Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	daughter_n	king_n	marry_v	7,147	5	8.7437	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53223	Asia. The first part being an accurate description of Persia, and the several provinces thereof : the vast empire of the Great Mogol, and other parts of India, and their several kingdoms and regions : with the denominations and descriptions of the cities, towns, and places of remark therein contain'd : the various customs, habits, religion, and languages of the inhabitants : their political governments, and way of commerce : also the plants and animals peculiar to each country / collected and translated from the most authentick authors and augmented with later observations ; illustrated with notes, and adorn'd with peculiar maps and proper sculptures by John Ogilby ...	Ogilby, John, 1600-1676.	1673 (1673)	Wing O166; ESTC R32245	545,840	256

she clear'd from all those of whom she had any suspicion either by Marrying of them to some of the Kings Nobles or some other means At the Court she made likewise great alterations by putting all the old Officers out of their Places and new ones in their stead who were her Favorites and Relations When the King declar'd her Queen he call'd her Nurmahal that is Light of the Court She had a Brother nam'd Alaf Chan who by the King's favor was grown very powerful Sultan Chosrou Selim's Son Marry'd one of her Daughters and Sultan Scebriar another both which she had by her first Husband for she had no Children by Schach Selim. Several Opinions concerning Selim's Issue Robert Covert tells us That this Selim had five Sons the first whereof was call'd Paheschau Sehelbam which signifies The next Heir to the Crown who being blind was kept as a Prisoner the second was Sultan Naubrea appointed to succeed his Father the third Sultan Lawle the fourth Sultan Lill and the fifth and youngest Sultan Caiwone Hawkins calls these five Sons Sultan Cusseru Sultan Peruis Sultan Chorem Sultan Shairer and Sultan Bath Della Valle calls the eldest Sultan Chosrou the second Sultan Peruis the third Sultan Chorrom to whom his Father gave the Sirname of Schiah Gihon that is King of the World after his return from the War which he had succesfully maintain'd in Decan and the youngest Sultan Scheriar Chosrou rebelling against his Father is defeated Sultan Chosrou the eldest Son a very hopeful Prince and a great Friend to the Christians having been setled in a peculiar Lordship rebell'd against his Father Schiah Selim in the Year 1606. under pretence that the Kingdom belong'd justly to him because King Ecbar his Grandfather had on his Death-bed given his Realm to him as being his Grandchild who was then born and had excluded Selim his Father and onely Son to Ecbar Wherefore he took up Arms against him to obtain that from his Father which his Grandfather had in his last Will and Testament given to him But Chosrou being defeated and overcome in the Battel was forc'd to lay down his Arms and surrender himself up to his Father who with mild Words blam'd him for his rashness and ask'd him why he would take this preposterous course since the Crown on necessity would fall to him and that he was onely the Preserver of it whilst he liv'd Yet he caus'd all the Commanders which had serv'd Chosrou in this War to be put to miserable deaths and their Bodies to be laid in the way where Chosrou was to pass and trampled over them as a Victor over his Enemies Nor ended the business so for Chosrou was bereav'd of his Liberty not being permitted to converse with the People as before but was committed though after an Honorable manner to the Custody of several Noblemen his Father likewise causing his Eye-lids to be sew'd up that so he might bereave him of his Sight without putting out his Eyes and at once deprive him of the means to make any further trouble in the Kingdom But after the expiration of some days Selim causing his Eyes to be open'd again prevented Chosrou from being always blind yet though he beheld the Light of the Sun again he enjoy'd not his Liberty but was kept a close Prisoner for the space of two Years not being allow'd according to the King's Command to have above one Man to wait upon him Mean while Nurmahal the King's Consort us'd her endeavors to perswade Chosrou to marry her Daughter before she bestow'd her in Marriage to his Brother Sultan Scheriar for she certainly believ'd that Chosrou should succeed Selim after his death But Chosrou could never be brought to consent either out of love to another or because he dislik'd Nurmahal's Daughter although being a Prisoner he was upon condition to marry her promis'd his Liberty But she whom he really affected and who lov'd him no less The mutual Constancy of Chosrou and his Lover obtain'd of his Father King Selim to serve her Lover in Prison where she behav'd her self very nobly towards him always perswading him to marry Nurmahal's Daughter telling him she would be very well satisfi'd to serve him as a Slave provided she might but see him at liberty and setled in a Condition according as his Birth requir'd But he not minding her Perswasions contentedly spent his time with her in Prison two whole years after which his Fathers anger being somewhat appeas'd he was restor'd to his Liberty though under the charge of several Guards the King 's great Confidents But by his refusal to marry his Step-mothers Daughter he incurr'd her hatred and displeasure and forc'd her contrary to her first resolutions to give her in Marriage to his Brother Scheriar Of Sultan Peruis the second Son who had his Residence in the Kingdom of Bengala near the Mouth of the River Ganges and Govern'd by the Title of Vice-Roy no further mention is made At the same time the third Son Sultan Chorrom rebell'd against his Father with intention to make himself Master of the Kingdom of Surrat Wherefore Schiah Selim sent one of his Chief Chans call'd Ajat Chan to Agra to convey his Treasure from thence before Sultan Chorrom came thither This Chorrom was Governor of that part of Decan which he had conquer'd for the Mogol his Father and the occasion of this Rebellion was as followeth The occasion of Chorrom's Rebellion Chorrom by his own subtil Contrivance and Conduct and by the high esteem of his Father-in-Law Ajat Chan and his Sister Nurmahal had so wrought with the King that the Prisoner Sultan Chosrou was committed into his Custody but with Commands to use him well and take special care of him Which being effected Chorrom would neither go to his Territory nor march into the Field with an Army though his Father requested him unless he might carry Sultan Chosrou along with him under pretence that it would not be convenient for him to depart from the Court and leave Chosrou his great Enemy there No sooner was Chosrou deliver'd up to him but he immediately went from thence and kept him two Years in an honorable manner But at last Chorrom who had no other design but by his Brothers death to secure himself of the Kingdom practic'd all the time since his coming from his Father's Court as some affirm to poyson him in order to which he charg'd all those that waited upon and guarded him to force him to eat the poyson'd Meat whether he would or no or else destroy him after another manner which they accordingly attempted several times but Chosrou having notice thereof would not eat any of the Meat that was brought to him by them expresly telling them that it was poysond The Keepers seeing no way to perform their Masters Command by Poyson fell all upon him with drawn Swords and after long resistance strangled him with a Bowe-string Some affirm That Sultan Chorrom kill'd Chosrou

The Father taking his Daughter by the Hand puts into same Water if he be rich Money and Jewels and gives it to the Bridgroom in the Name of God saying I have nothing more to do with you I here give her to you When the Father gives his Daughers Hand to the Bridegroom he also gives with her a Precious Gem call'd Tali which being a Golden Head of an Idol fastned to a String is shew'd to the Spectators and after some Prayers and Good Wishes is by the Bridgroom tied about the Brides Neck and this confirms the Marriage The Marriage proclaim'd All these Ceremonies are perform'd in the Brides Father's House besides which the Confirmation of the Marriage because it is a Business which concerne the Publick Good and a thing necessary to be known is openly proclaim'd and notified to all Persons For before they confirm the Marriage some days before the celebrating thereof they set an Arbor as a Sign before the Bride's Door as also four Pisang Trees if they can get them This Canopy is properly four erected Poles which being about seven Foot high are cover'd on the top with small Sticks on which they lay green Boughs and wind the Poles round about with Pisang Leaves in sign of joy The Bride carried home in State On the seventh day the Bride and Bridegroom go abroad or else are carry'd in a Palanquin through the most eminent Streets of the City with many Torches Cimbals and Fire-works before them accompany'd by all their Friends And thus the Bride is publickly carried to her Husbands House The Married Children of the Brahmans are no more call'd Brahmasaries but Garhasta's when they receive a second Cord consisting of three Strings like the first Every ten years that they increase in their age they add another Cord to the former and also another at the Birth of every Child But this is not so exactly observ'd by all yet the more zealous they are in their Paganism the more strictly they oblige themselves to these Circumstances They marry not out of their own Tribe They never marry their Children whether Sons or Daughters to any but those of their own Family which those of other Tribes also observe unless to those of a higher Degree But the Brahmans cannot be deceiv'd thereby because there are none above them Yet there are some Brahmans which marry Wives out of other Tribes but it is accounted so heinous a sin that their Companions believe they can never be admitted into Paradise Their Poranes or Ancient Histories also relate That a Brahman of great Quality call'd Sandragoupeti Naraia was very melancholy in his old age because his Son Barthrouherri was born of a Woman of the Soudran Family for he afterwards had familiarity with three hundred Women Abhor Fornication They abhor Fornication accounting it one of the five deadly sins and according to their Vedam he that so transgresses should have his Genitals cut off and so bleed to death Also they permit none to marry within the Degrees of Consanguinity But they differ very much from the European Nations in reckoning their Relations and Allies with whom they are not permitted to marry for they are allow'd to marry with their first Wifes Sister nay they may marry two three or more Sisters at once but if two Brothers marry two Sisters it is accounted Fornication They may also marry their Fathers Sisters Daughter but not their Fathers Brothers Daughter The Brahmans seldom desert their Wives though taken in the act of Adultery partly because it should not be publish'd and so redownd to their disgrace and partly out of the extraordinary affection which they bear to their Wives and therefore endeavor to keep all their miscarriages secret But if it be known A Womans Punishment offending in such case and civil People thereupon avoid coming to the House and they on the contrary out of an affection to their Wives have a mind to enjoy them honourably then they makes a great Feast to which they invite many Brahmans and Sanjasys on whom the Adulteress is to wait at the Table which they look upon as a sufficient Punishment for her Offence But if a Woman with her own free will consented to or sought to commit the foremention'd Crime then they immure her where she is is kept so long as she lives with a slender allowance Great Observers of Days and Times They are great Observers of Critical days and will not undertake any Business unless preceded by some good Day or happy Omen When they intend to go a Journey they often set out before their time if a good Day or fortunate Hour happens And that they may the better know these times exactly they have Books written after the manner of our Almanacks which they call Panjangam and are of two several sorts the one made by a Brahaspeti Teacher to the Dewetaes the other by Succra Tutor to the Raetsjasjaes that is The Chief of Devils The first instructs That some Days are good and some half good as also some Hours According to these Panjangams the People of this Countrey govern themselves they being made new every Year like our Almanacks The last are very exact for they make Observations on every one of the sixty Hours whereinto according to their Account the Day and Night is divided declaring whether they are fortunate or not and what may be done or let alone in every Hour for which they highly esteem this Panjangam supposing it infallible Their good and bad days As to what concerns the Good and Bad Days the Amawasi or first Day after the last Quarter of the Moon is good The Padeni or first Day after the New Moon before it is seen is bad as on the contrary the Widdia or Day on which the Moon first appears is good The fourth Day and the Lecadesi or ninth Day after the New Moon are both bad as also the eleventh their Fast-day if it happens on a Wednesday but good if on another day And thus they reckon their Good and Bad Days throughout the whole Year going from the Full to the New Moon Moreover they judge of the Hours and Minutes by the Accidents that happen to them and narrowly observe the same They all account it a good Omen when the Bird Garrouda which is a reddish Hawk with a white Circle about his Neck or the Bird Pala flie from their right to their left side or before them as they walk But the contrary in other Birds for if they flie before them cross the way from the left hand to the right it is a good sign and a bad one if from the right to the left If any be touch'd by Jackdaw of which there are many here in this Countrey flying it is a very bad Omen and they certainly believe that either the Party which is to touch'd or some of his Relations will infallibly die within six Weeks To Sneeze as they travel is accounted very ill

Husband which last word Husband she repeated five times whereupon they answer'd This shall be done in the other Life then she immediately dy'd and the Sun arose the next day as before Liverty given to Women A Woman may Dress her self when her Husband is from home or be merry during his absence but she must die with her Husband or presently after and in confirmation of this some Brahmans maintain that the Women ought to hold their Husbands in so great esteem that they must be the first thing in their thoughts and spend their whole time in studying how to oblige them telling them that though they spend their time without one thought of God yet it is no sin especially if they will die with them A Brahman's Funeral When a Brahman is dead and his Body brought to the place where it is to be burnt they wash their Hands and lay each a little Rice on the Deceased's Mouth which done they wash their Hands a second time then a Beteani which is a Perrea one of those which beat on small Drums when a Corps is to be burn'd goes thrice about the Body which is laid on a Pyle of Wood and afterwards makes an Oration to the People after his manner speaking earnestly in the Name of the Deceased alledging that he Governs over all young and old rich and poor and that those which do good in their life-time shall be requited after their Death and those that do ill shall meet with the same But all the Bodies of the Brahmans are not burnt but some are bury'd Likewise the Bodies of the Wistnowa's and Smarta's are always burnt but those of the Seivia's and Sanjasies are bury'd The two first give this Reason for the burning of their Bodies viz. because the Fire purifies the Souls from sin for those that have serv'd Wistnow never so faithfully are not wholly free from sin and therefore must on necessity be purifi'd by Fire The Defunct whether those which are to be bury'd or burnt are in some places clad in rich Apparel as if living and sitting in a Sedan and so carry'd to the place of Interment the Sedan being open before that the Corps may be seen behind follow several Persons carrying Vessels of Oyl which are to be thrown into the Fire with the Body A Woman may not Marry after her Husbands Death A Woman is not permitted to Marry after her Husbands Death but the Man may neither will any Marry her because she would be accounted Dishonest to have had two Husbands These severe and strict Laws prove very prejudicial to young Widows who being cautious to preserve their Reputation by continuing single do privately prostitute themselves to People of another Religion or to any else others on the contrary abhorring so wicked a Life suffer themselves to be burnt with their Husbands dead Body which is done after this manner How she is burnt with his Corps As soon as the Breath is departed out of the Man's Body if his Wife hath resolv'd to follow him at his death they immediately make ready all Necessaries thereto belonging for then the Woman cannot go back from her word of recall her promise if she be a Brahmans Wife she is carry'd to the Funeral Pyle in a handsom Sedan under a Canopy accompany'd by all her Friends who encourage and extol her resolution present her with Betel and delight her Ears with the noise of Cymbals and Drums The Settrea's and Soudra's mix their Betel which they give to the Woman with a certain Powder which takes away all apprehensions of fear and makes them courageous and bold but this is never done by the Brahmans they being not permited to force perswade or use any means to a Woman to gain her consent to be burn'd If she be of the Family of the Settrea's or Soudra's then she carries a Lemmon in one Hand and a Looking-glass in the other but if of the Brahmans or Weinsja's Tribe onely a few red Flowers such as they strew in the Pagodes on their Idols and have already been Offer'd to them Coming to the place where her Husband is to be burn'd she first go's to a Pool of Water to wash her self giving away her Jewels if she hath any after which a Brahman says a Prayer this done and the Woman having put on a yellow Garment she goes with great joy to the place from whence she is to leap into the Fire which is made of glowing Coals in a deep Pit and that she may not be terrifi'd with the sight of the Fire they put Mats quite round to prevent her looking into it At the side of the Pit is a little rising Ascent made on which she sits down against the Mats and takes leave of her Relations and Friends who still encourage her Undertaking Lastly having thus taken her leave she throws a Pilang or Pestle with which she us'd to stamp Rice a small Ricepot and the like Kitchin Utensils over the Mat into the Fire poures also a Pot of Oyl over her Head and Body whereupon the mat being taken away she suddenly leaps with the Pot of Oyl into the Fire round about which stand divers People with great pieces of Wood in their Hands which they throw upon her as soon as she is in the Fire and cover her therewith above a Man's heighth Thus the Women of the Settrean Weinsja's and Soudrean Tribes come to their ends but those of the Brahmans endure far greater pain viz. they leap not into the Fire but are laid on a Pyle of Wood by their dead Husbands as if they were to sleep by them then they lay over them a great heap leaving onely their Heads bare on which they pour Oyl and other such combustible stuff Not allow'd amongst the Mahumetans This Burning is not allow'd in those Countreys which are under the Mahumetans unless the Governor of the Countrey gives consent thereto who first examines the Person whether she be willing which if he find then he gives permission Neither is this Custom at all observ'd except amongst People of great Quality who are more exact in preserving their Honor than other People for Noblemens Wives account it a great testimony of their love and fidelity to their Husbands to be burnt with their dead Bodies Others are carry'd on Horseback about the Towns in State with a Lemmon in one Hand and a Looking-glass in the other in which they look as they ride and in a mournful tone sing certain Elegies whil'st many other Men and Women follow them on foot over her Head they carry an Umbrella after the Custom of the Countrey and before her walk several beating on Drums In all their Passage they shew a pleasant and undaunted Countenance not shedding one Tear expressing more sorrow for the death of their Husbands than their own and seeming more joyful to go to him in the other World than sorry to leave this But some chuse to be burnt alive with him after