∣phants, besides fifty for his own use. The Re∣venues with wich they are maintain'd, are rais'd from the Towns and Villages under their Jurisdi∣ction, as likewise the Forces with which the Chan is guarded; the City Amadabat, eighteen substi∣tute Towns, and a thousand Villages, being able to raise 140000 Men. There is likewise a Tzia∣bander, or Farmer of the Customs, in each City.

He is Royally attended and served in his Pa∣lace, none daring offer without his leave to speak to him. He gives publick Audience once a Week, seated on a Royal Throne, and admini∣sters Justice to all Persons that make their Com∣plaints to him. He is not allow'd any Counsellors or Judges from the King; but in Businesses of Consequence, he calls some of his Nobles to con∣sult with: Yet whatever he thinks fit, is decreed; so that these Counsellors signifie little.

All Forfeitures, Revenues, and Customs, which amount to an incredible Sum of Money, come in∣to the Chan's Treasury; besides which, he receives Pay for 12000 Horse, when as he seldom keeps above 2000: So that all the Remainder is spent in his Court. All petty Businesses 〈◊〉〈◊〉 decided by the Cowtewaels or Sheriffs, who generally shew most favour to the Plaintiff, whether he deserve it or not.

* 1.405Matters of Life and Death are determined by the Magistrates of the Towns, who refer giving the Sentence to the Coutewaels: But if they be rich People that are condemn'd, they commonly come off for a Sum of Money, which they give to the Governor. Poor Criminals are, for petty Thefts, and other small Offences, whipp'd several days together with a great Whip call'd Siambak; but for grand Faults, as Breaking open of Houses, and the like, they have their Hands and Feet cut off, or some other severe Punishments inflicted upon them. Robbers on the High-way, if they buy not their Lives with a great Sum of Money, are Decollated, and their Bodies put on Stakes plac'd alog the Roads. Murder is amongst them accounted an unpardonable Crime; as also Adul∣tery, especially in Women of Quality: And for the preventing of the last, Common Whores are freely permitted to dwell in every City, who, with permission of the Sheriff, to whom they pay a certain Acknowledgment, may go to any Per∣son that sends for them, or be visited in their own Houses; which rather tends to their Honour, than Disgrace: for there are no Feasts accounted Com∣pleat and Noble, unless there be present some of these Common Women to Dance and Sing be∣fore the Guests.

* 1.406As to what concerns the Religion of the Sur∣ratteans, some of them, especially the Chiefest, are Moors or Mahumetans; the rest, Benjans, Brah∣mines, and other sorts of Pagans.

There are in Surrat many Gioghi's, a People much resembling the Romish Monks, being in se∣verity of Life and outward Penitence inferior to none; for they go stark naked in the coldest Wea∣ther, and sleeping on Horse-dunghils, cover their Heads and Faces therewith, and wear very long Hair, which makes them look frightful and de∣form'd.

The People are very Charitable, being much inclin'd to the giving of Almes to the Poor, very Pious, and sollicitous of their Salvation, though deluded by their Teachers; some giving twenty five, others fifty Ducats at a time, and some more. Perushi affirms. That Anno 1595. there was on one day, viz. the eighth of January, above a Tun of Gold given in Alms. The reason of this great Charity on that day, is upon the account of some grand Tradition mentioned in their Law-book. Their two main Duties, next to giving of Alms, are Pilgrimage, and doing of Penance.

Out of the City Cambaya, saith Peruschi, go many Heathens in Pilgrimage to the River Ganges in Bengala, sometimes to the number of forty or fifty thousand, all those accounting themselves happy that have been bath'd in the foremention'd Stream; and they certainly believe they shall be sav'd, if on their Death-beds they can but get some of the Water of the Ganges to drink.

Since the Benjans have a peculiar Opinion of the Creation and Original of Men, and differ in this point from the Brahmines, notwithstanding they account them to be their Teachers, it will not be amiss to declare the same, as it is taken out of their Law-book call'd Shaster.

* 1.407God seeing himself alone, he studied after what manner he might manifest to others his Splendor and Power; for he foresaw, that his Greatness and Glory would remain obscure, and never be known, if he did not communicate them to Mortals. The most convenient means there∣fore to attain to this his desire, was to Create the World, and all the Creatures which are in the same. And in order hereunto, he first made the World, beginning with the four Elements, which were to be the Foundation thereof, viz. the Earth, Air, Water, and Fire; which in the beginning be∣ing mix'd together, were separated after this man∣ner: First he blew on the Water with a large Sar∣batane, or the like Instrument, which thereupon bubling up, came to be a great Body in the form of an Egg, which by degrees extending, became the light and clear shining Firmament of Heaven, which surrounds the whole World. This sepa∣ration being made, the Earth remained mix'd with a Matter like Sediment of Water, of which God afterwards made a round Ball, and call'd the Lower World, of which the firmest part became Earth, and the other, being the weakest, the Sea; both which making the exact Figure of a Globe, God plac'd the same in the midst of the Firmament which surrounds the Sea and Earth.

After this, God Created a Sun and Moon, which he placed in the Firmament, to make a di∣stinction of the Times and Seasons. And by this means the four Elements, which before were con∣fusedly mix'd together, were separated and di∣stinguish'd, and each confin'd to its proper place.

The Elements thus setled, each perform'd its Office: The Air fill'd all things that were empty; the Fire by its Heat gave warmth to all; and the

Earth and Sea produc'd their several Creatures, God giving a generative Power to all to multi∣ply and increase, according to their several kinds. And thus the great World being perfected, was divided into four Parts, viz. East, West, North, and South. This World was to last four Ages, and to be inhabited by divers sorts of People, which were to be produc'd from four Men and four Women, as we will instantly relate.

God having thus created the World and the Creatures, he proceeded to create Man, and there∣upon commanded the Earth to produce that ex∣cellent Creature out of its Bowels: First it put forth the Head, and soon after all the other Parts; into which God breathing Life, the Lips grew red, the Eye-lids open'd, and made two sparkling Stars to appear; the other Parts of the Body be∣gan to move, and his Senses with Wisdom, knew their Creator and worshipp'd him. And because this Creature (which was made for Society) should not be alone, God gave him a Woman for his Companion, which resembled him as well in his Sense, Reason, and Spirit. This first Creature was call'd Pourus, and his Wife Parkoute; they liv'd together like Man and Wife, and fed upon the Fruit of the Earth, without killing any living Creature. These two Persons living thus toge∣ther, begat four Sous; the first whereof was call'd Brammon, the second Kutterey, the third Schuddery, and the fourth Wyse. These four Brothers were of different Constitutions, the four Elements gi∣ving to each a different Temper: Brammon ha∣ving participated of the Earth, was Melancholly; Kutterey being hot of Temper, had a Warlike Spi∣rit; Schuddery being of a cold moist Constitution, was of a meek Spirit; and Wyse being of an angry Disposition, had a quick Wit.

Moreover, God endu'd Brammon, according to his Nature, with Wisdom, and through him pub∣lish'd his Laws and Commandments; for he judg'd his reserv'd Life and serious Countenance most fit for that purpose: and therefore he gave him a Book, wherein was set down how he would be serv'd; and which also treated of other things con∣cerning Religion.

God also, according to the Constitution of Kut∣terey, gave him Power to rule Kingdoms, with a Scepter to keep the People in awe, and make the Commonalty work and labor for the Publick Good: And as a sign of this Power, God gave him a Sword in his Hand, the proper Instrument of his Victory and Dominion.

Schuddery, according to his natural Inclinations, God judg'd fit for Traffick, whereby he might fur∣nish all parts of the Earth with such things as they stood in need of, by means of Navigation: and as a Token of what he was appointed for, as also to mind him of his Employment, God gave him a pair of Scales, with a Bag full of all sorts of Weights, as proper Instruments of his Calling.

Wyse, according to his Disposition, God endu'd with a Genius of inventing all manner of Mecha∣nical Arts, giving him a Bag full of Tools and In∣struments, for the working of such things withal as his Fancy should direct.

The World being thus far compleated, God gave not Pourous and Parkoutee any Daughters, lest Works, which hitherto he had preserv'd from all Uncleanness, might be defil'd by the incestuous Conjunction of the Brothers with the Sisters; wherefore God being willing to preserve the In∣nocence and Holiness of their first Parents, res∣olv'd to ordain such means for the propagating. Mankind, as might correspond with the Work of the Creation, by making four Women for the Sons of Pourous anst Parkoutee; whereof one was sent to the East, another to the West, a third to the North, and a fourth to the South, that being thus separated one from the other, the Propagation of Man kind might be the sooner compleated in all Parts of the Earth.

The eldest Son of the first Man call'd Brammon, became Great, being highly esteem'd by his other Brothers, as well for his Age as his great Merits, but especially for the Converse he often held with God, concerning Religion and the manner of Worship; wherein he instructed his Brethren, reading the Book which was given him by God, containing the Secrets and Manner of worship∣ping him, with great Care and Reverence, God revealing himself to him very often in Person.

And as God had created Man in a pleasant and delightful Place, situate in the Belly and Navel of the Earth, where the Sun makes no Shadow at Noon, so he resolv'd to send the Brothers which were come from the Centre of the World, to the Circumference thereof, to People it. Wherefore he commanded Brammon to take the Book wherein were written the Laws of God, and travel towards the rising of the Sun; who thereupon setting for∣ward the next Morning, after having travell'd se∣veral Miles, found himself near an high Mountain inclosing a pleasant Valley, which was water'd by a delightful Stream; on whose Banks appear'd a beautiful Woman, who came to quench her Thirst with the Waters; she, like Brammon, was stark na∣ked, which their Innocency made them ignorant of. This Woman having black Hair, was of an Olive colour, her Body well shap'd, of a middle Stature, sweet Countenance, and, like him, of a melancholy Disposition. She, surpriz'd at the sight of Brammon, was exceedingly amaz'd, not being able for a considerable time to speak a•• word, doubtful whether she had best run away, or stay and satisfie her Curiosity with the pleasantness of so strange and unusual an Object; whilst Brammon on his part was no less concern'd, fearing if she fled, he should lose the Presence of a Creature he so extremely admir'd; so that they both remain'd silent, entertaining mutual Passions and Affections the one for the other: At last, the Woman having in vain expected an Address from Brammon, ap∣ply'd her self to him, demanding the reason that mov'd him to come thither? who answer'd, That it was in obedience to the Command of Him who made the World, and created her and him, toge∣ther with all visible things, as also that Light which afforded them the Pleasure of beholding each other. The Woman, whom God had endu'd a with Wisdom and Understanding, reply'd, That the resemblance which was between them, was an infallible sign that they were both made by one Hand, and that the Creator who had ordain'd all things for their Welfare, had certainly appointed their meeting there, that by a nearer Obligation they might for the future be joyn'd together; when casting her Eyes on the Book which Brammon held in his Hand, she ask'd what it was? who in few words discovering to her the Contents thereof, she requested he would sit down by her, and in∣struct her in his Religion; which he willingly granted: when judging that their Meeting was decreed by God, they consulted the Book, resol∣ving to unite themselves by a Matrimonial Vow:

in order whereto, performing the Ceremonies usual between Man and Wife, they liv'd in per∣fect Unity, and so encreas'd the World, that the Off-spring of this Bramman and Savatree (for such was the Name of the Woman) Peopled all the Eastern Parts of the Universe.

God also commanded Kuttery, second Son of Pou∣rus, to direct his Course Westward, in order to the Peopling that part of the World: Who imme∣diately taking his Sword which God had given him as an Instrument to Conquer withal, thought on nothing more than a Conveniency to exercise Valor.

During his Journey, turning his Back every Morning toward the Rising Sun, to his great amazement he saw the same every Evening, after having finish'd his Journey, a vast way before him. Thus Travelling towards the West, he continual∣ly look'd about him, expecting some Adventure would present it self, and wishing to meet with whole Regiments of Armed Men, or Herds of Wild Beasts; when nothing appearing, and con∣sidering on what account God sent him thither, full of Heroick Passion, he could not refrain thus to expostulate: For what reason has God given me Strength, since he denies me an Opportunity to mani∣fest the same, and acquire Honor thereby! Howbe∣it he Travell'd yet farther Westward, in hopes of meeting an Adventure befitting his Quality, and resolving to expose whatever he should meet, to the Fury of his Rage: When coming to a Moun∣tain whose Summit yielded a delightful Prospect over all the adjacent Country, he perceiv'd a well∣shap'd Creature make towards him, of a Disposi∣tion and Countenance sutable to his, wherewith he was exceedingly pleas'd; when coming neer together, with an intention of trying each others Valor, he perceiv'd it was a Woman; her Hair dishevell'd hung dangling over her Shoulders, holding in her Hands a Chucherey, which being a round sharp Weapon, hath a Hole in the middle, through which passes a Rope, whose end being held fast in the Hand, does great Execution at a considerable distance, when thrown at an Enemy: Which he perceiving, immediately believ'd her Valiant; for her enrag'd Countenance was a suf∣ficient Testimony of the earnest desire she had to Conquer and Triumph over her Enemies. After their first Assault, Toddikastre (so the Woman was call'd) using her Chucherey with great dexterity, soon made Kuttery sensible of her high displeasure, manifesting a greater desire of conquering him with her Arms than with her Beauty; whereby this first day of their Meeting was spent in Blows and Wounds interchangeably given; she with her Chuchery, and he with his Sword, scarce allowing each other respite to breathe, continuing the Com∣bate till the dark Night's approach forc'd a Ces∣sation, when neither could boast of any Advan∣tage gain'd upon the other.

The next Morning, so soon as the Sun began to dart out his Resplendent Rays, they renew'd their Combat with fresh Courage and Eagerness, re∣solving to revenge the Injuries they had receiv'd the day before: Long was the Fight, and doubt∣ful, when Kuttery getting some Advantage, cut her Chuchery asunder with his Sword; but it growing dark, Toddikastre vanish'd from Kuttery, thereby gaining time to supply her self with a Bow and Arrows, and gather new Force to engage an Ene∣my that had endeavor'd to kill her.

The third Morning they renew'd the Fight again, entertaining alike hopes of ending the Bat∣tel speedily, and subduing each other; when she observing her Enemy within reach of her Bow, approach'd with great Courage: Which Kuttery perceiving, and knowing his Sword would signifie little against a VVeapon that could command at so great a distance, resolv'd to engage her Hand to Hand; when each of them gave such ample Te∣stimonies of their Valor, and so wearied them∣selves, that they remain'd equally Conquerors and Conquer'd. Thus the Fight having been maintain'd on equal Terms, and the Advantage not determinable, they disputed the Victory with their Tongues, since it could not be decided by their VVeapons: For Kuttery holding Toddikastre by the Hair, and endeavoring to make her submit, was extremely struck with admiration when she appear'd to him much more Beautiful than before, as if this Exercise had serv'd only to encrease her Beauty, and render her more amiable; which ob∣lig'd him to direct the following Discourse to her.

Wherefore, O Wonder of all Living Creatures, as well for Valor as Beauty, has Fury and Rage thus transported us one against the other? If I had be∣reav'd you of Life in this Conflict, I should have curs'd my Right Hand for being the Instrument of de∣stroying so Incomparable a Creature; whereas if you had kill'd me, you could not but have been perpetually troubled in Mind, having bereft your self of the Pleasures, Enjoyments, and Satisfaction you may pos∣sibly have in my Company: Why then should a Person of such Excellency seek the Ruin of another, which ob∣tain'd, would not in the least add to your Lustre. Hath God given us Understanding and Courage to destroy one another, especially we that ought to be preserv'd? Certainly your Valor will not be abated, when I shall declare unto you my Condition, and divide my Strength and Power with you; nay rather, being Friends, we shall be capacitated for the Undertaking the greatest Enterprizes whatsoever, and valiantly revenge all In∣juries that shall be offer'd us. Know then, That the World is yet but like a young Child, having far great∣er need of being replenish'd with People, than bereft of them by force of Arms. Love and Nature teach us to study our own Preservation, which may better be accomplish'd by being at Union, than at Variance one with another. Let us not therefore endeavor by force∣able and unlawful Means to seek a Glory which may prove Mortal to both; but let us rather study to settle a happy and everlasting Peace between us.

Toddikastre having with great attention heark∣ned unto a Proposal grounded on so much Reason, after a little silence reply'd, That notwithstanding she plainly discover'd sufficient marks of his Rage and Fury, which might provoke her to Revenge, yet she submitted to his Argument, readily and freely con∣senting to his Proposal of Peace. VVhereupon gi∣ving each other their Hands, to confirm their new Friendship, they, of mortal Enemies, became the greatest Friends in Nature; and resolving to live and die together, begat many Children, pro∣ducing a Race of Valiant and Heroick Spirits: And thus was the VVestern Part of the World Peopled by these two Generous Enemies.

Shuddery the third Son of Pourous was sent Northward to Traffique as a Merchant, taking with him his Weights and a Pair of Scales, wherewith to weigh whatever was bought or sold. Having travell'd a considerable way, wishing to meet with an Adventure sutable to his Calling, he came at last to a Mountain call'd Challa, when be∣ginning to Rain very hard, he was necessitated to

seek for shelter in a small Cave which was in the said Mountain. The Rain ceasing, the Sky be∣gan to clear up; but the Water having cover'd most of the Ways, kept Shuddery from Travelling that day: But no sooner had the thirsty Earth drunk up the Water, and the Sun dry'd up the re∣maining Moisture, when in order to proceed on his Journey he leaves the Cave, and scarcely ar∣riv'd at the bottom of the Valley, but he found se∣veral Shells, which out of Curiosity opening, he concluded by their Brightness and Beauty that they ought carefully to be preserv'd, though alto∣gether ignorant of the Value; so putting them up very safe, he went on, and having scarce pass'd through the Valley, he found himself near ano∣ther Mountain, upon which appear'd a Rock of Diamonds, wich having been wash'd by the great Rain, appear'd very glorious and sparkling, cau∣sing a great admiration in Shuddery, who judg'd it to have been a great Fire. Passing on, and per∣ceiving the suppos'd Fire did not spread it self, yet encreas'd in Lustre, he was curious to be satisfied what it might be, by touching the same with his Finger, whereby he perceiv'd that though these glittering Diamonds sparkled like Fire, yet they had not that Heat with them; wherefore he re∣solv'd to expect the next Morning, to see if he could make any further Discovery of this great Mystery: But the Day caus'd a far greater altera∣tion than he expected, which no sooner appear'd, but the Light of the Diamonds vanish'd, nothing remaining but a Rock of whitish Stones, of which he took as many as he could carry, carefully ob∣serving the Place against his Return, in case he should be better inform'd of the Value. Whence proceeding, he at last espy'd the Nymph that was ordain'd for him, walking by the side of the Wood which border'd on the Plain he was crossing: He directed his Course towards the Object which at that distance appear'd to him most pleasing and beautiful. The Nymph was not a little surpris'd at the sight of him, remaining in suspence whe∣ther to fly or stay, till Shuddery approaching near her, thus express'd himself.

Most admirable and beautiful Creature, so nearly resembling me, I beg your Company, not onely for the likeness between us, to our mutual admiration, which I hope may oblige you to love me, and entertain a good Opinion of one that follows you with no bad Intent; but that I may be happy in your Conversation, since the Similitude between us seems to challenge a more inti∣mate Familiarity. Visagondah (for such was her Name) express'd by her silence the pleasure she took in Shuddery's Presence, no way distrusting her Safety; at last she demanded of him how it came to pass that two Persons, having never seen one another before, could so perfectly understand each others Lan∣guage. To which Shuddery reply'd, That God who had given their Bodies a like Shape, had also endued them with one Tongue, thereby to assist and discover their Secrets one to another.

Having thus shew'd great Testimonies of Friendship to one another, staying some time in the Place, Shuddery related to her his Adven∣tures; after which, living many Years together, they begat divers Children, which grown up be∣came Merchants, with whom Shuddery work'd in the Diamond-Rock he had discover'd, laying up great Quantities thereof, and prizing them at a high Value, made them so esteem'd of through the whole World. And from the Issue of this Shuddery (according to the Tradition of the Indians) the Northern Parts of the World were Peopled.

Wyse, the youngest of the four Brothers, took his Journey towards the South, taking with him the most useful Instruments which he had invent∣ed for the Benefit of Mankind; for God had en∣du'd him with far more Understanding than any of his Brothers: He was the Inventor of all Arts, and taught his Children to Build Houses, Towns, and Castles, to Till the Groud, and all other things necessary to Humane Life; for which rea∣son he was call'd Viskarmah, that is, A Vertuoso, because nothing was difficult to him that could be done.

Being endu'd with this great Knowledge and Skill in Husbandry and Building, God order'd him to Travel Southward, where in his way he pass'd by seven great Lakes, leaving at each of them Marks of his Ingenuity; and having pass'd the last, he found himself in a Country call'd Derpe, where he built a fair House near the Lake, with many Apartments, and a flat Roof. Here he staid some time alone to refresh himself; but he had not long enjoy'd the sweetness of his Re∣pose, when he was disturb'd by a strange Acci∣dent: The Woman which was appointed for him, passing by a neighboring Wood near the side of the Lake, stood still to admire the Magnificent Form of the new-built Structure, which she ap∣proach'd to view more narrowly, having never be∣fore seen the like.

Wyse espying her so earnestly view his Habita∣tion, found himself struck with admiration at the sight of so surprising a Creature, her Body being perfectly White, and her Hair resembling the Colour of Gold; wherefore he approach'd nearer the Person who at a distance had wrought a very great alteration in him: whilst she was not a little abash'd to see him come so near her, and ask'd the Reason of his coming to disturb her in a Place where she us'd always to be alone. Whereupon Wyse replying, said, God the Maker of Light, who hath created all things visible, hath sent me hither to behold and admire your Beauty, which is so excellent, that it ought not to be kept secret; for God hath crea∣ted you to be seen, and to testifie the wondrous Works of his Hands. And to enjoy your presence I have tra∣vell'd through many Dangers, often adventuring my Life in the search of you; and therefore I hope my Love will meet with a sutable Return. Lastly, he de∣sir'd her to afford him the enjoyment of her Company, and to look upon him as the onely Comfort sent by God in her solitary Life. But she resolving not to change her manner of Life, reply'd, That during his Absence she could no way perceive that his Presence could be any Advantage to her; nor at that instant, whilst he was talking with her, she could not find her self any ways inclined to receive his Proffers.

Wyse fearing to lose her Presence, being desirous of a longer enjoyment of her Company, requested her to walk into his House, and to view the seve∣ral Apartments thereof, hoping when she had seen the wonderful Work of his Hands, she would have a greater Respect for him: But his Civility seem'd rather troublesom to her, telling him, That if he would not let her depart freely, he would highly incur her displeasure, and force her to vow never to see him more. Whereupon going from him, she gave him sufficient Testimonies of her Displeasure, and that she was not to be compell'd to do any thing by force. This reduc'd Wyse almost into Despair, who durst not by any means prevent her going away, but was compell'd to suffer himself to be

bereav'd of all those Enjoyments he was possest of during her stay; and having spent the follow∣ing Night in condoling his Misfortune in the loss of the Person he esteem'd above his own Life, he at break of day concluded to use all possible dili∣gence to find her again; and crossing the neighbor Places backward and forward, he at last came into a Valley, where he spy'd her picking of Flowers, and accosting her, began as follows.

O most Beautiful Creature, much more sweet and excellent than all the Flowers this Earth produces, the Love which I bear to you forces me a second time to view your most incomparable Beauty, and to implore a Return of your Affections. Oh fly not, since you have have had sufficient Testimonies of the reality of my Af∣fections. He seeing that these words had pre∣vail'd with her to stay, began to discourse with her concerning the Creation of the World, and in∣form her of what Parents he was extracted, and after what manner his Brothers were sent into se∣veral Parts of the Earth: And after many other remarkable Passages, he told her, he could not be∣lieve that God would have permitted him to Tra∣vel over seven Seas, and undergo so many Dan∣gers, had not his Resolutions been to sweeten the toilsomness of his Lahors and Troubles by the hap∣py Enjoyment of her Company. She not de∣lighting in his Discourse, desir'd him to entertain some other things in his Thoughts; and if he could give her no greater Testimonies of his Affe∣ction, to leave her alone, and not trouble her more with any such Discourse: And so they parted.

Wyse thus depriv'd of all his Enjoyments and Happiness, being extremely perplex'd in Mind, went into a solitary Place, where falling down on his Knees, in a doleful Tone he utter'd these words.

O Lord, to whom only belongs the Knowledge of my Being, thou knowst that in obedience to thy Commands I have forsaken the Company of my Parents, and also that of my Brothers, and perhaps I shall never see them more: Thou also knowest that I have endur'd great hardship during the time of my Travels, and deserted all Company, to range up and down the World alone: But that which most perplexes me, is the sight of a Per∣son, who, in stead of comforting me with her Presence and Conversation, adds to my Grief, by denying me her Company. O Lord, do not reward all my Troubles so ill, and destroy not all those good Parts thou hast given me, by this great Misfortune. And you blue Heavens, and green Trees, under which I kneel, be Witnesses of my Misfortune; and therefore, O thou Creator of all things, if thou hast the least kindness for thy Creature, give me, I beseech thee, a sign there∣of, by comforting me in this unsufferable Affliction under which thy Servant groans.

No sooner had he ended his Prayers, but a sweet Brieze of Wind came rushing through the Leaves of the Trees, which was follow'd by a Voice, saying, What are thy Demands, O Son of Pourous? To which he answer'd, That I may enjoy the Woman whose Face I so lately beheld, and that we may be united by the inseparable Bond of Matrimony, that so I may enjoy the sweetness of her Company till the Hour of my Death. This was immediately granted him, upon condition that he should build Pagods or Temples under the Shades of Trees, there to serve God, and worship the Images, be∣cause God had heard his Prayer. Immediately after Jejunogundah (for so the Woman was call'd) finding her self inclin'd to love Wyse, went and gave him Testimony of her Affections, granting him all his Wishes; so that from that time for∣ward living quiet in the mutual Enjoyment of each other, they begat many Children: By which means the Southern, as well as the other Parts of he World, came to be Peopled.

Lastly, These four Brethren, after having thus Peopled the World, resolv'd to return again to the Place where they first receiv'd Life. Bram∣mon was the first who with his Extract, after ha∣ving Planted the East, resolv'd to go and end the remaining part of his Days in the Place where he was born, and there to instruct his People in the true Worship of God, to the end there might be onely one way of Serving God throughout the whole VVorld, which otherwise might breed a great distraction among the People.

Kuttery, who was the second Brother, and the first who had compleated his Journey after Bram∣mon, and perform'd all things he was design'd for, had also an Inclination to see his Native Country, to acquaint his Parents and Brothers with the Blessing that God had bestow'd upon him, in a VVife and so many Children; and also to relate to them the Adventures he had met withal during his absence.

The same Reasons mov'd Shuddery and Wyse to Travel to their Native Country. Moreover, God, who would not frustrate their Designs by any ill Accidents that otherwise might have hap∣ned, suffer'd them all safely to meet at one Place, after every one of them had perform'd those Offi∣ces which were enjoyn'd them, to the great Satis∣faction and Joy of their Parents and themselves; and began, like Men remov'd to a new Plantation, to propagate their Generations at home also, to the end the World might be fully Peopled in all Parts, spending their time in teaching their Peo∣ple several Arts. Brammon instructed them in Religion, Kuttery in Matters of State, Shuddery in Merchandise, and Wyse in Mechanicks: So that at this time the VVorld consisted of these four sorts of People, each Tribe living apart, accord∣ing to their Office, for avoiding all Confusions and Disorders: And thus the VVorld was Plant∣ed in each Part, and all thing were for a time in good Order. But their Joy did not long continue, they having no sooner tasted the sweetness of it, than it vanish'd; for as Multitude is the Mother of Confusion, and occasions much Mischief, and many Evils happen where the People are numer∣ous and careless, and Negligence reigns chiefly in prosperous Times; so by the Sensuality of these four Brethren forgetting all thoughts of their present and former Happiness, all things began to run into miserable Confusion, because the People were too much enclin'd to Voluptuous∣ness and Ease; Brammon neglecting his Duty and Religion, and Service of God: Kuttery became a Tyrant: Shuddery falsified his VVeights and Ba∣lance, and practis'd all manner of Knavery to de∣fraud his Brothers: Wyse grew unconscionable, employing the Benefits which arose from his In∣ventions in Profuseness. Thus each of them de∣rogating from their first Principles, grew malici∣ous to each other; Brammon not being able to di∣spense with the Insolence of his Brother Kuttery, who on the other side refus'd to shew Reverence to Brammon, which he was oblig'd to, as being his elder Brother; moreover, he was very cruel, and took delght in putting to death those he dis∣lik'd, forc'd Shuddery to pay Tribute to him, and reap'd the benefit of Wyse's Lahor. These bad

Examples were the first Seeds of Wickedness, which encreas'd to a greater height amongst their Successors, and made a breach of the sweet Uni∣on which reign'd at that time in the first Age of the World.

Wyse seeing Brammon love his Credit and Re∣spect which was due to him, concluded to make him yet more miserable, by instituting a new man∣ner of Religion in the World, viz. The Wor∣shipping or Images, which he was commanded by a Vision; hereupon he built Pagods under the Shades of Trees, ordaining many new Ceremo∣nies: But because there was no mention made of them in the Books of Brammon, great Disputes were held for a long time to know whether they should be receiv'd or not; but after Wyse had con∣firm'd that he had receiv'd them from the Mouth of God, they were adjudg'd Lawful. Moreover, they inventing new and wicked Designs daily, and thereby encreasing their Sins, God was displeas'd thereat, the Heavens were cover'd with Horror and Darkness, the Sea swell'd with Anger, as if it would unite with the Clouds to ruin the Peo∣ple; a great Noise was heard in the Air, Thunder and Lightning arose from the Center of the Earth, as if it threatned to purge the World from its Filthiness by a total Destruction: For soon after hapned a great Deluge, which swal∣low'd up all the Inhabitants of the Earth, where∣by their Bodies were punish'd for their Sins, yet their Souls were entertain'd in the Almighties Bo∣som.

In this manner, according to the Opinion of the Benjans, ended the first Age of the World; and they further add, That God shew'd his Power in destroying the Creatures he had made, which perhaps else would never have been known; yet he Created a new World and People, which were all Clean, and deserving of his Wisdom and Mercy: And because the first Age of the World was thus destroy'd by the wickedness of the Peo∣ple, he resolv'd by means of three more perfect Persons than the first, call'd Bremaw, Wistney, and Rudderey, to make a second; and in order there∣unto, God leaving the Heavens, descended upon a great Mountain call'd Meropurbattee, from the top of which he utter'd these words; Rise up Bremaw, the first of Living Creatures of the second Age: Whereupon the Earth opening, Bremaw started up out of the Bowels thereof, and at the same instant knew his Creator, and Worshipp'd him: after which, God by a second and third Command caus'd Wistney and Rudderey also to arise and wor∣ship him. But as God does nothing without seri∣ous Consideration, and appoints all things to a certain end, so likewise he did not create these three Persons to live alone in Idleness, but to re∣people the World, and gave to Bremaw, who was the first, the Power of making new Creatures; for (say the Benjans) as Princes do not Officiate their Affairs but by Agents, so did it not stand with God's Greatness to humble himself to make his own Creatures, as long as he was able to do it by means of his Servants.

To Wistney, who was the second, he gave the Charge of taking Care to preserve those Crea∣tures which as he had commanded through his Mercy to be made, so it did likewise beseem his Wisdom to see them preserv'd: Yet to Rudderey, who was the third, he give Power to destroy them; for he foresaw that they would grow wic∣ked, and deserving of Punishment.

And as God had given the Power to these three Persons to make such wonderful Creatures, he was also oblig'd to give them a means whereby they might be able to perform their several Offices. Bremaw therefore had the Power to Create and Produce such Creatures as he thought most fit: And to the end Wistney might be able to preserve them, God gave him a full Power over all things which might tend to their Preservation, making him Lord of the Sun and Moon, Clouds, Rain, and the Dew which falls on the Earth, as also of Hills and Valleys, leaving it to his discretion to appoint the several Seasons of the Year, and gi∣ving him Power of bestowing Riches, Health, and Honor on whom he pleas'd; in a word, he made him Master of all things which tend to the wel∣fare and support of Humane Creatures. And to the end Ruddery might be the onely Instrument to execute God's Justice, God gave him Power over all things which might occasion the Ruin of Li∣ving Creatures, giving him Power to chastize Sinners with Sickness, Poverty, War, Pestilence, and Death.

After their several Offices were prescrib'd to these three Persons, a certain time was limited them to live upon the Earth: And because the Work of the Creation, which belong'd to Bre∣maw, was perfected in the second Age, he deser∣vedly at the end thereof was taken up into Hea∣ven, to dwell with the Almighty. Furthermore, since the other Age was to be Peopled by those which were preserv'd from the General Destructi∣on of the World, Wistney staid twice as long on the Earth as his Brother Bremaw, because there was a longer time requir'd for their farther Preser∣vation. And because the World was to be ended by a general Ruin and Destruction, therefore Rud∣dery was to stay three times longer on the Earth than Wistney, to the end that when the great day of Judgement should come, he should destroy all Creatures, and carry their Souls with him into a Place of Glory.

Moreover, when they had all things granted them, wanting nothing but to put in execution those Commandments which God had laid upon them, Bremaw began seriously to consider with himself after what manner he might behave him∣self most honourably in the Employment that God had put him upon; when on a sudden he felt a strange alteration in his Body, accompanied with a general Pain through all his Parts, such as that with a Woman in her Travel, foretelling some strange and wonderful Event; his Body was in an instant swell'd after a strange manner, and his Intrails grew sensibly bigger than before: At last his Body open'd in two Places, viz. on his Right and Left Side, out of which came two Twins, the one a Male, the other a Female, both of their full growth.

Bremaw having receiv'd Strength again, instru∣cted them in things concerning Religion, and call'd the Man Manow, and the Woman Ceteroupa, who after they had worshipp'd God, thank'd Bre∣maw that brought them into the VVorld; and ha∣ving receiv'd his Blessing; they travell'd towards the East, setling on a Mountain call'd Munderpur∣vool, to the end that those which they should be∣get might spread themselves East, West, North, and South. No sooner were they come to the foremention'd Mountain, but Ceteroupa was deli∣ver'd of three Sons and three Daughters, whereof the eldest Son was call'd Priauretta, the second

Outanapautha, the third Scomeraut; the eldest Daughter was nam'd Kammah, the second Soone∣retaw, and the third Sumboo. As soon as they came to Age, they were sent to several Places, Priauretta and Kammah to the West, to a Moun∣tain call'd Segund; Otanapautha and Soonurettaw to the North, to the Mountain Ripola; Someraut and Sumboo to the South, to the Mountain Supars; all which Countries they made very populous. By this means Bremaw was the first Father of all the Inhabitants of the Earth, whilst Wistney took care for all necessary things for the preservation of hu∣mane Creatures which Bremaw had made, by af∣fording them all the Blessings that make Men hap∣py in this Life, till at last Ruddery sent Sickness, Death, and a Curse among the Children of Men, who by their wicked Lives had justly merited God's Vengeance.

This was the manner of Government which God us'd for the restoring of the World, and all humane Creatures which were to inhabit in the second Age.

Furthermore, God (according to the Relation of the Benjans) taught Men to serve him after this manner.

When God saw that there could be no Order nor lawful Government in those Places where his Worship and Service was not Establish'd, he resolv'd to make Laws for the preventing of Man's committing those Crimes which were the destruction of the first Age: In order whereunto he descended upon the Mountain Meropurbatee; to which Place he call'd Bremaw, to whom he ap∣pear'd in his Glory through a dark and thick Cloud, telling him,

That he was necessitated to destroy the first Age, by reason Men would not obey his Commands, which were contain'd in the Book he had given to Brammon.

At the same time God gave Bremaw another Book, and commanded him to teach all things that were con∣tain'd therein. Bremaw to Execute his Office, pub∣lish'd God's Commandments to all People on the Earth.

The Benjans call this Book Shaster, that is, The Book of Written Words, which contains three Trea∣tises or Parts; the first whereof contains their Fundamental Laws, with an Explanation of each Commandment. The second treats of the Cere∣monial Law, and teaches them the Ceremonies which are to be observ'd in their Religion. The third Treatise distinguishes all Men into certain Families or Tribes, and comprehends the Com∣mandments of each Tribe in particular, which is all that is contain'd in the Book Shaster; out of which we will here set down the chief Heads thereof. The first Treatise, in which is describ'd the Fundamental Laws which Bremaw taught, contain'd the following eight.

• 1. Thou shalt not kill any Creature that hath Life in it, for thou art one of the Creatures, and so is that; thou art endu'd with a Soul as that is, therefore thou shalt not take away the Life of any thing whatsoever it be, which belongs to me.
• 2. Thou shalt make a Contract with the five Senses; First with thy Eyes, that they may not see any thing that is ill. Secondly, with your Ears, that they may not hearken to any bad thing. Thirdly, with your Tongue. not to express any ill words. Fourthly, with your Pallat, that you taste nothing unclean, as Wine or the Flesh of living Creatures. Lastly, with your Hands, that they may not touch any thing to defile them.
• 3. Thou shalt exactly observe and keep all the Days and Times appointed for Devotion, as likewise Clean∣sing, with Worshipping and Praying, which thou must perform with an upright and zealous Heart.
• 4. Thou shalt not give any false Testimonies, or speak Lies, by means of which thou mightest defraud thy Brother, and enrich thy self by fraudulent means, when thou Tradest with him.
• 5. Thou shalt be merciful to the Poor according to thy Power, and assist them in their Necessities with Meat, Wood, and other things they may stand in need of for their support.
• 6. Thou shalt not oppress the Poor, and serve thy self with that Power which is given thee, to destroy thy Brother unjustly.
• 7. Thou shalt keep certain Feasts and Holidays with∣out pampering thy Body, and feeding thy self with La∣civiousness, but on the contrary, spend certain Days in Fasting; and in stead of Sleeping over much, Watch often, to be the better prepar'd for Praying, and for the performance of all other Holy Offices.
• 8. Thou shalt not take any thing from thy Brother, whatever it be, wherewith thou art entrusted, but con∣tent thy self with what he shall give thee for thy Reward, remembring thou hast no Right to that which belongs to another.

These eight Commandments are prescrib'd to all the four Tribes in general; but besides them they have two more, which are particular to each Tribe.

First, Bramines and Schuddery, that is the Priests and Merchants, are strictly oblig'd to observe their Religious Commandments, and have near Relati∣on one to another in Matters of Religion, as there is between those of Kuttery and Wyse, that is the Magistrates and Handicrafts. They ascribe to the Bramines, which are the Priests, the first and second Commandments, because they place the chief of their Religion in these two things; first to prevent the killing of living Creatures, and next to abstain from all forbidden things, as eating of Flesh, drinking of Wine, and the like; which the Kutteries and Benjans are also strictly to observe.

They attribute particularly the third and fourth Commandments to Schuddery, as being very suita∣ble to his Office, because it may possess the Peo∣ple with Devotion, and prevent those fraudulent Practises which are common among Traders.

To Kuttery they prescribe (being the Governors or Magistrates) the fifth and sixth Command∣ments, because they admonish the People of Love and Compassion to the Poor, well knowing that Oppression is a common Sin among those that are in Power.

They prescribe to Wys, or the Handicrafts, the seventh and eighth Commandments, because those kind of People require some Days for Re∣creation. They are also forbidden to Steal, to which they have great temptations and opportu∣nities, when they go to work in other Persons Houses. Lastly, notwithstanding they are oblig'd to obey all their Commandments in general, yet every Tribe observes those two which are pre∣scrib'd them, with more Zeal than any of the rest.

The second Treatise of the Book given to Bre∣maw, contain'd the usual Ceremonial Institutions to be observ'd on certain Occasions, viz. the often washing of their Bodies, and anointing them with certain red Salve, the making of Offerings and Prayers, and the manner of Marrying aad Bury∣ing: Notwithstanding all which things are be∣fore declar'd at large, yet it will be requisite to

give you an account of them, as Henry Lord Trans∣lated them out of their Book call'd Shaster, partly for their coherence in some things, and disagree∣ing in others.

First they are expresly commanded to wash their Bodies in a River, which as the Benjans re∣late, began in the second Age of the World, and ordain'd among other Religious Ceremonies, to mind them that the World was destroy'd once by Water for their Sins. This Ceremony is us'd af∣ter the following manner: First, they daub their Bodies all over with Mud or Dirt taken from the bottom of a River, to express thereby the natural Pollution of Man: This done, they go to the River with their Faces turn'd towards the Sun, whilst the Bramine with a loud voice speaks these words:

O Lord, this Man is foul and unclean like the Mud of this River, but as the Water is able to wash of this Filth, so we pray thee to cleanse him of his Sins.

This Prayer being ended, they dive three times under Water; while they are washing themselves, the Bramine often calls upon the Name of the Ri∣ver, which is call'd Tappee, as also some other Streams in India, which are held in great Venera∣tion, because of their washing themselves therein: Among others that are thus accounted holy, are the Rivers Ganja and Narboda. Whilst the Bramine names these Rivers, he that washes himself throws a handful of Rice into the Priests Lap, as an Offer∣ing which they generally make to him. After which receiving an Absolution of all their sins, they depart.

Secondly, They make use of a certain red Salve or Ointment, with which they daub or anoint their Foreheads, where they stick certain Grains of Corn, signifying thereby, that God hath chosen and mark'd them as a People peculiar to him; but it serves only to preserve the memory of their Baptism: they anoint themselves several times a day, as often as they wash themselves. They utter several words, admonishing them of such things as they are commanded.

Thirdly, They are commanded to make Of∣ferings, and say certain Prayers under the green Trees; which Custom was Instituted by Wyse, to whom God appear'd under a green Tree, as we have already related, commanding him to per∣form his Devotion in such Places.

The Persians call this Tree Lul; the Indians, Kasta; the Portuguese, Arbor de Raiz, that is, Root∣tree, because its Boughs shooting down into the Ground, take Root, and grow up anew, so that one Tree often spreads it self into a great circum∣ference, whereby several hundreds of Men may shade themselves under them, secure from the Heat of the Sun, and from Rain.

In one Place of this Country of Surratte, grows one of these Trees, from which the Indians dare not pluck a Leaf, fearing that they should that Year wherein they had so offended. The Fakiers, and other poor People, sleep under the same in the Night. They believe that great Sorrow will at∣tend those that offer any Injury to this Tree, breaking the least Bough from it; under which when they meet, each Man brings his Offerings along with him. There they anoint their Bodies with several Ointments, and pour forth their Prayers, the number of which they express by the ringing of a Bell; and in their Prayers they crave Health, Riches, and good success in all their Undertakings. They often meet here in great numbers, and keep great Feasts. They also build under these: Trees Pagods or Temples to their Idols, to which they shew great Reverence.

Fourthly, They are oblig'd to say several Pray∣ers in their Temples, which would have a greater similitude with the ordinary Worship, were they freed from certain superstitious Ceremonies to which they are oblig'd. These their Prayers chief∣ly consist in often calling upon the Name of God, and extolling his glorious Works. They also go in Processions, whilst their Priests sing certain Prayers at the ringing of Bells; and also making Offerings to their Images, and many such like ri∣diculous Ceremonies.

Fifthly, They are oblig'd to go to remote Streams, as to the Ganga, there to make Offerings, and to wash their Bodies; which to perform, thou∣sands go thither every Year, carrying with them great quantities of Precious Stones, and other Riches, which they throw into the same. They account those Saints, who at their Departure have their Mouths fill'd with the Water of this Ganga, or the Roof of their Mouths only moistned with the same.

Sixthly, They have another sort of Worship, which consists in calling upon their Saints, to whom they ascribe the Power of effecting and prospering all their Undertakings: Therefore those that desire to be happy in the State of Matri∣mony, call upon Hurmount; those that go about Building, Pray to Gunnes; in Sickness they call upon Vegenaut; the Soldiers which desire to be Victors, appeal to Bimohem; the poor and decre∣pit, to Syer; and those which live happily, im∣plore Nykasser.

Seventhly, They are oblig'd by virtue of the Law, to worship God as soon as any of his Crea∣tures appears to them after Sun-rising. This Reli∣gious Ceremony and Sign of their Devotion, they generally shew to the Sun and Moon, which they call the two Eyes of God. They also respect cer∣tain Beasts, which they account more clean than others, as Goats and Buffalo's, to which they as∣cribe such innocency and goodness, that they rub the Floors of their Chambers with the Dung of these Beasts, fancying that thereby they are made Holy.

Lastly, It is to be observ'd, that the manner of Baptizing and giving of Names to their Chil∣dren, is not one and the same with the Tribe of the Bramines; as with all the rest, who only wash their Children with Water, and afterwards one of their Relations taking a Pen, seemingly writes upon the Babes Forehead, and saith this short Prayer, Lord, do thou write good things on this Childs Fore∣head; whereupon all those that are present cry, We wish this may he effected: which done, they name the Child, and anoint its Temples with red Salve, to the end every one may know it is re∣ceiv'd into the Church, and mark'd for one of the Children of God; thus ending their Ceremony.

But the Children of the Bramines are not only wash'd as the others, but anointed with Oyl, whilst the Priest utters the following words: O Lord, we present thee this Child, born of a holy Tribe, anointed with Oyl, and wash'd with Water. Besides, they use several other Ceremonies; after which they Pray, that the Child may be a zealous obser∣ver of the Lives of the Bramines, and set down ex∣actly the Hour and Minute of the Childs Birth, and observe under what Planet it is born, that so they may know whether it shall be happy or un∣happy,

keeping the Horoscope, not shewing it to any till the Day of his Marriage, which they ac∣count th•• happiest Day of his Life, and then pub∣lickly declare all the Dangers he has escap'd, and those which yet threaten him.

The third Treatise of the Book which was gi∣ven to Bremaw, describes after what manner they ought to live, what difference and dictinction they must observe in those things which are mention'd in their several Tribes.

They affirm, that there can be no better way found to Govern the World, than that which was us'd in the first Age, by means of four Tribes; that is to say, to have Bramines to Teach the Law of God to the People; Kutteries, to Govern and keep the People in Obedience to the Law; Schudderies, or Merchants, to Trade; and lastly, Wyses or Handicraft-men and Laborers, to supply others by their Labors with such Necessaries as are wanting. For this reason, by virtue of this third Treatise of the foremention'd Book, they are ob∣lig'd, in all their Tribes, as much as in them lies, to uphold this ancient manner of Governing.

The Bramines is the first Tribe, and being lookt upon by the Commonalty as Priests, are of two sorts; first there are common Bramines, which are more in number in India than any other; secondly, particular Bramines, far lesser in number, and are by the Benjans call'd Verteas; by the Moors, Scu∣rahs. The common sort of Bramines consist of seventy two Families or Tribes, who are Go∣vern'd by so many eminent Men, who for their great Knowledge are highly esteem'd amongst them; they call them Soothsayers of such and such and such a Place where they reside. The chiefest of them bears the Name of Vikalnagra∣nauger, that is, Soothsayer of Vikalnagra, a City so call'd. Likewise the next are denominated from the Places of their Abode; by which means the seventy two Tribes are distinguish'd.

What concerns the Offices or Employments, of these Bramines, is already related at large.

As to what concerns the peculiar Bramines, they are call'd Verteas, and are generally Persons of the Tribe of Schuddery, or Merchants, and are a Peo∣ple who out of Zeal take upon them this Religi∣ous Office. They go Habited in white Woollen Cloth, which comes down to the Calves of their Legs, the remaining part of their Legs being naked. They never cover their Heads, as a Te∣stimony of their Obedience and Reverence they shew to God: nor do they shave their Heads, but pull it out by the Roots, except a little upon the Crown of the Head. They also pull out their Beards after the same manner. There are several sorts of these Bramines, whereof some are call'd Sonkaes, which never go to the Temples, but per∣form their Religious Offices by themselves. Ano∣ther sort nam'd Tappaes, say their Prayers in the Temples. A third sort call'd Kurthurs, worship God in private without any Company. The fourth sort are call'd Onkelaus, which admit of no Images. The fifth sort, which is the strictest of all, bear the Name of Pushaleaus; these have a certain Festival Day nam'd Putcheson, which they keep every Month for five Days together; but between each Day of these five they observe a Time to Fast in. This Feast is generally kept in a Person of great Quality's House, and Charitable People commonly at that time, give Money to the Poor, that they may not kill any Beasts, or other Living Creature.

This Tribe is much stricter in many things than the other Bramines; for Marriage, which is al∣low'd to others, is forbidden them: and they are satisfi'd with less Meat and Drink than the rest, never eating any thing, except on the foremen∣tion'd Feast-Day, but what is given them, and never keep any thing for the next Day, or for an∣other Meal. They preserve and hold all things that have Life in greater Veneration than the other, and never drink Water till it be boil'd, to the end the Vapor, which they account the Soul thereof, should have time to evaporate and fly out. They keep little Sticks constantly by them to spread abroad their own Dung, so to prevent the Worms which might possibly be in the same, from being trod to death. They keep Hospitals for sick and lame Fowl, which they buy for Mo∣ney, and endeavor to cure them, All things are in common amongst them. They have but a slen∣der opinion of washing themselves in Water, but rather delight in foul and ditty Bodies.

The second Tribe is that of the Kutteries, which derives its Name from Kuttery, the second Son of Porous: And because God had given him Power to Govern others, all Kings and Martial People pretend to be Extracted from them. The place of the Book of Bremaw wherein the things concern∣ing this Tribe was describ'd, was fill'd with cer∣tain Commandments concerning Government and State-Policy, but of little consequence. These Kutteries may be describ'd these several ways, viz. How they were formerly in their flourishing Estate, how they liv'd after when first they began to decay, and how they live at present.

In their flourishing Estate they were Kings and Governors of the Indians, and especially of this Country of Surratte, and were at that time call'd Rajas, that is, King or Prince; of which some pos∣sess'd bigger Tracts of Land than others, according as they were more or less Powerful. These Rajas have commonly four sorts of Persons by them of Noble Aspect and Quality; the first sort whereof were Bramines, who by means of their Soothsayers acquainted their Kings with such Times as were by them accounted fortunate for any Design. The second was call'd Pardon, that is, A Politician, or one experienc'd in Matters of State, who dis∣patch'd all the King's Edicts, and had the general Care of the King's Business. The third was call'd Moldar, who perform'd the Office of Gentleman-Usher to the King, being continually with him and his Company. The fourth, call'd Disnache, ma∣nag'd all Martial Affairs, and Commanded as General over all the Militia. They say, that the Rajas were Extracted out of thirty six illustrious Families, some deriv'd of the Family or Tribe of Chaurah, others out of that call'd Solenkees, some of Vaggela, others of Dodepuchaes, and others from the Paramars; so that a Person of mean Extract can never attain to any great Dignity, but only those which were Extracted from one of these thirty six Tribes.

In this manner the Rajas liv'd in their flourishing Estate; as to what concerns their Fall, according to the testimony of their Histories, a certain holy and vertuous Woman, nam'd Rannedvil, progno∣sticated on her Death-bed, viz. That the State of the Rajas would decline under the Government of Ravisaldee, an eminent Raja; which hapned accor∣dingly, as may appear by the following Relation.

There was formerly, as their Histories make mention, a Raja call'd Syde Ravisaldee, after whose

Decease his Son built a stately Tomb, in a Place call'd Sythepolapore, so to express to his Successors the Affection and Reverence he bore to his Fa∣ther. When this magnificent Structure was fi∣nish'd with great Labor and Charge, he consulted with the Bramines, and desir'd to know of them if the stately Tomb he had built would be of any long continuance, or would be subject to decay, as well as other worldly things, & by whom it should be ruin'd? Upon which a Madewnauger, experienc'd in the Bramines Art, answer'd, That a certain Sultan call'd Alaudin, King of Dely, should ruine the same, and make great Conquest in Surratte. Syde Ravisaldee, to prevent the ruine of this Structure, sent the Bramine Madewnauger with great Sums of Money to Dely, to this Alaudin, to obtain of him, that he would let his Fathers Bones rest, and not de∣stroy the Temple he had built for him. But the Bramine coming thither, could not find any Per∣son of that Name, in any Government or Com∣mand; but after long search, he was inform'd, that a certain Wood-cutter living there had a Son of that Name; whereupon going to this Man, who was extremely amaz'd to see him, he related to him his Journey, whilst the Son of Alaudin standing behind his Father, was preparing a Dish of Goats-flesh. The Bramine going to him, told him of the good Fortune that should attend him, and that on a certain Day he would come to be King of Dely, and make huge Conquests in Sur∣ratte; and that Syde Ravisaldee had sent to proffer him a great Sum of Money, requesting, that when he should be Victor, he would be pleas'd to de∣fend the Temple which he had built as a Monu∣ment over his Fathers Grave at Sythepolapore. Alaudin made this Answer, That it was beyond all possibility he should be so powerful, and attain such great Fortunes, yet nevertheless, if the Heavens had ordain'd it, it was not possible to prevent it, and it would be im∣possible for him to defend that Temple. He also gene∣rously refus'd the Presents and the Money which the Bramine proffer'd him; but his Father and Mother, whom his Necessity gave good Advice to, and knew better than he what was good for them, persuaded him to receive the Presents, partly to relieve themselves out of the present Indigency in which they were, and make use thereof, as an Instrument to attain to those things which were Prophesied. Alaudin hereupon liking their Advice, receiv'd them, and gave to the Bramine a written Paper to this effect: That since the Heavens had ap∣pointed he should fetch some Stones from this Structure, he would only take them from one Corner, without ruining it, as well to perform that which was foretold him, as to answer the Requests of Syde Ravisaldee.

With this Money Alaudin rais'd a considerable number of Soldiers, and happily succeeded in all his Enterprizes, insomuch that being press'd for∣ward by his good success, and emboldned by the Prophesie, that he should do such valiant Exploits, he at last attain'd to be King of Dely, conquer'd Surratte, and perfom'd that which he had promis'd Syde Ravisaldee; and also ruin'd many Rajas, to the great prejudice of the State of the Benjans, who then began to decline. But at last being wearied with the toil and care of War, which continu'd a long time, and was very ••roublesom, because ma∣ny Rajas retreated into inaccessible Places, he ap∣pointed one Futter••on to compleat his Victories.

Alaudin seeing ••hat Fortune had rais'd him from nothing to the highest Degree of Honor, he re∣solv'd to s••••re his Happiness with him who had the least thoughts thereof, and seriously consider∣ing thereupon a whole Night, he concluded to give the Government of all those Places which he possess'd in Surratte, to the first that should come and offer him any Presents; when, just as if it had been appointed, Futterkon came into his Cham∣ber to proffer him a Glass of Wine; which Alau∣din receiv'd with great joy, and immediately in the Face of his whole Army declar'd Futterkon Successor of all those Dominions which he had or should attain, and commanded all his Officers to shew him the Respect due to him as his Successor, and to obey and assist him in all things which were necessary for the carrying on and finishing the al∣ready begun Conquests. After which Alaudin retir'd to Dely, whilst Futterkon prosecuted his Conquests of Surratte, which the other Mahume∣tans that succeeded him in the Government of his Dominions compleated, to the destruction of the Realm of the Benjans.

As to what concerns their present Condition, some Rajas that were in a good Condition, and others that retir'd into the middle of the Country, into Places which could not be conquer'd, are yet in Being, and Rob those Caravans which Travel by the Places of their Residence, and often Sally out to the Gates of the most strong and populous Cities for Booty. They have many brave Soldi∣ers that accompany them in these Enterprises, who are by some call'd Rasphootes, or Rasboten, and Rasbookes, and by others Resbuten, Raspouten, Reis∣butos, and Ragipous, which signifie Kings Children; for being of the Tribe of the Kutteries, in all pro∣bability they were deriv'd from those Noble Per∣sons that were destroy'd in the Conquest of Sur∣rate. Among those that were not conquer'd, and are at present living, is one Raja Surmulgee, whose Residence is at Raspeplaw; another Raja Berum∣shaw, at Molere; the Raja Ramnagar, Raja Burmul∣gee, and the great Raja Rannah, who have main∣tain'd many a Field-Battel against the Great Mo∣gols Army. There are above a hundred Rajas or Pagan Princes sprinkled up and down in this Realm, that are not under Subjection to the Great Mogol, nor pay any Tribute to him: some of them dwell near, others a good distance from Dely; among them are fifteen or sixteen very rich and powerful, but chiefly five or six; as the Raja resi∣ding in the Country of Jesselmeer, who formerly Reign'd as Emperor over the Rajas, and is said to be Extracted from King Porous; and likewise Jes∣seingue, and Jessomseingue, which are rais'd to that heighth, that if those three would but joyn toge∣ther, they would keep the Mogol sufficiently em∣ploy'd, each of them being able in an instant to bring twenty thousand Horse into the Field, bet∣ter Exercis'd and Arm'd than those of the Mogol.

The present Great Mogol's chiefest Soldiers are Rajas, as Jesseingue, Jessomseingue, and others, to whom he gives great Salaries, to be always prepa∣red with a certain number of Ragipouts, their Sub∣jects, and maintains and keeps them as Omrahs, that is to say, as other strange Lords and Mahume∣tans, sometimes among those Forces which he al∣ways has to Guard him, and sometimes in the Field. These Rajas are commonly oblig'd to per∣form the same Duties that the Omrahs do, that is, to be upon the Guard, though with this distincti∣on, they do it not in any Garrisons like the Omrahs, but in their Tents, for they cannot brook being lock'd up twenty four hours together in a Fort; nor do they ever go into any of them, but with a

great Company of resolute Men, which have sworn to die by them on the Spot, as it sometimes happens when any Design has been plaid upon them.

The Mogol is oblig'd for several Reasons to keep these Rajas in his Service: First, because the Ra∣jas People are very warlike and valiant, and there are several of them able to bring above twenty thousand Horse into the Field. Secondly, that he may be the better able to keep in Subjection those Rajas which are under his Pay, and force them to pay Tribute when they refuse, or when out of fear or otherwise they will not venture out of their Country to come into the Field when the Mogol has occasion for them. Thirdly, to heighten or in∣crease their Jealousies one among the other the more, by shewing greater Favor to one than to an∣other. Fourthly, to employ them against the Pa∣tans, or his Enemies the Omrahs and Governors, in case any should offer to rebell against him. Fifth∣ly, to use them against the King of Golkonda, when he refuses to pay Tribute; or against the King of Visiapour, when he offers to Plunder them, or bring them under his Subjection; at which time the Mogol cannot repose any confidence in his Om∣rahs, which are most of them Persians, and of ano∣ther Religion, viz. not Sounnys, but Chias, as the King of Persia, and the King of Golkonda is. Sixth∣ly, and chiefly, to employ them against the Persi∣ans, when any opportunity presents, for then he cannot confide in his Omrahs, who, as we said be∣fore, are most of them Persians, and consequently can have no inclination to Fight against their na∣tural King.

The Country of the Resbutes borders on the side of Persia to the Motages, on the sides of the Ri∣ver Indus at the City Cambaya; also to the King∣dom of Dely, and Southerly to the Sea.

According to Purchas, this Country lies in the Road that leads from Surratte to Agra, and (as Maf∣fee affirms) borders on the West at Carmania; though more probably, as Davity hath it, Gedrosia, or the Country of the Motages or Nautaques.

The Towns of this Country are Agra, Crodi, Vamista, Argeng, and Saurou; which last hath a ve∣ry strong Castle, besides the great City Sarruna; from whence it is fourteen Leages to Sinde, the Metropolis of this Kingdom. The Inhabitants al∣so possess several strong Places, amongst which is Dewras.

This Country is very fruitful, and of an exceed∣ing fat Soil, producing abundance of all sorts of Provisions, having plenty of all things on the very Mountains.

The Resbutes, or Subjects of these Rajas or Indi∣an Princes, were anciently, in the time of the Heathens, Kings of Countries, and Peers of this Realm, who defended their Country against In∣vaders, maintaining a continual War; but ••ow they live in the Mountains, maintaining Wars a∣gainst the Moors, to avoid paying Tribute.

This Tribe hath spread it self very much, and is extreamly inclin'd to Robbing and Stealing, from whence in India they call a Robber Resbut or Rasapout. Ram granted them the liberty of taking as many Wives as they pleas'd, as also other war∣like Families, that so the Soldiers might not settle their Affections in one Place, but might be the freer to make Conquest, and propagate whereso∣e're they came; for were they confin'd to one Woman, they might perhaps take her along with them to their conquer'd Places, and setling there, be unwilling to depart thence.

The Resbutes are a rustick, deceitful, ill-natur'd, but yet a strong, valiant, and undaunted People, fearing no Dangers, though threatned with Death; whereas other Indian Heathens are mean spirited and timerous, carrying their Arms in their Mouths, and esteem Railing before Fighting.

They are very famous for Robbing and Steal∣ing; for they Plunder the Caravans, and murder all Travellers they meet with, if they make the least Resistance.

They have several little Harbors for small Barques, with which they Pyrate along the Coast.

They go naked from their Navel upwards, and wear Turbants, which differ in fashion from the Mogols.

Their chiefest and only care, from the eldest to the youngest, is how to handle a Sword well.

The Rajas, or Kings of the Ragipous, give their Subjects Lands for their Subsistance, on condition they shallal ways be ready to Fight when call'd to it; so that they might properly be styl'd a sort of Nobles, if the Rajas gave them Lands for them and their Children. They drink Amfion in great abundance, which they use from their Infancy; and when at any time they go to meet their Ene∣mies, they take a double Portion: for Amfion em∣boldning, or rather inebriating, makes them fear∣less of any Danger; so that they maintain a Bat∣tel like so many ravenous Beasts, never retreating, but die resolutely at the Feet of their Raja. They want nothing but good Discipline to make them good Soldiers, for Strength and Valor they have enough. It is very pleasant to see them intoxica∣ted with the foremention'd Amfion, how they em∣brace and bid each other farewel, like Men ma∣king account of nothing but Death: For among so many Sects of Hindouns or Heathens subject to the Mogol, there is only one Tribe of Soldiers or Fighting People call'd Resbutees, of whom the Great Mogol, for their Valor, and some other Rea∣sons, is necessitated, though a Mahumetan, and con∣sequently a Heathen, to entertain a great number in his Service, treating them like other Omrahs, and making use of them in his Army as if they were Mahumetans; nay, they are promoted to the greatest Offices, and highest Employments under the Great Mogol, as also under the King of Visia∣pour and Golkonda. Their Arms are Half-pikes, Swords or Simiters, and Shields; which being large and hollow, are fashion'd like a Bee-hive, and serve them to feed their Horses and Camels out of. Most of the Rajas use Horses which are swift of foot, handsom, and strong, and are always rid unshod.

The Resbutes eat all manner of Meat, except Beef and the Flesh of Buffalo's; which Beasts they hold in great Veneration. They drink Palm-Wine and Brandy, but not out of a Vessel out of which any other Tribes have drank before. They are all of them Heathens, and would never permit any Mahumetans to mix amongst them.

The Women resolutely leap into those Fires in which their Husbands were consum'd.

The third Tribe or Family, which is that of the Schudderies, derives its Name from Schuddery, the third Son of Pourous and Parkoutee, who was design'd for Trade; for all Traders are compre∣hended under that Name and Tribe.

That which the Book given to Bremaw exprest concerning this Tribe, consisted only in a few Commandments, instructing them how to live Honorably in their Emyloyments, to be Just as

well in Words as Deeds, and not to practise any Deceit or Fraud in their Trades, either in Buying or Selling.

Amongst this Tribe are those which by the Por∣tuguese, according to Texeira, are call'd Beneans, though he affirms their right Name to be Vaneans; but their common Name is Benjans.

Some ascribe a peculiar Country to the Benjans, and border the same on one side of the Kingdom of Brampous, from which it is separated by the River Tynde, and on the other at the Country Surratte.

The Towns of this Country are Daytaote near Surratte, and a Days Journey from Naubonne; Ne∣therbey and Saylote, five Leagues from Netherkey.

The Country yields all sorts of Grain and Fruit in great abundance, especially Lemmons, Sugar-Canes, and Cotton.

Under the Name of Benjans are comprehended all those that are Merchants and Broakers; for there is nothing bought but by the Mediation and Approbation of those which are call'd Benjans, which in the Language of the Brahmines signifies An Innocent and Just People; for they cannot en∣dure that a Wasp or Flye, or any other living Creature, should be hurt, enduring patiently to be beaten without resistance. They manifest themselves to be a very Just and Pious People; for which reason, and because they are well ac∣quainted with the Country, the English and Dutch Merchants employ them as Broakers, to Buy and Sell for them. They range all over Asia in great numbers to Traffick, but reside chiefly in Surratte. Moreover, they Buy and Sell after a strange and peculiar manner, quite different from any other People; for the Benjan or Broaker that treats with the Seller, making a Price of the Goods, appears with a little Board full of Figures, which is ty'd about his Waste, and laying it on his Knee, points to the number of Guilders which the Buyer is willing to give; after which the Seller in like manner expresses his Mind, by pointing to the Number which he will have for his Commodity.

Thus they Buy and Sell without speaking a word, according to the Commandments of their Law.

The fourth Tribe or Family, which is that of the Wyses, hath its Denomination from Wyse, the fourth Son of Pourous and Parkoutee, who was sent to invent all Arts and Handicrafts; wherefore all Artists and Mechanicks are comprehended under this Tribe: The Commandments relating to them, and contain'd in the Book deliver'd to Bre∣maw, tend chiefly to instruct them how to behave themselves justly and honestly in their Employ∣ments.

The Name Wyse signifies A Hireling, or one that is us'd like a Servant, because these People work for those that have occasion for them, as Wyse did, and all those that deriv'd from him.

This Tribe consists of two sorts of People; for some like the Benjans, abstain from Flesh and Wine, or use them very sparingly: The others are the Heathens of Visceraun, which they call De∣fil'd, or Unclean Pagans, because they allow them∣selves the liberty of eating Flesh, Fish, and other Creatures that had Life. These are generally the Rusticks, and meanest sort of People, which are Coulees. And as the most zealous of these Heathens have the greatest resemblance in Points of their Religion with the Kutteries, so do they likewise agree in the number of their Tribes, which are thirty six, equal to the Trades among them.

In all Mechanical Operations they use as few Tools as is possible, performing every thing they do in a contrary manner to that of the Europeans and Christians.

This is in short the Contents of the third Trea∣tise of the Book of Bremaw, concerning the four Tribes or Families, according as they live to this day.

This Book, which contain'd the Grounds of their Religion, and Rules of Government, being first given to Bremaw, and by him deliver'd to the Brahmines, who publish'd the same among the People, by teaching them the Precepts of Religi∣on, and Rules of Life which each Tribe were to observe; in order to which, those who had Power to Govern, kept their People in subjection, cau∣sing every one duly to perform his Office; the Priests or Brahmines instructed the People in their Religions, the Merchants drove the Trade, and the Handicrafts follow'd each their several Cal∣lings, to the great satisfaction of all those that made use of them.

Affairs being thus manag'd in the second Age, all things went very well; Religion was strictly observ'd and honor'd, Prayers were directed to God, and the three Persons, Bremaw, Wistney, and Ruddery; the Banks of Rivers were frequently vi∣sited, and the daily and usual Cleansing never neg∣lected.

But after the World increased, the Inhabitants thereof grew wicked, and degenerated from their first Principles; the Brahmines became Dissem∣blers; the Kutteries or Governors grew proud and ambitious, oppressing their Subjects, and abusing their Authority; the Merchants dealt fraudulent∣ly; the Handicrafts grew idle, and set too high a Price upon their Lahor.

The World thus degenerating, God was ex∣tremely incens'd thereat, and descended on the Mountain Merapurbatee, where he acquainted Bre∣maw how hainous the Sins of Mankind were, that he might admonish them to turn from their wicked Ways, and warn them of the approaching Judg∣ments which their Offences had justly merited.

The World hearkned a while to his Admoni∣tions; but soon after slighted them, and return'd to the commission of their former Crimes, which oblig'd Bremaw to intreat God for them: but God being unwilling to be reconcil'd to them, took him away, his limited time being expir'd, that so he might not be a Witness of those dreadful Judg∣ments that soon after were to fall upon the Chil∣dren of Men.

Then God acquainted Wistney with his Resolu∣tion to destroy all humane Creatures: wherefore Wistney interceded for them; but God not heark∣ning to him, commanded Ruddery, who was ap∣pointed to punish all Offenders, to raise a great Wind out of the Earth to destroy the People, and blow them away like Dust from the Ground.

Ruddery hereupon provok'd the Winds which were imprison'd in the Bowels of the Earth, cau∣sing them to break forth with great violence, inso∣much that they shook the Foundations of the Earth; the Day grew as dark as the Night, the Hills and Mountains were turn'd topsie-turvy, and the River Ganges remov'd out of its place; so that this terrible Storm destroy'd all Mankind, ex∣cept a few Persons, whom God permitted Wistney to preserve, for the propagating and re-peopling the World in the third Age, the second being ended in this dismal manner.

When Ruddery had asswag'd the rage and fury of the Winds, all things were still and quiet, yet in a deplorable Condition, to see the World thus depriv'd of its Inhabitants, and utterly ruin'd; some were bruis'd against the Rocks, others lay heap'd one upon another in the Fields; which the Almighty seeing, was troubled at it, and Ruddery also very much griev'd to have been the Instru∣ment of so great a Destruction.

Now since these great Misfortunes and Pu∣nishments proceeded from the bad Conduct of the Kings, and those who Govern'd, God utterly destroy'd the Tribe of the Kutteries. Those that were sav'd by the Prayers of Wistney, consisted in a small number, and were only of the three other Tribes. But because the four sorts of Tribes were so perfectly necessary for the Governing of the World, insomuch that it could not be without them, and God had wholly destroy'd the Family of the Kutteries, therefore he resolv'd to renew the same by a Prince, and ordain'd that the Kings for the future should be Extracted out of the Family of the Brahmines, the chiefest whereof that were then living having been preserv'd by Wistney, were call'd Ducerat.

The first Child which was born after this uni∣versal Destruction, was ordain'd to be the Race of Kings and Princes; who being zealously brought up, manag'd both the Affairs of State and Religi∣on, Governing the People with great Wisdom and Piety, according to their several Tribes; per∣form'd many heroick Acts, and was a Protector of all Brahmines and other Spiritual Persons. His Name was Ram, and by his Just and Pious Life at∣tain'd to that Dignity, that his Name is to this day exceedingly honor'd amongst them; for in their usual Salutations they with a loud Voice cry Ram, Ram, that is, I wish you Health and all Happiness.

'Tis certain many Just and Pious Kings Reign'd after him, but as all things do daily degenerate, so in process of Time receding farther and farther from their original Purity, they grew proud and ambitious, insomuch that they acted daily contra∣ry to the Commandments comprehended in the Book of Bremaw.

These hainous Enormities did once more so highly incense the Almighty, that he gave Pow∣er to Ruddery to open the Earth, that it might swallow them up alive, except a few of each of the four Tribes, which he preserv'd to re-people the World anew with. And in this manner ended the third Age of the World.

Soon after God commanded that the World should be re-planted by those that were preserv'd, which was one Kysteney or Kistna, who was a fa∣mous King, Wise and Religious, and one of the most comely Persons of the former Age. He pro∣pagated Religion with great Zeal, insomuch that during his Life there was great Reformation a∣mongst the People, and very hopeful beginnings of Piety and Honesty.

When by Kysteney's coming Wistney's time was expir'd, God (as they relate) took him up to Hea∣ven, there being no further need of his, Service here below, because there would be no other World after this fourth Age; which, now in be∣ing, will (according to the Opinion of the Brah∣mines) last much longer than any of the former; and that after its ruine, Ruddery will be taken up to Heaven likewise.

They call these four Ages by four several Names, viz. the first Kurtain, the second Dnau∣per, the third Tetrajos, and the fourth Kolee.

The manner of destroying this last Age will, as the Brahmines relate, be much more terrible than any of the former, to wit, by Fire: at what time Ruddery will gather all his Powers together, as absolutely necessary for the execution of so grand a Destruction. The Moon will shine red, the Beams of the Sun will be like the Flames of burning Brimstone; Thunder and Lightning will make a dreadful noise; the Sea will change into all manner of Colours, and Fire and Smoke will cover the surface of the Earth; the four Ele∣ments, of which the Heavens were first made, will maintain War against one another, and the World being thereby utterly destroy'd, will re∣solve into its first Primordia.

The World will be destroy'd by Fire, as they suppose, for this reason, That it must be extin∣guish'd by that which gave it beginning; and be∣cause it consists of Earth, Water, Air, and Fire, therefore it must be destroyd by these four Ele∣ments; for the former Ages (on which this Opi∣nion is grounded) were destroy'd, the first by Wa∣ter, the second by Wind, and the third by Earth; therefore the fourth and last must be consum'd by Fire.

This being finish'd, Ruddery shall carry all hu∣mane Souls up to Heaven, there to rest in the Bosom of the Almighty; but all Bodies will de∣cay: for they deny the Resurrection of the Body, affirming, That Heaven is too pure a Place for such gross and unclean Bodies.

The Kingdom or Territory of Chandish or Sanda.

THe Kingdom or Territory of Chandish, o∣therwise call'd Sanda, is by Robert Co∣vert call'd The Land of Heathens, or Countrey of the Great Can of Canouwe, formerly the Overseer of the Great Mogol's High-ways.

Jarrick calls this Country, or a great part of it, The Kingdom of Brampour, or Brampore, or Baram∣pour, from its Metropolis. It borders in the West, on the Kingdom of Surratte; in the South, at De∣kan, having the Dukedom of Parthapsha between; in the North, at the Provinces Chitor and Malway; and in the East, at Berar. A certain English Wri∣ter borders the same on the one side, upon the Kingdom of the Benjans, from which it is separated by the Tynde or Tasy; and on the other side, upon the Country of Bulloits, having the great Stream Andre between; and is suppos'd to lie in 28 De∣grees Northern Latitude.

Terry affirms this Kingdom to be a mighty and populous Country, and the South part of the Mo∣gol's Dominions: It is divided in the middle by the River Tynde or Tasy, which makes the Coun∣try conveniently pleasant and fruitful about those Places through which it flows, though for the most part it is a barren, unwholsom, sandy, and dry Tract of Land: the Metropolis thereof is call'd Brampore, or Barampour; by Herbert and Jarrick, Breampour, and lies in 28 Degrees and 3 Minutes Northern Latitude, 220 Miles Eastward from Surratte, 420 from Asmeer, and 100 from Agra.

Herbert holds the same to be the ancient City Ba∣ramatis of Ptolomy, and signifies Brachmans Pous, or The City of the Brachmans, because it was formerly, and is still to this day, an University of the Brah∣mines, Jogues, or Gymnosophists. The City lies low in a healthful and spacious Plain; it hath many Streets, but very narrow; their Houses are indif∣ferent handsom, though low. Purchas renders the same to be a very fair City, much bigger than London, and the most famous and richest which the Mogol possesses. On the North-East side of the City is a large strong Castle or Fort, on the Banks of the Stream Tapy.

This City was formerly the Metropolis and Residence of the King of Dekan, who was in pro∣cess of time driven from thence.

Not far from thence is a Garden or Chan Channa, in which are many delightful Springs and Foun∣tains. The City is for the most part inhabited by Benjans. Before the Town, in the River Tapa stands an Elephant, most curiously Carv'd of Marble, which the Benjans worship.

Anno 1600. the Great Mogol Ekbar, after having conquer'd the Kingdom of Dekan, made himself Master of this City Brampour, which was then desolate and deserted by King Miram, who was fled to the Fort Syr; which for its Situation and Strength is the most considerable of all the Coun∣try, and impregnable: for it lies on the top of a high Mountain, and is three Leagues in circumfe∣rence, surrounded with three Walls, which are so made, that the one may conveniently defend the other: for though Ekbar besieg'd King Miram with a hundred thousand Men, yet he could not conquer the same by Force, but only by Policy and Treachery.

In this Castle were anciently kept, according to the Custom of the Country, seven Kings with their Families and Retinues, which never came from thence, except that King of the Country which was nearest related to him, dy'd without a Male-Issue. Within it is a Fountain of fresh Wa∣ter.

The other Towns of this Country are Saddise, lying near the River Tynde, nine Leagues from the City Netherbey, and two Days Journey from Brampour; the next is Caddor, fifteen Leagues from Brampour, on the side of the Bulloits Coun∣try: then follows Sawbon, fourteen Leagues from Caddor; Kanowe, a great City, three days Journey from Caddor; fourteen Leagues farther flows the great River Andere, which runs to Bengala, where the utmost Limits of the Heathens terminate; and crossing this River you go out of the Heathens Cou••try into that of the Bulloits.

Five Leagues Journey from Agra is a Castle call'd Hoffer, the most eminent, and the strongest of all the Province of Chandish; it is built on the top of a high and steep Mountain, incredibly for∣tifi'd by Nature, and able to contain forty thou∣sand Horse: in the middle of it are Springs which water the Mountain, and make the Earth so fruit∣ful in the production of Grass, Herbs, and Corn, that there is no want either of Provisions or other Necessaries: it is also Planted round about with very fine Brass Guns, which were brought thither by the last King of Surratte. But the Water which springs out of this Mountain is very unwholsom to drink, and causes Worms to grow in the Legs; which was the only Instrument whereby Ekbar conquer'd this Place.

The Inhabitants of Brampour are very affable and courteous, occasion'd perhaps by their con∣verting commonly with many of the Nobility, by whose Example the Vulgar are very much civi∣liz'd. Every Person may Hunt freely, without any interruption; and those that will not go on foot, may be furnish'd with a Horse at a very low Rate.

The Inhabitants of Kanowe drive a great Trade in Clothes, Swords, Musquets, and a certain Fruit to Dye withal; and those of Brampour in Cloth of Gold and Silver, Silks, and Woollen Cloth.

The Country is sufficiently fortifi'd against an Enemy; for Anno 1609. the King of Kanowe came with an Army of fifty thousand Elephants, thirty thousand Horse, ten thousand Camels, and three thousand Dromedaries, to attack the same. It is at this day Govern'd by a Substitute of the Great Mogol's.

The Inhabitants are Heathens, and worship the Sun as their Supreme God: They eat not the Flesh of any living Creature, according to the manner of the Pythagoreans. They adore all Crea∣tures as Gods, and worship that Beast they meet with first in the Morning for their God all that Day.

Anno 1600. the City of Brampour, with the whole Kingdom, and Fort of Sye, was conquer'd by the Great Mogol Ekbar: for at the coming of Ekbar with his Army, after having conquer'd the Kingdom of Dekan, King Miram deserted die Ci∣ty of Brampour, and fled with all the Inhabitants and their Goods to the Fort Sye, so that Ekbar got nothing but the empty City, and therefore went from thence to Sye with an Army of 200000 Men. The Fortress was plentifully stor'd for ma∣ny Years with Wood, Corn, and other Provisions, for sixty thousand Men, and was fortifi'd with three thousand Pieces of Ordnance. In the Fort was, besides King Miram, and the seven other Heroick Princes; which though of the Mahume∣tan Religion, yet Extracted Portuguese; who ha∣ving the sole Conduct of this War, fortifi'd the Fort with no less Care than Art; so that the Mo∣gol's Labor, though he had besieg'd the Fort with two hundred thousand, was all in vain; for the Besieged, by the convenient Situation of the Fort, their continual discharging of great Guns, and prudent management of Affairs, they prevented him from taking the same by Storm. When Ek∣bar saw that it was impossible to Conquer the Fort by Force, he resolv'd to try what he could do by Policy; wherefore he endeavor'd to attain his Ends by Money and Presents, and desir'd to enter into Conference with King Miram, swearing by his Head, the greatest Oath imaginable, that im∣mediately after he had spoken wi••h him, he should return in safety to the Fort again. Miram being doubtful what might be the Event of this Busi∣nes, entred into Counsel with his Officers about it; where the Abyffinian Commanders, and seven other Princes, judg'd it altogether inconvenient for him to go out of the Castle: but others, who were entic'd thereto by Bribery, seem'd to be quite of another Opinion; whose Advice he follow∣ing, went out of the Fort, having upon him a Gar∣ment in fashion of a Cloke, which reach'd down to his Knees, as a testimony of his Submission: Coming to the Great Mogol, whom he found sitting like an Image, yet with a smiling Countenance, he bid him welcom three times; upon which Mi∣ram approaching nearer to him, bow'd down his

Head, when one of the Mogol's Princes taking hold of him, threw him on the Ground; to which rude Affront 'twas judg'd Ekbar consented, not∣withstanding he seemingly reprehended him for his rashness, and mildly perswaded Miram to send Letters to the Watches which Guarded the out∣ward Walls: After which Miram requir'd liberty to return to the Castle; but Ekbar not regarding, his Oath, would not permit him to go back again. The Abyssinian Governor was no sooner inform'd of what had pass'd, but he sent his Son with a Let∣ter to the Mogol; in which he tax'd him with In∣justice, for detaining Miram contrary to his Oath, advising him to to let him return peaceably ac∣cording to his Promise. The Mogol hereby under∣standing, that the whole management of Affairs were left to the Discretion of this Abyssinian, thought if he could but corrupt him, the Place might be easily subdu'd; wherefore he ask'd the Son, If his Father would not come thither, in case King Miram should command him? To which the Youth boldly reply'd, That his Father was no such Person as he took him for, neither would he leave his Castle to come and Consult with him; that he must in vain expect to obtain the Fort with his Father's Con∣sent; and if he would not release Miram, yet there should not long want a Successor. Which confident Answer so incens'd Ekbar, that he caus'd the young Man immediately to be Stabb'd: which when his Fa∣ther had notice of, he presently sent the Mogol word, That he would beg of the Gods never to behold the Face of such a perfidious Prince; and afterwards taking his Sash in his Hand, he went amongst the Soldiers, and thus bespake them: Oh Brothers, the Winter approaches, which will drive the Mogol from the Siege, and, to avoid their utter Ruin, force them all to retire home: None but God shall ever he able to Conquer this Place, unless the Inha∣bitants thereof will surrender the same; therefore re∣solve valiantly to defend the same. Having ended this Speech, he went and Strangled himself im∣mediately. After his Decease the Inhabitants de∣fending the Place for some time, kept the Mogol continually employ'd; who, after he had us'd all possible means in vain, having no great Guns at hand wherewith to batter down the Walls, at last resolv'd to try if he could purchase the Inhabitants to a Surrender by great Sums of Money; which to accomplish, he sent to the Governors very con∣siderable Presents of Gold and Silver; whereby he did so cool and abate their Courage, that none of the seven Successors of the Realm durst assume the Government; for they perceiving the Gene∣rals to be fearful, and their Courage no longer to exert it self, could foresee and expect nothing but the sudden loss of the Place; and accordingly it so fell out: for after a few Days the Fort was sur∣rendred, and with it the whole Kingdom was sub∣jected to the Mogol, who got peaceable possession thereof, with an invaluable Treasure. He recei∣ved all the Inhabitants favourably, except the im∣prison'd King and the seven successive Princes, whom he dispersed into several Provinces, allow∣ing King Miram three thousand, and each of the other two thousand Ducats per Annum for their Maintenance.

The Province of Berar and Narvar.

THis Country of Berar lies on the South side of the Kingdom of Chand••••, and Borders on Surratte and the Mountains of Rana. The Metropolis bears the Name of Shapore. The Province of Narvar is moistned by a great River, which discharges its Water into the Ganges. The Chief City is call'd Gehud.

The Province of Gwaliar or Gualier.

THe Province of Gwaliar or Gualior, other∣wise Gualier, hath a City which bears the same Name.

The Mogol hath a vast heap of Treasure, which he keeps in this Country in a very strong Castle, Garrison'd by a Company of well Disciplin'd Soldiers, who also Guard such of the King's Pri∣soners as are Persons of Quality.

The Kingdom of Agra or Indostan.

THe Kingdom or Province of Agra is so call'd from Agra, the Royal Metropolis of the Great Mogol's whole Kingdom, be∣sides Dely and Lahor. Others call it Indostan, or In∣doustan, which signifies The Country of Indus: for Stan in the Country Language is A Country or Pro∣vince, and Indus is the Name of the River Indus, which moistens the Country. It borders on one side upon the Stream Paddor, which separates it from the Henderons, and conterminates on the o∣ther side with the River Tamliko or Tamlou, which is a Boundary between this and the Country Inha∣bited by the Bulloits.

The Metropolis bears the same Name with the Province of Agra, and lies in 28 Degrees and 7 Minutes North Latitude, on the Banks of the River Jemini, which glides by its Walls, and dis∣embogues near the City Andakoda, into the River Ganges, two days Journey from Agra.

According to Herbert, this City was formerly call'd Nagra, and anciently Dionysia, and was built by Bacchus; but this seems incredulous, because within this hundred years the City Ratipor was far more beautiful, and bigger than that of Agra, which is believ'd to have had its Denomination from the River Arrany, which (as Arrian affirms) falls into the Ganges. It was built by King Ekbar after his Conquest of Surratte, and for its pleasant Situation made choice of for the Mogol's Court and chief Place of Residence. It lies almost Triangu∣lar, or (as Herbert saith) Semi-Circular, surround∣ed with a strong Walk of Free-Stone, and a Moat of a hundred Paces broad. The Circumference of the City is reckon'd to be twelve German Miles. The Streets, which are very straight, are dirty, and three Leagues and a half long.

In the Northern part of the City, not far from the River, lies, the great and famous Royal Castle,

or Residence of the Kings, which is the most beau∣tiful and glorious Piece of Work in all Asia. It appears outwardly like a City, containing five hundred and twenty Paces in circumference. The Structure is for the most part built of Free-stone, with many Galleries and Piazzaes, very stately, after the manner of the Country.

At the Entrance of this Castle stands the Royal Court of Judicature, in the Persian Tongue call'd Diwanchane; before which is a large square Maidan or Plain, planted about with Trees; un∣der which Persons of Quality in hot Weather walk to cool themselves. In the middle of the Plain stands a Pole, having a Bird on the top of it, at which they shoot with Bows and Arrows.

Opposite to this Court stands a large square Building call'd Karchanay Schah, that is, The King's Treasure-house, with eight Arch'd Vaults, in which are kept the greatest part of the Mogol's Treasure. Two of these Cellers are reported to be full of Gold, and two of Silver; in the seventh are kept Pearls, Gems, and other such like Rarities; and in the eighth are contain'd all such Presents as are sent from forein Princes by Ambassadors.

Behind this Treasury stands another large square Palace, with a very delightful Garden, and is call'd Hara Michan, that is, The King's Wo∣mens Lodgings; for in it are kept twelve hundred of the King's Concubines, which are guarded and waited upon by six hundred Eunuchs.

Others describe this Court thus: It is three or four Leagues in circumference, surrounded with strong Walls of red Stone, and broad Moats with Draw-Bridges; it hath four Gates, one on the North, which is very strong; the second on the West side, is call'd Citsery, near the Bezar or Mar∣ket. Within this Gate is the King's Court of Ju∣dicature, where he decides all Differences; and behind that is the King's Hall, the Seat of the Vice-Roys. Within this Gate is also a Street built full of Houses, and about a Mile long. The third Gate, call'd Achabaerbederiwage, that is, The Gate of King Achbaer, lies on the South side, and and leads to the King's Derbaer, the Royal Throne, or inner Court; before which is a small Court, surrounded with Golden Rails, and cover'd on the top with Carpets, to keep off the heat of the Sun; beyond it is a Gallery, in which stands the King's Throne, adorn'd with Gold, Diamonds and Pearls, and all sorts of Precious Stones. No Person is per∣mitted to approach this Place without being call'd, except the King's Sons (which standing near him, cool him by continual fanning of him with Fans, in the Country Language call'd Pank∣hamh) and the Chief Secretary.

Within the foremention'd Court none are suf∣fer'd to enter but Ommirades or Omrahs, which are Dukes and great Lords.

Opposite to this Place hang golden Bells, which are rung by those that have sustain'd any preju∣dice, and are thereupon admitted to speak to the King, to make their Complaints to him, but not without great danger, if their Cause be not just.

In this Place the King appears every After∣noon, between three and four a Clock, besides thousands of other People, which take their Pla∣ces according to their Qualities, and with the King stay there till the Evening, hearing all fo∣rein Letters, which are read by the Setretary, and determining all other Businesses. Hither are also brought his Horses and Elephants, which are try'd by some of his Servants appointed for that pur∣pose. Within this third Gate is likewise a Sera∣glio, cover'd with a golden Roof.

The fourth Gate call'd Eersame, leads to a River, along whose Banks stands a beautiful Pa∣lace, where the King Salutes the Rising-Sun every Morning, whilst the most eminent Persons of his Court standing on a rising Ground, shew him Re∣verence, and the Hadys or Commanders of Horse, with other People, remain in the outward Court, not daring to come any farther, unless they are call'd. From hence also he beholds the Fighting with Elephants, Lions, Buffalo's, and other wild Beasts, which is perform'd every Day at Noon, except on Sundays.

In the inner Hall of the Royal Court come no People but the King's Eunuchs or Bed-chamber∣men, which are call'd Godia.

In the inner part of the Castle are two Towers, one on the Seraglio, and the other is built on the Treasury.

Within the Suburbs are many Courts, belong∣ing to the Chans and other great Lords, very arti∣ficially built, and adorn'd with many beautiful Works; the Cielings are richly Painted with Gold and Silver, and other Colours; the Walls are hung with Tapistry, and the Floor cover'd with rich Carpets.

In the midst of these Courts are for the most part square, or six-angled Springs, about which they Dine, and in hot Weather Bathe themselves.

In the Western part of the City, near the Met∣zid Nassar, stands a high Tower, rais'd of Ca∣mels Heads and Mortar. The ordinary Citizens Houses are but mean, yet built in good order. There are eight great Streets with Shops, besides many lesser; and also four large Arch'd Streets, each about half a Mile long, where all manner of Trades and Handicraftsmen keep their Shops, especially those that Deal in Silks and Cotton; Gold and Silver-Smiths, Shoemakers, Taylors, Coopers, Blacksmiths, and all other Trades, live each in a peculiar Corner. For travelling Mer∣chants and others, there are eighty Serrais or Ka∣ravanseraes, which are large square Courts, inclo∣sed with high Stone Walls, at each end whereof stands a Watch-Tower, out of which they go in∣to the several Galleries, wherein are Lodging-Rooms, each of them having Doors to lock, and also Chimneys; there are commonly two or three Rooms one over another. Under these Chambers are great Arch'd Stables for Horses, Asses, Oxen, and Camels; and in the midst of the Yard stands a Spring with running Water, or a Vault with standing Water; they were built by the great Mogol Ekbar, after he had conquer'd the Kingdom of Surratte, and is said to have cost him two Millions and a half of Ropias, a Ropia be∣ing valu'd at 2 s. Sterl.

There are likewise four hundred Hamans or Baths, which are daily visited by several Persons, who pay each a Sektzai for their Entrance.

Severity large, besides many lesser Metzids or Temples, are also no small Ornament to this City, especially six, which are the chief; in one of which lies Interr'd the Body of a Saint call'd Scan∣dar, the Successor of Hussein Alys Son. This Tem∣ple possesses great Riches and Privileges, it being an Allakapi, or Privileg'd Place: for whosoever flies thither, though he hath committed the great∣est Crime imaginable, nay, though he had at∣tempted to kill the King himself, he is free from all Punishments as long as he can stay there: if he

hath Money, there is Meat brought him by the Derwish, who is a person which at Set-times cries the Illa lailah illa allah, &c. from the Temple Stee∣ple, to gather Alms.

Not far from the Netherland East-India Compa∣nies Factory which they have in this City, stands a Me••zid call'd Jakod; near which lies buried a Giant call'd Baxi Schah, of whom the Moors tell many incredible stories: the Grave is 36 soot long, and eight broad: on each Corner stands a great Column hung full of little Flags, on which in In∣dostan Characters stands written the Life of this mighty Heroe; and in each Pillar is a Hole, in which Lamps burn Night and Day, to the Honor of Baxi Schah.

This Baxi Schah is by the Mahumetans honor'd almost as high as God; for they go thither to pay their Devotions, and believe, that by Praying to him they shall immediately receive Absolution for all their Sins: they also swear by his Name.

With the Mogol's permission the Benjans have also many Pagods in this City.

There are four Custom-houses built in four se∣veral places of this City, where Merchants Enter and pay Custom for their Goods, and the tenth Peny of all things they carry out of the City with them.

This City is inhabited by divers Nations, but the chiefest and most eminent are the Hassanists, Tar••ars, Benjans, Armenians, Turks, Jews, and Persians, besides several Europeans. There are also Portuguese, and Augustine Monks.

Agra is a very populous City, and can on occa∣sion bring two hundred and fifty thousand Men in∣to the Field. In it is great store of Salt-petre and Indigo to be had, which the English and Hollanders carry from thence in great quantities. Not only within, but also round about the City, are very de∣lightful Gardens, some whereof belong to the Mo∣gol, who oftentimes goes to walk and Dine in them, whilst a considerable number of Women Dance naked before him.

The Jurisdiction of Agra from all Parts, extends twelve Days Journey through a Plain and fertile Country, which contains forty great and small Towns, and three thousand five hundred Villages. Without the City is a House wherein are kept all sorts of wild Beasts, as Elephants, Tygers, Lions, Buffalo's, and wild Bulls, which the Mogol keeps to sport withal, either by letting them fight one against another, or encounter with such Men as will be accounted the most valiant of the Coun∣try, or with such as are constrain'd upon forfeiture of the Mogol's Favor to engage with them.

About the Year 1620. the City of Agra was by the Sultan Chorrom, Selim's Son, ruin'd and plunder'd a second time with far greater cruelty of the Soldiers than formerly, perhaps in revenge for the Loss which they sustain'd before the Castle, which they Storming in vain, lost many Men, who were slain by the Besieged.

Between Agra and Lahor is a Walk planted with Trees four hundred English Miles in length, and is by Travellers, who refresh themselves un∣der the cool shading Trees, accounted one of the most delightful Places in the whole World, there being several brave Houses for Entertainment built along the High-way.

A League and a half from Agra, on the Way from Lahor, is a Place call'd Tzekander, where the Great Mogol Ekbar erected a great Burying-place for himself and his Successors; to which his Son Jangheer contributed very largely: and though there had been above twenty four Millions of Ropias bestow'd on the same, yet it was not near finish'd in the Year 1626. The whole Structure is of hewn Stone, divided into four large Squares, each three hundred Paces: at the Corners of each stands a little Tower of colour'd Marble. It lies in the midst of a very fine Garden, surrounded with a Wall of red Stone, within which is a Turret, from which you see into a little, but exceeding de∣lightful Garden.

The City Fettipore, or Fatipor, by Jarrick call'd Fateful or Pateful, by Cowert, Fetterbat, and by Her∣bert, Fettipour, was anciently call'd Tzikkerim, or Sykary, and lies twelve Kours, or four Leagues from Agra.

This City was upon the following occasion built by the Great Mogol Ekbar, viz. At his Re∣turn from Asmer, whether he went to visit the Tomb of Mandy, he visited St. Derwis, or a poor Monk call'd Seid Selim, that is, Seid Selim, who accounted himself highly honor'd, that God had employ'd him to tell Ekbar, that in a short time he should be the Father of three beautiful Children; and indeed Ekbar to acknowledge the Kindness, would have his eldest Son call'd Selim, the second Chan Morad, or Amurath, and the third The Haen Schach, or Daniel: nay, this Prophecy was so ac∣ceptable to Ekbar, that he caus'd a fair Mosque to be built there, and inclos'd both that and the an∣cient City Tzikerim or Sykary, with a high Wall, and from that time caus'd it to be call'd Fettipore, that is, A Place of Delight: nay, his Affections were so strongly inclin'd to this City, that he built a Palace there, and also a Bazar or Exchange, the fairest in all the Eastern Parts, resolving far∣ther to make it the Metropolis of the whole King∣dom, for which it stood very convenient, being seated on the Bank of a River; yet the unwhol∣somness of the Air forc'd him to leave the same: since which time it is become a ruin'd and desolate Place.

Robert Cower affirms, that this City is much bigger than London, and is adorn'd with a Temple very artificially built, though much decay'd.

The whole Tract of Land between this City and Agra, is always throng'd with People like a Market.

The City Bian is four Leagues from Fatipor; beyond which are the Towns Ladana, Mosabadan, and Bandason; next lie Asmeer or Esmeer, where the Great Mogol Ekbar had a large House or Stable, in which he commonly kept six hundred Ele∣phants, and a thousand Horses.

The City Asmeer lies in 35 Degrees and 15 Minutes Northern Latitude, on a high and inac∣cessible Mountain, twenty five Leagues from Agra. The greatest part of the City lies at the foot of the Mountain, well built, but ill fortifi'd; notwithstanding the Wall is of good Stone. A Prophet, one of Mahomet's Disciples, lies buried there in a stately Tomb, to which belong three pleasant Yards, pav'd with Free-stone, polish'd af∣ter the Persian manner.

Not far from hence is Godach, formerly the Re∣sidence of an eminent and very valiant Rasbout.

Some place the City Fatipor in the Province of Bando.

At every half Leagues distance between Agra and Asmeer, stands a Pillar or Column, resem∣bling those which the Romans us'd to erect at the distance of a thousand Paces. At the end of every

twenty five Mile there is an Inn or Place of En∣tertainment for Men and Horse, where certain Women constantly give their attendance, and get ready such Victuals for every one as they desire; for which, and their Horse-meat, they pay Three pence.

There are also fair Houses at every ten Miles distance, which were built by the Great Mogol Ek∣bar for the convenience of his Women, when he took a Journey to Asmeer to visit the Tomb of Mandy, Mahomet's Disciple.

The whole Country being water'd by the Stream of Jemna, aboundeth with Corn, Lem∣mons, Oranges, Cherries, Pears, Apples, Plums, and other Fruit; amongst which are Grapes, which being preserv'd, are as big as Damas Pruins. There also grows abundance of Anil, or Indico, and store of Cotton. Saltpetre is likewise very plentiful here; and all sorts of Poultry, Falcons, Phea∣sants, Partridges, Hearns, and Wild-ducks. Here are also great store of Goats, Cows, and Hogs; and Fish in such abundance, that Eighteen pence will purchase enough to feed three hundred Men.

In Agra are generally kept four Markets, where besides Provisions, divers other Goods are sold. From Persia and China are Transported hither con∣siderable Quantities of Gold and Silver Cloths, which though slighter, are yet dearer than those of Europe.

In this City, as also in Lahor, the Inhabitants drive a great Trade in Anil, or Indico; and at Bandason there is vast quantities of Course Wooll, Cotton, Lances, Bowes, Javelins, Swords, and other Arms. In Lahor are commonly kept two Markets: The Inhabitants drive also a great Trade to Forein Parts.

When the King resides at Agra, no Stranger is permitted to stay there above twenty four Hours, unless they give him an account of their Business, and of what Quality and Country they are; but none are permitted to see him without a Present.

In this City the Netherlanders keep a Factory for their East-India Company, who maintain four or five Persons, which formerly made a great advan∣tage on Scarlet Cloth, great and small Looking-glasses, and other Merchandises; and also by buy∣ing of Indico, which grows about Agra, but espe∣cially at Bianes, two days Journey from thence, whither travelling twice a Year, they have built a Lodge or Store-house there, where they buy in all those Stuffs or Cloths which come from Jelapour and Laknau, about six or eight days Journey from Agra. But at this time it is said the Gain is nothing so considerable; whether it be because the Arme∣nians drive that Trade themselves; or because Agra lies so far from Suratte, that one Accident or other doth generally befal their Caravans, which are constrain'd to travel by the City Amadabad, through the Raja's Country, to avoid the bad Ways and Mountains which lye on the side of Go∣valeor and Brampour, which is the shortest way.

The Country of Bulloits.

THE Bulloits, which by Robert Covert are call'd Pythagoreans, border on one side at the River Andere, which seperates them from the Country of Kanawe or Brampour, other∣wise Chandisch and Surratte; and on the other side, at the River Tamlao or Tamliko, which is the Boun∣dary between them and the Kingdom of Agra. The Towns of this Country are Gorra, Sandaye, Erasmie, Zingrene, Barrandon, Tranado, Zajoberdee, and Haud.

Gorra lieth a days Journey from the River An∣dere, and is about two Leagues in Circumference. Two of the King's Sons formerly maintain'd a long War about this City, till Theile King of Ost∣lohm obtain'd the Victory; and after a seven year peaceable possession thereof, he was also conquer'd by the Great Mogol, the sixth of Tamerlain's Succes∣sors, who made himself absolute Master of all this Country.

Two days Journey from Gorra is the City San∣daye; beyond which, about twenty two Leagues further, lies Erasmie; and seven Leagues further, Zingrene, eight Leagues from which is the City of Barrandon. After six days Journey from hence, through a thick Wood, you come to the City Tranado; eight Leagues beyond which is Zajober∣dee▪ and nine Leagues further, Haudee, which hath a Castle built on a Rock, and fortified with many Guns. A days Journey from thence flows the River Tamliko, which falls into the Indus at the Place where it separates the Indostans from the Bulloits.

In this Country, near the City Zajoberdee, is great plenty of Corn; and about Zingrene, great abundance of Oats and Beasts: But especially near Sandaye, where the Fruit call'd Mangas, and Sugar-canes, grow in such abundance, that they give them to their Horses in stead of Hay. Sheep are here in incredible numbers, whose Wooll be∣ing like the Spanish, is by the Inhabitants us'd to make Cloth. The Woods abound with Elephants, Lions Tygers, Apes, and other Beasts. There are Inns in most Places where Horses, Camels, and other Beasts are set up, and fed, at the Ex∣pence of the Publick, without any Charge to the Traveller. In the City of Gorra are kept four Publick Schools.

The Bulloits were formerly a deceitful and cruel People: At this day they retain that barbarous Custom of burning the Women alive after their Husbands decease; but if any Woman refuse thus brutishly to sacrifice her self, they then cause her Hair to be cut off, and clothe her in Black; and she is ever after accounted so ignominious and dishonorable, that not the meanest Person will vouchsafe to assist or visit her.

In Sandaye is great store of Wooll and Cotton, with abundance of Swords, Lances, and o her Weapons. Many Merchants have likewise re∣course to this City, as Benjans, Mesulipatans; and great Caravans come to Barrandon, where are sold all sorts of Arms, Hats made of Wooll, and Ele∣phants Teeth.

The Province of the Hendowns, or Hindous.

THE Country of the Hendowns, or Hin∣dous, hath on the one side the Kingdom of Agra, or Indostan, where it is separa∣ted by the River Paddar, (which also divides the Country Zurratte, and discharges it self into the Persian Gulph.) On the North it conterminates with the Kingdom of Multan; or, as others affirm, they Inhabit the Northern Parts of Asmeer, and those Parts that lye next to Multan. They are also spread through all Surratte, and are employ'd as Soldiers to Garrison Towns and Fortresses, they being stout and undaunted People, and not inferior to the Raspoutes and Patannes.

The Metropolis, according to Daviti, is Hen∣downe, which bears the same Denomination with the whole Country: The next Town is Rimala, and the great City Mearta: then follows Towri, and about twenty two Leagues from thence, the City Geissemer, seated in a very delightful Place.

The Country yields plenty of Corn, Cotton, Fodder for Beasts, and abounds with Sheep and Fowls. The Inhabitants are generally great Rob∣bers. They dress and eat their Meat in a round spot of Ground, into which, while they are about preparing and eating their Food, they suffer no other Person to come. The Women from their Infancy wear little Silver, Copper, and Iron Chains about their Legs, and Pendants in their Ears, (in which they make holes as big as they may easily thrust their Fingers through) and Arm∣lets from their Wrists up to their Elbows.

In Mearta are weekly kept seven Markets, where they drive a great Trade in Indico, Callico, and Woollen Cloth; as also at Gasmeer.

Moreover, the Hindous, though abstracted from Heathens, eat all sorts of Meats, both Flesh and Fish, except that of an Ox or Cow. When they pray, they strip themselves stark naked, and main∣tain a Doctrine different from the Benjans.

The Province of Sanbat, or Sanbal, and Bakar.

THE Province of Sanbat, or Sanbal, or Sanbe, borders on the North at Bakar; on the West, at that of Agra; and is se∣parated on the South, by the River Jemni, from the Province of Narvar. Some, as Herbert, call this Province Doab, that is, Between the Waters or Streams; for Ab in the Persian Tongue signifies Wa∣ter, and Do, Between. It lies triangular, and is en∣compass'd by the Streams Ganges and Jemni, which make the Country very fruitful, and 'twas anciently mighty Populous. The Metropolie is also call'd Sanbat.

In this Province, twenty five Leagues from the City Agra, near the Place where the Jemni falls into the Ganges, lies a stately Palace, now call'd Helabassa, but formerly Praye, and founded by the Rajas of that Place, in testimony of their Subje∣ction to Ecbar, when they submitted themselves to his Jurisdiction. The most remarkable thing near this Palace is a large and dark Valley, where∣in are kept, as precious Relicks, some Images, which the Inhabitants affirm to be of Adam, Eve, Seth, Enoch, Methusalem, and others, which, as they relate, liv'd in this Place. Great Companies of Benjans come daily hither from all Parts, to bless themselves here, and purifie or wash them∣selves from all their Sins in the River Ganges, which they account Holy. They shave off all their Hair, and ease themselves thereof, as an un∣clean and unnecessary Burden, and promise to themselves great Benefits by the loss thereof. The Palace is surrounded with a treble Wall, whereof the first is of square Red Stones, the second of White, and comprehends an Obelisk of seventy two Foot high, erected by Alexander the Great. The King spent above twelve hundred thousand Ropias to build this Palace, of which the Kings of Patan have often endeavor'd to make themselves Ma∣sters, because of the conveniency of the Rivers which are so near it. There is also a Sanctified Tree, which the Kings of Patan have endeavor'd to root out, but could never attain to it.

Near Helabas is a magnificent Tomb, which King Sanghir built in honour to his first Wife, the Raja Maminseng's Daughter, who poyson'd her self when she heard of her Son Sultan Gosrou's Insurrection.

The Territory of Bakar borders on the West at the Stream Ganges; on the South, at Sanbal; on the West at Nagrakat: and hath Bikaneer, or Bi∣kameer, for its Metropolis.

The Province of Nagrakat.

THE Province of Nagrakat, or Nakercut, borders Westward at that of Bakar, and at the Stream Ganges. It is a Mountain∣ous Country, and the utmost to the Northward of the Mogol's Jurisdictions.

The Metropolis, call'd also Nagrakat, is adorn'd with a splendid Chappel; for the Cieling and Floor is In-lay'd with Plates of Silver in divers Forms, which are continually kept scoured. It was built in honour of an Idol they call Matta, which is erected in this Chappel, whither the In∣dians repair to their Devotion, and out of Zeal often cut a piece of their Tongues off, as an Of∣fering to the Idol.

In this Province is another eminent Holy place, built on a Rock, and call'd Jallamakee; where from the cold Springs which run out from between the Rocks, are daily seen to arise Flashes of Fire, to which the Idolaters kneel down and worship.

The Provinces of Siba, Kakares, and Gor.

THE Province of Siba lieth to the North∣ward of Nagrakat, and is divided by the River Ganges from North to South. The Metropolis, call'd Hardware, is seated near the Ganges, which gliding thereabouts through great Rocks, soon after makes a large River. The most eminent Rock through which the Ganges takes its Course, hath, according to the supposition of the superstitious Heathens, the form or shape of a Cows Head: and they come hither daily in great numbers to wash themselves; for they ascribe a certain Divine Power to the Water, especially of the Ganges.

The Territory of Kakares lieth Northward be∣yond that of Siba, and being separated from Tar∣tary by the Caucasian Mountains, is the utmost Northern part of the Mogol's Jurisdiction. The Chiefest Towns thereof are call'd Decalce and Purhola.

The County of Gor lieth North-east from Ka∣kares, and is very Mountainous. The River Ser∣sily takes its Original in this Country, and after long Course Southerly, discharges it self into the Ganges. The Metropolis bears also the name of Gor.

The Provinces of Pitan, Canduana, and Patna.

THE Province of Pitan conterminates Northwards at that of Kakares; East∣ward, at the River Sersily; Southward, at the Territory of Patna; and Westward, at that of Siba. It is water'd by the Stream Canda, which empties it self on the Borders into the Gan∣ges. The Chief City is nam'd Pitan.

The County of Canduana verges Westward on the River Sersily; which divides it from Pitan. This and the Territory Gor are the furthest Li∣mits of the Mogol's Jurisdiction to the North-east. The Metropolis is call'd Carhacatenca.

The Province of Patna borders Westward at the River Ganges; Eastwards, at Sersily, and the County of Jesuat; and Northwards, at Pitan.

The Territories of Jesuat, Merat, and Ʋdessa.

THE Territory of Jesuat borders on the West at that of Patna; and on the East at Merat. The Chief City thereof is call'd Raiapore.

Merat joyns On the East to Udessa; and on the West, to Jesuat. It is a Mountainous Country, and hath Nariel for its Head City.

The Province of Udessa is the furthest part of this Jurisdiction Eastward, and hath Jekanat for its Metropolis.

The Kingdom of Decan.

THE Kingdom of Decan is, according to Juan de Baroes, generally taken for the whole Extent which the Country of Cuncan comprehends, because the Inhabitants call that Tract of Land Cuncan which extends it self along the Sea, from North to South, to the River Aliga; and from East to West, from the Sea to the Mountains of Gate: So that these People are call'd Cuncanyns. and not, as the Portuguese im∣properly stile them, Canariins. But the Coast of Decan, which extends Eastward to the Mountains of Gate, is call'd The Kingdom of Decan; and the Inhabitants, Decanyns: and, as Linschot hath it, this Country is also call'd Ballagate, that is, The Upper Gate; for Balla signifies Upper, and Gate, A Mountain. Or rather the Country of Ballagate (by Ananie call'd Bilagate) is that Land which extends over and among those Mountains; as appears by the Description of Linschot, who makes three Kingdoms of this Country, dividing it into Balla∣gate, Decan, and Cuncan.

All these three Countries, taken together, bor∣der on the North at the Kingdom of Cambaye or Zurratte, with the Stream Bate between both, and also at the Kingdom of Orixa; on the East, at the Kingdom of Narsinge; on the West, at the Sea; on the South, at Canara, being parted by the River Aliga.

This Country extends it self along the Sea above 250 Italian Miles; or, as Ananie saith, full sixty two German: that is, from the Mouth of the Stream Bate, to that of Aliga; or rather, as Juan de Baroes hath it, from Chaul to the River Aliga in Sintacora is sixty five Spanish Miles. But Texeira, and other Modern Writers, rightly distinguish the Country of Decan from that of Cuncan or Visiapour, by its extent to the North, calling that Country Cuncan which extends to the South, and that which lies more to the North, and nearer to Cam∣baye, Decan.

Decan borders on the North at Cambaye, on the East, at the Mountain of Ballagate; on the South, at Cuncan; and on the West, at the Sea. It ex∣tends from the South to the North along the Sea∣coast of Sifferdan to Negotana, a Tract of twenty Leagues, and runs up into the Country near Cam∣baye.

The Metropolis of Decan, according to Texeira, is call'd Hamedanager; by Ananie, and some others, singly Danager; by others, Amdadanager, who place it up in the Country, and make it the King's Residence, affirming, That he made this the Seat of his Realm, because of the pleasant Situation of the City, and the delightful Gardens about the same: Yet there are some that make Beder, or Bi∣der, by Barbosa call'd Mavider, the Metropolis of all Decan, and Residence of the Kings. Next to this, is reckon'd the City of Decan.

In this Kingdom lies also a City built near the Sea-shore, which Texeira calls Chaul; but Baroes,

Chiaul; by Della Valle, Ciul, and Chaul; and by Barthema, Ceuul: which by Castald is taken for the ancient City Camane of Ptolomy. It lies ten Leagues to the Southward of Bazzain, in 19 De∣grees and 50 Minutes of Northern Latitude, two Leagues from the Sea, near a River, which by the help of the Flood coming from the Sea, brings up Ships close to the Walls of the City: It runs up a great way into the Country, from whence it takes its Course, trending through Hills and Valleys, till it discharges it self into the Sea, ma∣king a spacious Haven in the midst of the Bay below the City.

The Portuguese have two Forts here, whereof the one was built Anno 1520. by Diego Sequeira, who obtain'd leave of the King for it: The other built by the Moors, is on the other side of the Ha∣ven, viz. on the Right hand when you enter into it. To the Southward of this Haven lies a fa∣mous Mountain, in the Portuguese Tongue call'd Il Morro di Ciul, that is, A Member of Ciul, which commands both the City and Harbor, having a Fortress built on the top, which is in a manner in∣accessible, and belong'd formerly to the Moors of Decan, that is, to Nizam Schiah King or Lord over all the adjacent County.

This Fortress was conquer'd by the Portuguese, who with discharging their Musquets at an Ele∣phant which was by the Moors plac'd to defend the Gate, with a great Chain in his Mouth, so frighted him, that he remov'd to one side, and per∣mitted the Portuguese to creep under his Belly, and make themselves Masters of the Place. But others relate, that the Place was taken after this manner, viz. When the Portuguese had first with a handful of People defeated a considerable Party of the Moors, and put them to flight, they retreat∣ed to the Fort Il Morro di Ciul, where they thought to be secure from the fury of the Portuguese; but an Elephant being wounded in the Battel, and re∣tiring amongst them towards the Fort, fell down dead at the entrance of the Gate, which then could not be shut against the Portuguese, who by firing boldly upon their Opposers, soon made them∣selves Masters of the Place, which since that time they have made much stronger, and by that means defended the City Chaul from the continual As∣saults of the Moors.

Pyrard tells us, That there are two Cities call'd Chaul, in one of which inhabit abundance of Handicrafts and Tradesmen. In this City is a famous Temple dedicated to the Goddess Cran∣gene.

Without the City is a Toll-house: Also the Chief Church of the Portuguese stands near the Sea-shore, not far from which is a Cloister of the Jesuits, with a Church dedicated to St. Peter.

Southward from Chaul, by the Sea, lies a Place by Barbosa call'd Banda, or Dando; but by Della Valle, Danda Rajiapori: Near this lies the City Ziffardan, or Zeferdani, the utmost Limits of the Kingdom of Decan. In the same Tract, towards Banda, is a Bay call'd Kelsi, the Country on the South side whereof is very Mountainous. In De∣can is also a City call'd Petan, or Patan, which pro∣duceth abundance of fine Callico.

The Country of Decan is very fertile, produ∣cing all things in great plenty, and agrees in most things with that of Cuncan; and the Inhabitants also agree in their Constitutions, Habits, and man∣ner of Living: Wherefore we will here give an accout of them promiscuously, and at large.

The Air at Chaul is more hot than cold. The Soil thereabouts plentifully produces all things except Raisins, Nuts, and Chess-nuts. Oxen, Cows, and Horses are here in great numbers. The Inhabitants of Decan are call'd Decanyns, as those of Cuncan, Cuncanyns.

After what manner the Countries of Decan, Ballagate, and Cuncan, or Visiagour, which were for∣merly under the Jurisdiction of one Prince, are become subject to several Lords, I shall here give this brief Account.

About three hundred years since the King of Dely brought all the neighboring Kingdoms, but particularly those of Decan, Cuncan, and Ballagate, and the Country of Goa, under his Subjection: At the same time when the Country of Cambaye was conquer'd by the Mahumetans, who treated the Reisboutes, Inhabitants or the Country, very tyrannically.

The Kingdoms of Ballagate and Decan were for∣merly govern'd by Heathen Kings, and inhabited by a mighty People, of which the Venasars and Collers, the present Inhabitants, are Successors. They joyn themselves with the Reisboutes, and commit many Robberies, forcing Tribute from the Inhabitants of Decan and Ballagate, without being punish'd for the same by their King.

After the King of Dely had made these Con∣quests, the Mogols took up Arms, and made them∣selves Masters of the greatest part of Dely. About the same time there was an eminent Lord of Ben∣gale, who, to revenge himself of his King, for put∣ting his Bother to death unjustly, bereav'd him both of his Crown and Life, and afterwards fell into Dely, forc'd the Mogols to fly, and at the same time made himself Master of all the Country of Ballagate and Cuncan, extending to the Borders of Cambaye. But he not being capable of Govern∣ing so many Countries, and being also desirous of q••iet, resolv••d to return back to Bengale, and com∣mitted the Care of Governing the Kingdoms of Decan, Ballagate, and Cuncan, to one of his Ne∣phews, who being a Lover of Strangers, divided those Countries amongst several Lords of divers Nations, as Arabians, Turks, Rumeans, and Cora∣sons, giving to one whom the Portuguese call'd Idalcan the Country of Cuncan, otherwise call'd Visiapour, or Gingive, lying eight Leagues from Goa. He also gave to one of his Captains, nam'd Nizzamaluko, the Country of Siffardan, which extends it self six Leagues to the North, along the Coast of Negotana. He divided the Kingdom of Ballagate into Provinces, and gave one part thereof to Imademaluko, another to Coralmaluko, and a third to Melik Vervide. But all these immediately rebell'd against their Lord and Benefactor, and marching to the Metropolis Beder, took the King Prisoner, committing him to the custody of Melik Vervide. They also procured several other Hea∣then Princes to joyn with them in this Conspira∣cy, amongst whom were Mohade Koja, and Veriche, who possess'd rich Countries, replenish'd with Towns and Villages. Amohade got the Cities Visiapour, Solapor, and Paranda, lying near Goa; but not long after the City Paranda was taken by Nizzamaluko, and Salapor fell into the Hands of Idalcan, who was also call'd Sabayo, that is, Lord. He possess'd the Island Goa, of which the Portu∣guese afterwards made themselves Masters. His House or Palace stands yet at Goa, but is now con∣verted to a House of Inquisition. The Place ly∣ing between the Great Church and the said House

bears the Name of Sabayo. Idalcan, who Reign'd Anno 1535. was Grandson to one of those fore∣mention'd Kings.

After this Division thus made, there was a Quarrel between Idalcan and the King of Nar∣singa, his Neighbor; who by his Power subduing Idalcan, and the other Kings of Decan, made them Tributaries to him: But in process of time Idalcan, or his Successors, subdu'd all those Countries which were possess'd by peculiar Kings or Lords, except that of Melik, which the Mogol had conquer'd.

F. Bernier relates, That all this great Island of Hindoslan, reckoning from the Bay of Cambay to that of Bengale, near Jagannate, and from thence to the Cape of Comori, was all, some Mountain∣ous Parts onely excepted, about two hundred years agoe under one particular Lord or King, who was a very great and Powerful Prince: But at present it is divided into many Dominions; and the People are likewise of several Religions. The Reason of this Division was as followeth. A cer∣tain Raja or King, nam'd Ramras, the last of those which Reign'd absolute in this Country, impru∣dently promoted three of his Slaves to too great Dignities, by making them Governors: viz. The first he made Governor of a great part of that Country which the Mogol at present possesses in Decan, round about Daulet-Abad, from Bider, Pa∣randa, and Surratte, to Narbadar: To the second he gave the Government of all those Countries which are now comprehended in the Kingdom of Visiapour; and to the third, that Part which is known by the name of the Kingdom of Golconda. These three Slaves growing very Rich and Pow∣erful, and being supported by many Mogols which were in the Service of Ramras, and of the same Religion with the Persians, agreed together to re∣bell against and kill their Lord and Benefactor; which having effected, they return'd into their se∣veral Dominions, each of them taking upon him the Title of Schah, or King. The Successors of Ramras finding themselves not able to engage in a War against these Usurpers, were content to re∣tire and seat themselves in a Place call'd Carnateck or Bisnaguer, where to this day they Reign as Rajas or Kings. The three Slaves and their Suc∣cessors defended their Kingdoms very valiantly, so long as they agreed among themselves, and as∣sisting one another, maintain'd great Wars against the Mogols; but when they went about to defend their several Countries, they were immediately sensible of their Division, to their great prejudice, being soon after reduc'd under the Subjection of the Mogols.

Decan belong'd formerly to a peculiar King; but is at present Govern'd by one of the Great Mogol's Vice-Roys.

The Great Mogol Akebar, or Ecbar, was the first which conquer'd the Kingdom or Country of De∣can. He sent his Son, Sultan Morad, Anno 1595. against Melik Amber, Vice-Roy of Decan, to whom belong'd formerly the City of Chaul, who setting forth from Cambaye, as being the nearest Place to this Province, was kill'd, with many of his Offi∣cers. After this, in the Year 1598. he sent one of his youngest Sons to maintain the Wars against Melik, and revenge the Death of Sultan Morad: And soon after he follow'd in his own Person, re∣solving to be present at the Conquest; but he staid about a Year in the City of Agra, from whence he march'd, Anno 1600. to the Kingdom of Decan: But the Queen of Decan, who Reign'd at that time, being a Woman of great Spirit and Valour, and being also assisted by the Portu∣guese, and some great Lords, oppos'd him with so much Courage and Resolution, that many of his People were slain at their entrance into the King∣dom of Barara, at a Pass near the Mountains, by which they were to come into the Country of De∣can: Yet nevertheless the Decanyns, after the death of this Princess, divided themselves into divers Parties, from which proceeded their overthrow and total subduction; for some being corrupted by Money, and others by Promises, they all, upon hopes of greater Employments, contributed their Assistance to the Great Mogol in his Conquest of the Kingdom of Decan. Having by this means at last added this Kingdom to his Territories, he ele∣cted one of his Sons to be his Vice-Roy, leaving with him a considerable Garrison.

Texeira says the King of Decan was formerly by the Inhabitants call'd Nezal al Malucho, that is, The Lance or Spear of the Kingdom, and also Ma∣lek, or Melik, which signifies King. Della Valle af∣firms that the right Name of the Kings of Decan is Nizam Sciah, which some translate King of the Spear, induc'd thereunto by the Portuguese Word Nize, which signifies A Spear; but falsly, because the King calls himself Nizam Sciah, and not Nize Sciah, as this explanation requires. Others call him, according to the signification of the Word Nizam, King of Falcons; for Nizam in the Indian Tongue signifies A Falcon, or other Bird of Prey; because this King, before he was made a Gover∣nor, was perhaps Falconer to that Great King un∣der whose Jurisdiction all this Country was; so that he retains that Name to this day.

The King which Reign'd Anno 1623. being a Child of about twelve Years of age, gave the Government of his Realm to one of his Slaves, call'd Melik Amber, by Extract an Ambassine, and of the Mahumetan Religion, who Govern'd with so much Policy, that this Country was more known by the Name of The Dominion of Melik, than that of the Kingdom of Nizam Sciah. He Govern'd with great Fidelity, and Obedience to the King, and not as some pretended, like a Ty∣rant: Neither did he keep the King as a Prisoner, though it is said by some that he design'd to mar∣ry his Daughter to the young King, that so he might the better hold his Governor-ship, and make his Heir his Successor. He was a Man of great Prudence and Understanding, yet not with∣out the Name of being very wicked, and incli∣ning to Sorcery, of which some affirm he made use to continue himself in his Princes Favor. It is also said, That for the accomplishing his De∣signs he would offer to the Devil several hun∣dreds of Children that were his Slaves, with abundance of other People, hoping thereby the more easily to obtain his Desires. These and other such barbarous Wickednesses and Impieties have been reported of him.

This Melik Amber maintain'd at that time great Wars against the Mogols, not sparing his own Person, but himself engaging often very valiantly.

It is reported, That this King had a Gun of such a prodigious bigness, that it requir'd fifteen hundred Pounds of Gunpowder to Charge it; that a Man may stand upright in the same; that it is above two Spans thick; and that it cannot be remov'd without many thousands of Oxen, besides Elephants: And though it is not us'd in

[illustration]

the Wars, but is kept more for Curiosity, yet ne∣vertheless the King held the same in such esteem, that he would always have the same cover'd with Cloth of Gold; nay he repair'd thither one Year with so much Solemnity and seeming Zeal, as if he would have worshipp'd the same.

The Kingdom of Ballagate.

THE Kingdom of Ballagate lieth between and beyond the Mountains of Gate, as some Writers affirm. These Mountains are about nine Leagues from the City Banda; they are very high, and extend from the Country of Decan to the Coast of Choromandel; they also reach to Dabul, with many Points and Inlets, which render them altogether unfit to be Travell'd over either by Men or Beasts. On that side towards Decan is upon the top a Plain of an extraordinary compass, planted on the Way-sides with Mangas, and other Fruit-Trees.

Ballagate in the Persian Tongue signifies High Mountains; for Balla is High, and Gate, A Moun∣tain. Some also call this Country The Kingdom of Decan. The Cities of Lispor, and Ultabad, or Dub∣tabad, are very famous for the great numbers of Merchants that resort thither.

The Kingdom of Cuncan, or Visiapour.

THE Kingdom of Cuncan is by Linschot call'd The Kingdom of Dialcan; and by others, from Visiapour its Metropolis, The Kingdom of Visiapour; and by Della Valle, The Country of Telengone, or Telanga. It takes its be∣ginning on the Sea-shore of Ingediva, or Angedive, twelve Leagues Southward from Goa; or, accord∣ing to John de Barros, from the River Aliga in Sintacora, which is a Boundary between Cuncan and the Country of Canara, and extends Northwardly to the Land of Decan, or the Land of Siffardan, a Tract of sixty Leagues: Westward it runs to the Sea, and Eastward to the Mountains of Gate, or to the Kingdom of Bagenael, or Golconda; and is by a Stream separated from the Island Goa. Della Valle makes Telengone, the Metropolis of this Kingdom, to border Southerly next that which belongs to the Portuguese in Goa. Some reduce the City Visiapour and Goa under the Province of Daman, and place the Province of Telanga much further, to the Southern part. The most eminent Sea-Towns are, Geytapour, Rasapoue, Carapatan, and Dabul; besides which, there are several other very good Bays, Rivers, and Roads.

The Chief City of this Kingdom, the Court and Residence of the Kings, is call'd Vasiapour, Bi∣zapor, and Visipor, or peculiarly Vidhikpor; not∣withstanding Linschot places the King's Court at Solapor: but it is probable he keeps his Court sometimes at the one, and sometimes at the other. Visiapour lies up into the Country about 30 Gau, (each Gau being three Leagues) or 90 German Miles from Dabul, and 25 from Goa. It is sur∣rounded with high Walls of hard Stone, and deep Moats, which nevertheless are dry in several pla∣ces. Round about on the Walls, and some Plat∣forms made for that purpose, are mounted above 1000 Brass and Iron Guns, some whereof are of an incredible bigness.

The City is built after the Asian manner, ha∣ving five Leagues in circumference: It hath five great Gates, viz. Schanpour, Gurapour, Abrahimpour, Alapour, and Bomnenaly. Before each Gate is a rich Trading Suburb (for in them live most of

[illustration] view of Bijapur

De Stadt VISIAPOER

the Merchants and Tradesmen) which bears the same Name with the Gate. In the middle of the City lies the Royal Palace, or Castle, enclos'd with double Walls and strong Moats, planted about with 100 great and small Guns. It com∣prehends in its Circumference above 3000 Pa∣ces, or 614 Rods: It hath a very wide Entrance, which is shut up by five several Gates, and guard∣ed commonly by 2000 armed Soldiers. None but the King's Domestick Servants are permitted to come within the foremention'd Gates, unless commanded by the King, who hath appointed a Governor both over the Castle and the City, al∣lowing him 5000 Men under his Command.

About a League and a half from Visiapour lies another City call'd Nouraspour, formerly the Re∣sidence of King Abrahim Chan, whose Palace, be∣sides several other fair Structures, are to be seen at this day, but quite ruin'd, the Materials of them being employ'd for the building of the present King's Houses and Palaces.

Travelling from Visiapour to Dabul, you pass through these Cities: From Nouraspour you come to the City of Sirrapour and Tickota, six Kos from Visiapour: Three Kos beyond Tickota is the City Honnowaere; and three more beyond that, a City call'd Calesen: Six Kos further is a great and Trading Town nam'd Atteny, two days Journey from Visiapour: Four Kos from Calesen, and two from Atteny, between both, lies the Vil∣lage Burgie; and two Kos from Atteny, the great Dorp Agelle: Six Kos and a half from Atteny is the City Areka, with two Bary, or Villages, ly∣ing upon the side of the Road, about four Kos and a half from Areka, and one and a half from Atteny. Three Kos from Areka lies the City Berek, with a small Village in the way, one Kos and a half from Areka, and is under the Jurisdiction of the City Mirisdie.

Mirisdie, otherwise Mirdsy, is a large and deso∣late City, fortified on the South-west side with a strong Castle, which is so well furnish'd with Men and Amunition, that the Great Mogol, after the conquering of many Towns and Fortresses, could not subdue this Castle with his whole Army. It is adorn'd with a Metzid, built after the Moorish manner, in which lie buried two Kings of Dely, which died about 500 Years ago; their Graves being adorn'd with Hangings, and other rich Or∣naments, are frequented by the Inhabitants, and travelling People, who shew great Reverence to the same.

Two Kos from Mirdsy lies the Village Epour; and three Kos further, on the Banks of the River Koecenna, are two Towns, the one call'd Great, and the other Little Graeen, about a Cannon-shot one from another. Five Leagues and a half-from the River Koecenna is the great and rich Trading City Asta, with the Villages Toncaa and Astacka, in the Road, about two Kos and a half one from the other; between which two Villages is a Barry or Hamlet. Three Kos from Asta stands the large and well-built City Ballouwa; and three Kos fur∣ther, two Towns, about a Cannon-shot one from the other, call'd Oerem and Jesselampour; the last of which hath a strong Castle, with high Walls, wherein the Governor for the King of Visiapour hath his Residence. Two Kos from thence is a Village nam'd Taffet; and three Kos further, ano∣ther call'd Cassegam; and two beyond that, the decay'd City Caljaer. Two Kos from Caljaer is the Village Galoure; and six Kos beyond that, the City Tamba, and Village Winge, near the City Quelampour; and another Town call'd Domo.

The City Tamba is large, and well Peopled, built along a Running Water which hath its Ori∣ginal out of the River Coyna. Two Kos from Tamba is the Village Morel; two beyond that, Sup∣pera; and four Kos further, Beloure: two more from hence lies a great Village call'd Werad, nine Leagues from the Ballagatean Mountains. Not far from this place is the Village Patan, formerly the Residence of a famous Robber call'd Hiewogy, who forc'd Tribute from all Travellers, which none could hinder him from, notwithstanding all possible means were us'd to prevent it; for so soon as any Forces were sent against him, he immedi∣ately fled into the Mountains, which were natural∣ly inaccessible. Another Village, call'd Hele∣waek, lies about three Kos beyond Werad, by which runs the River Coyna.

Three great Kos, or a League and a half from the River Coyna, on the Mountains of Ballagate, is the Village Gatamata, so call'd in respect of these Mountains; for Gata in the Persian Tongue signi∣fies A Mountain, and Mata, Above, or On the top. Three Kos further lies another Village call'd Po∣ly, at the foot of the foremention'd Mountains, which by reason of their steep, narrow, and Rocky Ways, are very troublesom to travel. Two Kos from Poly, or the Foot of the Ballagatean Moun∣tains, is the Village Combaerly; and sixteen Kos from thence, at the River Ghaybeer, a great Vil∣lage nam'd Chipolone, from whence is a passage by Water to the City Dabul. All Goods that come out of the Country of Decan, are carried in Boats from thence to Dabul, and so farther up into the Country, which makes this Place to be very po∣pulous, and plentifully stored with all manner of Provisions. The Merchandises and Commodi∣ties which are brought thither by Water, pay for each Kandy, or 450 Pound weight, one Laryn and a half Freight to Dabul.

Four Gau, or twelve Leagues from Chipolone, down the River Helewacko, lies the City Dabul, or Dabrul, anciently very famous, but of late much ruin'd by the Wars, and decreas'd in Trade. It lies in 18 Degrees Northern Latitude, or, as others affirm, in 17 Degrees 45 Minutes, and is built along the Shore of the River Helewacko, ten Leagues from Chaul. It lies open onely on the South-side which fronts the Water, where are two Batteries planted with four Iron Guns. On the Mountains are several decay'd Fortresses, and an ancient Castle, but without any Guns or Gar∣rison. On the Northern Point, where the Bay begins, stands a little Wood, which at a distance appears like a Fort; and below this Wood, near the Water, is a white Temple, or Pagode; as also another on the South Point, on the declining of the Mountain, besides several other Temples and stately Edifices. This City was taken from the King of Idalcan, by the Portuguese, Anno 1508. but was afterwards won from them again, and ruin'd by the English.

Two Leagues Southward from Dabul lies a Pro∣montory or Cape by the Portuguese call'd Dabul Falso, that is, False Dabul, because in sailing by the same they often find themselves deceiv'd, ta∣king it for the Point of Dabul, which it very much resembles. Beyond this Cape is a Bay by them call'd Enceada de los Brahmannes, that is, The Bay of the Brahmines, because many Brahmines dwell thereabouts. Beyond this is the Ragiaputa, and

the Cape Caraputa; the Enceada, or Sea-Bay Ca∣lasi, or Calesci, lying not far from the Cape Cara∣peta; and next to that, Tambona.

Four Leagues from Dabul lieth the Bay of Zan∣guizara, in 17 Degrees and a half of Northern Latitude. Twelve Leagues from Zanguizara, or rather from Dabul, and twenty from Goa, lies the Haven and Road of Ceitapour, in 17 Degrees and 20 Minutes Northern Latitude, behind an Island which secures it from all Winds. This Haven hath at the lowest but three, and at the highest not above six or seven Fathom Water. Beyond the River, three Leagues from this Island and the Road Ceitagour, lies the City Rasapour, one of the eminentest Towns of the Kingdom of Cuncan and Visiapour.

Travelling from the Sea-side about Goa, up into the Country, to the Metropolis Visiapour, you pass by and through the following Cities and Villages. First, A great City call'd Ditcauly, lying three Kos from Goa. Not far from thence, near the River Madre de Dios, lies a Castle call'd Ponda. Banda, a mighty City, is about one Gau, or three Leagues from Ditcauly, two from Goa, two from Wingerla, and three and a half, or nine Leagues from Balla∣gate. It is built near the River Dery, which glides by this City into the Sea, having broad Streets, with many fair Buildings, and several Pagodes or Temples.

Between Banda and the Ballagatean Mountains lie several Villages; as Amby, two Kos from Ban∣da; and Herpoli, four Kos: Eleven Kos from thence, on the other side, at the Foot of the lowest of the Ballagatean Mountains, is the Village Amboly, be∣yond which, near the River Herenecassy,, is ano∣ther Village of the same Name. A Cannon-shot from Herenecassy, in the Valley between the Moun∣tains of Ballagate, is a Dorp call'd Berouly; and two Kos further, another call'd Weseree▪ three Kos further, Outor; six and a half more, Berapour; half a Kos beyond, Matoura; and one more, the pleasant Village Calingra, close planted about with Trees. A Cannon-shot from Calingra is the Village Cangier, a little beyond a place by a general Name call'd Bary; for all those Places which have no peculiar Name, but belong to other Villages, are in general call'd Bary. One Kos from hence lies the Village Worry; and two and a half further, another call'd Attrowaad, adorn'd with a Pagode built on a Mountain, which may be seen at a considerable distance. Two Kos and a half fur∣ther lies the Village Badaraly; and as much be∣yond that, the Dorp Kerwes; two Kos more from which is Secoery: Five Kos from hence is a Pagode, from whence you may plainly see the City Mirsie, with its Castles and Towers. Seven Kos from the Village Secoery lies Raiabaeg, a pretty large and Trading In-land City, fortified with a Castle, and belonging properly to the King's Consort: About one Kos from the City is a fair Well, and two Kos further runs the River Gagni. Three Kos and a half from this City of Raiabaag, is another City call'd Gotterny, which hath a Fortification at one of its Gates. A Cannon-shot from thence are two Villages, call'd Coetesy and Omgar; and half a Kos further, the eminent River Corstena; one Kos and a half from which is the Village Eynatour; beyond that, the Dorp Caterna; and one Kos and a half further, the River Agery, with the Villages Tangely and Erary. Three Kos from Erary is the City Atteny; and one Kos beyond, the City Bard∣gie; from whence to Agger is three Kos and a half more; three Kos thence to the City Talsenge; and as much from thence to Hamowaere: Tickocata lies three Kos further, and about six from Visiapour, having Nouraspour and Sirrapour between both.

Tickocata is an In-land City, provided with a large Sarry or Publick Inn for Travellers.

The Kingdom of Cuncan is water'd by several Rivers: viz. A little to the Northward of Goa is the River Madre Dios; and beyond the City Banda the River Dery falls into the Sea, and is Na∣vigable in small Vessels. Two Kos from the Ci∣ty Kaiabaag glides the River Corstena, which passes through the whole Country of Cuncan, to the Ju∣risdiction of Masilipatan; about three Kos from whence, the Stream Agry hath its Course. Be∣tween the two Towns Great and Little Graeen runs a large River call'd Coecenna, on whose Banks those Towns are situate. The River Coyna, which signifies Great Water, passing through the Village Helewaek, hath its Original near the City Chaury, lying twelve Gau, or thirty six Leagues up into the Country, and extends it self in several Branches beyond the Metropolis Visiapour, and the whole Kingdom of Cuncan. The River Ghayhkeer dis∣charges its Water into the River Helewacko, whose Shore is border'd by many Dorps, and planted with Cocos and other Trees, very delightful to the Spectators. This River hath its rise out of the Mountains of Ballagata, and posses by the City Eabul into the Indian Sea, where it makes a con∣venient Bay. From the North to the South Point, cross this Bay, is a Bank, which at low Water is quite dry; so that those which sail up the River to the City, must pass along close by the South Point. At the entrance is commonly five or six Fathom Water at low Tide. Four Leagues to the Southward of Dabul, and thirty to the Northward of Goa, glides the River Zangui∣zar, by Barbosa call'd Cinguicar: Its entrance into the Sea is in 17 Degrees and 13 Minutes Nor∣thern Latitude, and makes a large Bay or In-let, with several commodious Roads for Shipping. Next is the River Bardes, which runs by a Town call'd Banda. The Stream Aliga of Sintacora, which rises in the Mountains of Gate, from thence taking its Course to the Westward, falls into the Sea opposite to the Island Anchedive, in 14 De∣grees and a half of Northern Latitude.

The many Rivers and Brooks which flow through this Country of Cuncan, make the same very fruitful, especially in the production of Rice, which is sow'd in such Grounds as lie low, and are overflow'd in the Winter: Yet it produces but little Corn; but abundance of Areka and Be∣tel, especially on the Banks of the River Betel.

The Fruit Mangas growing in Ballagate are high∣ly esteem'd, weighing about two Pound a spiece, and are of a much pleasanter taste than those which grow in Charanna, Quindor, Mandanagor, and Dulta∣bado, and especially those of Nisamoxa.

Ballagate and Decan produce also abundance of Grapes, but inferior to those of Spain; and also great Quantities of Cotton and Silk.

There are likewise divers sorts of Stones found in Ballagate; as Amethysts, Chrysolites, and He∣mathites, or Blood-stones; and by Decan, beyond Ballagate, very rich Diamonds are found on the Mountain which the Portuguese call Rocca Velha, that is, The Old Rock. Some of these Precious Stones, which are cut naturally, are in the Country Language call'd Naiffez, and are by the Indians esteem'd above all others.

By Ustabado is a certain Stone found by the Ara∣bians, call'd Hageramini, and by the Portuguese Pe∣dra Armenia, that is, The Armenian Stone; because the same sort, being of a blueish green, are found in Armenia. The Moors make use of them in their Sickness to provoke Urine.

About the Countries of Ballagate is a sort of ex∣cellent Varnish: Here are also many Tygers, and Serpents of a prodigious length and bigness.

The Natives of Decan and Cuncan are either Decangeans or Cuncanyns, and corruptly by the Portuguese call'd Canaryns and Corumbyns; but be∣sides, there are Moors, Persians, Benjans, and other Heathen People, which far exceed the Natives in Number.

Linschot tells us, That the Inhabitants both in Complexion, Constitution, and Clothes, do very much resemble those of Zurratte, and the Benjans: But Barbosa makes them Black, and Barthema Sal∣low, or Swarthy. They are naturally Valiant, being for the most part extracted from Strangers; excellent Horse-men, and well skill'd in managing of Elephants: but they are very proud, insolent, and self-conceited. Their Women are much en∣clin'd to Venery.

Their Clothes are either of Silk or Cotton, ex∣cept their Shoes, which are open at the Toes, and lac'd over their bare Feet on the top: yet Pyrard saith, That they are Red, sharp-toe'd, gilt, and open on the top. The Women walk with their Faces veil'd, and the Children stark naked, till their seventh or eighth Year. They eat all things without distinction, except Cows, Hogs, and Buffaloes; which Beasts according to an ancient Custom of the Brahmines are accounted Holy; nay, they are so superstitiously grounded in this belief, that they sleep a nights under these Beasts, and catch their Dung in their Hands, imagining that thereby they do their Gods great Service. They also abstain from all sorts of Fish. Most of their Houses are built of Straw, with such lit∣tle Doors, that they are forc'd to creep in and out. Their Furniture is inconsiderable; for a Mat spread on the Ground serves them in stead of a Bed; and a Hole digg'd in the Earth, for a Mortar to stamp their Rice in.

There are many Gold and Silver-smiths among them, and also very good Artists in the working of other Minerals, besides many other Handicrafts and Tradesmen, Physicians, Chirurgeons, Car∣penters, Masons, and the like. Every Child is taught the Trade or Calling of his Parents.

The Rusticks maintain themselves with sowing of Rice and Fishing, on which they live very poorly, inhabiting near the Sea-shore, and the Banks of Rivers, for the convenience of the Coco-Trees which grow along the same.

The Decanders which dwell near the River Zanguizara maintain themselves with Tillage and keeping of Cattel. People of more Ability Traf∣fick in Pepper, in which the chiefest Trade of this Country consists, which coming out of Canara, is sent by Sea to Persia, Suratte, and Europe. They deal likewise in all sorts of Provisions; for this Country is the Store-house for all its Neighbors. The Inhabitants also drive a great Trade in Ca∣lico, and another sort of Cloth call'd Beirames, which being brought by Land from Indostan, Gol∣conda, and the Coast of Choromandel, is sold to great advantage; for in most Towns are kept Weekly Markets, to which the Merchants carry all their Commodities, but especially Corn and Provisions, which are generally bought up by a valiant sort of People call'd Venesars, and trans∣ported through the whole Country of Indostan, which they penetrate with Cafilas consisting of three, four, nay sometimes eight or ten thousand Beasts of Burthen, accompanied with Women and Children, which follow them like an Army.

In Visiapour dwell many Jewellers, which Trade in Diamonds that come from Golconda, and Pearls of a great value. There is also a great Market wherein nothing but Diamonds are sold, which are bought by the Benjans of Surratte and Cambaye, and by them dispos'd of again at Goa and other Places. Out of this Country is also carried great store of Betel, to Ormus, Aden, and Cambaye.

The Portuguese of Goa drive a great Trade with the Inhabitants of Cuncan, but chiefly with the Merchants of Ditcauly and Banda.

In the City of Raiebaag dwell many eminent Dealers, which Trade in Pepper and other Com∣modities.

The Coins and Current Moneys of Cuncan are of different Valuations, there being two sorts, viz. Laryns and Pagods. A Laryn of Dabul, coyn'd of the ordinary Metal, is valued at ten Pagods; whereas those of Persia make but eight. More∣over the Pagods are likewise of a different Value; for some are worth seven and a half or eight Per∣sian Laryns, and ten In-land. Their small Money is of Copper, and is call'd Basarucus and Paysas; two hundred and ten Basarucus, and in some Places a hundred and eighty, make a Laryn; and twenty eight Paysas are of the same value.

Every Town and Village hath for the most part a peculiar Coin and Value on their Money, in which is great deceit, especially in Laryns and Pagods, which the subtle Benjans make so artifici∣ally of Copper and other Metals, that they can∣not be distinguish'd from the good: Wherefore few will receive Money without the presence of a Xaraf or Exchanger, who for a small Reward looks over all the Money, and makes good the Damage, if there happens to be any bad Money among that which he receives: And if it be found that an Exchanger so entrusted as is before-menti∣on'd, shall designedly put away bad Money, he is immediately condemn'd to have his Hands cut off, and all his Estate forfeited to the King; notwith∣standing which, they practice it daily.

The Weight of this Country is like that of Surrat, having onely some small difference; for twenty seven Maons of Cuncan make but twenty Maons of Surrat. The ordinary Maon of forty Ceeres (a Ceer is sixty Peysses) is about twenty se∣ven English Pounds, with which Weight they weigh all heavy Goods; and with another Weight call'd Goemy (each Goemy being twelve Maons) they weigh their Pepper. A Quintal, which is also a common Weight, makes four Maons; and five Quintals, or twenty Maons, one Candy, which is five hundred and forty English Pound weight.

There are many other Coins and Weights in use among them, which every Person in buying or selling of Goods agree upon at their pleasure; but these before-mention'd are the most common, and generally us'd through all the Country.

The Arms which the Inhabitants of Decan and Visiapour use, both for Horse and Foot, are broad Swords, Pikes, Lances, with a square Iron at the end about a Span long, Bows and Arrows, Shields, Darts, which they throw with great dexterity at their Enemies: Their Defensive Arms are Coats

of Mail, and Coats lin'd with Cotton, which they call Landa••hes. When they march into the Field, they carry with them Tents of Callico, under which they sleep. They make use of Oxen to carry their Baggage. Their common way of Fighting is on Foot, though when they march, some walk, others ride on Horses, and some on Elephants, of which the King keeps a great num∣ber for that purpose. The King of Cuncan is said to be very powerful, and able in a short time to bring eighty thousand, or as some say, two hun∣dred thousand armed Men into the Field, both Horse and Foot: He keeps many Persians and Mogols constantly in his Service, which commonly enjoy the most eminent Places under him: He likewise maintains many valiant Rasepouts. There are four very eminent Castles or Fortresses in Cun∣can, known by the Names of Ponda, Perinda, Sal∣poure, and Bellegam Chapour.

The King hath divers great Guns in his Maga∣zen, and about two hundred Cannons, Demi-Cannons, and Culverins. Round about the City and Castle-walls of Visiapour are planted many small Pieces, as Drakes, and the like.

In the City of Visiapour is a Copper Gun of an incredible bigness, its Chamber being large enough to contain above five hundred Pound of Powder: It was found in a conquer'd Castle call'd Perando, from whence it was convey'd to Visiapour by ten Elephants, fourteen hundred Oxen, and an incre∣dible number of Men. The Founder of this Piece is reported to have been a Roman, who un∣dertook the same to make his Name Immortal, and that his Work might be admir'd by the whole World; which is the more talk'd of, because after he had finish'd this prodigious Piece, he kill'd his own Son, and sprinkled his Blood over it for an Offering. It hapned also, that whilst this Gun was Casting, Braman the King's Treasurer coming to demand an Account of the Charge from the said Roman, he caus'd a Fire to be made in the Pit wherein the said Gun was Cast, and throwing the said Braman into it, bid him take an Account of the Fire which consum'd the Silver and Copper. The News carried to the King by the Relations of the Deceased, he seem'd not at all concern'd there∣at, but rather displeas'd with the Complainants, telling them he never gave his Treasurer any Or∣der to demand an Account.

With this Cannon the King took an almost in∣vincible Castle call'd Salapoure, making a Breach in the Wall at the first Shot of fifteen Ells long, and at the next, batter'd down the whole side of the Wall; which so amaz'd the Besieged, that without any further resistance they surrendred the Castle. The Inhabitants relate many strange and ridiculous things of this Gun, as that it for∣merly Prophesied like the Oracle at Delphos.

They speak three sorts of Languages, viz. the Arabian, Persian, and the peculiar Language of the Country, which differs from that of the other Provinces.

The Inhabitants of Decan, Cuncan, and Gol∣conda speak the Persian Tongue, which at the Princes Courts is as common as their own Lan∣guage.

They Betroth their Children at seven or eight Years of Age, and Marry them at twelve. They keep a continu'd Feast for fourteen days before the Wedding, concluding each day with the sound of Drums and Trumpets. On the Wedding-day all the Relations walk seven times about a Fire made for that purpose, after which they hold the Mar∣riage confirm'd. The Bride brings nothing to her Husband, save onely her Person, and a few Jewels of an inconsiderable value.

They always burn the Bodies of the Deceas∣ed; and if a Married Man dies, the Widow is oblig'd either to cast her self into the Fire with the Corps of her dead Husband, or to live the rest of her days in infamy and disgrace.

The King of Cuncan is in the Country Lan∣guage entituled Adelcan, that is, The true Gover∣nor; or Adel Scach, that is, Real Lord, or Lord of Justice: and by the Portuguese, corruptly, Dial∣cam, or Hialcam; by the Netherlanders, Adelchia; by others, Cadum Schach, or Schach Gean: He is also call'd Sabay, that is, Lord. Dotexara call'd that King from whom the Portuguese took Goa, Sa∣byb Adelcan, that is, Ruler and King of Justice; and not Sabay dalcan, as we read in History. Accord∣ing to Della Valle, the King's Title, besides his own Name, is Adil Sciah, or Idal Sciah, which, as some render it, signifies A Just King; for Adil in the Arabian signifies Just: But others maintain, that Adil, or Idal, which is an Indian Word, signifies A Key, and therefore must be call'd King of Keys, perhaps from the Office which formerly belong'd to this Prince, viz. The keeping of the Keys which lock'd up the Books that containd the Accounts of the Treasures of the Mighty Kings of Bisnagar and Sceherbeder, unto whom this King and several o∣ther petty Princes were subject, as we have alrea∣dy related.

The King keeps a splendid Court, and when he rides abroad is attended by all his Nobility, and a great number of Horse and Foot, besides many Elephants and Camels, and the sound of many In∣struments.

The Kings eldest Son always succeeds his Fa∣ther in the Government, and maintains his Sisters till they are Married.

King Adel Schiah, who deceas'd Anno 2586. Great-grandfather to the King Idelxa, took Goa twice from the Portuguese; but seeing at last that his Forces were not any longer able to oppose them, he entred into a League with them, on this Condition, That the Portuguese should keep in possession the City and Island of Goa, and the ad∣jacent Provinces, viz. Salsette on the South-side of Goa, with sixty seven Villages; the Country of Bardes, with twelve Villages; and the bordering Country of Tisvary, with thirty Villages: Pro∣vided that the King of Visiapour's Subjects should peaceably and quietly Trade into all Parts of In∣dia, and on condition that the Portuguese should not buy any Pepper in any other Place but in Goa, upon Forfeiture of their Ships and Goods. But these Articles were broke several times by the Kings of Visiapour; yet the Portuguese Vice-Roy residing in Goa as often reconcil'd the Difference, by sending Ambassadors with great Presents to them.

The Father of this present King maintain'd great Wars against the Portuguese. Anno 1654. he sent a Letter to the Governor of Batavia, the Lord John Maetzuiker, desiring him to send a Fleet of twenty six Sail of Ships to Goa, to help him drive the Portuguese from thence, and afterwards sur∣render the same to his Army. The Letter, by reason of its unusual Stile, will not be amiss to be inserted here. The Contents thereof are as follow.

THE Good Firman which are sent to the Per∣son of Honor and Strength; besides Valiant, Famous, and sought after by the Grandees, as the most Eminent Person of your Country, is John Maet∣zuiker, Chief Vice-Roy of the Hollanders in India, who by Friendship and Goodness of the Kings is very much favoured; Makes known to your Excellency, That the Person of Honor, Greatness, and Happiness, Moelan Abdulakiem, who sits in the King's Pre∣sence, hath made known to me that you are a Person of a good Nature, and candid Reality, and inclin'd to shew service to this House, which I gladly understood. Send therefore, according to Abdulakiem's Request, a Fleet of twenty six Sail, well Mann'd with valiant Soldiers, and provided with Guns and Ammunition, or at least as many Ships as you can procure, to fight against the Portuguese at Goa, which Place you must endeavor to clear of those People, and after the Con∣quest thereof, deliver Goa to our Army. This done, you shall always remain in our Favor; and 'twill re∣down to your Honor and Glory: And whatever Ab∣dulakiem shall write to you concerning it, freely cre∣dit the same, and do that which this Firman here re∣quests. Given in the Year after Mahomet's Birth 1064. the second of the Month Sillekada. Accord∣ing to our Stile, On the thirteenth of August, Anno 1654.

The King likewise wrote another Letter to the same purpose, to a Dutch Merchant call'd Leonard Johnson, to whom also Abdulakiem wrote the fol∣lowing Letter.

THE Person whose Strength and Conduct is esteem'd of amongst the Great Ones, is Learned Johnson, a Dutch Merchant, whose Prudence must continue for ever.

How long hath your Excellence maintain'd the War of Ceilon, with the Expence of much Powder and Shot, and the loss of many valiant Soldiers; which yet remains still unconquer'd, because the Portuguese have always fresh Aid come to them? Now to take Goa, and to banish the Portuguese out of his sight, the King hath made me Commander of his Army, with which I am already come to the Borders of Salseet. And since you were formerly enclin'd, when a good Firman or Letter was sent to you from the King, to assist him against his Enemies, your good Intentions to serve his Majesty were made known to the King, who thereupon order'd two Firmans to be sent away, viz. One to the Person of Honor, Eminent, of Great Com∣mand, and Respected amongst the Nobility of your Country, John Maetzuiker, Vice-Roy for the Hol∣landers in the Indies: And the other to your Excel∣lency: Wherein is mention'd, That your Ships being well furnish'd with Victuals and Ammunition, should come hither according to my Directions. And there∣fore I desire you will send your Fleet with all the ex∣pedition you can, well provided with all things, to the Bay of Goa: And when we have obtain'd the Victory, and routed the Portuguese, we shall consequently in few days be also Masters of Ceilon; after which your Valour shall be renown'd in the King's House, you ever continue in his Favor, and your Trade shall flou∣rish in these Countries.

If in case you cannot resolve to this Proposal, then consider what Charge you may be at in this War, and what Loss you think you may sustain by it. You will not want much Ammunition in these Countries; there∣fore do not refuse sending Assistance to us.

In the same year, in the beginning of December, a Peace was concluded between King Adel Schiah and the Portuguese, whereby both Parties were al∣low'd free access one to the other.

The King of Visiapour maintains also Wars against some of his Rais or Rajas, which are Hea∣then Princes, or petty Kings, which with the Ra∣butes their Subjects reside in the Mountains of Bal∣lagate, in Places naturally inaccessible, where they neither fear being surpriz'd nor besieg'd.

They have no Written Laws in the whole Realm; but the King's Will is a Law to all his Subjects. All Civil Debates that happen to arise in the City Visiapour, are determin'd by the Coutewael or High-Sheriff; but Criminal Causes are try'd by the King himself. The Criminals are often executed in the King's Presence, with great cruelty, throwing them oftentimes before Elephants, and other Wild Beasts, to be devour'd, and sometimes cutting off their Arms, Legs, and other Members; besides other ways not usual in Europe.

In other Towns or Provinces the Vice-Roy or Governor passes Sentence after the same man∣ner: For by vertue of their Patents, which they call Firman, they are particularly impower'd to give Judgment against Criminals. They com∣monly judge of these Causes according to the first Complaint which they hear; so that he which complains first, for the most part fares best. Dif∣ferences of Debt are soon decided among them; for if the Debtor do not pay his Creditor accord∣ing to the time limited by the Judge, he is severe∣ly whipp'd, and his Wife and Children sold for Slaves by the Creditor. Such Persons as are forc'd to swear, are plac'd in a round Circle made upon the Ground, laying one Hand upon some Ashes brought thither for that purpose, and the other on their Breast, and uttering several Expres∣sions to their Gods; after which, they think them∣selves oblig'd, on pain of Damnation, to make a true Answer to all such Interrogatories as are put to them.

Linschot makes the Idalcans, or Kings of Cun∣can, to be Subjects and Tributaries to the King of Narsinga; but Jarrick affirms them to be mortal Enemies.

The Kings of Cuncan were formerly absolute Lords of vast Territories, and subject to none; but about sixty Years ago, in the time of King Mamedh Idelxa, Son to King Ibrahimxa, who Anno 1635. possest the Crown, in the twenty fourth Year of his Age, they were reduc'd under the Mo∣gol's Jurisdiction: viz. when in King Mamedh Idelxa's Minority (who Govern'd his Realm un∣der the Guardianship of Chavas Chan) the Great Mogol assaulting those of Visiapour with two hun∣dred thousand Foot, and eighty thousand Horse, for their refusing to pay him Tribute. After a long and bloody War, and the death of Chavas Chan, a Peace was concluded, Duke Mustaff Chan and the Kings of Visiapour brought under subjecti∣on to the Great Mogol, with Conditions to pay nine thousand Pagods yearly for Tribute. But at present, as F. Bernier affirms, the King of Visia∣pour pays no Tribute to the Great Mogol, but de∣fends himself against all Attempts which he makes upon him: for though he be not so powerful as those of Golconda oppose the Mogol's Forces, yet he hath this advantage, by reason of the remoteness of his Country from Dely and Agra, that the Mo∣gol makes not such frequent Attempts on these Parts; besides which, that part of the Country of

Visiapour which lies next the Mogol's is very diffi∣cult for an Army to approach, because of the scarcity of Water and Provisions, and the badness of the Ways. The Metropolis Visiapour is also very strong, situate in a dry barren Soil, and guard∣ed by many Fortresses, built on the circumjacent Mountains, which are most of them inaccessible. Many Rajas also joyn with him for their own secu∣rity. Moreover he oftentimes receives private as∣sistance from the King of Golconda, who always keeps an Army ready on the Borders, to assist the King of Visiapour, whenever he perceives him to be too much oppress'd by the Mogol. Yet never∣theless this State, as also that of Golconda, is much declin'd; for the Mogol hath taken Paranda from them, which is the Key of their Country, with the Magnificent City Bider, and some other emi∣nent Places: But especially because of a diffe∣rence between these two Kings; for the last King of Visiapour dying without Issue-Male, the present King, who is a young Man, being brought up by the King of Golcondas Sister, who took him for her Son, doth not acknowledge her Favours.

Ibrahim Adil Sciah, who Reign'd Anno 1620. notwithstanding the Countries of Cutb Sciah or the King of Golconda, and Nizam Sciah King of De∣can, lay as Bulwarks between his Dominions and the Mogol's, and upon occasion was able to raise an Army of a hundred thousand Men, stood never∣theless in great fear of the Mogol, to whom though he paid considerable Tributes yearly, yet he was so slighted by the Mogol, that he sent his Letters to him by a Common Soldier, or Slave, whom he was forc'd to meet with his whole Army, and conduct him in great Pomp to his Court, where he plac'd himself in a Chair of State prepar'd purposely for him, whilst Adil Sciah was forc'd to stand in his Presence, like a Slave: And when the Messenger had laid the Letter on a Carpet, he bow'd down to the Ground three times, according to the manner of the Country, before he durst take it up.

This Ibrahim Adil Sciah is said to have caus'd his own Son to be put to death, for persuading him from paying the usual Tribute to the Great Mogol, and counselling him by force to free himself from that Slavery.

The King now Reigning sends oftentimes great Presents to the Mogol. Anno 1656. in June, the King Sciah Sahep sent a Present of seven Lak Penas, or Two hundred and eighty thousand Pounds, to the Mogol Prince Oranchzef, (at present King) Re∣siding at Dautabake; who then accompanied with Mirsimula, lay with his Fathers Army on the Bor∣ders of Visiapour, in a Province call'd Pretapapour.

The Venassars, and Collers or Coulys, as also the Rasboutes of Cambaye, pay Tribute to this King.

The thirteenth of November, Anno 1656. the King of Visiapour, call'd Adil Sciah, deceas'd; at which time Fettechan guarded the King's Palace; and Chan Channa coming with his whole Army near the Walls, desir'd to know of Fettechan whe∣ther it would not be convenient for him to bring the Army into the City, to prevent Insurrections: Whereupon Fettechan reply'd, That he had taken upon him in Chan Channa's absence to Guard the Fort; and therefore he judg'd it best, for the safety of the Realm, to let Chan Channa come into the City: Whereupon he repair'd to Fettechan in the Palace, where consulting together, they conclu∣ded to Crown the King's adopted Son, call'd Cha Chade, which was perform'd the same day, he be∣ing then in the twenty fourth Year of his Age. This new King receiv'd the Name of Aly Adel Sciah, and was permitted to use the King's Grand∣fathers Seal. The right Coronation of their Kings is perform'd at Chirer Ridder, a principal Place in the Realm of Visiapour.

When the old King lay a dying, Chan Channa was sent for to him by the Queen, who being come, the Queen told the King, Here is Chan Channa; but she receiv'd no Answer. Soon after, Fettechan being also call'd thither, the Queen spoke to the King, saying, The Lord Fettechan is also here present; but the King not answering, lift up his Eyes and departed this life: which when Fettechan perceiv'd, he threw himself after many mournful Expressions on the Ground, and shew'd great signs of sorrow.

The young King was committed to the Care and Government of Chan Channa, being the second Person in the Realm; whilst Fettechan sorrowful∣ly repair'd to his House, where he mourn'd eight days for the King's death, no Man being able in that time to perswade him to come to Court, not∣withstanding the new King had several times in∣vited him: But at last Chan Channa sent him word, That it was then no time to mourn the King's death any longer; That there was a necessity for him to make his appearance before the new King; which if he again re∣fus'd to do, he should be necessitated himself to fetch him, and to bring him before his Majesty. Upon which Message Fettechan made his appearance be∣fore the King, and in all humility fell down at his Feet, but was immediately taken up and embrac'd by the new-Crown'd Prince. The Queen sitting ••ll this while silent behind a Curtain, at last spoke thus to Fettechan: Why would you obscure your self in this juncture of time, when your Presence is so much requir'd in all Business? 'Tis true, here wants no Counsel; but we cannot in these dangerous times repose any Confidence in them. Whereupon the young King added, You must banish the death of his deceased Maje∣sty out of your mind; I intend to promote you higher, and bestow more Honor upon you than hitherto you have enjoy'd. Immediately after he gave him the Cane whereby he held his former Offices; which Fette∣chan humbly receiving, was presented by the King, as a Testimony of his Favor, with eight thousand Penas, which he modestly refus'd, saying, That it was customary the Present should be made to Chan Channa.

Among several other Persons of Quality, the Lord Abdullachan came to Complement the King with a Present of nine thousand Penas, and to wish him a long and prosperous Reign: But the King would not accept his Present, telling him, That in stead thereof, he should encrease the number of his Horse. The King likewise commanded all Officers that were unde his Subjection to appear at Court, charging them on forfeiture of a hundred thousand Penas constantly to maintain a thousand Horse.

The Inhabitants were at this time in a great Consternation, fearing to be surpriz'd by the Mogol Prince Oranchzef: But the King causing an Edict to be publish'd, commanded them to be at quiet, and encourag'd them with the hopes he had to lie down in a short time with his Army before Agra.

The King professes the Mahumetan Religion, as also the greatest part of his Subjects; the rest are Pagans and Idolaters, of which Opinion are the Canaryns of Goa, the Naires, and other Indians.

They observe several Fasts, and other Religious Ceremonies, like the Bramans. Linschot menti∣ons a sort of Religious Persons among them, call'd Jogues.

In most Parts of the Country reside Portuguese, who are permitted to Trade, and enjoy all Privi∣leges, except Religion; yet nevertheless they pri∣vately make many Proselites.

The Kings of Decan, Visiapour, and those of Gol∣conda, maintain the Religion establish'd by Maho∣met, after the same manner with the Turks, and are therefore call'd Soanies; yet the King of Gol∣conda is said to encline to that of the Persians. But notwithstanding they are all three Moors, and have instituted the Mahometan Doctrine in their Countries, yet they still retain many Idolatrous Customs of the Heathens.

The Netherland East-India Company have a Free Trade through the whole Kingdom of Visia∣pour, and Store-houses in several Places, the chief∣est whereof is at Wingurla.

The Bay of Wingurla lies in 15 Degrees and 17 Minutes Northern Latitude, Northward from Goa, and three Leagues Southward from Ilhas Qui∣madas, or The Burning Island. It hath a pretty large River, which runs some Leagues up into the Country, and is Navigable by small Vessels. At the entrance of this River several Streams of Fresh Water, which come down from the Mountains, fall into the Bay.

The King allows the Netherlanders great Privi∣leges, which are confirm'd to them by a Letter dated the tenth of May, 1655. viz. That they may lawfully claim as their proper Goods all such Commodities or Things whatsoever as shall hap∣pen to be Stranded, coming out of any of their Ships cast away upon his Coast: And they are likewise freed from all manner of Taxes and Im∣positions, as will appear more at large from the following Firman or Letter, written to the Lord General John Maetzuiker.

GReat Firman to all Honweldares, Tannadares, and other Inferior Officers, under the Jurisdi∣ction of my Crown, on the Request of Leonard John∣son Merchant, who desires, That if any Ships belong∣ing to the Lord General John Maetzuiker, which Trade along this Coast, should happen by Storm, Fire, or other Misfortune, (which God forbid) to be Cast away or Stranded near any of my Harbors, nothing might be lost or taken away from them, but all their Goods be deliver'd to them again: Which Request I freely grant them. Therefore I charge you, by vertue of this Letter, that no Honweldares, or other Inferior Officers, which have any Command in any of my Sea-Port Towns, shall presume directly or indirectly to keep or detain any Goods or Merchandises which by the casting away of any of the Hollanders Ships shall hap∣pen to be found Stranded or floating on the Sea; but on the contrary, assist them in the saving of any of their Goods and Merchandize, and freely, without any Mo∣ney, restore such Goods as shall be taken up or found by any of you. He that transgresseth herein, shall be pu∣nish'd, as an Example to all others. I have also re∣ceiv'd lately several Complaints from the Hollan∣ders, concerning the paying of Customs, and the de∣taining of their Servants, of which they were for∣merly freed, and Traded without any Molestation; which is contrary to my former Edict: Therefore I charge all those whom it may concern, a second time, not to demand any Custom or Duties of them, nor trou∣ble them in the least, that I may not have any more Complaints concerning it. And that they may freely Trade without any molestation through my whole Domi∣nions, let several Copies be taken of this Letter, and sent to the respective Places, that this Great Firman may be exactly perform'd in every particular.

Given at our Court at Visiapour, the eighteenth day of the Month Jumandelaer, in the 1055 Year after Mahomet's Death.

Notes

• * 1.1

  India, why so call'd.
• * 1.2

  Its Division, Extent, and Bounds.
• * 1.3

  The largeness of its Circuit.
• * 1.4

  Rivers.
• * 1.5

  The Course of the River Indus.
• * 1.6

  The Course of the River Ganges.
• * 1.7

  Accounted holy, and why.
• * 1.8

  Lighter than other Water.
• * 1.9

  Its Riches.
• * 1.10

  The Lake of Chiamay.
• * 1.11

  Floating Bridges.
• * 1.12

  The Moun∣tains.
• * 1.13

  Beasts.
• * 1.14

  This Coun∣trey stor'd with Plants.
• * 1.15

  Chewing of Betel very common, with its Descripti∣on.
• * 1.16

  The Descri∣ption and Use of Areka.
• * 1.17

  Its Vertues.
• * 1.18

  How they use it.
• * 1.19

  The Juyce of Cate how made.
• * 1.20

  Carri'd much to China.
• * 1.21

  Very Physi∣cal.
• * 1.22

  Thought to be the Lucium of the ancient Greeks and Romans.
• * 1.23

  The general use of Betel.
• * 1.24

  Brindones, a Fruit.
• * 1.25

  The Ambare Tree.
• * 1.26

  The Amba Tree.
• * 1.27

  Its Fruit Me∣dicinal.
• * 1.28

  The immo∣derate use of it breeds the Flux.
• * 1.29

  The Caran∣das.
• * 1.30

  Nimbo, a Physical Tree, and its Ver∣tues.
• * 1.31

  The Nigun∣da, another Physical Tree.
• * 1.32

  Its Vertues.
• * 1.33

  Jambolins, a wholesom Fruit.
• * 1.34

  Jangomas, what it is like
• * 1.35

  Its Vertue.
• * 1.36

  Mangostans.
• * 1.37

  Corambola's, their Description.
• * 1.38

  Their Use and Vertues.
• * 1.39

  Many Preci∣ous Stones found here.
• * 1.40

  Little Rain in India.
• * 1.41

  The begin∣ning of their Winter and Summer.
• * 1.42

  Benefit of the great Rains.
• * 1.43

  Anciently five thousand great Cities in India.
• * 1.44

  Their gene∣ral Name.
• * 1.45

  Division.
• * 1.46

  The Brah∣mans highly esteem'd.
• * 1.47

  The Settrea's
• * 1.48

  The Noble∣mens duty.
• * 1.49

  The Weinsja's
• * 1.50

  The Soudra's
• * 1.51

  The Ambria's
• * 1.52

  The Palla
• * 1.53

  The Cowrea's.
• * 1.54

  Original of the Brah∣mans.
• * 1.55

  The Vedam is the Book of their Law.
• * 1.56

  The several Sects of the Brahmans.
• * 1.57

  Ceremonies of the Tad∣wadistes
• * 1.58

  The Rama∣nouja's Te∣nets.
• * 1.59

  Annus Plato∣nicus.
• * 1.60

  The Avadou∣ta's
• * 1.61

  Their man∣ner of living.
• * 1.62

  The Boti
• * 1.63

  The Giogi.
• * 1.64

  Their Habi∣tations and Study.
• * 1.65

  Live under one Head.
• * 1.66

  Another sort of Giogies.
• * 1.67

  An••ther bas∣er sort.
• * 1.68

  Vertiaes, their manner of life
• * 1.69

  Their Opi∣nions.
• * 1.70

  Priviledges of the Brahmans
• * 1.71

  They give many Alms.
• * 1.72

  Their Office.
• * 1.73

  The Policy of the Brahmans to keep what they have got
• * 1.74

  Ceremonies at the Birth of Children.
• * 1.75

  The Cord Dsanhem to be worn by the Children of the Brah∣mans.
• * 1.76

  Their Igno∣rance in A∣stronomy and Philosophy.
• * 1.77

  A strange Fable.
• * 1.78

  The Immor∣tal Liquor.
• * 1.79

  It is denied to the Raets∣jasjaes.
• * 1.80

  The Sedition of Kagou and Ketou.
• * 1.81

  Marriage of the Brahmans Children.
• * 1.82

  The Marriage proclaim'd.
• * 1.83

  The Bride carried home in State
• * 1.84

  They marry not out of their own Tribe.
• * 1.85

  Abhor Forni∣cation.
• * 1.86

  A Womans Punishment offending in such case.
• * 1.87

  Great Obser∣vers of Days and Times.
• * 1.88

  Their good and bad days.
• * 1.89

  When their Years begin.
• * 1.90

  The Division of the Week.
• * 1.91

  How they compute their Time.
• * 1.92

  How they date Letters, and the like.
• * 1.93

  Their chief Epocha.
• * 1.94

  The Brah∣mans Beha∣vior in their Chambers.
• * 1.95

  The ridicu∣lous Tale of Gasjendre Mootsjam.
• * 1.96

  A vain Con∣ceit of the Brahmans.
• * 1.97

  They Pray o∣ver the Dead
• * 1.98

  Liverty given to Women.
• * 1.99

  A Brahman's Funeral.
• * 1.100

  A Woman may not Mar∣ry after her Husbands Death.
• * 1.101

  How she is burnt with his Corps.
• * 1.102

  Not allow'd amongst the Mahumetans
• * 1.103

  Some bury'd alive.
• * 1.104

  Their Alms and other. Works done for the benefit of the De∣ceased.
• * 1.105

  Outward signs of their Mourning.
• * 1.106

  Their man∣ner of Mourn∣ing.
• * 1.107

  Description of their Fu∣nerals.
• * 1.108

  The various Diet of their several Sects.
• * 1.109

  They kill no living Crea∣tures, but buy them to set at liberty.
• * 1.110

  A pleasant, quarrel be∣tween a Chri∣stian and an Indian.
• * 1.111

  Cages for Birds, like Hospitals.
• * 1.112

  The great esteem they have for Cows.
• * 1.113

  A strange Marriage of Bulls and Cows.
• * 1.114

  Why the In∣dians have Cows in great esteem.
• * 1.115

  The Brah∣mans forbid the eating of Flesh, and why.
• * 1.116

  The Sendra's and Settrea's condemn'd by the Brahmans
• * 1.117

  The pride of the Pandite or Boten.
• * 1.118

  The Fast-days of the Brahmans.
• * 1.119

  The Fast Dauli.
• * 1.120

  The Diet of the Indians.
• * 1.121

  Their several sorts of Li∣quor.
• * 1.122

  They take strong To∣bacco. and chew Betel.
• * 1.123

  Have good skill in Herbs
• * 1.124

  Their Appa∣rel.
• * 1.125

  They anoint their Bodies.
• * 1.126

  Places of Recreation.
• * 1.127

  The Furni∣ture of their Houses very mean.
• * 1.128

  They go al∣ways Arm'd.
• * 1.129

  How Persons of Quality live.
• * 1.130

  The Women good Dan∣cers.
• * 1.131

  Their Games and Pastimes.
• * 1.132

  Juglers.
• * 1.133

  The manner of the Great Mogol's Hun∣ting.
• * 1.134

  What Beasts they chiefly Hunt.
• * 1.135

  The manner of Hunting the Lyon by the Great Mogol.
• * 1.136

  The Indians manner of Writing.
• * 1.137

  Their Lan∣guage.
• * 1.138

  The Speech the same, but the Character different.
• * 1.139

  The Court-Language is wholly Persi∣an.
• * 1.140

  The Malayan Tongue much us'd.
• * 1.141

  The Creation of the World.
• * 1.142

  The Mountain Merowa.
• * 1.143

  The four A∣ges of the World.
• * 1.144

  They believe a general Conflagrati∣on of the World.
• * 1.145

  The ten Ap∣pearances of Wistnow.
• * 1.146

  They ac∣knowledge in some measure a Trinity.
• * 1.147

  The charge of Bramma.
• * 1.148

  The Riches of the Sea.
• * 1.149

  Mahadeu's strange shape in his third appearance.
• * 1.150

  The Giant Hirnacs re∣presentation.
• * 1.151

  Hirenkessep's Request to Bramma.
• * 1.152

  His Edict.
• * 1.153

  A general Toleration in India.
• * 1.154

  Their Vedam, what it con∣tains.
• * 1.155

  The Brah∣mans opinion of God.
• * 1.156

  The extent of Garrouda and Anne∣monta.
• * 1.157

  Mahumeta∣nism profes∣sed in some places.
• * 1.158

  Their high e∣steem of Ramna.
• * 1.159

  They have Houshold Gods.
• * 1.160

  Idosl giving answer like Oracles.
• * 1.161

  They worship the Sun.
• * 1.162

  Their belief and opinion of the im∣mortality of the Soul.
• * 1.163

  The Com∣mandments impos'd by the Brahman.
• * 1.164

  The several Pagodes of Wistnow and Eswara in the Realm of Carnatica.
• * 1.165

  Strange things rela∣ted by the Brahmans of their Pagodes.
• * 1.166

  The manner of worship∣ping Wistnow and Eswara.
• * 1.167

  The Feast Gawri Dewi.
• * 1.168

  The Feast Tsewartre.
• * 1.169

  Another great Feast.
• * 1.170

  Other Festi∣vals peculiar to several Sects.
• * 1.171

  They worship several Dei∣ties.
• * 1.172

  They Offer to the D••vils
• * 1.173

  The Brah∣mans belief concerning the transmi∣gration of the Soul.
• * 1.174

  Places ac∣counted holy, and visited by the Brahmans Followers.
• * 1.175

  The Order of the Der∣wises amongst the Hassanists
• * 1.176

  The Diet of the Hassanists
• * 1.177

  The Nature and Com∣plexion of the Hassanists.
• * 1.178

  The Habits of the Mogol∣lans.
• * 1.179

  Christians dis∣perced all o∣ver India.
• * 1.180

  The Bounds of the King∣dom.
• * 1.181

  The Circum∣ference and Extent.
• * 1.182

  The Division.
• * 1.183

  Bengala a fer∣tile and rich Kingdom.
• * 1.184

  Indostan sup∣plied with Elephants and Horses from other Parts.
• * 1.185

  Caravanseras, or Houses of Entertain∣ment.
• * 1.186

  Idostan very rich.
• * 1.187

  The Indians manner of Sailing.
• * 1.188

  The Inhabi∣tants of In∣dostan.
• * 1.189

  The Manufa∣cture of the Countrey.
• * 1.190

  The Omrahs Children in∣herit not their Fathers E∣states.
• * 1.191

  The Office and State of an Omrah.
• * 1.192

  The Manseb∣dars.
• * 1.193

  The Rouzin∣dars.
• * 1.194

  The Mogol's Infantry.
• * 1.195

  His whole Military Strength computed.
• * 1.196

  The Descri∣ption of the Mogols Court at Lahor.
• * 1.197

  King Chorams Cavalcade from Agra to Lahor.
• * 1.198

  The King's Train.
• * 1.199

  The splendor King Choram's Court.
• * 1.200

  His Enter∣tainment of Ambassadors.
• * 1.201

  The King's Revenu••s.
• * 1.202

  Their man∣ner of Tra∣velling.
• * 1.203

  Their Musick
• * 1.204

  The chief Officers of the Mogol's Court.
• * 1.205

  The Execu∣tion of Cri∣minals.
• * 1.206

  The King's Guard.
• * 1.207

  Three Or∣ders of Chans.
• * 1.208

  The King sits in Person in Court.
• * 1.209

  Variety of punishment for Crimi∣••••••••
• * 1.210

  The King's Robes given to the Omrahs
• * 1.211

  He is weigh'd upon his Birth-day.
• * 1.212

  Their way of Salutation.
• * 1.213

  The Reve∣rence they shew to their Prince.
• * 1.214

  The King's chief Officers in Cities and Sea-Ports.
• * 1.215

  The reason of the Name Mogol.
• * 1.216

  Its significa∣tion.
• * 1.217

  The significa∣tion of Chan.
• * 1.218

  The Great Mogol from whom des∣cended.
• * 1.219

  Another Ex¦pedition.
• * 1.220

  A Tartarian Prince settles in India, and becomes Founder of the Royal Family there.
• * 1.221

  Ecbars Death and Chara∣cter.
• * 1.222

  Scieco Gio succeeds his Father by the Name of Schach Selim.
• * 1.223

  A Persian Lady gains to be made Queen by her resolute Carriage.
• * 1.224

  Several Opi∣nions concer∣ning Selim's Issue.
• * 1.225

  Chosrou rebel∣ling against his Father, is de∣feated.
• * 1.226

  The mutual Constancy of Chosrou and his Lover.
• * 1.227

  The occasion of Chorrom's Rebellion.
• * 1.228

  Chorrom re∣bells against his Father.
• * 1.229

  Another Re∣lation of Ec∣bar's death, and Selim's Reign.
• * 1.230

  Chosrou or Corsorronne (for they seem to be the same) beforemen∣tion'd.
• * 1.231

  Chorrom suc∣ceeds Selim.
• * 1.232

  The Issue of Schach Jehan.
• * 1.233

  The Chara∣cter of his Children.
• * 1.234

  The Sons sent to Govern se∣veral Provin∣ces, onely the eldest stays at the Court.
• * 1.235

  Emir Jemla's Plot against the King of Golconda.
• * 1.236

  The King of Golconda e∣scapes nar∣rowly from the hand of Oranchzef.
• * 1.237

  The great Friendship between O∣ranchzef and Emir Jemla.
• * 1.238

  Emir sent with an Army against Decan
• * 1.239

  Schach Jehan falls despe∣rately sick.
• * 1.240

  The four Bro∣thers take up Arms, each in his own defence.
• * 1.241

  Oranchzef's subtil Letter to Moradbeck.
• * 1.242

  Emir suffers himself to be made Priso∣ner by O∣ranchzef.
• * 1.243

  His Army appeas'd by Oranchzef.
• * 1.244

  Oranchzef and Moradbech joyn.
• * 1.245

  They march forward.
• * 1.246

  The Mogol raises Forces, though un∣willingly.
• * 1.247

  Soliman Che∣kouh, Daras∣jas Son, made General a∣gainst Cha∣sausa.
• * 1.248

  He fights Cha∣sausa's Army, and gets the Victory.
• * 1.249

  The courage and passion of Jesseingue's Wife.
• * 1.250

  A violent Humor of Darasja.
• * 1.251

  Oranchzef••s policy.
• * 1.252

  The Wings how order'd, and their strength.
• * 1.253

  The Horse very expert.
• * 1.254

  The Battel.
• * 1.255

  Moradbeck's valor.
• * 1.256

  A notable piece of Treachery, and the effect thereof.
• * 1.257

  Oranchzef's Behavior af∣ter the Battel.
• * 1.258

  Darasja's sad Case.
• * 1.259

  How Oranch∣zef manag'd his Affairs af∣ter the Battel.
• * 1.260

  Oranchzef comes to Agra.
• * 1.261

  Schach Jehan circumvented
• * 1.262

  The Counter-policy of O∣ranchzef.
• * 1.263

  Oranchzef's Letter to his Father.
• * 1.264

  Advice given to Moradbeck
• * 1.265

  He Sups with Oranchzef.
• * 1.266

  Is surpris'd and impriso∣ned.
• * 1.267

  His Army turnd to Oranchzef.
• * 1.268

  Darasja's management off Affairs cavill'd at by Statesmen.
• * 1.269

  Darasja beta∣king himself to Amadabad, is Entertain'd by Schach Navazecan.
• * 1.270

  Oranchzef Engageth with Sultan Sujas.
• * 1.271

  Sutan Sujas guilty of the same fatal Error with Darasja.
• * 1.272

  Oranchzef re∣turns to Agra.
• * 1.273

  He grows jea∣lous of his Son and Emir Jemla.
• * 1.274

  Casausa put slight by E∣mir Jemla.
• * 1.275

  Sultan Mah∣moud sent to Govaleor.
• * 1.276

  Oranchzef's Policy to catch Darasja
• * 1.277

  The Battel between Da∣rasja and O∣ranchzef.
• * 1.278

  Daraja's Flight and Misery.
• * 1.279

  Darasja be∣tray'd by the Raja Gatche.
• * 1.280

  The Siege of Tatabacar,
• * 1.281

  Darasja is made Priso∣ner by Gion∣can.
• * 1.282

  Is carried in teiumph through Deli.
• * 1.283

  A Consultati∣on held, whe∣ther to put him to death, or send him to Govaleor.
• * 1.284

  Darasja murder'd.
• * 1.285

  Tatabacar surrrendred.
• * 1.286

  Soliman Che∣kou taken and imprison'd.
• * 1.287

  Is brought to the Court.
• * 1.288

  The Poust, what it is.
• * 1.289

  Moradbeck's Death.
• * 1.290

  Chasausa flies for refuge to the King of Racan.
• * 1.291

  He requests a Ship to tran∣sport him to M••cha, but is deny'd.
• * 1.292

  His Plot a∣gainst the King of Ra∣can disco∣ver'd.
• * 1.293

  He is pursu'd and defeated.
• * 1.294

  Uncertain what became of him.
• * 1.295

  Chasausa's fa∣mily ill treat∣ed, but at last pardon'd, yet soon after ex∣tir pated.
• * 1.296

  Oranchzef sick.
• * 1.297

  Emir Jemla's death.
• * 1.298

  Surat taken by a Robber.
• * 1.299

  The Robber taken, and committed to Prison; but escapes.
• * 1.300

  The Death of Schach Je∣han.
• * 1.301

  Begum Saheb receiv'd into Favor.
• * 1.302

  The Mogol's Ambassador abus'd.
• * 1.303

  The King of Persia dies.
• * 1.304

  Bounds of Paropamisa, and the Inha∣bitants.
• * 1.305

  The Head of the River Indus.
• * 1.306

  The Extent.
• * 1.307

  The chief Towns.
• * 1.308

  A Place of great Trade
• * 1.309

  Temperature of the Air.
• * 1.310

  Candahar of∣ten changes its Lords.
• * 1.311

  When it be∣came subject to the Great Mogol, and its several vicis∣situdes.
• * 1.312

  Candahar Be∣sieged.
• * 1.313

  Calabust ta∣ken by the Persian.
• * 1.314

  The City of Balassan.
• * 1.315

  The Goverr∣ment of Ba∣lassan.
• * 1.316

  The Towns and People of Sablestan.
• * 1.317

  The Borders.
• * 1.318

  The Deriva∣tion of the Name.
• * 1.319

  The City Ca∣bul very large
• * 1.320

  The Borders.
• * 1.321

  Excellent Bowes and Arrows.
• * 1.322

  The Borders.
• * 1.323

  The nature of the People
• * 1.324

  The Borders.
• * 1.325

  The Trade of Suckera.
• * 1.326

  The Name and Borders.
• * 1.327

  Tatta a Place of good Trade.
• * 1.328

  The chief Harbor.
• * 1.329

  The Com∣modities.
• * 1.330

  The Borders.
• * 1.331

  The Limits.
• * 1.332

  The Bounds.
• * 1.333

  The Name.
• * 1.334

  The City of Lahor.
• * 1.335

  The Air.
• * 1.336

  The Borders.
• * 1.337

  This Coun∣trey formerly lay under Water.
• * 1.338

  Its Extent and Situation.
• * 1.339

  Great Heat in March, and the effects of it.
• * 1.340

  Difference of Air in one Mountain.
• * 1.341

  An odd Her∣mite.
• * 1.342

  The Women handsom.
• * 1.343

  European Plants and Herbs here in great abun∣dance.
• * 1.344

  The Descri∣ption of the City and Lake of Ca∣chemire.
• * 1.345

  A wonderful Spring.
• * 1.346

  A Descripti∣on of the Mosque at Baramoulay.
• * 1.347

  A wonderful Stone.
• * 1.348

  The Stone Sengsafed.
• * 1.349

  The Chara∣cter of the Cachemirans.
• * 1.350

  Caximir con∣quer'd by the Mogol.
• * 1.351

  Their Situa∣tion and Bounds.
• * 1.352

  Situation and Limits.
• * 1.353

  Jehan Abad 2 new City, how seated.
• * 1.354

  The Furni∣ture of the Houses.
• * 1.355

  Dely stor'd with divers sorts of Fruit from other Parts.
• * 1.356

  The several sorts of Pro∣vision in Dely.
• * 1.357

  The Descrip∣tion of the Castle.
• * 1.358

  The Course of the River Jeminy,
• * 1.359

  The nature of the Tree Baxama.
• * 1.360

  The Descri∣ption of the City Maudo.
• * 1.361

  The City of Chitor ancient∣ly a glorious City
• * 1.362

  By whom de∣stroy'd.
• * 1.363

  Productions of the Pro∣vince of Ʋtrad.
• * 1.364

  The Extent and Limits of Zurratte.
• * 1.365

  The Sea-port Towns.
• * 1.366

  The Descri-of a stately Pagode.
• * 1.367

  A stately Tomb.
• * 1.368

  Description of Suratte.
• * 1.369

  Chief Re∣marks in Su∣ratte.
• * 1.370

  The Legend of Oman Hi∣dal Chan.
• * 1.371

  The Haven or Harbor of Sohali.
• * 1.372

  Fertility of the Soil.
• * 1.373

  The Deriva∣tion of the Name, and Situation of Cambaya.
• * 1.374

  The compass and strength of it.
• * 1.375

  The Descri∣ption.
• * 1.376

  Descriptio of the City of Brotcha.
• * 1.377

  The Jurisdi∣ction of this City.
• * 1.378

  A Tomb whereto Pil∣grimages are made.
• * 1.379

  Description of Goga.
• * 1.380

  Bysantagan a City.
• * 1.381

  Pattan a very large City.
• * 1.382

  Daman, a large City with a Castle.
• * 1.383

  Conquer'd by the Portu∣guese.
• * 1.384

  The City Ba∣zaim.
• * 1.385

  The Rock Asserim.
• * 1.386

  The Coun∣trey of Sur∣ratte.
• * 1.387

  The Produ∣ctions of the Countrey.
• * 1.388

  Serpents, and other noxious Creatures.
• * 1.389

  The Ancient and Modern Inhabitants of Surratte.
• * 1.390

  The Apparel or the Persi∣ans of Sur∣ratte.
• * 1.391

  Their Diet.
• * 1.392

  The Descri∣ption of the People.
• * 1.393

  Their several Feasts.
• * 1.394

  The Original Fire-wor∣ship.
• * 1.395

  Their Cere∣monies of Fire-worship.
• * 1.396

  The initiation of their Chil∣dren.
• * 1.397

  Their Marri∣ages.
• * 1.398

  Their Nupti∣al Ceremo∣nies.
• * 1.399

  Their Bury∣ing Places.
• * 1.400

  Their Funeral Solemnities.
• * 1.401

  The Riches and Trade of Surrat.
• * 1.402

  The General Trade of Surratte.
• * 1.403

  The Govern∣ment of Sur∣ratte.
• * 1.404

  The State of Chan, or Su∣preme Go∣vernor.
• * 1.405

  The Punish∣ment of Cri∣minals.
• * 1.406

  The Religion of the Sur∣ratteans.
• * 1.407

  The Opinion of the Benjans concerning the Creation.