the foure Sonnes of the first Man met shall be vnderstood in the sequeale of their seuerall stories in the Chapters following CHAP. II. Of Brammon the eldest Sonne of Pourous his Trauaile towards the East he meeteth with the Woman appointed for him the passages that happened in their Accoast their Marriage and peopling of the East THis eldest sonne of the first Man called Brammon grewe in stature and had the preheminence of his birth both in place and in respect aboue the rest of his brethren as also in regard of his neere relations to God in religious seruices was highly honoured of his Brethren and was an Instructor vnto them and the Almighty communicated himselfe to him in presence and vision he gaue himselfe therefore much to reading and conuersed with the booke that God gaue him containing the platforme of diuine worshippe Being therefore growne to mans age and as it should appeare by circumstances man being created in the middest of the earth in some pleasant place where the Sunne at high Noone depriued substances of their shadowes for it was fit that man should be produced out of such a place as might be the Nauell of the World God who would now disperse the Brethren from the Center as it were to the Circumference for propagation commanded Brammon to take his booke in his hand wherein was written the diuine law and to direct his Iourney towards the rising of the Sunne in the East As soone as that glorious light of heauen had discouered his splendor from the toppes of the Mountaines he tooke his iourney that way for the East being the most noble part of the world it was likely that had the preheminence in plantation vntill he arriued at a goodly Mountaine before the proud face whereof lay prostrate a valley through which there passed a Brooke in the descent of which there appeared a Woman satisfying her thirst from the streames of the Riuer and they were both naked Innocence not being then ashamed to publish her retyrements and priuacies nor hauing faulted so much with those immodest parts as to neede a shrowd to veile them from the sight This Woman was of haire blacke of complexion yealowish or Saffrony as on whose face the Sunne had too freely cast his beames the remembrance of whose heate was too surely conserued in her countenance she was indifferently sized whose pitch could neither challenge the name of lownesse or high stature modest were her Aspect and her eyes Indices of so melancholly sobernesse and composed lookes as if shee seemed to bee sampled for him that met her But her eyes vnaccustomed to view such an Obiect as was before her hauing neuer seene a creature of proportion like her selfe betwixt wonder and shame shee was vncertaine whether she should flye or please her sight with such a vision But Brammon no lesse abashed at such intrusion which by retyring he could not well shunne with a downe-cast countenance suppressed with shame they both aboad one anothers presence with tongue-tyed silence whose backwardnesse gaue incouragement to the Woman to question the cause of his comming thither who answered That by the command of him who had made the world him her and all creatures visible together with the light that gaue them the comfort of their meeting he was sent thither The Woman to whom God had giuen that vnderstanding to be capable of the propernesse of his speech and inquiring further into this Accident said that there was an agreement in their likenesse and composition that declared they had one maker that it may be he that had made them and had his ends in their disposall had thus brought them together that some neerer bond might make them inseparable from each others society and casting her eye vpon the booke that Brammon bare in his hand asked what it was who acquainting her with the contents thereof was desired to sit down and communicate the religious Counsels of the same vnto her whereunto hee condescended and being both perswaded that God had a hand in this their meeting they tooke counsell from this booke to binde themselues together in the inuiolable bond of Marriage and with the courtesies interceding betwixt Man and Wife were lodged in one anothers bosome For ioy whereof the Sunne put on his nuptiall lustre and looked brighter then ordinary causing the season to shine vpon them with golden ioy and the siluer Moone welcommed the euening of their repose whilst Musicke from heauen as if Gods purpose in them had beene determinate sent forth a pleasing sound such as vseth to fleete from the loud Trumpet together with the noyse of the triumphant Drumme Thus proouing the effects of generation together they had fruitful issue so peopled the East and the womans name was Sauatree CHAP. III. Of Cuttery the second Sonne of Pourous his Trauaile and the meeting hee had with the Woman appointed for him their conflict appeasement coniunction and the peopling of the West by them SVccessiuely the second Brother Cuttery was by the Almighty consigned to the West about the charge of making men so taking the sword in his hand that God had giuen him the instrument on whose edge lay the hopes of a kingdome rowsing vp his courage which hiherto wanted occasion of exercise from the heart and bosome of the earth in which his youth had conuersed he turned his backe on the rising Sunne euery morning whose swister course ouertook him euery day in his decline presented himself in his setting glory before him As he thus trauailed towards the West he chafed with himselfe as he passed along that no aduenture presented it selfe that might prouoke him to giue a probate of his Courage wishing that an Army of men or a troope of wilde beasts would oppose him that hee might strowe the surface of the earth with dead carkeyses and giue the sowles of heauen flesh to feede on And not knowing to what purpose God had directed him to â—end his course that way as onely sensible of his owne heroick stomacke hee said To what end hath God infused such Magnanimity into my brest if it shal want a Subiect whereon to worke my glory and renowne shall I lose the end of my Creation God forbid Thus carried on with the hopes of some Aduenture hee intended that whatsoeuer should first cope with him should haue the sense of his fury when being come to a Mountaine whose height might make things farre distant visible to the eye he might perceiue a creature of goodly personage like himselfe stalking forward with a Martiall steppe no lesse slowe then maiesticke in pace which two approaching as desirous to make experiment of each others fortitude vpon their meeting together it appeared to bee a Woman whose tresses in a comely fertility hung downe by her shoulders which by motion of the ayre turned into a carelesse disorder euery blast that made an alteration in the same gaue a new grace to her excellent Person and made her presence more
common knowledge For this cause desirous to add any thing to the ingenious that the oportunities of my Trauayle might conferre vpon mee I ioyned my selfe with one of their Church men called their Daroo and by the interpretation of a Persee whose long imployment in the Companies seruice had brought him to a mediocrity in the English tongue and whose familiarity with me inclined him to further my inquirie I gained the knowledge of what hereafter I shall deliuer as it was compiled in a booke writ in the Persian Character containing their Scripture and in their owne language called their ZVNDAVASTAVV But because wee should bee better informed concerning the People spoken of before wee lay downe their Religion we will first declare who these Persees are and then proceed to their worshippe THE RELIGION OF THE PERSEES CHAP. I. Declaring who these Persees are their ancient place of aboad the cause of relinquishing their owne Countrey their arriuall in East India and their aboad there THese Persians or Persees of whose Religion we are now to speake of are a people descended from the ancient Persians in times not long after the Flood who then had their Natiue Kings and Gouernours but warre that causeth an alteration in States and Empires brought vpon them a forraigne Scepter About nine hundred ninety six yeeres elapsed one Yesdegerd was natiue King of Persia who had his residence in the City of Yesd neere vnto the old City of Spahaun which is somewhat remote from the new City known by that name this City of Yesd was a goodly City in those times as those vse to be where Kings keepe their Courts spacious for circuit sumptuous for buildings and populous for inhabitants where this people liued in flourishing prosperity What time the Arabian Captaines of the Sect of Mahomet made inuasion into his Countrey about the nineteenth yeere of his Reigne who hauing before beene newly assaulted by a great multitude of Turkes that came from Turquestan he was forced to flye to Karason where hee dyed sodainly in the twentieth yeere of his reigne being the fiue and fortith King that descended from the race of Guiomaras and the last in whom the ancient Persian Monarchie concluded The Mahometans vpon the death of Yesdegerd carried all in conquest before them and subiected the Natiues of the Countrey as vassals vnto them and as new Lords bring in new lawes they contented not themselues to bring them to their forme of gouernment in State subiection but also in matters of Religion to liue according to Mahomets Constitutions compelling them to bee circumcised according to the Mahometan custome contrary to the forme of their owne Religion and worship These Persees not enduring to liue contrary to the prescript of their owne lawe and lesse able to reiect their yoake many of them by priuie escape and as close conueyance as they might of their goods and substance determined a voyage for the Indies purposing to prooue the mildnesse of the Banian Raiahs if there though they liued in subiection for matter of gouernment they might obtaine liberty of conscience in course of Religion So repairing to Iasques a place in the Persian gulph they obtained a fleete of seauen Iuncks to conuey them and theirs as Merchantmen bound for the shoares of India in course of Trade and Merchandize It happened that in safety they made to the land of St. Iohns on the shoares of India and arriued together at or neere the Port of Swaley the vsuall Receptacle of such Shippes as arriue there Treaty was made by some of them with a Raiah liuing at Nuncery publishing their aggreeuances and the cause of their commimg thither as also their suite to bee admitted as Soiournors with them vsing their owne Law and Religion but yeelding themselues in subiection to their Gouernment vpon payment of homage and tribure they were admitted to land the Passengers contained in fiue of their Iuncks The other two Iuncks remaining one of them put into the Roade of Swaley and treated with a Raiah that then resided at Baryaw neere vnto Surrat who entertained them on like conditions to the former but the Raiah of that place hauing warres with a neighbouring Raiah who got the conquest the Persees that resided with the conquered were all put to the sword as adherents to the Enemie The last Iuncke coasted along the shoares and arriued at Cambaya where they were receiued vpon the prementioned conditions so that howsoeuer this people haue beene dispersed in India since their arriuall it hath beene from some of these places Thus they liued in India till tract of time wore out the memory of their originall and the Records of their Religion being perished they became ignorant whence they were being assigned to the profession of husbandry or the dressing of the Palmitoes or Toddy trees till being knowne by the name of Persees they were agnized by the remnant of their Sect abiding in Persia who acquainted them with the Story of their Ancestors and communicated to them both their law and instructors in the worshippe according to which they were to liue And these bee the Persees of whose Religion we are to treate in the Chapters following CHAP. II. Containing the Opinion of the Persees touching the Creation of the world and the Creatures therein together with a short mention of the Flood and the generall diuision of the following discourse NOw after the consideration of these Persees of whose Religion we are to speake we proceede more particularly to the Subiect of this booke which is their worshippe and Religion wherein firsâ— commeth to bee rendred their opinion touching the Creation Touching this the Persees affirme that before any thing was there was a God that was the maker of all things who when he did determine to make himselfe knowne by his workes in the Creation of the Vniuerse and the creatures therein did diuide this great worke of the creation into a sixfold labour First then they say hee made the heauens with their Orbes a place most glorious and pleasant which he adorned with great lights and lesser as the Sunne Moone and Stars as also hee did make the Angels which according to their seuerall dignities he placed in their seuerall Orders one aboue another which place he made a habitation of blessednesse for such as should liue holily in this life and hauing thus done that he might teach vs to doe great designes with consideration and aduise he rested fiue dayes from the worke of further creation Next he made Hell in the lower parts of the world from which he banished all light and comfort that as heauen might be a place of happinesse to those that are good and please the Almighty so this might be a place of horrour and punishment to such as offend his Maiesty wherein as in heauen so God had made seuerall mansions that exceeded each other in dolour which were proportioned according to the degrees of offenders about which time Lucifer the chiefe of Angels with other
to bring them to Gods better worshippe did desire of God that hee might liue so long as the world should indure a publisher of that Religion which the Lord had promised to divulgâ— by him till he should make all Nations beleeue the Contents of that Booke But the Lord answered that if hee should liue neuer so long Lucifer would do more harme then euer he should doe good but if vpon better consideration he would desire to liue so long his request should be granted So the Lord presented to Zertoost in a Vision the state of all things past present and to come where he saw the troubles sicknesses and afflictions of Man more particularly the state of the Persian Monarchy how Ouchang was slaine by a stone how Thamull dyed of a pestilence how Iimshed was slaine by one of his owne Captaines how men followed diuers Religions and most their owne wayes ouerlabouring themselues in the workes of vanity ouer and aboue God presented to his eyes the seauen Ages or times of the Persian Monarchy the first was the golden Age that was in the dayes of Guiomaras the second the siluer Age that was in the dayes of Fraydhun the third the brazen Age in the time of Kaykobad the fourth the tynne Age in the time of Lorasph the fift the leaden Age in the time of Bahaman the sixt the steele Age in the dayes of Darab Segner the seauenth the iron Age in the reigne of Yesdegerd So Zertoost perceiuing time to render euery thing worse and worse desired to liue no longer then till hee should discharge the message about which the Lord should send him and that then he might be translated to that same place of glory againe So God reduced him to his owne proper sense from which hee was rauished to godlike speculations Being thus as he was before of humane capacity after he had remained in heauen many dayes the Lord deliuered to him the Booke before mentioned containing in it the forme of good gouernment and the Lawes of Religion that the Persians should follow conferring likewise on Zertoost the heauenly fire and other gifts that were neuer bestowed vpon any man before or since So Zertoost taking the heauenly fire into his right hand and the booke that God gaue him in his left he was deliuered to the conduct of the Angell that brought him thither who was called Bahaman Vmshauspan who taking vp Zertoost did cleaue the Ayre with his golden wings till he had surrendered him to the place where he found him and so left him CHAP. V. Shewing what happened to Zertoost after the Angell left him the deuill meeteth him and reuileth him he commeth to Gustasphs Court the ioy of his Parents for his returne the infamy Gustasphs Churchman seeketh to put vpon him the Miracles whereby Zertoost doth vindicate his fame Gustasphs foure demands and his foure grants ZErtoost was no sooner left by his heauenly Guardian but Lucifer an enemy to all goodnes met him called him a seeker after nouelties deluâ—â—ons and told him that God did not loue him in such manner as he beleeued otherwise he would haue kept him in heauen still not haue sent him away or else hee would haue granted him to liue to the end of the world when he desired it that that booke which hee had was stuft with falsehoods that he should come to trouble danger and shame about the publishing of it as also that he should bee laught at for his Fire as being a creature of destruction and a consumer of the workes of man and that there was no neede thereof in hot climates but that if he would depend on him he could giue him a Booke of better instructions and present to him Obiects of better delight could giue him long life and honour and power to worke great miracles that if he did not beleeue him he was a senselesse man and depriued of his wits by his late Visions But Zertoost hauing plac't his confidence better told Lucifer that hauing lost that glory that his eyes beheld he could not speake well of his Maker nor be pleased with that great fauour God had showne him but enuying at it sought not onely to disanull his but euery mans happinesse charged Lucifer by the great name of his Creator that put him into the darke dungeon of hell vnder the custody of Sertan and Asud by the truth of that booke by which he should in the end of the world be arraigned and condemned and by that fire in his right hand by which he should bee burned and tortured to auoyd his presence as a blacke mouthed defamer of God and goodnesse at which Lucifer vanished with great horror and feare from him Lucifer thus coniured from Zertoosts presence he proceeded on his way to the City where Gustasph had his residence and so to the place where his Parents had their aboad who with no small sorrow had bewayled the absence of their sonne and with vaine inquest had sought him but could not finde him in whom their hopes were reposited who now to their strange ioy and admiration told them of his Enthousiasmes and raptures wherein he had receiued that booke and heauenly fire that was so long before prognosticated by his mothers Vision and so truely interpreted by the Augur and Southsayer His parents blessed him and became instructed in this new Religion how to worshippe as God had reuealed to Zertoost These things could not be long hid for the ioyes of mothers are not silent but in euery eare did Dodoâ— powre forth her Visions in her sonnes conception and the Southsayers interpretation of them how true the particulars had fallen out the late raptures her sonne Zertoost had in heauen his Reuelations there whereof a booke written by Gods owne hand and the strange fire hee brought from thence were liuely euidences These rumours being strange to all eares and not testified by hearesay but confirmed by one whose eyes had beheld the things auerred got passage and were carried to the eares of Gustasph then King of Persia who therefore sent for Zertoost of whom he inquired the further truth of this matter who affirmed the same to bee such as it was reported that God had deliuered him a booke concerning his worshippe and other secret knowledge inducing the worshippe of fire whereof hee gaue some touches in particular to the King the King admiring these things and yet so certainely informed in the Circumstances grew wauering in his former worshippe and Religion and somewhat enclined to Zertoost so that hee diuers times sent for him and had much conference with him Gustasphs Churchman then perceiuing his Soueraigne to harken to this new Religion wherein hee had no knowledge and that by degrees he lost that grace he had wontedly froÌ„ him did seeke to put some infamy on Zertoost by which the King might become alienated from him and that new sprung Religion wherein he had no knowledge and that by degrees began as he thought to sincke
at the place of their birth their diuisions and dissentions the great euils amongst their generations bringing a Flood which destroyeth them and so the first Age of the world concludeth EVery thing by naturall motion passeth to his owne place so the Brethren hauing peopled the world in these foure parts turne their course to the place where they first breathed their vitall ayre for Brammon hauing peopled the East with all such as was of his Cast or Tribe was carried with a naturall desire to goe and conclude his dayes where he began and to possesse the people of that place with the true forme of diuine worshippe that so all the world might retaine one vniformity of Religion not rending Gods worship into parts with the Factions of vnsetled opinions as also not willing to lose so great a ioy as his eies should conuey vnto him in the sight of his Parents and his Brethren to the former of which Religion had enioyned him to the latter all expressions of a Brothers loue Cuttery also the next that had accomplisht the end of his trauaile began to long after the sight of the place that brought him forth that he might there to his Father Mother and Brethren shew the blessings of God in his wife and Progeny and acquaint them with the story of his Occurencies and leaue a race of Souldiers there also in his posterity Shuddery turned also by the same inclination had his desires bent to his birth-place being bigge with the eminency of his accidentall fortunes which had lost their greatnesse if his Parents and Brethren had lost the knowledge of them to feede which humour as accompanied with other respects formerly mentioned drew him to giue his appearance amongst the rest Lastly Wyse to communicate his Arts whose aduenturous trauaile was no lesse memorable then the rest transporting his sonnes and daughters ouer the seuerall Seas left them in seuerall places and repaired to his birth-place to pay his duty to his Parents and his loue to his Brethren It so happened that God that would not crosse any part of their intentions with euill successe did reserue them to finde the happinesse of their meetings in their seuerall turnes and successions as their works were in order accomplished their seuerall arriuals being congratulated with Feastings and Triumphes meete welcome for such Guests It was not to be doubted but Pourous and Parcoutee grew young againe hauing such a season of happinesse reserued to smile vpon them towards the Sunset of their Age such as were able to make their forewasted powers spent with yeeres to renew their vigour Euery one of them when their ioy grew stale giuing a fresh renewance of gladnesse to their Parents by their successiue arriuall Neither could it bee imagined but that the Brethren accounted that the blessed time that lost all remembrance of trouble which wee thinke too importunate a disturber of our ioyes But ioy is neuer of long lasting but after the passage of little time hath his abatement this the Brethren being sensible of laid aside the thoughts of their Trauailes and the remembrance of their late comforts and as men newly transplanted to bring forth the fruites of their being in that place begetting new generations there that the world might bee compleately populous and instructed in their seuerall qualities by Brammon in matters of Religion by Cuttery in matters of Rule and Domination by Shuddery in matters of Trafficke and Merchandizing and by Wyse in the inuention of the handycrafts of which foure Casts the world consisted euery one of them liuing in his seuerall qualitie keeping his Tribe free from confusion or enterfeering and thus the world became peopled But multitude and concourse that vseth to be the nurse of mischiefe for where there are many men there will be many euils and prosperity that makes vs forgetfull of our selues and length of time that renders to vs the worst at our latter endings began to confound all goodnesse and turne euery thing out of order For Brammon grew neglectiue of his piety and Cuttery grew cruell and full of vsurpation and Shuddery grew deceiptfull in the waights and ballances and practised cosenage amongst his brethren and Wyse lost his conscience in his dealings and became a spend-thrift making the profits that came by his inuentions but the furtherers of ryot and excesse and as they were thus euill in themselues so they were euill one towards another For Brammon stomacked Cutteryes greatnesse and Cuttery forgat to giue Brammon the preheminence of his birth and as if his might had beene sufficient to giue him the right of Priority placing all excellency in Rule and Authority condemned the still and solitary spirit of his brother as vnworthy of respect and eminence yea prized his owne lawes and gouernment before Gods Lawes because they came from Brammon whom hee disesteemed On the other side hee pleased himselfe with the slaughter of those that displeased him layd Taxations vpon Shuddery and drayned the profit of Wyses labours and like a great Tide made all runne along with his owne Current whilst they requite his iniuries in cosenage and griping vpon their brethren in fraud and circumuention these euils of Example were seedes of wickednesse that no doubt would grow in their Posteritie And this dissention among themselues did boade a breach of that sweete harmonie that concurred to the worlds first constitution Wyse likewise seeing Brammon to lose his respect the more to make him despised sought to bring in a new forme of Religion communicated to him in vision concerning the worshippe of Images and bowing to Pagods vnder greene trees with other new ceremonies which since Brammons booke contained not the dispute was great whether they should be receiued as Canonicall but vpon Wyses asseueration that they were receiued from God they were receiued as part of the Ceremoniall Law Thus euery day presenting new platformes of wickednesse and sinnes that made a noyse God grew angry and the heauens were cloathed with blacknesse and terror the Seas began to swell as if they meant to ioyne with the cloudes in Mans destruction great noyse was heard aloft such as vseth to dismay mortall wretches and thunder and lightning flashed from the Poles such as seemed to threaten a finall wracke to the Earth but as if the world needed cleansing of his defilement and pollution there came a Flood that couered all Nations in the depths Thus the Bodies had their iudgement but the Soules were lodged in the bosome of the Almighty and so concluded the first Age of the world according to the Tradition of the Banians CHAP. VII Of the second Age of the World begunne by Bremaw Vystney and Ruddery of their Creation Assignation to their seuerall workes their time of Continuation vpon Earth and the meanes vsed for the Restauration of the World againe IT had now saith the Banian beene to little end for God to disanull his owne creatures for now his wisedome and power must haue againe layne obscured
leane on Though then the Nouelty of this Relation may make it gratefull to any who like an Athenian desireth to heare some thing strange or new I know not wherein it may be more profitable then to settle vs in the solidnesse of our owne faith which is purged of all such leuities for the vainnesse of Errour makes truthes greatest opinion which duely considered may well moue vs to say Micat inter omnes Iulium Sydus velut inter ignes Luna minores That our great light outshines all these as farre As Siluer Moone outshines each lesser Starre FINIS THE RELIGION OF THE PERSEES As it was Compiled from a Booke of theirs contayning the Forme of their Worshippe written in the Persian Character and by them called their Zundavastaw Wherein is shewed the Superstitious Ceremonies vsed amongst them More especially their Idolatrous worshippe of Fire LEVIT 10.1.2 And Nadab and Abihu offered strange fire before the Lord which he commanded them not and there went out a fire from the Lord and deuoured them TERTVL d. Praescript c. 22. Scripturae ignem alienum imponentes hoc est Intelligentiam alienam à Deo introducentes Incensum Domino non suaue sed execrabile offerunt Printed for FRA. CONSTABLE 1630. To the most Reuerend Father in God GEORGE by the Prouidence of God Arch-Bishop of Canterbury Primate of all ENGLAND and Metropolitane May it please your Grace HAuing in the former Booke presented the Banian with his Errours and Superstitions to your Censure I haue in this second Booke brought the Persee also to the same Barre to be arraigned vpon like Guilt This Superstition of the Persee as your Grace well knoweth by the Relation of Socrates in the seauenth Booke of his Ecclesiasticke History Cap. 8. was much weakned in opinion by one Marutha Bishop of Mesopotamia wherein Yesdegerd the last King of these Persees became so wauering that the Magies to reclaime him from Reuolt and vacillancy in the opinion of his holy fire did conuey one vnder ground where their liuing fire was kept that might tell Yesdegerd that if hee did reuolt from this worshippe hee should bee deposed from his Rule and come to a miserable ending at the hearing of which voyce conceiued to bee some diuine message Yesdegerd grew much troubled till Marutha brought the Imposture to discouery by aduising Yesdegerd to digge vnder ground where the feigned Cryer was heard and deprehended in a vault to the shamefull detection of this close deuise To your Grace then I referre the said Persee with his soyled and tainted worshippe hopefull your Grace will be pleased to sentence him to a publique Procession habilimented in the ridiculous vesture of his owne Superstitions that all good minded people vpon view of him may giue him his demerited shame and defamation Thus with the humble tender of my seruice to your Grace in these forraigne Collections and my prayers that you may liue long to doe worthy Acts in Jsrael I rest Bound to your Grace in all dutifull obseruance HENRY LORD To the Honourable and Worthy Knight Sr. Maurice Abbot Gouernor of the Companie of Merchants trading to the East Indies Christopher Cletherow Alderman of the City of London and Deputie of the said Company and to all the worthy Aduenturers Members of the same Society Right Honourable SJnce the purposed tender of my first Noueltie time that is sometimes propitious to gratefull Intentions hath made me fruitfull in a second producement As therefore I resigned to you my display of the Banian Sect so also may you be pleased to accept this of the Persees since by the strength of your fauours and the oportunities of your imployment I haue beene inabled to bring it forth also As for the strength of the Superstition why the Persees should make the Fire their God seemes to weake purpose as one Canopus an Aegyptian Priest once euinced For vpon a time when there was a publique Tryall and Contention amongst the Nations whose God was most powerfull and the Chaldeans and Persees as Ruffinus testifies in the second Booke of his Ecclesiasticke Historie ostentated their god of Fire affirming that it was able to destroy all the Aegyptian gods and Idols of gold siluer brasse wood stone or whatsoeuer and consume them to nothing Canopus to elude this Assertion brings in a stone vessell orbicular and full of holes like a Cullender filled with water and the ventages thereof so cunningly plastered with waxe that the fraud went vndetected which being set to mannage his contention with the Fire the heate melting the waxe gaue the liquid humour within liberty to extinguish the Fire which was the Persians god which proiect if it seeme but circumuentiue and deceiptfull to iustifie the power of the Aegyptian god of Stone aboue the Persians god of Fire yet who sees not that if so be any be pleased to make the Water his god it would quickly extinguish the Fiery god which these Persees worshippe and so by consequence wee may hold this a poore Superstition Howsoeuer then both these and the former seeme to bee issues illegitimate and branded in the Conception with the name of base begotten because they are Superstitious Yet since our Physitians in England haue learned to make the poysons in forraigne Countries medecinable and soueraigne in our owne J hope tâ—e good Christians in England haue learned also to conuert the Heresies of the Heathen though in themselues banefull and obnoxious to vses cauearie against relapse and defectious Apostasie Accept it then Right Honourable and take it according to his bâ—st Vse as men at some times of the yeere make of weedes things both healthfull and vsefull from him who would haue affoorded you some thing more worthy if there might haue come any thing good out of Gallile Jn defect whereof accept my dutie in this which shall be euer forward to witnesse it selfe in all good prayers and wishes for the flourishing and prosperous estate of your Affaires forraigne and Domesticke as becommeth Your thankfull Seruant and Minister Henry Lord. THE PROEME shewing the cause that moued the Author to produce the following Tract HAuing declared the Religion Rites Customes Ceremonies of a people liuing in the East Indies called the Banians a Sect not throughly publisht by any heretofore whilst my obseruation was bestowed in such Inquiry I obserued in the towne of Surratt the place where I resided another Sect called the Persees who because I did discerne them to differ both froÌ„ the Moore Banian in the course of their liuing in the forme of their Religion as also that the Scripture Dan. 6.15 speaketh of the law of the Medes Persians that might not alter finding these to bee that same people that are linked with the Medes I thought it would not be vnworthy of my labour to bring to the eyes of my Countrymen this Religion also especially since I neuer read of any that had fully published the same but that it hath remained oâ—scure and hidd from
but though his Iustice were so great that he would not let wickednesse goe vnpunished yet he would againe haue a world of new creatures to whom his wisedome power and mercy might be declared Seeing therefore the first Age miscarried by their sinfulnesse for whose purity God had so well prouided the Almighty determined to beginne the second Age by three persons of greater perfection and excellency then the other called Bremaw Vystney and Ruddery The Almighty therefore descending from heauen vpon a great Mountaine called Meropurbatee vpon the top of the same the Lord pronounced his word and said Rise vp Bremaw the first of liuing Creatures in the second Age the earth then did render from her wombe Bremaw at the voyce of God who did acknowledge and worshippe his Maker and by a second and third Command from the same place raised Vystney and Ruddery who with no lesse reuerence adored their Maker likewise But God that maketh nothing without his vse or end did not make these to liue idle but to be seruiceable in the worlds restoring to the first therefore which was Bremaw hee gaue the power to make the Creatures because say the Banians as great persons doe not their worke but by deputies so neither was it fit God should be seruile to the Creatures but giue them their being by his Instruments To the second which was Vystney hee gaue the charge to preserue the Creatures for that as it was his mercy to cause them to bee so it was his prouidence to keepe them in their being But to the third which was Ruddery hee gaue power to destroy his Creatures because he knew they would bee wicked and deserue a Iudgement amongst them Now as God had giuen to these persons power to doe these great workes so it was meete they should bee fitted with meanes capable for the discharge of their seuerall charges That Bremaw therefore might haue power to make the Creatures hee indued him with the Abilities of Creation and production Secondly that Vistney might preserue the Creatures the Lord gaue all things into his power that might tend to the preseruation of those that Bremaw should make therefore hee made him Lord of the Sunne and Moone of the Cloudes Showers and Dewes that fall vpon the Earth Lord of the Hils and Valleies disposer of the changes of the yeare the conferrer of Riches health and honour and whatsoeuer tended to the well being of Man and the rest of the Creatures Lastly that Ruddery might bee a fit Executioner of Gods Iustice God gaue into his possession whatsoeuer might tend to the destruction of liuing Creatures therefore Ruddery was made the Lord of Death and Iudgment and whatsoeuer might tend to the punishment of Man whether it were Sicknesse Famine Warre or Pestilence or any thing else that might bee a plague for sinne According also to the seuerall Assignations of these persons to their particuler Charges they were alloted a determinate time of Abiding vpon Earth Because the worke of the Creation was concluded in the second of their Ages which was a worke assign'd to Bremaw therefore Bremaw was to be taken vp to the Almighty in the conclusion of the second Age. And because the other Ages were multiplied with people by some that were reserued frâ—m destruction therefore Vistney was kept on earth till he had doubled Bremawes tearme of time as of whose preseruation there was longer neede And because the world should end in destruction therefore the continuance of Ruddery was three times so long that when the great day of Iudgement should come hee might destroy all the bodies and carry the soules with him to the place of Glory Nought wanted now but that they should euery one in their seuerall turnes shew the powers conferred vpon them So Bremaw consulting with himselfe how he might fulfill the charge imposed vpon him grew extraordinarily afflicted in his body the strangenesse of which anguish vexing him in euery part boaded some alteration or vnexpected euent when loe such trauaile as happeneth to women in labour seazed him and a certaine tumour and swelling of his body withall according to the suddaine ripenesse of the burthen within distended his bowels more and more and gaue newer and greater extremities to him in this Agony till the burthen though Bremaw farre exceeded the stature of common men made two ruptures the one on the right side the other on the left when behold two Twinnes the one male the other female to wit Man and Woman did betray themselues to the world in full growth and perfect stature who thus produced and informed concerning God by the instructions of Bremaw the Man was by him named Manow and the Woman Ceteroupa So giuing worshippe to God the Creator and reuerence to Bremaw their producer with a blessing of multiplication pronounced vpon them they were sent to the East to a Mountaine called Munderpuâ—vool thence to dispread their generations to the West North and South so they departed and Ceteroupa brought forth three sonnes and three daughters the eldest sonne was called Priauretta the second Outanapautha the third Soomeraut the eldest daughters name was called Cammah the second Soonerettaw the third Sumboo As these grew in yeeres they were in their seuerall orders dispersed seuerall wayes viz. Priauretta and Cammah to the West to the Mountaine called Segund Outanapautha and Soonerettaw to the North to the Mountaine Râ—pola Soomeraut and Sumboo to the Mountaine Supars all which brought forth plentiful generations Thus Bremaw made Man and Woman and replenished the earth with the rest of the liuing Creatures Vystney likewise did prouide all things necessary that might be to the sustentation and preseruation of the liuing creatures that Bremaw had made giuing them in enioyment such blessings as were needfull to a wel being To conclude Ruddery did disperse afflictions sicknesse death and iudgement according as the Sonnes of men did by their wickednesse inuoke this smart vpon themselues And this was the order God tooke for the restoring of people to inhabit the earth in the second Age of the World Now how God prouided for the establishment of Religion in this second Age that these that liued might feare and worshippe him shall be declared in the Chapter next following as it is vnfolded by the Tradition of the Banians CHAP. VIII How God communicated Religion to the world by a Booke deliuered to Bremaw the particular Tracts of the same The first Tract thereof touching the morall Law laid downe with the appropriation of the same to the seuerall Casts and a Confutation of the Errours thereof GOD knowing that there would be but euill gouernment where there was not the establishment of his worshippe and feare after the world was replenished a new bethought himselfe of giuing them lawes to restraine that euill in them that was the cause of the destruction of the former Age. Descending therefore on the Mountaine Mâ—ropurbatee he called Bremaw to him and out of a darke and duskie cloude with
rescue of her who with fury and resolution vindicated and recouered the Child from the Griffins that would haue torne it in peeces and with gentle hand putting the Child into the wombe of his Mother did by soueraigne Art close vp the rupture that was by the Griffins torne and dilacerate whose Agony thus mitigated by this worthy Person the Griffins were driuen away the fierynesse of the heauens altered and Dodoo awaked out of her dreame and slumber But the Passion she suffered in this vision fixing the forepast occurrences more strongly in her phantasme she related to her husband the particulars of her dreame whose passages being so remarkable she conceiued it to be an Omen either for good or euill touching the child in her wombe whereof being desirous to be satisfied shee with her husband repaired to one that was a Southsayer to bee informed touching the significance of this vision The Diuiner informed them that this vision partly foretold good partly euill that should happen to the Child that was in her wombe that by the fire which gaue light was imported some strange Reuelation that should bee showed to the Child euen to the enlightning of the whole world which in that it did shine in heauen the reuelation should bee touching some heauenly businesse by the Griffins was set out Enemies that should endanger the life of the Mother but principally endeauour the destruction of the Child by the Man was signified God aboue who should represse the might of those enemies that they should neither effect their cruelties on the mother or child but also those dangers should he driuen away as appeared by the restitution of the heauens to their wonted estate and the driuing away of the Griffins from the woman with which interpretation Espintaman and Dodoo being highly satisfied they rerurned home awayting the hopes that lay folded vp in this Child Time hauing his accomplishment played the Midwife and brought forth this Child who was no sooner brought from the darke wombe to open light but bewrayed the ioyes he was to bring to the world in open laughter so the time comming when hee should receiue his name they called him Zertoost which importeth as much as a friend to the fire because the Southsayer had prognosticated such good to him by the fire his mother beheld in the vision But these notable things concerning this Child could not so bee concealed but that they were bruited to the eares of the King of Chyna who fearing least he was borne to depriue him of his Kingdome or some of his Successors did vnderhand send the Griffins dreamed of that is certaine Conspirators to betray Zertoost to destruction who attempting euill against him had their sinnewes shrunke vp and came to vntimely ends so that euery one was discomfitted in attempting euill against one whom God so miraculously preserued But about twelue or thirteene yeeres of Age a great sicknesse tooke him which the King hearing of hee wrought secretly by a certaine obscure Physitian to administer to him poysoned physicke if by such meanes hee might ridde away his life but Zertoost sensible of their euill practises towards him refused both the intruding Physitian and his banefull medicines and weary of the wickednesse of the place solicited his Parents to flye into Persia by which meanes they should auoyd those mischiefs that the King intended towards them which would at some time or other either bereaue them of him or him of them They chary of their hopes in him harkened to his aduise and did by the rysing of the next Sunne betake themselues to escape away the various accidents that befell them by the way we omit onely it is deliuered that meeting with deepe Riuers that impedimented his passage hee congealed them with hard frosts and so past ouer and after long trauaile arriued at the King of Persia's Court in the Reigne of Gustasph lately mentioned his Parents applying themselues to such courses as might best procure the supplyes of liuing and Zertoost wholy dedicating himselfe to the seruice of God and Religious deuotions as to which from his Infancy he seemed inclined CHAP. IIII. Shewing Zertoosts meditation of the Worlds wickednesse he goeth out to enquire of God some Reuelation for the Worlds better gouernment he meets an Angell is rapt to Heauen his request of the Almighty his Vision hee receiueth a Booke from the Lord and returneth backe from heauen againe ZErtoost thus arriued in Persia and there making his aboade vpon a time went into the fieldes and reuoluing in his minde the worlds wickednesse how one followed his lusts another his pride another his belly and Epicurisme another his cruelty that one sought the depopulation of Countryes another the oppression of inferiours and none obserued good Gouernment or had a good Religion or worshippe amongst them he beganne to examine the causes of all this wickednesse that thus reigned amongst men belowe and found it partly because Lucifer had laboured to corrupt and make naught that which God had made good next because men had receiued no Lawes or good Institutions in those parts to restraine them from sinne but euery man liued according to his owne deuise liberty and liking whether it were euill or good Hereof Zertoost more seriously considering desired God to giue him some Reuelation for the worlds better Gouernment and the establishment of Religion amongst men and conceiuing the publique place where he was not fit for so excellent Communications hee went out further till he came to the point of a valley where two Mountaines ioyned together when sodainly there descended before him as his face was bent towards the earth an Angell whose wings had glorious Pennons and whose face glistered as the beames of the Sunne saying Hayle Zertoost beloued of God what is it thou requirest Zertoost replyed that he desired to enter into Gods presence to receiue some diuine Lawes to deliuer to the Nations that so they might liue in a better obseruance of his feare So the Angell adminstring something to him to cleanse purifie his body to make it capable of entrance into so pure a place bade him cloze his eyes and he would transume and rappe him vp into that place of glory where hee should come into Gods presence whither being carried by the Angell he beheld such ioyes as were too mighty for his feeble senses so that vnable to sustaine them he fell into a Trance till God gaue him power to endure the height of those pleasures and being returned to himselfe beheld the glory thereof and heard the Almighty speaking as one encompassed with flames of fire reuealing to him the secret workes of the Creation in what order he made his Creatures and reuealed to him things to come shewing him that he should receiue Lawes for the worlds better Gouernment and the establishment of Religion with many other things not fit to be vttered neither by Zertoost euer published Then Zertoost ready and willing to publish to all people what might be needfull
in the booke of their Law Now their Distoore or high Priest whereof they haue neuer but one to which all the Herboods pay their obseruance as hee is aboue the rest in dignity so he is enioyned to bee aboue the rest in sanctity his Iniunctions therefore are transcending for not onely is he bound by their Zundaâ—astaw or booke of Religion to obserue all that is commanded the Behedin or Layman in his fiue Precepts and all that is commanded the Herbood in his eleauen Prâ—cepts but also to fulfill thirteene Precepts more as peculiar to himselfe The first is that he must neuer touch any of a strange Cast or Sect of what Religion soeuer nor any Layman of his owne Religion but he must wash himselfe because God hath made him especially holy to himselfe for which cause hee must not approach to God in prayer with the touch of others vncleannesse The second is that hee must doe euery thing that belongeth to himselfe with his owne hand both to witnesse his better humility as also the better to preserue his purity viz. to set the hearbes in his owne Garden to sow the graine of his owne field to dresse the meate that hee eateth vnlesse he haue his wife to administer to him in that which is not euer vsuall The third is that he take the tythe or tenth of all things from the Behedin as the Lords dues and imploy it to such vses as he thinketh meete since the Lord hath made him as his Almoner and dispenser of Charity The fourth is that as he must vse no Pompe or superfluity so of that great Reuennue that commeth yeerely to him hee must leaue nothing ouer-plus at the yeeres end that must not bee bestowed in good vses either in Charitable Contributions to the poore or in building of the Temples of God The fifth that his house bee neere adioyning to the Church where hee must keepe and make his abiding continuing in Prayer and abstinence not ostentating himselfe to publike view but liuing recluse and retyred from the world as a man wholy dedicate to God The sixt that hee must binde himselfe to greater purity then others both in his frequent washings and also in his dyet in feeding on meates accoumpted more pure by the Law as also that he liue sequestred from his wife in time of her pollutions The seauenth is that whereas the Herbood is enioyned only to be known in the Law or booke called Zertoost that the Distoore bee acquainted with all the learning contayned in the Zundanastaw both in that part which treateth of judiciall Astrologie committed to the Iesopp or wise man as also in that which concerneth the Physition and most especially in the booke of the Law for it is expected that hee should informe all men and none should bee found like him therin before hee bee admitted to be high Priest The eight that hee must neuer eate or drinke excessiuely for these are enemies to the high speculations required in a high Priest The Ninth that he stand in feare of no body but God nor feare any thing but sinne for hee is so to trust in God that hee must not feare what Lucipher can do vnto him The tenth that God hath giuen him pâ—wer ouer all men in matters of the soule that therefore when any man sinneth hee may tell him of it be he neuer so great and euery man is to obey him as one that speaketh not in his owne cause but Gods The eleauenth that according to the wisdome that God hath giuen him he be able to discerne in what manner God cometh to reueale himselfe in what manner Lucipher and how to descide betweene falshood and truth The Twelfth that when God manifesteth him selfe to him in visions of the Night and sheweth him in what manner hee made his workes in the Creation hee should not reveale Gods secretts but keeping them to himselfe should admire his power for God doth not publish himselfe to any as he doth to his Distoore or high Priest The thirteenth that hee keepe an euer liuing fyer that neuer may go out which being kindled by that Fyer that Zertoost brought from heauen may indure for all ages till fyer shall come to destroy all the world and that he say his prayers ouer it according as is enordered by the booke of the Law This is a Summary of those Precepts contayned in the Booke of their law that Zertoost by them is affirmed to bring from heauen and that Religion which Gustasph with his followers embraced perswaded by the forementioned Miracles by Zertoost wrought amongst them CHAP. VIII Declaring other Ceremonies amongst these Persees in their Feasts and Fasts in their Idolatrous worshippe of Fire Baptismes Marriages and Burials THe third particular concluding this Tract consisteth in the display of certaine Rites and Ceremonies obserued by this Sect differencing them from others in the Contents aboue mentioned the particulars follow in their order First then touching their liberty in meates and drinkes and their customes obserued in their Feast and Fasts Their Law alloweth them great liberty in meates and drinkes but because they will not giue offence to the Banians amongst whom they liue nor displease the Moores vnder whose gouernment they are they especially abstaine from eating of Kine and Hogs-flesh meates prohibited by the Lawes of the two former It is obserueable also amongst them that they eate alone as a meanes for greater purity and cleannesse for they suppose they participate of anothers vncleannesse by eating with him they likewise drinke euery one in seuerall cuppes proper and peculiar to theire owne vses for the same cause and if any chance to drinke in another mans cuppe they wash it three times and abstaine from the vse thereof for a certaine season after Secondly for their Festiualls inioyned by their Lawes they obserue sixe in the yeare and these feasts are celebrated for fiue dayes together each of them according to the sixe works of the Creation The first is called Meduserum which is vpon the fifteenth of their Moneth called Fere which is our Februarie for ioy that the Lord made the Heauens to be a place of glory to entertaine such as seare hm The Second is called Petusahan which is vpon their month Sheruar our Aprill the six and twentieth for that the Lord had made Hell to bee a place for the Diuell and his Angels That feast therefore is a memoriall to put them in minde that they take heed of that euill that may bring them thither The third is Yatrum celebrated vpon the sixe and twentieth of their Month Mahar which is our May in memory that the Lord made the Earth and Seas to bring forth Creatures for the vse of man The fourth is Medearum kept vpon the sixteenth of their Month Deh which is our August in memory that God made the plants and Trees by whose fruites man is sustained nourished The fift is Homespetamadum vpon the Month Spindamud which is our October beginning