Africa being an accurate description of the regions of Ægypt, Barbary, Lybia, and Billedulgerid, the land of Negroes, Guinee, Æthiopia and the Abyssines : with all the adjacent islands, either in the Mediterranean, Atlantick, Southern or Oriental Sea, belonging thereunto : with the several denominations fo their coasts, harbors, creeks, rivers, lakes, cities, towns, castles, and villages, their customs, modes and manners, languages, religions and inexhaustible treasure : with their governments and policy, variety of trade and barter : and also of their wonderful plants, beasts, birds and serpents : collected and translated from most authentick authors and augmented with later observations : illustrated with notes and adorn'd with peculiar maps and proper sculptures / by John Ogilby, Esq. ...

The Kingdom of LOVANGO, OR THE Countrey of the BRAMAS.

LOvango, or as Pigafet, and other Geographers call it, Lovanga; and the Inhabitants at present Lovangas, though formerly Bramas, takes be∣ginning below the Cape of St. Catherine; and spreads South wardly to the small River Lovango Lonise, in six degrees South Latitude; by which di∣vided from that of Cakongo, upon the West wash'd by the Ethiopick Sea, and touch'd in the East by the Countrey of Pombo, about a hundred leagues from Lovango; but Pigafet borders it on the South, with the Cape of St. Ca∣therine, and spreads that Northerly to Cape Lope-Gonzalvez, and near one hundred leagues up into the Countrey.

Samuel Bruno sets for Boundaries in the South, the River Zair, or Kongo; and in the East, the People Ambois, and Anzikos.

This Kingdom contains many Provinces; among which the four chiefest are Lovangiri, Lovangomongo, Chilongo, and Piri.

Lovangiri hath the advantage of many small Rivers to water and refresh the Soyl, and by that means very fruitful, and exceeding full of People.

The Inhabitants use three manner of ways for their support, viz. Fishing, Weaving, and the Wars.

That of Lovangomongo is a large and Hilly Countrey, but hath much Cattel and Palmito-Trees; so that Palm-Oyl may be had cheap.

The Inhabitants are either Weavers or Merchants. From this Province the Kings of Lovango drew their original; but Time, and the vicissitudes of Affairs, hath almost deleated it: but at last having fresh information, and finding them∣selves more Potent in Arms, they invaded them, and reduced the Countrey to their subjection.

Chilongo exceeds all the other in bigness, being also very populous; in some places Mountainous, and in others Carpetted with verdant and delightful Plains and Valleys. The People, though naturally rude and clownish, yet utter great store of Elephants-Teeth.

The Countrey of Piri lies plain and even, full of Inhabitants, well stor'd with Fruits and Woods, and stock'd with great abundance of Cattel, besides innumerable Poultry.

The Inhabitants are a quiet People, averse from Wars; and for their Car∣riage well belov'd by their King; and surpassing all their Neighbors in rich∣ness of Commodities: yet their chief Maintenance drawn from Pasturage and Hunting.

Lovango, according to the best intelligence that the Europeans can draw from the antientest, and most experienc'd Blacks, hath been divided into divers Ter∣ritories, as Majumba, Chilongo, Piri, Wansi, and Lovango, each inhabited by several People, and Rul'd by a particular Governor; who with or without any re∣spect, Warr'd upon his Neighbors.

In elder time the Natives were all wild, and Man-eaters, as yet the Jages are. They us'd for Bread, Bananos; and for other Food, that which they take in the Woods by Hunting, as Elephants, Buffles, wild Boars, Bucks, and such like; and likewise Fish, which the In-landers catch in the Rivers, and the Sea∣coasters out of the Sea.

When the aforemention'd Governors had these, as it were private Feuds, Mani Lovango, who boasted his Extract from Lerri in Kakongo, politickly made Leagues with some, who by their joynt force being subjected, an occasion of Quarrel was soon pickt with the rest, who all but Mani Wansa, though with great hazard, admitted the Yoke. But much trouble he had with Mani Wansa, and af∣terwards anew with Mani Piri, Mani Chilongo; by whom twice beaten, but by his great Power at last made his Vassals. Hereupon Mani Majumba, who most depended on Mani Chilongo, now seeing him enslaved, would not expect the Conquerer in Arms, but yielded himself to his Command; after whose exam∣ple all the Places lying Northerly, as Docke, Seere, and others, rather stooped under the Power of so successful and victorious a Lord, than suffer by the force of his Arms, followed the same course, and timely submitted.

Mani Lovango having thus triumphantly brought his Enemies under, divided their Countrey among his chiefest Counsellors of Trust, and committing the

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The City of Lovango DE STADT VAN LOUANGO.

care of 〈…〉〈…〉 and liv'd in Piri. But the Place he first se∣lected not pleasing▪ 〈◊〉〈◊〉 for its Mountainousness, or that it lay too far from the Water, he went thence, and setled in a Place, where to this present the Kings of Lovango keep Court, the Name Banzat Lovangiri, or rather Lovango; but the Blacks call it Boary, being scituate in a part of Piri.

Of which Piri the Inhabitants were call'd Mouvirisser, or Mouviri, a com∣pound Word of Moutsie and Piri, Moutsie being a common Word, signifying People, so Moutsie Pir signifies People of Piri, and for brevity pronounced Mou∣viri. So likewise Lovangiri shews the contraction of Lovango and Piri, which join'd together makes Lovangopiri, and for quickness of speech Lovangiri.

Moreover, the better to secure his new gotten State, Mani Lovango setled his Brothers or Sisters in the greatest Cities or Towns about him, viz. in Cape, to have a vigilant eye over whatever might threaten danger from above, and in Bocke, Chilongo, and Salaly, to supervise and prevent any sudden Onslaught from below.

The chiefest Towns and Villages of Lovango, are Cape, Bocke, Solansa, Mokon∣da, where the King's Mother lives; Soku, Catta, the Residence of the King's Sisters, Lovanga, his own peculiar, Cango, Piri, two Chilongo's, Jamba, Cotie, Seny, Gonmo, Lanzy: the chiefest Villages lie a days, or a day and a halfs Journey from Lovango, besides many small ones farther into the Countrey, as Jamba, Cango, Cayt, Bocke, Piri, Cotie, and the Chilongo's.

The Metropolis, and Imperial Chamber of this Kingdom, lying in four Degrees and a half South Latitude, about a mile from the Sea, hath for Name, Lovango, or Barra Lovangiri; yet the Blacks forget not its old Denomination Boary, or Bury.

The Ground-plat of it takes as much in compass, as our famous City of York in England, but much more straglingly built. It hath large, streight and broad Streets; of which the Inhabitants take great care, that no Grass grow, nor any Soil lie in them: They stand in very good order, and are neatly Planted with Palmito-Trees, Bananos and Bakoros, which stand as streight as it were by a Line. Some of those Trees also stand behind the Houses, and sometimes quite round about, serving not onely for an Ornament, but also for a Shelter and Shadow.

In the middle of which you come to a great Market-place, by whose side stands the King's Court, surrounded with a Hedge of Palm-Trees, contain∣ing in circuit as much as are in ordinary Towns, beautifi'd with many Hou∣ses for his Women, that live six or eight together, not daring to stir from their appointed Stations without the King's leave, or the Overseers, which use a diligent and jealous eye over them.

The Houses are built long-ways, with two Gable Ends, and a sloaping Roof, which rests on long thick Posts, that lie upon Stays about two or three Fathom high. The breadth, length, and heighth of them is near alike, that they may stand in equal and uniform distances; and within they have some∣times two or three Rooms or Chambers apart; in one of which they keep their Riches, and that hath Doors at the hinder end, lockt up with a double Lock: some have round about a Fence of Palm-Boughs plash'd; others of Bulrushes wreath'd; some make Lebonge, or Wickers, braided together, which inclose six, eight, or more Houses, and they dwell in them as in a Precinct, be∣ing to each other very trusty, and in all accidents helpful.

Their Housholdstuff consists chiefly in Pots, Calabasses, Wooden Trays,

Mats, a Block whereon they put their Caps, some small and great Baskets, of a neat fashion, into which they put their Cloathes, and other trifling things.

Besides the aforemention'd Division of Lovango, other Territories lie about it, some of which pay Tribute, and others not; and therefore the Tributary being Majumba, Dirge, and divers others, are not unproperly reckon'd as Members of Lovango, and put into the King's Title.

Majumba lieth within three or four Degrees South Latitude, bordering in the West upon the Sea; where appears a high black Point, by the Portuguese na∣med Cabo Niger, that is to say, The Black Point, because it shews afar off, by reason of Trees upon it, black.

Next this Cape follows a Road, by Seamen call'd The Road of Majumba, about half a mile in length, that is, from the Cape Niger to the South Point, being low and overgrown with Trees. Within the Countrey you discover a red Mountain, by the Inhabitants styl'd Metute. Not far off a great Salt Lake, a mile broad, opens to the view; out of which some Waters, about half a mile Northward of Cape Niger run into the Sea, but the passages are sometimes choaked up by the Waves, that beats extraordinarily against them.

On the Shore stands the Village Majumba, built in one long row, so near the Sea, that the incroaching Waves oftentimes necessitates the Inhabitants to re∣move behind the Village: on the North a River very full of Oysters poures its Water into the Sea, and hath in its Mouth, at the most, not above six, some∣times but three or four Foot of Water; yet farther within boasts a considerable bigness, breadth, depth, and length, extending at least fifteen miles upward Southward of Lovango, to the great help and conveniency of those that fetch Red-Wood, which otherwise they must carry much farther; whereas now they bring it in Canoos down the River.

Majumba is barren of Grain, but yields plenty of Banano's, which they call Bittebbe and Makondo; of which they make Bread: abundance also of Palm-Trees, from whence they extract Wine; and the Rivers afford plenty of Fish.

The People having no peculiar Prince, are very rude and savage, giving themselves to work all manner of mischief.

Here was formerly a great Trade for Elephants-Teeth, but now almost decay'd and lost.

The Manibomme, that is, the Deputy of Lovangiri, pays for all the Red-Wood brought from Sette down the River to Majumba, Ten in the Hundred.

The Women fish for Oysters out of the aforemention'd River, fetching them up in great Trays from the bottom, then opening and smoaking them, they will remain good for some Moneths: These smoaked Oysters, as all other sorts of Flesh or Fish so smoaked, in the Countrey Language are call'd Barbette.

Over this Territory one of the Counsellors of State to the King of Lo∣vango, named, as we said, Manibomme, Commands, rendring no account to his Master, but onely the Red-Wood.

Eight or nine miles Southward, lieth a Point call'd Quilongo, or Sellage, ac∣cording to the Name of the neighboring Village.

This Tract of Land appears to ships at Sea, coming out of the South, with two Mountains, in the shape of a Womans two Breasts, and therefore call'd Quanny.

About two miles Southward of the Breasts, glides the River Quila, abound∣ing with Fish, and precipitating it self with a strong Water-fall into the Sea.

¶ THe Dominion of Chilongatia Mokonga, is a large compass of Ground, ly∣ing Northward of the River Quila, in former times a free Kingdom, but now by Conquest a Member of Lovango; yet still enjoy their antient Cu∣stoms and Priviledges, paying Tribute onely.

The Manibeloor, or Governour of Chilongo, hath absolute Superiority during his life; and after his Decease the People may chuse another, without asking the King of Lovango leave.

¶ THe Jurisdiction of Sette, about sixteen miles from the River Majumba, borders in the West, at the Sea; and water'd by a River also nam'd Sette.

Here grows both great and small Mille, the first call'd, Massa-Manponta; and the other, Massa-Minkale.

Many Potato's, in the Countrey Phrase stil'd Iqua Anpotte; and Palm-Wine, with them Malaffa, as the Trees, Mabba; or the Nut, Imba; and the Pith or Kernel, Inbonga.

This Province yields extraordinary plenty of Red-Wood, besides other sorts of Timber. Of this they have two sorts, the one by those of Sette, call'd Quines, which the Portuguese us'd to buy, but is not esteem'd in Lovango; the other, By-Sesse, being much heavier, and redder, bears both a good Price and reputation. The Root of this By-Sesse, call'd Angansy Abysesse, exceeds in hardness and deepness of colour, which makes it much valued. With this Wood the Blacks drive a great Trade all over the Coast of Angola, and in Lo∣vango, dealing indeed very seldom with any other than their own People; be∣ing at first brought from Sette, where the Governor receives the Custom of Ten in the Hundred, which we mention'd before.

Some Hens and Goats breed here, though not in great numbers; but the Woods afford all sorts of wild Beasts.

The Inhabitants feed upon Mille, Banano's, and wild Creatures.

Between Sette and the Cape Lope-Gonzalvez, lieth Gobby, a Territory having Morasses, Lakes, and Rivers, all Navigated by Canoos.

The chiefest Town lieth about a days Journey from the Sea-shore.

The Rivers feed many Water-Elephants, and divers Fishes; but the Land breeds few Cattel, besides Beasts of Prey.

Though the People claim a kind of propriety in Wives, yet is it such as merits not to be brought under the name of Marriage, not for that they take as many as they can, but because when any Friend comes to visit the Husband, he immediately, as a mark of amity, prostitutes one of his Wives to him. And in all other Cases gives such liberty, that Women taken in Adultery, receive commendations and rewards, rather than obloquy and punishment.

A Man, when first Married, gets not esteem nor regard among the Wo∣mans Friends, till he hath smartly beaten and boxed his Wife; and thence∣forward they reckon him one of that Family: And this usage hath by custom become so naturaliz'd, that a Woman suspects her Husbands Love, unless he frequently beat her.

Their Language hath affinity with that of Lovango, differing onely in some few words, so that they easily understand each other.

They make great Wars upon their Neighbors, especially those of Comma, between Cape de Lope-Gonzalvez and Gobby.

The Commodities brought out of Europe thither, are Musquets, Powder, bright Copper Kettles, white and brown Linnen, and ordinary Cloth.

Their Arms consist in Arrows, Bowes, and Assagays; the first they call In∣setto, the second Matta, or Boeta, and the third Janga and Zonga.

The Government of the Countrey remains at this time in the hands of a Woman.

In all other Customs, Religions, and Conjurations, they agree with those of Lovango, onely they are more deceitful and treacherous.

¶ DIngy borders at Lovango, Cadongo, and Vango, a great Countrey, and full of Towns and Villages. A Tributary to the Lovangian King; yet hath its own Lords, which Rule by succession. As to the Plants, Beasts, Customs of the Inhabitants, Governments, and Religions, take here this brief account.

This Countrey of Lovango affords divers sorts of Fruit, viz. Massa-Mamponta, or great Mille; Massa-Minkale, or little Mille; and red Mille, which they use in stead of Tares.

There grow also Potato's, call'd Limbale Ampaita, Bakovens, Injames, with them Imbale, Emtogifto, or Ginger, and other strange Fruits, as Goebes, Mando∣nyns, or Dongo and Fonsi; and some Herbs, the chief of which they account Insansy, bitter of taste; Imboa, and Insua; Purceline and wild Fetherfew.

They have also Malanga, or Pumpkins; Mampet, or Sugar-Canes; Mihenga, a juicy Fruit; but they Plant no more of it than they can eat from hand to hand; and Maye-Monola, or Tobacco.

Grain of Paradice, by them stil'd Indonga-Anpota, grows here, but in no quan∣tities, because neither Sown nor Planted.

Also great abundance of Banano's and Mandioque, or Farinha; of which they make Bread.

Of the Leaves of Majaera they make a pretty relishing and savory Food, dressing it with smoaked Fish, Palm-Oyl, Salt, and Achy, or Brasile Pepper: but their common Food is Fondy, or Sonsy, made of the Flour of Mille.

There are also many Calabasses, which grown ripe, they dry and make Dishes of for several uses.

A sort of little Apples grows on low Trees, which prove a very refreshing Fruit, and good to put into Drink as Spice, or as the Kola. There is a larger sort thereof call'd Cucomba, crude, sowre, and corroding, but boyl'd, tastes very well.

The Kola grows on great Trees in Husks, ten and twelve together, and yields Fruit once a year. This, as experience teacheth, eaten in the Evening hinders sleep.

The Root Melando, whose Leaf climbeth up on a Tree or Pole (like our Hops) eaten gives an Aromatick taste.

Cassia Fistula, or Pipe Cassia, they use in their Witchcrafts and Enchant∣ments.

Of Oranges, Lemons, and Coco-Nuts, they have but few; for setting no va∣lue on them, they will not bestow the pains to transplant and propagate them.

Achy, or Brasilian Pepper, groweth wild, and much used; so also Cotton.

Their Fields produce three sorts of Grain, or Pulse; the first great Wheat, or Gabba, growing under the Earth; the second sort about the bigness of a Rouncifal, or Horse-Bean, grows on Trees about eight or nine Foot high, in Cods, and eaten with Enganga; the third sort shaped like a little Bean, grows

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along the earth in rows of white Cods, almost the same length with those of the Turky Beans. Besides these they have two other sorts, accounted so choice a Dainty, that they are esteem'd a Food onely for the Rich; the one sort re∣sembles our Garden-Beans; the other Turky-Beans, both white, but have some difference in the shape.

All these Fruits continue the whole year through, except between Majumba, and Cabo de Gonzalvez; whose Inhabitants use Bananos in stead of Bread; and Fish for other Provision.

Matombe Trees grow numerously, but yet exceeded by the vast multitude of Palm Trees.

These Matombes afford, first good Wine, which they drink in stead of that of Palm, but not so strong: The Branches make Rafters and Laths for the Hou∣ses, and Couches to Sleep on: The Leaves are used for Tiles, and Fence off the greatest Rains.

All the Garments worn in Lovango, are made of these Leaves, which they use also in stead of Money, having no sort of Mettal Coyn'd: but because the Matombe Leaves are not so strong as those of the Palm; the Clothes made thereof are in less esteem, seldom making of it any other than course Jago-Clothes.

Their manur'd ground is so furtile, that it affords three Crops, viz. small Mille, little Beans, and Wigge that is sown with Mille, as Rape with us.

Some have their Lands, one, two, or three miles; others, a day or two's Journey from their Dwellings, whether they go at Seed-time, and remain with their Families, till they have Sow'd their Ground, then return to their Habitations again.

They Plough not the Land, but break it up with an Instrument like a Hoe, or rather a Masons Trowel, but broader and hollower.

Hoggs, Cabrietes, or Sheep, Goats, Cows, and all sorts of Fowls, breed more plentifully here, than in any other places, on the Coast of Congo, or Angola.

The Inhabitants are strong Limb'd, large of Stature, and decent in Be∣havior; commonly jealous of their Wives, yet themselves Wanton and Un∣chast; covetous and greedy to attain Riches, yet generous and free hearted one to another; very much addicted to Drinking Wine of Palm, yet slighting our European Wine; no Zealots in matters of Religion, yet extreamly Su∣perstitious, so that it is pity they want the knowledge of Real and Divine Truths.

The Men wear long Garments, reaching from then middle down to their Feet, and below border'd with Fringe, but leave the upper part of their Body naked: The Stuffs whereof they are made, may be divided into four sorts, one of which none may wear but the King, and those he permits out of singu∣lar Favor, or as marks of Dignity. They are call'd sometimes Libongo; other∣whiles Bondo, which no Weavers are permitted to Sell, upon pain of Death. There are two other sorts usually sold, the best call'd Kimbes, being a Habit for the greatest Nobleman; made very fine, and with curious Workmanship Flowr'd, and beautifi'd with exquisite Imagery, each Cloth holding about two Spans and a half in Square, which a Weaver with his greatest diligence may well spend fifteen or sixteen days in Working to finish it. The second sort call'd Sokka, are less by one half than the Kimbes; yet many that have little handl'd their Work, would easily mistake the one for the other; for both are high, and Cutwork, with Images, or Figures upon them, but the turn'd side gives the distinction, by the Courseness or Fineness. Six of the foremen∣tion'd Pieces make a Garment, which they know how to Colour, Red, Black, or Green.

The two other sorts of Cloathes are a wearing for Common People, being plain, without Images or Figures, yet have their distinctions; one being closer and firmer wrought than the other. These are many times Slash'd or Pink'd, from the middle to the knees, as old fashion'd Spanish Breeches were wont, with small and great cuts.

Every man, by promise or injunction, is bound to wear a Furr-skin over his Cloathes, right before his Privacies; viz. of a tame Cat, Otter, Cattamoun∣tain, great Wood or wild Cat, or of an Agali, or Civet Cat; with whose Civet they sometimes also anoint themselves. Besides these, they have very fair speckl'd Skins, call'd Enkiny, of high Price among them, which none may wear, but the King and his peculiar Favorites.

Some Persons of high Degree when they Travel, wear six or eight Skins for Garments; others, as the King and his greatest Nobility, cause five or six Skins to be sew'd together, interlac'd with many white and black speckl'd Tails of the foremention'd Enkiny.

Cross-wise in the midst of the Skin, they set commonly round, Tufts made of the aforesaid Furr, and white and black Parrets Feathers; and at the edges Elephants Hair, spread round in winding-Trails. Every one also wears a String about his middle, made of the peeling of Matombe Leaves, of which there are two sorts; one call'd Poes-anana, and the other Poes-anpoma; with which they tye their Cloathes fast.

Besides they have two Girdles one above another, that is, one of fine Red or Black Cloath, slightly Embroyder'd in three or four places; the other of Yarn, wrought in Flowers, and fastned together before with double Strings, call'd Pondes. These Girdles are commonly three or four Inches broad; wherefore the Cloathes sent thither out of Europe with broad Lists, serve to be Embroi∣der'd and Quill'd to make such Girdles.

Some wear Girdles of Bulrushes, and young Palm Branches; others of peel∣ings of a Tree call'd Catta; and in other places Emsande, which they Weave and Pleit together; of the same peelings Match for Guns is made, which stand the Portugals in good stead.

Between the upper and lower Girdle they set several sorts of Ornaments, and about their Necks white and black Beads; the latter they call Insimba Frot∣ta, and the white Insimba Gemba; but the last bears the greatest value.

Others wear Triangular Breast-Chains, brought thither out of Europe, and by them nam'd Panpanpane; some Ivory cut in pieces, and some sort of flat Scalops, which they polish very smooth and round, and wear them strung as Neck-Laces.

On their naked legs they put Brass, Copper, or Iron Rings, about the big∣ness of the smallest end of a Tobacco Pipe; or else trim them with black and white Beads.

On their Arms they wear many Rings of several fashions, and light; which they temper in the Forging with Oyl of Palm.

Over their Shoulders they hang a Sack, about three quarters of a yard long, sew'd together, onely a little opening left to put in the hand.

Upon their Head they have an artificial Cap, made to sit close.

And in their Hands, either a great Knife, Bowe and Arrows, or a Sword; for they never go without Arms.

The Womens Clothes, which come a little below their knees, are made of the same with the Mens; over which they sometimes put some fine Euro∣pean Stuff or Linen, but without any Girdles: The uppermost part of the bo∣dy, and the Head remains always naked and bare, but on their Arms, Legs, and Necks, many Rings, Beads and other Toys.

Their usual Diet is fresh and smoak'd Fish, especially Sardyn, which they take with a Hook, and Boyl with Herbs and Achy, or Brasilian Pepper. People of Quality eat with their Fish Massanga, or small Mille, first stamp'd with a Pestle, then Boyled with Water, and so Kneaded together.

They Swear by the King, speaking these words, Fyga Manilovanga; but the highest Oath is, the Drinking of Bondes Root; and never used, but when some∣thing is presently to be undertaken or perform'd.

The Bondes is onely a Root of a Tree, of a russet Colour, very Bitter, and astringent; and gets (as they say) by enchantment of the Ganga, or Conjurer, perfect power and vertue. This Root they scrape with a Knife, and put into a Pot of Water, of which the accused Party takes about a Pint and half, admi∣nistred by a person appointed by the King for that purpose.

By this Bonde-Drink also, they find out the cause of any Casualty or Mis∣hap, and how it chances; for they believe that none can die, but he must be brought to his end, either by himself, or another: So when any falls into the Water, and is drown'd, they will not consider the accident, but stifly maintain he was bewitch'd; and that some enemy hath by his Moquisies, or Sorceries brought it upon him. If any in a Wood, or by the Way, be kill'd by a Tyger or Wolf, they firmly believe and say, that the Tyger was a Dakkin, that is, a Sorcerer or Witch, who had by the Moquisies or Idols, chang'd themselves into such a beast; and he that should go about to perswade them to think other∣wise, they would laugh him to scorn, and hold him for a fool; so if any mans house or goods happen to be burn'd, they say, that one or other of the Moqui∣sies hath set it on fire; or if at any time they have a more than usual drowth,

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they say, one Moquisie or other, hath not his desire, and therefore keeps back the Rain; and therefore to enquire and find out such things, who should be the cause thereof; Bonde-drink is put in practise.

In like manner, if any weighty or criminal matter, either of Sorcery or Theft be laid to any ones charge, and it cannot be ascertain'd by the Oracle of Ganga or their Conjurer; they forthwith condemn the suspected person to drink of the Bonde-drink, which is perform'd in this manner;

The Complainant must go to the King, and beseech him to appoint an ad∣ministrator of the Bondes; for which he pays the King his due. These Bonde-givers are about eight or ten persons, appointed by the King and his Nobility; who meeting under the open Heaven, in a broad way, sit down upon the ground, and about three a Clock in the afternoon, begin their work, for by that, the Complainers must be there; who coming with their whole Retinue and Generation, the Bonde-givers, admonish to bring to light the righteous∣ness of the Matter, without any siding or partiality; which he adjures them to with an Oath by their Fetisies, which they have standing round about them. Then also appears the Accus'd, with his Family; for seldom one person alone, but commonly, the whole Neighbourhood is accus'd; these meet, and standing in a row, come by course one by one to the Bonde-givers, (who have a little Drum, upon which they continually Beat,) and receiving about a Pint and a half of Liquor, they retire to their places again.

After this, one of the Bonde-givers riseth up, with certain sticks of a Bacoven tree in his hands, which he flings after the Accus'd, requiring him to fall down; and if he have no guilt, to stand up and make Water, in token of his Innocency. Then the Bonde-giver cuts the Root before them all, that every one may walk up and down over it. In the doing whereof, if one or other of them chance to fall, then the standers by set up a loud Cry, and the party fall'n, lieth like a possess'd man, speechless, but with horrible Convulsions in all his Limbs, not enduring his body to be touch'd; and this they hold for a

certain sign, that such a Person is guilty of what he was charged withall. But those which Urine, receive acclamations of joy and praise, and both Strangers and his Friends conduct him to his Dwelling, declaring his innocency to every one they meet. On the other hand, if it be a matter criminal, that the question'd Person stands thus convict, or that he hath many ill-willers, they presently carry him about a quarter of an hours Journey from the place of Trial to a broad Way, and there cut him in pieces: but if it be but some Peccadillio, or they have a mind to spare the accused, then with Man's Or∣dure, mingled with Water and some green Herbs pour'd into his Mouth (which is the onely Antidote) they seek to expell the Poyson.

Some when they are accused have permission for their Slaves to drink in their stead; but if he falls asleep, the Master himself must take it, and in his sleep the Antidote is given. If the Master fall, and it be a great Crime, he must die; but a small matter, he buys off the offence with some Slaves.

The Bonde-givers oftentimes use great jugling and imposture; for though a Person have no guilt, yet he will by his Sorcery make him fall, if either the People hate him, or the Accusers be great.

Many also, whose guilt their evil living sufficiently demonstrates, so corrupt by Bribes and Gifts, that they seem innocent; but by this means it goes very hard with the Poor, who generally suffer, while it may be the guilty sit by laughing at their inferiors; so true is that of the old Poet,

Nil habet infoelix Paupertas durius in se Quam quod ridiculos homines facit—

No pressures those in Poverty more gall Than scorn, and be contemptible to all.

Lastly, the Accusers bring the Convict naked (for the Master of the Bondes takes his Cap and his Cloathes as his Vails) before the King's Court, where he receives sentence of death, to be hew'd in pieces, as we related before.

They use no peculiar Ceremonies in Marriage, nor scarce trouble themselves for consent of Friends: some chuse Children of six, seven, or eight years of Age, who when they arrive to ten, they take home and bring up in private: If afterwards any behave themselves impudently, the Husband may without any Man's gainsaying punish her.

But some Parents will not let their Daughters Marry, till arrived to per∣fect Womanhood; and then whoever desires to Match with her, he goes to her Friends, and buys her of them at a certain Price.

If it happen (as it doth very often) that a Maid be enticed to leudeness be∣fore Marriage, they must both appear in the presence of some hundreds of Men before the King at his Court, and declaring their fault, the King gives pardon.

And this they judge so necessary, that many assuredly believe, if they had not obtain'd absolution from the King in manner beforemention'd, that the whole Countrey would perish with drowth, and it would not Rain; where∣as yet the like business is perform'd by others that have no such belief, with∣out acquainting the King.

The Child follows the Mother, and is a Slave if she be so, though the Father be a Free-man; but if the Mother be free, and the Father a Slave, yet the Child is free.

Every Noble-man may have as many Wives as he hath ability to Cloathe, and can procure Fish and Wine for their moderate Maintenance; so that

some have ten or twelve; but every ordinary person hath commonly two or three.

The Women do all the servile works, for they break the Ground, Sowe and Reap, pluck up the Mille, beat it into Meal, boyl it, and give it to their Hus∣bands to eat, who take care for nothing but Drink. When the Husband eats, the Wife sits afar off, and takes the leavings; and withall so slavishly subject to their Husbands, that they dare not speak to them but upon their bare Knees, and in meeting them, as a demonstration of their submission, must creep upon their Hands.

They colour their whole Bodies with Takoel-Wood ground upon Stones, and so made a fit Painting.

If it happen, that one enjoys another Man's Wife, they fall into great con∣tention about it, untill satisfaction be given to the injur'd Party, and agree∣ment made, to which of them she shall belong: Nor doth this Quarrel bound it self within the Families of these, but all the Neighbors of the Place, where the injur'd Person dwells, think themselves oblig'd to help him; as on the other hand, the Offender's Neighbors help him, yet still with this caution, that they spare no endeavor to make peace: However this raises jealousies among them, which sometimes rise to that heighth, as to end in blood.

When any die, they make great shew of sorrow, lamenting and howling in the Way, like People distracted; then the Friends bring out the Corps in∣to the Street, to wash and make clean, continuing their barbarous lamenta∣tions, and interrogating, Why he dy'd? and, Whether he wanted Meat and Drink? with other like idle Fancies; in which madness they keep up two or three hours. In the mean time his nearest Relations bring several of their Goods to cast by the Corps in the Grave, as also all his own, and then snatching it up, run away therewith, as if they had stoll'n it. Part of the Goods they bury with him, and part they set upon the Grave upon Poles; but first they cut them to prevent stealing. In the Evening the Friends assemble again, and bemone the Dead: And this they continue six Weeks every Morning and Evening.

When any of Quality dies, the Friends gather together; with whom joyn those of other Neighborhoods, and such as dwell in Towns and Places re∣mote, that scarce knew him, and then go about crying and mourning, the Tears running down their Cheeks and Breasts, with both their Hands upon their Heads, and so come to the Habitation of the Deceased; where setting themselves about the Body, they begin again to howl in a fearful manner.

The Dead lieth in the midst, or sits sometimes upon a Mat, or Block, sup∣ported and propp'd up with Wood to keep him from falling. They pare his Nails, shave off his Hair, anoint his Body with Takoel-Wood; and in the mean while the Women run about and relate his Life and Speeches by rule and or∣der, setting forth also the greatness of his Linage and Family, with what State and Grandeur he maintain'd himself and Retinue, whom he accounted his Friends, and whom his Enemies. This Relation of his Enemies immedi∣ately raising jealousies in the heads of his surviving Friends, they begin to en∣quire into the cause of his Death; whereof not able to obtain any certainty, they resolve to go to the Moquisies for advice. While this continues in debate, every one brings and gives to the next Friends, or those whom his Death most concerns, some Cloathes or Garments, wherewith to defray the Expences, which they shall be at in searching out the cause of the Deceased's Death. This having continued two, three, or more days and nights, with some re∣mission

of Laments; at last they run away with the Corps, and bury it either in the Fields, or by Chienga, where divers Wizards call'd Kokokoo, dwell, throw∣ing part of his Goods into the Grave, and part over it, as we have it, and par∣ticularly one of his Moquisies, that is, a Pot, a Wooden Shovel, an Arrow, Kalbas, a Cup to drink in, Tobacco, a Pipe, a Staff, Lances, or such like. After this the nearest Friends continue their Morning and Evening Laments, sometimes for two or three Moneths, or longer.

Now if the nearest to the Deceased will shew his duty, in searching after the cause of his Death, he falls upon the inquiry; for which they use several ways, but the following is the most common.

They go to the Conga, or Wizard, sitting upon the Ground behind a House, and lay a great Knife down before him, which he oftentimes touches, and then rubs his hands one upon another; whereupon they speak to him in these words: Such a one is deceased, or dead, we have buried him, is he brought to his end by Witchcraft? or have his Moquisies kill'd him? If upon this enquiring the Hands be∣gin to strike hard one upon another without any more rubbing, they take it for granted his Moquisies kill'd him. Again, if the hands in rubbing happen to strike one another, and he brings them right again with clapping, then they be∣gin once more, and ask again, Such a one is dead, and brought to his end by Moquisies, or Witchcraft, where dwells he? who hath done it? here or yonder, or is he of his acquain∣tance? &c. till they know more; or if they suppose more had a hand in it than one, they ask, Whether Man or Woman did it, by what Moquisies he was bewitched, and what cause they had for it, and the like. Sometimes they run two or three Moneths from one Town to another, and from one Ganga to another, and leave no Moquisies almost unasked, till at length they suppose how it was done, or in what Town he dwells, or under whom he lives: If they dare not name or discover the Person, they take the whole Town, that they may find out the Guilty therein; and applying themselves for that end to one of the King's No∣bility, enquire whether there be a Bony, that is, a Hamlet where they suppose the suspected Party to be, that he may drink Bondes, who gives them leave: Then he goes to the chiefest of the Bondes, call'd Konda, and seeks for some to make ready the Bonde-Drink, and to administer it.

In the Morning when they intend to begin, they come to the Boany, or Hamlet, together, setting themselves down in the midst of the Village, in an open place upon the Market, if there be one: and then the Bondes takes out of every Hamlet a Man, who drinks for the whole. Now if one of these fall, that Hamlet, for which he drank, must all hand the Cup one to another, be∣cause they believe the guilty Person hides himself therein.

If all the Men escape, then comes the lot to the Women, who drink not themselves, but others in their Names; and if there shall fall one, or more, the Women for whom they drank are taken for guilty, and as Sorceresses are put to death. But of this we have said more than enough.

The Children inherit not after the Father's Decease, but the eldest Brother, or Sister; and he or she is necessitated to bring up the Children, till they can live of themselves.

There are many Handicrafts among them, as Weavers, Smiths, Cap-makers, Potters, Bead-makers, Carpenters, Vintners, or Tapsters, Fisher-men, Canoo-makers, Merchants, and other Traders. They make a kind of Hemp, taken out from the peel'd Leaves of the Matombe-Trees, about three quarters of a Yard square. This Hemp is of two sorts, the one call'd Poesana, fit onely for

course Cloathes; and the other Poesampama, whereof they Weave finer.

The Portuguese buy those Clothes in great abundance, and carry them to Lovango Saint Paulo, where they are deliver'd in stead of Money; for in that place they are the standard to value all Commodities by. Every Cloth, call'd by the Portuguese Panos Sambes; and in Countrey phrase, Mollole-Vierry, consists of four pieces stitch'd together, call'd Libonges; seventeen such are valu'd at for one piece of Slezy Ticking; and every pound of Ivory, bears the price of five Libonges.

In like manner the Inhabitants of Lovango, in stead of Money, use sleight wo∣ven Clothes, made of the Leaves of Matombe-Trees, every Cloth consisting of four pieces, each of about a Span and half square; of which one is worth a pen∣ny: but of late these Clothes are fallen low, and consequently little used.

Most of the riches of the Inhabitants consists in Slaves, for what other wealth they have, is lavish't out profusely in idle expences.

The Merchandizes brought out of this Countrey by the Whites, are Elephants Teeth, Copper, Tin, Lead, Iron, and other things; but are gotten with great labour, by the Inhabitants, because of the far lying off of the Mines.

From a certain place call'd Sondy, not far from Abysine, or the Empire of Prester John, most of the Copper is brought thither.

Towards September there flock to Sondy, many Smiths from several Coun∣treys to melt Copper; who continue there till May, and then depart, because of the approaching dry time. But by the unskilfulness of the Inhabitants, this Copper is much debas'd, who melt all Mettals one among another; to pre∣vent which, some have been sent where the Mines are, to teach them to distin∣guish and separate the Mettals; but they would never permit them to do any thing, or be drawn to alter their own vicious method.

The Whites bring also out of this Countrey Elephants-Tails, which the Por∣tuguese buy and carry to Lovango Saint Paulo, where they prove very good and ready Merchandize; that is, an hundred Hairs put together, they value at a thousand Rees. This Hair the Blacks braid very finely, and wear about their Necks; but the greatest and longest Hairs braided, they wear about the Waste; of which, fifty Hairs are sold for a thousand Rees.

Lovango, useth to vent yearly great abundance of Ivory; but every year the quantity decreases, because the Blacks fetch it so far out of the Countrey, and carry it upon their Heads. The chiefest place where the Staple for this Com∣modity remains, is call'd Backkamele, about three hundred miles up into the Countrey, so that the Blacks have near three moneths labour, before they can finish their journey forwards and backwards.

The Merchandize brought by those of Lovango, are Salt, Oyl of Palm, broad Knives, made by themselves, course Slesie Tickings, black Looking-Glasses, Cushion Leaves, and some other Trifles, besides Slaves and Elephants-Teeth: In the former of which, they make use of these Slaves to carry their goods from place to place, to save other extraordinary charge of carriage.

The Roads from Lovango to Pombo, Sondy, Monsel, Great Mokoko, and other places, are much infested by the Jages; so that it is dangerous for Merchants to travel that way; though they usually go in whole Troops under a chief Commander that is very faithful to them.

But for the obtaining of free Trade in Lovango, the Whites must continually give presents to the King, and his Mother the Queen, and two Noblemen, ap∣pointed Overseers of the Factory, call'd Manikes, and Manikinga, and several others.

In Trading, the Blacks of Lovango use their own Language, yet some Fisher∣men on the Shore speak broken Portuguese; and there commonly serve as Bro∣kers, between the Buyers and Sellers; as in Europe.

The King of Lovango hath several eminent Councellors, with whom he ad∣vises in matters of State, Entituled, Mani-Bomme, Mani-Mambo, Mani-Beloor, and Mani-Belullo, Mani-Kinga, Mani-Matta, and others.

The first, or Mani-Bomme, which is as much as Lord Admiral, hath under his Jurisdiction Lovangiri, and is indeed the most eminent of all the rest.

The second, Mani-Mamba, supervises Lovangomongo; but not alone, for he hath generally two or three joyn'd with him in Commission.

The third, Mani-Beloor, is chief Superintendent over Chilongo; and besides that Charge, hath the Office of Searcher over the Dockies or Sorcerers, and takes care of such as fall under the Bondes.

The great Province of Chilongatiamokango, as free Lord he rules without ac∣knowledging any subjection to the King.

Mani-Kinga, is Lord Lieutenant of Piri; and Mani-Matta, Captain of the Guard; for Matta signifies a Bowe, and Mani a Prince.

The King, for the better managing of his weighty affairs, hath several other inferior Officers; as Manidonga, Governor of Pattovey to Guard the King's Wives; two Manaenders, that is, Butlers to the King in the day, and two other for the night: Moeton Ambamma, servant of the great Captain Bamma; with a multitude of others.

Besides all these, the great Butler bears no small sway; his title, Ma∣bonde-Lovango, that is, Upper Butler of Lovango, for he takes care of all Vyands, and hath four other under him; whereof (as we said) two in the day time, when the King is in the Wine-House; and two in the evening perform their service: and lastly, every division of the Countrey hath a particular Nobleman appointed by the King; as we in Hundreds have Justices of the Peace.

The King of Lovango hath the repute of a potent Lord, being able to bring numerous Armies into the Field, and that not so much respected, as dreaded by the Kings of Calongo, and Goy; yet he liveth in friendship with them, and holds good correspondency with those of Angola; his Jurisdiction extends into the Countrey Eastward, almost as far as on the Sea Coast, being known by the general name of Mourisse, and Manilovango.

The administration of Justice, and punishing of Vice, seems to be according to the Law of Retaliation; for Theft is not punish'd by Death, except it be against the King; but when they take a Thief either in the very act, or after∣wards, the things stoln must be made good by him or his Friends, and the Thief bound, expos'd for a scorn and derision of every one, in the midst of the Street.

If any be found Guilty, whose miserable poverty affords no means of satis∣faction, then may the offended seek remedy, every man of the Tribe or Ge∣neration whereof he was, and make them work for him, till he receive the full recompence of his losses.

The King hath (by the report of the Blacks) near seven thousand Wives; for after the decease of one King, his Successor keeps all his Wives, and brings al∣so many besides to them.

These Wives are kept in no great respect; for they must work no less than other women: Some few of them he selects for his Amours, and with them

spends much time; the other he shuts up as Nunns in Cloysters.

When one of these proves with Child, one must drink Bonde for her, to know whether this Woman hath had to do with any other besides the King. Now if the Man who hath so drank be well, they judge the Woman upright; but if the Man falls, she is condemn'd and burnt, and the Adulterer buried alive.

The King as supream Governor, appropriates to himself one to be as a Mo∣ther, a grave Matron, and of good and try'd experience, which they call Ma∣konda; whom he reverences with more honour than his own natural Mother. This Makonda hath a great prerogative and priviledge, to do good offices both to the Nobility and common People, that fall into the dis-favour of the King; who is necessitated in all weighty affairs to use her Counsel: for she hath such authority, that if the King provokes her any way, and doth not grant her Suit speedily, she may take away his life.

Besides, she takes the advantage (without any daring to controll her) to sa∣tiate her unruly appetite, as often, and with whom she pleases; and what∣ever Children she hath by such means, bears all the same repute that proceeds of the Royal Race: but if her Gallants meddle with other Women, they are by authority of the Law, punished with Death; so that these accounted felici∣ties carry with them their infortune: and if they imagine themselves detected, they have no way to preserve their Lives but by flight.

When the King dies, his Children succeed not, but the Crown devolves to his eldest Brother; and for want of Brothers, to his Sisters Children.

Such as may pretend any right to the Crown, have their Dwellings in seve∣ral Cities and Towns; and as they come nearer to the Government, the nigher they draw towards Lovango: now so soon as the King dies, the Lord which dwelleth in the next Town of all, cometh to the Dominion, and he that dwelleth nearest to him, supplieth his place again, and so on to the last, with this Proviso, that they must be of Noble Blood by the Mothers side.

Mani-Kay, the first Successor to the Throne, dwelleth in a great City, call'd Kay, about a mile and a half, North North-West from Lovango.

Mani-Bocke, the second, dwelleth in a Town four or five miles up into the Countrey, call'd Bocke.

Mani-Cellage, the third, resides in a pretty large Town, by Name Cellage, ten or twelve miles Northward of Lovango.

Mani-Katt, the fourth, remains in the Village, about fifteen miles from Lo∣vango.

Mani-Injami, the fifth, holds his Seat in a Hamlet call'd Injami, Southwards towards Calongo.

After the Decease of the old King, Mani-Kay succeeded, and Mani-Bocke came again in his place, and every one follows his Lot.

The King's youngest Brother hath his Mansion in Chilasia, and from thence comes to Bocke upon the first Vacancy; and if he hath a Child by his Wife, and have offer'd Sacrifice to their Cares, or banish'd Gods, removes to Kay, the next place to the Royal Seat.

After the decease of the Mani-Kay, immediately enters upon the Government, yet comes not presently into the Court, but continues near six Moneths in his own City, till all Ceremonies of the Burial be perform'd.

The word Mani signifies Lord or Prince, and is the greatest Title of Honour or Expression which they give one among another; the King himself hath the

Title of Mani-Lovango, which signifies, Prince of Lovango; as Nani-Kay also signi∣fies, Lord of Kay; Mani-Bocke, Lord of Bocke.

The King and his Brothers are commonly jealous one of another; for if any one of them happen to be sick, they presently suspect State-policy.

The King commonly wears Cloth or Stuff, which the Portuguese, or other Whites, bring to them. The King and great Noble-men have on their left Arm the Skin of a wild Cat sew'd together, with one end stuffed round and stiff.

The King hath peculiar Orders and Customs in Eating and Drinking; for which he keeps two several Houses, one to eat in, and the other to drink in; and although he hath many Houses, yet by vertue of this Custom he may use no other. He makes two Meals a day, the first in the Morning, about ten a Clock; where his Meat is brought in cover'd Baskets, near which a Man goes with a great Bell, to give notice to every one of the coming of the Kings Dishes: whereupon the King, so soon as he is acquainted with it, leaves the Company he is withall, and goes thither. But the Servitors go all away, because none, neither Man or Beast may see him eat, but it must die; and therefore he eats with his Doors shut. How strictly they observe this Custom, appears by the ensuing relation.

A Portuguese of Lovango, named St. Paulo, lying in Angola to Trade, had pre∣sented the King with a brave Dog, which for his faithfulness he loved very much: This Dog, not so strictly look'd to by his Keeper, while the King was eating, ran smelling and seeking after his Master, whom he missed, and came at length, without any body's minding him, to the Door, which with his Nose he thrust open, and went to the King whom he saw eating: but the King caused his Servants instantly with a Rope to put the Dog to death; for be it Man or Child, Mouse, Cat or Dog, or any other living Creature that hath seen the King eat, if it can be gotten, it escapes not death.

It happened, that a Noble-man's Child, about seven or eight years old, who was with his Father in the King's Banquetting-house, fell asleep, and when the King was drinking, awaked; whereupon it was instantly sentenc'd to die, with a reprieve only for six or seven days at the Fathers request; that time elap∣sed, the Child was struck upon the Nose with a Smiths Hammer, and the blood dropped upon the King's Makisies, and then with a Cord about his Neck was dragg'd upon the Ground to a broad Way, to which Malefactors are drawn, which cannot bear the trial of the Bonde.

When the King hath done eating, he goes accompanied in State with the Nobility, Officers, and common People, to his Banquetting-house, the greatest and most sumptuous Structure in all his Court, scituate on a Plain, fenced with Palm-Tree Boughs; wherein the most difficult causes of difference, are decided and determin'd in his presence.

This House stands with the fore-side open, to receive all advantages of the Air; about twenty Foot backward is a Skreen, or Partition, made cross, one side eight Foot broad, and twelve Foot long, where they keep the Palm-Wine, to preserve it from the sight of the People. This Partition hath Hangings from the top to the bottom, of fine Wrought, Tufted, or Quilted Leaves, call'd by them Kumbel; close to which appears a Tial, or Throne, made with very fine little Pillars of white and black Palmito-Branches, artificially Wrought in the manner of Basket-work.

[illustration]

The Throne holds in length, a Man's Fathom, in heighth, a Foot and a half; and in breadth, two Foot, on each side stand two great Baskets of the same work, made of red and black Wicker, wherein, as the Blacks say, the King keeps some familiar Spirits for the Guard of his Person: next him sit on each side a Cup-bearer, he on the right hand reaches him the Cup when he is minded to drink, but the other on the left, onely gives warning to the Peo∣ple, to that end holding in his hands two Iron Rods, about the bigness of a Finger, and pointed at the end, which he strikes one against another; at which sound the People, who are commonly as well within the House as without, with all speed groveling into the Sand with their Faces, and continue in that posture so long as the same Irons continue the voyce or signal, that is, till he hath done drinking, and then they rise up again, and according to custom, signifie that they wish him health, with clapping their hands; which they hold for as great an honour, as with us in Europe, the putting off the Hat.

Now as none may see the King Eat or Drink without bazard of death, so no Subject may drink in his presence, but must turn his Back towards him. But the King drinks here seldom, except for fashion-sake, and then not till about six a Clock in the Evening, or half an hour later, if any difficult controversie hath been in debate; but sometimes he goes thence at four, and recreates himself among the Wines.

About an hour after Sun-set he comes the second time to the aforemention'd Place to Eat, where again as before, his Meal is made ready. After which he vi∣sits his Banquetting-house again, where he remains for about nine hours, some∣times not so long, as he finds himself dispos'd or indispos'd: In the night one or two Torches are carried before him to Light him.

None may drink out of his Cup besides himself; nor any eat of the Food he hath tasted, but the remainder must be buried in the Earth.

The King never comes abroad but upon a remarkable Day, that is, when an Ambassador addresses from some Foreign Prince, or some strange accident hath

[illustration]

happen'd; or when a Leopard is taken in the Countrey, or else lodg'd about Lovango, ready for the chase and slaughter; or lastly, upon the Day on which his Land is Till'd, and his chiefest Nobility bound to bring him Tribute. For this his Appearance there is a place appointed opposite to his Court, being an even and great Plain, in the midst of the City.

The Stool, or Seat whereon he then sits, stands raised upon a Foot-pace, dressed with white and black Wickers, very artificially Woven, and other sorts of curious adornings; behind his Back hangs on a Pole a Shield, cover'd with divers party-colour'd Stuffs, brought out of Europe.

Near him stand also six or eight Fanns, by them call'd Pos, or Mani, and con∣taining in length and breadth half a Fathom, at the upper end of a long Stick which runs through the middle of it, having a round Brim, in form of a half Globe fasten'd, interwoven with little Horns, and with white and black Par∣rots Feathers between: Those Fanns certain People, which the King keeps for that purpose, move with great force, which agitating the Air, causes a refresh∣ing and pleasant coolness.

Before the King's Seat lieth spread a great Cloth twenty Fathom long, and twelve broad, made of quilted Leaves sew'd together, upon which none may go but the King and his Children; but round it they leave room for two or three persons to pass by, the Nobility sitting in long Ranks, every one with a Buffles Tail in his Hand, which for the most part they move in the presence of the King: Some sit upon the bare Ground; others upon Cloathes made of the same Stuff with the King's: Behind them stand the People; as behind the King all his great Officers, not few in number.

In this publick Solemnity of State, there are some that very curiously Play upon several Instruments of Musick, of which they use three sorts; first, Wind-Instruments, made of Ivory in the shape of a Hunting-Horn, hollow'd as deep as possible, with a hole at the great end, and an Inch and a half, or two Inches broad: Of these they have several sorts, eight or ten whereof joyn'd in consort yield a pleasant sound.

The second sort are Drums, made of whole hollowed Pieces of Timber, covered over at one end with Leather, or Skins of Wild Beasts, and at the other end with a small Opening, in which may be put two Fingers. They bear com∣monly on four of these together, sometimes striking with the Palms of the Hands flat-ways, sometimes with one Stick and one Hand.

The third resembles a Pan or Sieve, such as they use for Meal, but the Wood bigger and deeper; round about which are some long Holes cut, two and two together, each about a Fingers length: In each Hole they put two Copper Plates, fastned to the Wood with Copper Pins. This Instrument being stirred, gives a sound almost like the tinckling of little Bells on the Wheels.

At this time many of the Nobility salute the King, leaping after a manner which they call Chilomba, which they do with great wide Paces and Strides, along by the void spaces of the Cloth spread upon the rising Foot-pace; this they perform backward and forward two or three times, moving their Arms this way and that way: Leaping thus, the King and his Nobles receive them with out-stretched Arms, and they clap together their Hands two or three times, and then cast themselves just at the King's Feet into the Sand, and rowl over and over in it, in token of Subjection. Such as are extraordinary Favourites, ha∣ving performed this Exercise, run directly to the King, and leaning with both Hands upon his Knees, lay their Heads in his Bosom.

The Chiefest Noble-men have a Seat separate from the King's, to which, for their greater Honor, some of the inferior Subjects make the like Leaping; and sometimes also not only one Noble-man salutes another so, but the King him∣self, though seldom, uses it.

Before the running Passage, about the King's Seat, stand three or four Cryers, with Instruments in their Hands of the fashion of Sheeps-bells, but thick and heavy of Iron, upon which they strike with a Stick, to give notice of Silence or Quietness, from whence proceeds a dull and hoarse sound. These Cryers are also Officers of the City, to proclaim the Orders of the King, as also to signifie when any thing is lost or found.

They have no decorum of Modesty or Civil Deportment; but shamelesly, in what Company soever, even in the King's presence, discover their Nakedness before and behind, in their unseemly and barbarous Dances.

Before the King's Cloth sit some Dwarfs, with their backs towards him; Pigmies indeed in Stature, but with Heads of a prodigious bigness: for the more exact deforming whereof, they wear the Skin of some Beast tied round about them. The Blacks say there is a Wilderness, where reside none but Men of such a Stature, who shoot those Gigantick Creatures the Elephants. The common Name of these Dwarfs is Bakke Bakke; but they are also call'd Mimo's.

There sit also certain White Men by the King, with Skins on their Heads, and indeed at distance seem like our Europeans, having not only gray Eyes, but red or yellow Hair; yet coming nearer, the discovery grows easie: For they have not a lively Colour, but white, like the Skin of a dead Corps, and their Eyes as it were fixed in their Heads, like people that lie a dying: The sight they have is but weak and dim, turning the Eye like such as look asquint; but at night they see strongly, especially by Moon-shine.

Some are of opinion that these white Moors ought to be accounted Fairies, and to have sprung from a great-bellied Black with Child, upon seeing a White; as we read, That a white Woman being Pregnant, upon the seeing a Picture of a

black Moor, brought forth a black Child. However this seems worthy remark, if true, as reported, That these Whites of either Sex are incapable of Coition.

But Isaac Vossius, in his Book of the Original of Nile, and other Rivers, saith, Though this sort of Men be generated of black Parents, yet is it proba∣ble, that in the Mid-land Countreys of Guinee, People may be found of the like white Colour: And in my Judgment (continues he) it may be concluded, That they are a kind of Leapers, and the difference of Colour proceeds from a Sickness common among the Moors, especially those that dwell in dry and hot places; for if these did not continually anoint the Skin, they would all perhaps be afflicted with the same Evil: For this cause there passeth no day among them without anointing, for which they use not only Oyl, but Fat, and Oyntments, wherewith they smear all their Bodies over, and by that means not only prevent the parching of their Skin, but makes it of a shining black, the chiefest Beauty with them.

The Portuguese call these white Moors, Albinoes, and attempted to take some of them Prisoners in the Wars, and carry them over to Brasile to work; for they are very strong, but so addicted to idleness, that they had rather die than un∣dertake any toylsom Labour.

The like sort of Men have been found by the Netherlanders and Portuguese, not only in Africa, but also in East-India, in the Island of Borneo, and in New Guince, call'd the Countrey of Papos. Thus far Vossius.

The King useth them in most of his Religious Ceremonies, as in making Mokisies, from whence themselves have generally that Name among the Inha∣bitants, which in our Language properly signifies Field-devils.

This Solemn Appearance of the King in Publick, begins commonly about three a clock in the Afternoon, and continues till about four or five.

All the Wives of the Subjects of this Realm must yearly, from the first to the fourth of January, being the Seed-time, break his Land to be sown; for the space of about two hours going in length, and one hour in breadth: but the Men are then most of them in Arms, and in their best Habits, going constant∣ly to and fro, to warn the Women to work, and to take care that no violence be done to any.

Here also the King shews himself at three a clock after noon, in his highest State, to encourage them to work; and in the Evening they all eat at his Charge: So that those days are accounted high Festivals.

In like manner must every Noble-mans Subjects, with their Women, Till their Land: And when they have performed these Services, then they may go work for themselves. And as we have heretofore declared, Every one may Till what Ground he will; but that which one hath cultivated, another may not meddle withal.

If any Embassador, or Noble-man of the Countrey desire to speak to the King in Person, they must first give notice thereof with the sound of two or three Hand-clappers, which every one present in like manner answers; then the Suppliant cries out aloud, Empoo lausan biau Pongo, that is, Hearken for Gods sake; whereto the People about him answer, and speak, Tiesambie Zinga, which sig∣nifies, Long live God: After which the Petitioner begins his Speech with the word Wag, usual among them; and ends with the words In Mama, Wag, which is as much as to say, I herewith conclude: Whereupon those that have any thing to say against it, begin and end in the same manner. And this form of Speech they use in all their Matters of Justice, Warrants, and Orders of the King.

When any Noble-man hath shot a Leopard, he brings as a token of it, the Tail to the King, upon the top of a Palmeto Pole, and pitches it in the Earth, and this without any noise or further ceremony.

When the Inhabitants of Lovango have lodged a Leopard in the Woods, every one is warned by the sound of Trumpet to be ready to attend the King at the Game. If it be far without the City into the Woods, the King is carried in a four-square Seat, about two Foot deep, made of black Tin, and artificially wrought, by four Men, two before and two behind, holding two Poles, on each side one, covered with blue Cloth. Being come to the Leo∣pards Den, they instantly beset it round, every one being ready prepared, some with Bowes and Arrows, and others with Lances and Darts.

Before the King, standing a little elevated, they spread long Cord-Nets; incircled by the People, that to rowse the Beast, make many strange and un∣couth noises, with Horns, Drums, Shouting, and the like; but at last having in vain tried all means of escape, tired out and overpower'd with multitude, he falls a Prey to his eager Pursuers, who forthwith bring him into the Plain before the King's Palace, where the Hunters triumph over the Carcase with Dancing, Leaping, and Singing, and all kinds of Revelling Pastimes.

Afterwards the King appoints divers Noble-men to oversee the Stripping of the Leopard, and bring the Skin to him; but the Flesh, together with the Bowels, the Gaul only taken out, they bury very deep in the Earth, that it may not be digged up again. The Gaul, which they reckon to be a most venomous Poyson, they cut up in the presence of many, and fling into the midst of a River, that none might make use thereof to the damage of another.

The Ceremonies at the Funeral of a King are these: First they make Vaults under ground, wherein they place the dead King in his richest Habit, upon a Stool, and by him all manner of Houshold-stuff, as Pots, Kettles, Pans, Clothes, and Garments.

Then they make many little Images of Wood and Red Earth, and set round about the Corps, Representatives of his Servants and Houshold-goods.

Next, the Bodies of many Slaves are set by the Corps, either in the same or some adjoyning Vault, to serve the King, as they believe, in the other World, and to shew when they shall come to the great Monarch, what manner of Per∣son he has been here: for they believe after this another Life, yet in general deride the Resurrection of the Dead.

The Commons shew themselves very humble to the Nobility; for at the meeting of them in the Streets, they fall down upon their Knees, turning their Head another way, signifying thereby, that they are not worthy to look upon such: yet when he speaks, then they speak again: So that we may not without Reason affirm, That they are little better than Slaves, beyond whom priviledg'd only in this, that they may at pleasure pass into any other Countrey, which a Slave without leave cannot do.

Noble-men of State have usually, besides their Mansion-Houses, also a Wine-Cellar, as hath been said before concerning the King; where they spend some part of the Day and the Evening in Eating and Drinking; some days they have two, three, four, and well near eight Callabasses of Wine of Palm; of which they impart some quantity to their Women, but the rest they drink with their Subjects.

Their Diet is commonly brought thither to them, whereof every one pre∣sent may take his part.

In like manner, whoever hath any Cause, may daily come and speak with a Nobleman, there being (as it were) a publick place of receipt, and where pet∣ty Differences arising between parties, are heard and determin'd.

The Inhabitants of the Kingdoms of Lovango, Kakongo, and Goij, have no knowledge of God at all, or his Word, but onely the bare Name, which their Language denominates Sambian Ponge, but neither care nor desire to learn more.

All acts of Devotion they perform to the Field, and House-Devils, represen∣ted under the shapes of Idols, of which they have great numbers; to each of whom they give a peculiar name, according as they attribute to them power, having their distinct Jurisdiction: to some they ascribe the power of Lightning; and the Wind; and also to serve as Scar-Crows, to preserve their Corn from Fowl, and other Vermin; to one they give the command over Fishes of the Sea; to another, over the Fishes in the River; to a third, over the Cattel, &c. Some they make protectors of their health and safety; others, to avert evils and misfortunes: to this, as an expert Oculist, they commend the charge of their sight; of that they desire instruction in the mysteries of hidden Arts, and to be able, even to fore-judge destiny; neither do they believe them at large, but circumscribe them to limited places, and shew their Figures in several shapes; some of Images, like men; others of Poles, with small irons on the top, or else a little Carv'd Picture; some of which shapes or representations, they carry commonly with them when they travel from one place to another. Their greater Idols are stuck with Hens or Pheasants Feathers upon their heads, and with all sorts of Tassils and Fassils about their bodies: Some make them in the fashion of long Slips, which they wear about their necks and arms; others of Cords, trimm'd with small Feathers, and two or three Simbos, or small Horns, with which they adorn their middle, neck and arms: some are nothing but Pots fill'd with white earth; others, Buffels Horns, stuffed with the same matter; and at the small end, having Iron Rings.

They yet make another sort more ridiculous than any of the former; the manner thus: They take an ordinary round Pot without feet, which they fill with red and white earth, kneaded together with water, a pretty heighth above the upper edges, which they mark on the outside quite round with white streaks, and stripe it upon the top, with variety of Colours.

One of these Idols (as they say) is jealous of another, insomuch, that when they have made one, they presently go to work upon another; and several times are necessitated to make many, lest they should offend such as seem to be neglected, still making their addresses to all, with equal indifferency, as their Protectors and Guardians.

They have to instruct them in the making these Idols, particular Masters, in their Language call'd Enganga Mokise; whose skill therein they much admire, being put in practise in this following manner.

First, the Person being advis'd thereto by the aforemention'd Enganga Mokise, or Conjurer, invites, for the furthering of the Work, their whole Tribe, Ac∣quaintance, Relations, and Neighbors, to assemble together: then the Inviter makes for his Mokise (as they term it) a house of Palm-Boughs, wherein he con∣tinues the space of fifteen days, nine of which he must not speak; and during the whole time, have no converse with any body.

On each side of his mouth he wears a Parrets feather; and may not clap his hands if any one salute him, but as a sign of greeting, strikes with a small

upon a Block in his hand, made sloaping, narrow at the top, and in the middle hollow, and on the end a Mans head Carv'd: Of these Blocks, this Devil-Hunter hath three sorts; one great, the other of a middle size, and the other small.

These prepar'd and made ready, a Fellow brings a Drum to a plain place, whereon no Trees grow, about whom all the Undertakers, Friends and Relati∣ons, make a Ring; whereupon the Drummer standing in the middle, begins to beat, and sing before the Conjurer, who begins to Dance, followed by every one, while he with an open throat, chants forth the praises of the Mokise, de∣siring his aid; the Undertaker also (if in health) Dances about the Drum, two or three days, without perceiving any thing of the Devil all that time.

At length the Devil-hunter presents himself near the Undertaker, with hide∣ous noises and outcries, yet nothing visible all this while, onely the Drum∣ming ceases a little; and then the Enganga strikes upon the aforemention'd Blocks, speaking some words, and making sometimes red and white spots in several parts of the Undertakers body, viz. on his Temples and Eye-lids, the pit or hollow of his Stomach, and every Limb, to make him capable of en∣tertaining the evil Spirit.

Being possess'd, he makes ugly wry faces, and stretching his body in un∣seemly postures, with terrible shreeks, takes fire in his hands, and bites with∣out hurting himself; sometimes their Devils take him away from them all, and carry him into the wilderness to some desolate place, where he sticks over his whole body green Leaves: During this absence, which hath no set time of continuance, his friends use all possible endeavors to find him out, but in vain. This they perform with Drums, which they beat all the time, the noise whereof, having reach'd the ears of the Possess'd, he betakes himself thither, and so is carry'd again to his house.

The Devil being thus entred, and he Possess'd, he lieth as it were dead; then the Conjurer asketh what shall be inflicted upon him? whereto the Spirit makes answer, by the mouth of the Possess'd, and lays his injunction upon him: upon this they begin again to sing and to dance, till the Devil comes out of him again; then a Ring is put about his Arms, to put him in remem∣brance of his task.

When these people Swear, they Swear by this Ring, wishing, That Devil who causeth them to wear this Ring, may break their necks if it be not true; which is the sooner believed, because they will not swear lightly, nor to any thing but the truth; they infallibly keep their words in what they promise, though to the hazard of their lives, as hath often appear'd. When the Devil speaks out of the Possess'd, which oftentimes happens, he endureth great pain, being thrown from one side to another, and frothing at the mouth.

There are yet other Mokisies, in different manners, which we will relate in short: When any one amongst them grows sick, they use to cry or call upon their Devil, till he enters into the sick man; and then they demand why this man is sick? whether he has broke his commandments? and many more such like questions; whereupon the Spirit answers out of the mouth of the sick, and is immediately by promise of some gifts, hired to effect his cure.

They hold several opinions concerning the soul; for those of the King's fa∣mily believes, that the soul when any one dies, is born again in some of the same family; others, that the soul and body have one determinate end; some, like the Greeks and Romanes, place the soul among the Hero's, or else bring them

into the number of their Tutelar Lars; others give them a common place of resort, under the earth; while another sort make for them little Receptacles un∣der the Roof of their Houses, about a span in heighth; before which places, when they eat or drink, they make some offering.

They further believe, that none can die of a natural death, but all come to their end by mischance, that the Insiliator hath some hidden place, where he not onely effects clandestinely his desires, but also by the power of Conjura∣tion, may ask the deceas'd to come out of the grave, and keep him for his ser∣vice: These (as they say) are fed daily by the Conjurers, with food boyl'd without any Salt; for if any Salt should come in or near it, the body would follow him openly.

They make it an Article of the highest Faith, that when a Mokisie offends, or that injunctions or promises made to him, are not fully perform'd, that he hath power to kill. Now the reason of these promises happens upon various occasions; when a child is born, they call a Fetisiro to it, to enjoyn the child somewhat to keep as a law; and this they not onely do to every individual person, but to whole Tribes.

The Fetisero asks the Parents of the child, what their injunction is, and their Ancestors; then he proposes somewhat, saying, the Oracle, by the Fetisie, has given him to know, that the child shall have such an injunction, not to do so and so; wherein the Mother takes care to instruct the child from its youth, that when it shall come to years, it may be able to keep it.

These injunctions are manifold, as that they may eat no such Flesh, Herbs, nor Fruits, or eating thereof, they must eat it alone, leaving none, and besides bury the bones in the ground, that they may not be scrap'd up again, and eaten by any Dog, Cat, or other living Creature.

Some are enjoyn'd not to go over any water; others may not pass over a River with a Canoo, yet admitted to walk, swim, or ride thorow: some must not shave the hair of the Head; others may, as also their Beards; which again in divers, is an offence beyond pardon.

Several are commanded to forbear all Fruits; indulging to others a liberty to devour all, yet again restraining many.

In relation to Garments the commands are general; for all men must wear a Girdle made of the skin of some living Creature, which must be fasten'd in a peculiar manner above their Belly; Caps upon their heads, or else in stead thereof, a Cord or some Covering of Clothes call'd Libonges, or otherwise.

The Women must go with their heads always uncover'd, and wear four or five Clothes of Kimbi, or Sambes or Libonges sew'd together, beneath their Waste, before the Belly, in stead of a Girdle.

When a man at any time comes into a house, and sits down unawares upon the corner of a Bed, wherein a man and woman have lain together, when he hath receiv'd information of his fault, he must go instantly to a Smith, which commonly sit with their tackling under the open heaven, and tell him the cause of his coming, who then blows up a fire, and taking him by the little finger of his left hand, turns it over his head; then striking two or three strokes with his Hammer, and blowing with his mouth upon his hands put together, he pro∣nounces some words with a low voice, wherewith the promise unwittingly transgress'd is cleans'd. This ceremony they call Vempa-Momba, that is, A Bene∣diction, or Purification.

If an unmarry'd man have gotten a foolish child, he may not eat of the breast or udder of a Buffle; but by getting another more witty, becomes free again, to eat as at first.

These and the like Fopperies they observe with all exactness; believing that none have any sickness, sorrow, or affliction, but for breaking the same.

Now because the word Mokisie will sometime be mention'd, it is necessary to shew the meaning thereof, and how they use it.

By the word Mokisie, they mean a natural Superstition, and firm Perswasion that they have of something, to which they ascribe an invisible power, in working good to their advantage, or evil to their prejudice and detriment, or from whom they expect to learn the knowledge of past or future things. It can∣not properly be call'd Idolatry, because these people have no knowledge of any Deity, or Diabolical Spirit, having no particular name for the Devil, one∣ly call all Mokisie, where they suppose an over-ruling power.

Whatever they effect by it, is done by meer imagination, or if by natural means, it happens more by chance, than any knowledge they have. Any man that is sound, and determines to live after the manner of his Mokisie, observing temperance and chastity, takes the natural course to preserve his health; but their ignorant stupidity ascribes it to the operation of the Mokisie. On the other hand, if any be sick, and use means for the recovery of health, the good success thereof the Mokisie gets the praise of, although the cause of the sickness were re∣mov'd by the goodness and bounty of nature, or the strength of his constitu∣tion. But if the person by the violence of the sickness happen to die, they cer∣tainly believe him kill'd by Sorcery, for transgressing against his Mokisies.

The ancient use of this Common Custom, seems an infallible demonstrati∣on to the besotted people, of the great vertue of the Mokisies, and it confirms them not a little in their foolish belief, because they see their King and the Grandees of the Countrey, make it their work.

The King hath the general stile of Mani-Lovango, but the people call him Mo∣kisie, because he hath (as they say) a great power to kill any body with a word speaking, and can spoil the whole Countrey; and prefer and put down, make rich, or poor at his pleasure; cause rain; transhape or metamorphose him∣self into the shape of a beast, and innumerable such like; which all serve to ma∣nifest his greatness, and strike an awe into the Subjects of his Potency.

Thus also it stands with the other Lords, whose might, honor, and esteem, grows from the same root.

As for example, the King's Sister, as soon as she hath a child, holds by as∣signment the Village Kine for a dwelling-place, and may not eat Hogs flesh: when the child hath attain'd age and growth, it visits the Moansa, and dares not eat the fruit call'd Kola with company, but onely alone: Afterwards it go∣eth by the Ganga, Simeka, and then it dare eat no sort of Poultry, but those kill'd, and boyl'd by himself, and must bury the remainder; when he comes in Sal∣lasy, he hath other and more Mokisies; and so in Boeka, and Kaye, till brought to the King. Then is he advanc'd in all power and wisdom, as having in ima∣gination, attain'd the active intelligence of the Mokisies.

All Conjurers and Priests are call'd Ganga, or Ganga Mokisie; otherwise Gan∣ga Thiriko, Ganga Boesy-batta, Ganga Kyzokoo, Ganga Bombo, Ganga Makemba, Ganga Makongo, Ganga Nijmy, Ganga Kossy, Ganga Kymaye, Ganga Injami, Ganga Kytouba, Pansa, Pongo, and Mansy, and innumerable other such names, either given to, or assum'd by them from the Mokisies they serve.

The Mokisie Thiriko is a great Village, four miles Northward of Boary••, wherein is a great house built on Pillars, resembling a man. The Ganga of this Mokisie, being Lord of the Village, performs every morning his Service and Ceremony, with some words and Conjurations; being answer'd in the mean time by a youth that stands by him; this Ganga commends to his Moki∣sus the health of the King; the wellfare of the Countrey; the good flourish∣ing of the Seed; success for the Merchants; and full Nets for Fishermen. All the by-standers, at the mentioning the King's long life and health, clap their hands, in token of their affections and assent.

The Mokisie of Boesy-batta, hath many standing round about him, when he sets himself to his Devotion, viz. Drummers, Singers, Dancers, and the like; but he chiefly wears a four-square Pouch of a Lions skin, ty'd round about with a wicker thread, and above with a Collar of Leather, so hanging about his neck. In this Budget, they have all sorts of Implements a man can think on, at least that may easily be gotten, as all sorts of little Horns, Shells, small Stones, Iron Bells, dry'd Sprigs of Trees, Herbs, Feathers, Gums, Roots, Seeds, Keys, Patches, Shreds, Gratings, Scrapings, Horns, Teeth, Hair, and Nails of white little Dwarfs, call'd Doend us. In brief, cram'd with a whole Pedlars Pack, and dress'd with Feathers, Strings, Cords, Snips of Cloth, and the like.

To this they add, two Baskets thick cover'd with Shells, Feathers, Iron Hooks, and an Herb fetcht from a far distant Mountain; in which they cut a hole where they pour in Wine, of which they give often to drink.

The simplicity of the Maujeres deserves well to be laugh'd at, for when they bring any thing upon the account of Trade, into another Countrey from home, perhaps forty or fifty miles, they must have such a Sack of Trumpery, which sometimes weighs ten or-twelve pounds, aloft upon their Pack, though the bur∣den it self makes them ready to sink under it; But they say, that it rather takes from, than adds to their carriage; whereby it appears, what effects the strength of imagination can do.

The Ceremonies of their Publick Devotions are strange and ridiculous, for in the first place they bring forth a Bag of Jewels; then the Ganga sits down up∣on a Mat, and with a Leather Bag, thumps upon his Knee, having always some little Iron Bells betwixt his fingers; then again he strikes upon his breast, and paints with red and white upon his Eye-lids; Body and Face, using many strange motions and postures of their Body, Hands, Head and Eyes; now raising the voice to a high pitch, then depressing it, frequently speaking the word Mariomena; whereupon, those that sit round about, with all the rest of the assembly answer Ka.

After this hath continu'd a great space, the Ganga or Conjurer begins to turn his Eyes, and look as if he were distracted, so that they must hold him; but by vertue of a fowr Water, or Juyce drawn from Cane, wherewith they sprinkle him; recovering, he tells what he hath receiv'd from Boesy-batta, and what must be done in such and such cases; as of theft, sickness, and the like.

Besides this, they use so many other Cheats and Delusions, that if we should but name them, would swell to a bulk too Voluminous for our Design.

Lykokoo, is a black Woodden Image, cut in the shape of a Man sitting; and in Kinga, a Town lying by the Sea-Coast, where they have a common Burial∣place, they recite a thousand ridiculous Rhymes concerning this Kikokoo; As,

That he preserves them from Death; That he keeps them from hurt by Sorce∣rers, or Doojes, as they call them; That he makes the Dead arise out of the Graves in the Night, and forces them to labor, by going to the Shore, and helping to catch Fish, and to drive the Canoos in the Water, and in the Day hunts them to their Graves again; and the like Fictions, which the elder Folks make the young believe, and imprint it in them from their Infancy.

It happ'ned once formerly, that some Mariners of a Portuguese Ship, that went to Lovango, in the Night stole Kikokoo out of his House, and brought it on Board, and in the way an Arm and the Head brake off: But having occasions afterwards to go to Lovango again, they durst not venture thither, without re∣storing Kikokoo: So nailing the Head and Arm again fast to the Trunk, and being come upon the Road, they set him in the dead of the Night into his House again. The next day there arose a Report among the Blacks, That Ki∣kokoo was in Portugal, and that a Ship with Goods had taken him away. After∣wards there came by mishap a Portuguese Ship to strike upon the Rocks of Lo∣vango, whereupon they cried, That Kikokoo had broken the Ship, because the Portuguese had driven a Nail into his Head. Thus they are taught at every turn to defend the Honor of the Moquisies, and to misapply every Accident, for con∣firmation of their Folly.

When the Bonfires of Bomba are made, they lay many Drums upon the ground, which they beat with their hands and feet, sitting round about a Post that is set in the middle; among which the Daughters of Kimbos-bombos all dance, moving their Bodies, Eyes, and Head, like mad Folks; and with ob∣scene Postures, sing certain Verses, wearing upon their Heads a Bush of all sorts of colour'd Feathers, and on their Bodies strange fashion'd Garments, with a red and white painted Rattle in each Hand. In brief, The more apishly they behave themselves, the freer and braver they are esteem'd to be. A thousand more ridiculous and bestial Ceremonies these shameless Gangaes practice at their Bonfires, mocking their Moquisies, and dare do whatsoever they think con∣venient.

Malemba is a Moquisie of great esteem, and serves to support the King's Health. It is a Mat of about a Foot and half square, with a Band at the top, upon which hang some small Baskets, Scallops, Feathers, dry'd Pipes of Cassia, Iron Bells, Rattles, Bones, and other such like Trinkets, all painted red with Takoel. The Ceremonies belonging to this are performed with little Drums or Tabers, upon which a Boy strikes with his Hand. Afterwards some Painting of Takoel and Holy-water, taken out of a Pot with a Brush, is sprinkled upon the Ganga's and King's Body, with a Song of Probation serving to the purpose. Also the Nobility, which peep, have for their pains, out of the same Pot, a red Streak put upon their Bodies, and have afterwards the Honor to carry away Malemba, with his Pots, Brushes, and Cans, and to hang them in their Places.

Moquisie Makongo they solemnize with Rattles, Drums, small Wicker-baskets, and Red-colour'd Fish-hooks; but not worth farther mentioning, being all foppery.

Moquisie Mymy is a little Hut, that stands on the back of a Way planted round with Banano's, Bakovens, and other Trees, having an elevated Tial or Throne, upon which a Basket stands full of all sorts of Trumpery, not worth naming. The chiefest is a Bracelet of Beads, with some little Shells found on the Sea∣coast, by which there hangs a hollowed piece of Wood, upon which they

knock. No Black, who hath companied with his Wife that Night, dare be so bold as to touch this Moquisie, such an Esteem they bear to it.

Moquisie Kossie, is a Sack with some Horns, full of Whiting, and other Aragh. The Service is performed with Rattles, long Sticks, singing uncouth Songs in the Night, creeping upon their Knees, Washing, Spitting, Shouting, tying Rings and Bands about their Bodies, and such like things: This they boast as an infallible Preservative against Thunder and Lightning, and to prevent Sicknesses.

The Moquisie Kymaye is a Town close by Boarye, and consists of old Pot∣sheards, rotten Blocks, whereupon they set Caps, and worn Rags; so that the appearance of this Ganga seems a Frippery of old Patches and Tatters. The Ganga plays with the Jugling-Box, painted white, knocks with a new Cap full of Stones, blows in his Hands, strikes his Arms and Navel, sits upon a Skin, and is a rare Physician for those that are well. He makes it rain (surely a strange thing!) in December, January, February, March, April, nay till May. He takes care of the Sea, Fishery, Canoos, and for other things, accompting himself a Kykokas Fellow.

The Moquisie Injami stands about six Miles Southerly from Lovango, and is also a great Image, standing in a Hut: Hither they Journey from East to West, passing by the way over a round Hill, which none must ride or be carried over, but must go on foot; for otherwise they pollute it.

Kitouba is a great wooden Rattle, upon which they take an Oath, not to make any sick, to bewitch them, or use other wickedness.

Panza is a Stick like a Halberd, with a carved Head, and daub'd with Red Colouring.

Pongo is a Basket covered all over with Simbos, and conceited Carvings, and full or Trifles. It serves also for Witchcraft.

Moanzy is a Pot buried in the Ground, between some spreading Trees, with an Arrow stuck in it, and a Rope strethed over it, on which some Leaves hang. They which go about with this Pot, wear a Copper Armlet, may eat Kola, but with no Company, and the like Fopperies. These, and a multitude of other more Moquisies they have, which every one in particular observe exactly; so that none may drink out of anothers Cup in the Market-place, being kept in a common Inn or Toping-house, where both Men and Women in great Com∣panies tipple Palm-wine.

Every Male they Circumcise, more out of Custom than Injunction; for they are not able to give any Reason why they do it, more than, That it is an ancient Use, and hath been derived to them from hand to hand, by their Pa∣rents, for many Ages.

Notes

• Borders of the Kingdom of Lovango.
• Or Spanish miles. Others.
• Lovangiri.
• Lovangomongo.
• Chilongo.
• Trade.
• The Countrey of Piri.
• The antient division of the Countrey of Lovango.
• The Manners of the old Inhabitants.
• Mani signifies Prince.
• Original of the Name of Lovangiri.
• The chief City of Lo∣vango.
• Bigness.
• Form.
• The Court of the King.
• Housholdstuff.
• The Countrey bordering on Lovango.
• Cape Niger.
• The Road of Majumba.
• The Mountain Metute.
• The Village Majumba.
• Trade
• Government.
• Prospect of Majumba at Sea.
• The Territory of Sette.
• Plants.
• Language.
• Arms.
• The Territory of Dingy.
• Plants.
• Melando.
• Cassia Fistula.
• Oranges, Lemons, and Coco-Nuts.
• Achy.
• Grain, or Pulse.
• Matombe.
• The Seed ground.
• How their Land is Plow'd.
• The living Creatures.
• The kind of Inhabitants.
• Their Cloathing.
• Fit for Handkerchiefs.
• Their Ornament.
• Food.
• Their Oath, or Swearing.
• Bondes Root, or Adjura∣tion Root.
• How the Bonde-drink is drank.
• Marriage.
• ••••nerals for the Dead.
• The Funerals for the Great Men.
• How the cause of any Man's death is searched after.
• Their Inheritance.
• Employments.
• Money.
• Riches.
• Trade.
• Government.
• The Power of the King.
• Justice.
• The King hath many Wives.
• A Mother is appropria∣ted for the King.
• Her Authority.
• The Inheritance of the Crown.
• The King's Cloathing.
• Customs of the King's in Eating and Drinking.
• He that s••••s the King Eat must die.
• The King's Banquetting-house.
• The Royal Throne.
• None may see the King 〈◊〉〈◊〉.
• 〈…〉〈…〉.
• The King's Seat.
• Fanne.
• Playing Instruments.
• How the Noble-men sa∣lute the King with leaping.
• Cryers.
• Before the Kings Cloth sit Dwarfs.
• Their Complexion.
• Their Generating.
• Voscius lib. de Orig Nili. & lior. Fluminum.
• How Embassadors or No∣ble-men speak to the King.
• What is done when a Leo∣pard is taken.
• The Leopards Gaul is Poyson.
• The Funeral of the Kings
• The Nobility are very much honor'd.
• Religion, or Worship.
• Field-Devils are pray'd unto by those of Lovange.
• In what shapes they shew themselves.
• Several of their Idolgods are Field-Devils.
• How they make their Mo∣kise.
• An opinion concerning mans soul.
• They believe a man can∣not die a natural death.
• How the injunction is made.
• Injunctions, how manifold they are.
• Injunctions about mens Clothes.
• Of the Women.
• The vertue ascrib'd to these Injunctions.
• What Mokisie fignifies.
• The vanity of the Mokisie.
• Why the King is call'd Mo∣kisie.
• The higher a man is, the more Mokisies he hath.
• All Conjurers are call'd Ganga.
• Mokisie, Boesy-batta.
• A master of Slaves.
• How the service of these Mokisies is perform'd.
• Sorcerers, or Doojes.
• Makongo.
• Mymy.
• Kossy.
• Kymaye.
• Injamy.
• Kitouba.
• Panza.
• Pongo.
• Meanzy.
• Circumcision.