diuersly expressed Yea euen the most lasciuious cruell beastly and Deuillish obseruations were grounded vpon this one principle That GOD must bee serued which seruice they measured by their owne crooked Rules euery where disagreeing and yet meeting in one Center The necessitie of Religion As for Policie although it is before answered yet this may be added That whereas men with all threatnings promises punishments rewards can scarce establish their politicall Ordinances Religion insinuateth and establisheth it selfe yea taketh naturally such rooting that all politicall Lawes and tortures cannot plucke it vp How many Martyrs hath Religion yea superstition yeelded but who will lay downe his life to seale some Politicians authority And so farre is it that Religion should be grounded on Policie that Policie borroweth helpe of Religion Thus did Numa father his Romane Lawes on Aegeria and other Law-giuers on other supposed Deities which had been a foolish argument and vnreasonable manner of reasoning to perswade one obscurity by a greater had not Nature before taught them religious awe to God of which they made vse to this ciuill obedience of their lawes supposed to spring from a Diuine Fountaine Yea the falshoods and varietie of religions are euidences of this Truth seeing men will rather worship a Beast Stocke or the basest Creature then professe no Religion at all The Philosophers also that are accused of Atheisme for the most part did not deny Religion simply but that irreligious Religion of the Greekes in idolatrous superstition Socrates rather swearing by a Dog or an Oke then acknowledging such gods It is manifest then that the Image of GOD was by the Fall depraued but not vtterly extinct among other sparkes this also being raked vp in the ruines of our decayed Nature some science of the God-head some conscience of Religion although the true Religion can bee but one and that which GOD himselfe teacheth as the onely true way to himselfe all other Religions being but strayings from him whereby men wander in the darke and in labyrinths of error like men drowning that get hold on euery twig or the foolish fish that leapeth out of the frying-pan into the fire Thus GOD left a sparke of that light couered vnder the ashes of it selfe which himselfe vouchsafed to kindle into a flame neuer since neuer after to be extinguished And although that rule of Diuine Iustice had denounced morte morieris to die and againe to die a first and second death yet vnasked yea by cauilling excuses further prouoked hee by the promised seed erected him to the hope of a first and second resurrection a life of Grace first and after of Glory The Sonne of God is promised to be made the seede of the Woman the substantiall Image of the inuisible GOD to be made after the Image and similitude of a Man to reforme and transforme him againe into the former Image and similitude of GOD and whereas GOD had made man before after his owne Image and lost him he now promiseth to make himselfe after Mans Image to recouer him euen that he which in the forme of GOD thought it not robbery for it was Nature to bee equall with GOD should bee made nothing to make vs something should not spare himselfe that hee might spare vs should become partaker of our Nature flesh of our flesh and bone of our bone that hee might make vs partakers of the Diuine Nature flesh of his flesh and bone of his bone This was that Seede of the Woman that hath broken the Serpents head which by death hath ouercome death and him that had the power of Death the Deuill who submitted himselfe to a death in it selfe bitter before men shamefull and of GOD accursed that hee might bring vs to a life peaceable glorious and blessed beyond what eye hath seene or heart can conceiue This promise of this Seed slaine from the beginning of the World was the seed of all true Religion the soule of Faith the life of Hope the well-spring of Charitie True it is that all receiued not this promise alike for a seed of the Serpent was fore-signified also which should bruise the heele of the Womans seede And this in the first seed and generation of Man soon appeared Caine and Abel were hereof liuely examples It appeareth that GOD had taught Adam how hee would bee worshipped as it were ordering and ordaining him the first Priest of the World which function he fulfilled both in instructing his Wife and Children in prayer with and for them and in the rites of Sacrificing His children accordingly in processe of time brought and offered their Sacrifices As concerning Sacrifices some hold opinion according to their owne practice that Nature might teach Adam this way of seruing GOD as if Nature were as well able to finde the way as to know that she is out of the way and were as well seene in the particular maner as in the generall necessitie of Religion We cannot see the Sunne without the Sunne nor come to GOD but by GOD to whom Obedience is better then Sacrifice and to hearken better then the fat of Rams ABEL saith the Scripture offered by faith without which faith it is impossible to please GOD but faith hath necessary relation to the Word of GOD who otherwise will be weary of our solemnities and asketh Who hath required them at our hands These sacrifices also besides that they were acknowledgements of their thankefulnesse and reall confessions of their sinne and death due to them therefore did lead them by the hand to Christ that Lambe of GOD that should take away the sinnes of the World figured by these slaine beasts confirming their faith in the promise and their hope of the accomplishment of which Nature could not once haue dreamed which hath rather the impression of some confused notions that wee haue lost the way and ought to seeke it then either light to discerne it or wisedome to guide vs in it Of sacrificing there were from the Beginning two kinds one called Gifts or Oblations of things without life the other Victims so our Rhemists haue taught vs to English the word Victimae slaine Sacrifices of Birds and Beasts Againe they were propitiatory consecratorie Eucharisticall and so forth whose kinds and rites Moses hath in his Bookes especially in Leuiticus so plainely declared that I should but powre water into the Sea or light a candle to the Sunne to dilate much of them these beeing the same in signification with the Leuiticall and little if little differing in the manner of doing Caine brought his offering being an Husbandman of the fruit of the ground Abel a Shepheard of the fattest of his Sheepe God respected ABEL and his offering the tree first and then the fruit the worker and then the worke which he signified either by voice or by fire from Heauen according to Theodotians translation as in the Sacrifices of Aaron Gedeon
Iephta in the end of the yeere which yet is not like to haue continued in succeeding ages and of the fire that we find mentioned in 2. Mac. 1. and the feast of Iudith for killing Holofernes and on the fourteenth day of Adar for the victorie against Nicanor Ios. l. 12. Their later feasts I shall mention and declare their seueral ceremonies when wee come to speake of their later times and of the present Iewish superstition In the meane time I thinke it not amisse to set downe here out of Scaliger a view or Kalender of their moneths with the Feasts and Fasts as they are obserued therein at this day Tisri plenus die 1. Clangor Tubae 3. Ieiunium Godoliae qui cum Iudaeis occidebatur in Mazpa Ier. 41.5 Ieiunium Moriuntur 20. Israelitae Rabbi Akiba filius Ioseph conijcitur in vincula vbi moritur 7. Ieiunium Decretum contra Patres nostros vt perirent gladio fame ac peste propter vitulum fabricatum 10. Iejunium Kippurim 15. Scenopegia 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22. Octaua Scenopegias 23. Festiuitas Legis Marches Cavus 7. Ieiunium Excaecarunt ocules Sedekiae c. post 29. Intercalatur dies vna in Anno pleno Casleu plenus 25. Encoenia 28. Ieiunium Ioiakim combussit volumen quod scripserat Baruch dictante Ieremia 30. Eximitur dies in Anno defectiuo Tebeth Cavus 8. Ieiunium Scripta est lex Graece diebus Ptolemaes Regis Tenebrae triduo per vniuersum orbem 9. Ieiunium Non scripserunt Magistri nostri quare ea dies notata 10. Ieiunium Obsidetur Ierusalem à Rege Babylonis Sebat plenus 5. Ieiunium Moriantur Seniores qui fuerunt aequales Iosuae filij Num. 23. Ieiunium Congregati sunt omnes Israelitae contra Beniaminem propter pellicem idolum Micha 30. Locus Embolismi Adar Cavus 7. Ieiunium Moritur Moses Magister noster qui in pace quiescit 9. Ieiunium Scholae Sammai schola Hellel inter se contendere coeperunt 13. Festiuitas decreta interficitur Nicanor 14. Mardochaeus Phurim Nisan plenus 1. Ieiunium Mortui sunt filij Aaron 10. Ieiunium Moritur Mariam Eligitur agnus Mactandus 14. die 14. PASCHA Exterminatio fermenti 15. Azyma 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manipulus frugum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21. Solennitas finis Azymorum 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26. Ieiunium Moritur Iosue filius Nun. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iiarcavus 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. Ieiunium Moritur Eli Pont. Max. ambo filij eius capitur arca testimonij 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23. Solennitas Simon Gazam capit 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ieinnium Moritur Samuel Propheta plangitur ab omni populo Sivvan plenus 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23. Ieiunium Desistunt ferre primogennita primitias Ierosolyma in diebus Ieroboam filij Nabat 25. Ieiunium Occiditur Rabban Simeon filius Gamaliel Rabbi Ismael R. Hanania secundus à pontificib 27. Ieiunium Combustus est Rabbi Hanina filius Tardion vnà cum libro legis Tamuz Cavus 17 Ieiunium Franguntur Tabulae legis Cessat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vrbs fissa Epistemon cremat librum legis Ponit statuam in templo Ab plenus 1. Ieiunium Moritur Aharon Pontifex 9. Ieiunium Decretum contra patres nostros ne ingrederentur in terram Iudaeam Desolatio Templi prioris posterioris 18. Ieiunium Extincta est Lucerna vespertina in diebus Ahaz Elulcavus 17. Ieiunium Moriuntur Exploratores qui diffamaverant terram 22. Xylophoria As for the Sabbaths New-moones and daies not solemnized with feasting or fasting I haue passed ouer this Kalender as impertinent or needelesse CHAP. VII Of the ancient Oblations Gifts and Sacrifices of the Iewes of their Tithes and of their Priests and Persons Ecclesiasticall and Religious §. I. Of their Oblations Gifts and Sacrifices ALthough Moses doth handle this matter of their Rites and Sacrifices and is herein seconded and interpreted by the succeeding Prophets so fully that it may seeme a powring of water into the Sea to speake needelesly or by our Discourse to obscure rather then illustrate that which is so largely and plainely there expressed yet because of that subiect which we haue in hand I cannot altogether be silent at least of the kindes and heads referring the desirous Reader for his more perfect satisfaction in particulars to those clearer propheticall fountaines Their Rites for time and place we haue already described The next intended part of this Iewish relation shall be of their Oblations which were either Gifts or Sacrifices Their Sacrifices were such oblations wherein the thing offered was in whole or part consumed in diuine worship for the most part by fire or shedding of blood These were of eight sorts Burnt-offerings Meate-offerings Peace-offerings Sinne-offerings Trespasse-offerings the offerings of the Consecration Cleansing and Expiation Philo reduceth them to three Burnt Peace and Sin-offerings according to the three causes of sacrificing The worship of God the obtayning of good things and freedome from euill The Burnt-offerings were by fire consumed the Rites and manners hereof are expressed Leuiticus 1. the fire was to be perpetuall on the Altar being that which GOD miraculously sent from heauen to consume Abihu sacrifice for neglecting which and vsing other his two sonnes Nadab and Ahsbu were stricken by a reuenging fire from GOD. The Meate-offering was made of fine flowre without hony or leuen and with oyle and incense on the Altar or frying pan or ouen or caldron according to the rites prescribed Leuit 2. partly sacred to the Lord by fire the rest to be the Priests The Peace-offerings are with their proper ceremonies enioyned Leuit. 3. and 7 the fat and kidnies were to be burned on the Altar the fat and blood being vniuersally forbidden them for foode the brest and right shoulder was the Priests the rest to the Sacrificer to be eaten the first or at furthest on the second day or else on the third to be burned with fire The Offering for sinnes of ignorance for the Priest Prince People or priuate man is set downe Leuit. 4 and 6. The Sinne-offering in case of contempt where the sinne is committed against God and man willingly with the due manner thereof is expressed Leuit. 6. To these were adioyned Prayers and Prayses with musicall voyces and instruments Cymbals Viols Harpes and Trumpets resounding For he is good for his mercy endureth for euer The sixt kinde of Sacrifices was proper to the Priests at their consecration recorded Leuit 6.20 The seuenth mentioned Sacrifice is of Purification or cleansing as of a woman after childe-birth Leu. 12. or of a Leper 13.14 or for vncleane issues of men and women chap. 15. The eight is the sacrifice of Expiation or Reconciliation on that festiuall or fasting-day before spoken of Leuit. 16. Hereunto may we adde the lights and
some to call the name of the Lord that is after Rabbi Salomo to apply the name of God to Images Stars and Men But the more likely opinion is that when Adam had obtained a more holy posteritie which was now multiplyed in diuers families Religion which before had been a priuate In-mate in Adams houshold was now brought into publike exercise whereof Prayer hath alwaies been accounted a principall part and God himselfe in both Testaments calleth his house a house of Prayer the calues of the lips and the ejaculations of the heart being the body and soule of Diuine worship whereof Sacrifices were in a manner but the apparel fashioned to that infancy of the Church Of the names of the posteritie of Adam and his hundred yeeres mourning for Abel of Seth his remoouing after Adams death to a mountaine neere Paradise and such other things more sauouring of fabulous vanity in the false-named Methodius Philo and others that follow them I list not to write And wel might Genebrard haue spared his paines in searching for the antiquitie of Popery in this first Age of the World Easily may we grant a Church then truely Catholike in the Posteritie of Seth instructed partly by Reuelations partly by Traditions concerning the Creation the fall the good and euill Angels the promised Seed the Vnitie and Trinitie punishments and repentance for sinne publike and priuate Deuotions and other like Articles gathered out of Moses but for the Rabble of Rabbinicall Dreames which hee addeth herevnto we had need of the implicite faith of some simple credulous Catholike to receiue them as namely Purgatory resembled in the fiery Sword at the entrance of Paradise Free-will grounded on that which GOD speaketh to CAINE Thou shalt rule ouer him the prerogatiue of the elder Brother ouer the yonger falsly applyed to the rule of the minde ouer sinfull lusts the choice of meates in the first Fathers abstinence from flesh fish and wine as hee saith which had not beene permitted to them as it is to vs Traditions when as yet they had no Scripture Superstitious Obsequies to the dead because the Iewes in their office for the dead call vpon the Fathers which lye buried at Hebron namely Adam Eue and the rest to open the gates of Paradise Deuotion to Saints because the Cherubins were set betweene Paradise and Sinners as if their Saints were honoured to keepe them out of Heauen and not the bloudie Sacrifices onely in Abels offering but that vnbloudie Sacrifice so they stile their Masse in the offering of Caine wee enuie them not their Founder yea he finds their Sacrifice of Orders in Gods executing the Priestly function of Matrimony in Adam and Eue of Baptisme in the Breeches which they ware of Penance because GOD said Thou art dust and to dust thou shalt returne of Confirmation in those words Shee shall breake thy head the Truth will breake their heads for so reading it of Vnction in that Seth went to the Cherub which kept Paradise and receiued of him three graines of the Tree of Life whereof we reade in the Apocalyps the leaues shall heale the Nations with those graines was an Oyle made wherewith Adam was anoyed and the stones put into his mouth whence sprang the Tree whereof the Crosse of our Lord was made hidden by Salomon in the Temple and after in the Poole of Bethesda Spectatum admissi risum teneatis amici Did not Genebrard deserue an Archbishopicke or if the obseruation be his did not Petrus Victor Palma which set him forth with such Comments deserue the Palme and Victory for Peters pretended Successors which could find such antiquitie for proofe of their Catholicisme Much good may it doe their Catholike mawes with such Dainties Iust art thou O Lord and iust are thy iudgements which because they will not beleeue thy Truth giuest them ouer to such strong delusions to beleeue so grosse and palpable Lyes CHAP. VII Of the cause and comming of the Floud THus wee haue seene in part the fulfilling of the Prophesie of the Seed of the Woman and of that other of the Serpent in the Posteritie of Caine and Seth. The Family of Caine is first reckoned and their forwardnesse in humane Arts as the children of this World are wiser in their generation in the things of this life which they almost onely attend then the children of light As for the Iewish Dreames that Lamech was blind and by the direction of Tubalcaine his sonne guiding his hand slew Caine supposing it had beene a wilde beast which when he knew so inraged him that he killed his sonne also they that list may follow Moses reckoneth the Generations according to the first-borne in the Posteritie of Seth as enioying the Principalitie and Priest-hood that so the promised Seed of the Woman after such a World of yeares comming into the World might iustifie the stablenesse of GODS promises his Lineall Descent from Adam with a due Chronologie beeing declared After Seth Enosh Kenan Mehalaleel Iared was Henoch the seuenth from ADAM who walked with God whom God tooke away that he should not see death This before the Law and Helias in the Law are Witnesses of the Resurrection being miraculously taken from the Earth into Heauen not by death but by supernaturall changing of their bodies That hee should bee still in an Earthly Paradise and that hee and Elias should come and preach against Antichrist and of him be slaine is a Popish Dreame the Scripture saying that HENOCH was taken away that he should not see death of Elias that he is alreadie come in the person of Iohn Baptist the Spirit and power or spirituall power of walking with GOD reforming Religion and conuerting soules beeing communicated to many of those Ministers which haue lien slaine in the streets of that great Citie This his Assumption is supposed to be visibly done Hee was a Prophet and Iude doth in his Epistle cite a testimonie of his which eyther by Tradition went from hand to hand as it seemeth the whole Word of GOD was deliuered before the dayes of Moses GOD by Visions and Dreames appearing vnto the Patriarkes or else it was written and since is lost Some hold it was penned by some Iew vnder the name of Enoch Augustine thinketh that the Booke entituled Enoch was forged in his name as other Writings vnder the names of Prophets and Apostles and therefore calleth it Apocrypha as Hierome doth also Chrysostome and Theophilact account Moses the first Pen-man of Holy Scripture Although it seemes that Letters were in vse before the floud if Iosephus his testimonie be true who affirmeth that Adam hauing prohpecied two vniuersall destructions one by fire another by water his Posteritie erected two Pillars one of bricke another of stone in both which they writ their inuentions of Astronomie that of stone was reported to remaine in his time Some ascribe this to Seth as
they after obtained Eusebius in the first booke of his Chronicle attributeth the originall of Idolatry to Serug the Father of Nahor Beda saith In the daies of Phaleg Temples were built and the Princes of Nations adored for gods The same hath Isidore Epiphanius referreth it to Serug and addeth That they had not grauen Images of Wood or Metall but pictures of men and Thara the Father of Abraham was the first Author of Images The like hath Suidas Hugo de S. Victore saith Nimrod brought men to idolatrie and caused them to worship the fire because of the fiery nature and operation of the Sun which errour the Chaldaeans afterwards followed These times till Abram they called Scythismus The reason of their Idolatrie Eusebius alleageth That they thus kept remembrance of their Warriours Rulers and such as had atchieued noblest enterprises and worthiest exploits in their life time Their posteritie ignorant of that their scope which was to obserue their memorials which had been Authors of good things and because they were their forefathers worshipped them as heauenly Deities and sacrificed to them Of their God-making or Canonization this was the manner In their sacred Bookes or Kallenders they ordained That their names should bee written after their death and a Feast should be solemnized according to the same time saying That their soules were gone to the Isles of the blessed and that they were no longer condemned or burned with fire These things lasted to the dayes of Thara who saith Suidas was an Image-maker and propounded his Images made of diuers matter as gods to be worshipped but Abram broke his Fathers Images From Saruch the Author and this Practice Idolatry passed to other Nations Suidas addeth specially into Greece for they worshipped Hellen a Gyant of the posterity of Iapheth a partner in the building of the Tower Not vnlike to this we reade the causes of Idolatry in the booke of Wisdome supposed to be written by Philo but because the substance is Salomons professing and bearing his name which of all the Apochrypha-Scripture sustaineth least exception attaineth highest commendation When a Father mourned grieuously for his sonne that was taken away suddenly he made an Image for him that was once dead whom now he worshippeth as a God and ordained to his seruants Ceremonies and Sacrifices A second cause hee alleageth viz. The tyrannie of men whose Images they made and honoured that they might by all meanes flatter him that was absent as though hee had beene present A third reason followeth The ambitious skill of the workeman that through the beauty of the worke the multitude beeing allured tooke him for a God which a little before was honoured but as a man The like affirmeth Hierome Cyprian and Polydore de inuentoribus LACTANTIVS as before is shewed maketh that the Etymologie of the word Superstitio Quia superstitem memoriam defunctorum colebant aut quia parentibus suis superstites celebrabant imagines eorum domi tanquam deos penates either because they honoured with such worship the suruiuing memory of their dead Ancestors or because suruiuing and out-liuing their Ancestors they celebrated their Images in their houses as houshold gods Such Authors of new Rites and Deifiers of dead men they called Superstitious but those which followed the publikely-receiued and ancient Deities were called Religious according to that Verse of Virgil. Vana superstitio veterumque ignara deorum But by this rule saith Lactantius wee shall find all Superstitious which worship false gods and them only religious which worship the one and true GGD The same Lactantius faith That Noah cast off his sonne Cham for his wickednesse and expelled him Hee abode in that part of the Earth which now is called Arabia called saith he of his name Canaan and his Posteritie Canaanites This was the first people which was ignorant of GOD because their Founder and Prince receiued not of his Father the worship of GOD. But first of all other the Egyptians began to behold and adore the heauenly bodies and because they were not couered with houses for the temperature of the Ayre and that Region is not subiect to clouds they obserued the Motions and Ecclipses of the Starres and whiles they often viewed them more curiously fel to worship them After that they inuented the monstrous shapes of beasts which they worshipped Other men scattered through the World admiring the Elements the Heauen Sunne Land Sea without any Images and Temples worshipped them and sacrificed to them sub dio til in processe of time they erected Temples and Images to their most puissant Kings ordained vnto them Sacrifices Incense so wandering from the knowledge of the true GOD they became Gentiles Thus farre Lactantius And it is not vnlike that they performed this to their Kings eyther in flatterie or feare of their power or because of the benefits which they receiued from them this beeing saith Plinie the most ancient kinde of thankefulnesse to reckon their Benefactours among the gods To which accordeth Cicero in the Examples of Hercules Castor Pollux Aesculapius Liber Romulus And thus the Moores deified their Kings and the Romanes their deceased Emperours The first that is named to haue set vp Images and worship to the dead was Ninus who when his Father Belus was dead made an Image to him and gaue priuiledge of Sanctuary to all Offenders that resorted to this Image whereupon mooued with a gracelesse gratefulnesse they performed thereunto diuine honours And this example was practised after by others And thus of Bel or Belus beganne this Imagerie and for this cause saith Lyra they called their Idols Bel Baal Beel-zebub according to the diuersitie of Languages Cyrillus calleth him Arbelus and saith that before the Floud was no Idolatrie amongst men but it had beginning after in Babylon in which Arbelus next after whom raigned Ninus was worshipped Tertullian out of the Booke of Enoch before mentioned is of opinion That Idolatrie was before the Floud Thus to continue the memorie of mortall men and in admiration of the immortall heauenly Lights together with the tyrannie of Princes and policies of the Priests beganne this worshipping of the creature with the contempt of the Creator which how they increased by the Mysteries of their Philosophers the fabling of their Poets the ambition of Potentates the Superstition of the vulgar the gainfull collusion of their Priests the cunning of Artificers and aboue all the malice of the Deuils worshipped in those Idols there giuing answeres and Oracles and receiuing Sacrifices the Histories of all Nations are ample Witnesses And this Romane Babylon now Tyrant of the West is the heire of elder Babylon sometimes Ladie of the East in these deuotions that then and still Babylon might bee the mother of Whoredomes and all Abominations To which aptly agree the Parallels of Babylon and Rome in Orosius the Empire of the one ceasing when
about and leapeth from one place to another Then doth the chiefe of the Priests make supplication and request for all things which if it misliketh it goeth backwards if it approueth it carrieth them forwards and without these Oracles they enterprise nothing neither priuate nor sacred and Lucian saith he saw it leauing the Priests the supporters and mouing it selfe aboue in the ayre Here are also the statues of Atlas Mercurie and Lucina and without a great brazen Altar and many brazen Images of Kings and Priests and many others recorded in Poets and Histories Among others standeth the Image of Semiramis pointing to the Temple with her finger which they say is the signe of her repentance who hauing giuen commandement to the Syrians to worship no other god but her selfe was by plagues sent from heauen driuen to reuoke that former Edict and thus seemeth to acknowledge and point out another Deitie There were also places inclosed wherein were kept and fed sacred Oxen Horses Eagles Beares Lyons The Priests were in number aboue three hundred some for killing Sacrifices some for offerings some ministring fire to others at the Altar their garment all white their head couered and euery yeere was chosen a new High-Priest which alone was clothed with purple and a golden head-tire A great multitude there was besides of Musicians Galli and Propheticall women they sacrificed twice a day whereat they all assembled To Iupiter they vse neyther song nor instrument in sacrifice as they doe to Iuno Not farre hence was a Lake of two hundreth fadome depth wherein were preserued sacred Fishes and in the middest thereof an Altar of stone crowned alwaies with Garlands and burning with odours They haue a great feast which they call the going downe to the Lake when all their Idols descend thither Their greatest and most solemne Feast was obserued in the Spring which they called the fire they solemnized it in this sort They felled great trees and laide them in the Church-yard as you may terme it and bringeth thither the Goates Sheepe and other beasts they hanged them on these trees together with them fowles and garments and workes of gold and siluer which being set in due order they carrie the Images of the gods about the trees and then fet all on fire They resort to this Feast out of Syria and the coasts adioyning and bring hither their Idols with them and great multitudes resorting to the sacrifices the Galli and those other sacred wights beate and wound each other Others play on instruments and others rauished by diuine furie prophesie and then doe the Galli enter into their orders for the furie rauisheth many of the beholders Whatsoeuer young man commeth prepared to this purpose hurling off his garments with a great voyce he goeth into the middest and drawing his sword geldeth himselfe and runneth thorow the Citie carrying in his hands that which he would no longer carry on his body And into whatsoeuer house he casteth the same he receiueth from thence his womanish habite and attire When any of them die his fellowes carrying him in to the uburbes couer him and his horse with stones and may not enter into the Temple in seuen dayes after nor after the sight of any other carkasse in one day but none of that family where one hath died in thirty dayes and then also with a shauen head Swine they hold for vncleane beasts And the Doue they esteeme so sacred that if one touch one against his will hee is that day vncleane This causeth Doues in those parts to multiply exceedingly neyther doe they touch Fishes This because of Derceto halfe a woman halfe a fish that for Semiramis which was metamorphosed into a Doue Iulius Hyginus hath this fable that an egge of maruellous greatnesse fell out of heauen into Euphrates which the fishes rolled to land on the same did Doues sit and hatched thereout Venus who was after called the Syrian goddesse at whose request Iupiter granted the Fishes their heauenly constellation and the Syrians for that cause eate not their Fish nor Doues but number them amongst their gods Their superstition concerning Herrings and Daces was ridiculous esteeming that the Syrian goddesse did fill the bodies of such as had eaten them with biles an vlcers causing also the fore-part of the leg and the liuer to consume Many are the ceremonies also to be performed of the religious Pilgrims or Votaries that visit this holy City for before hee setteth forth hee cutteth off the hayre of his head and browes he sacrificeth a sheepe and spreading the fleece on the ground hee kneeleth downe on it and layeth vpon his head the head and feet of the beast and prayeth to bee accepted the rest hee spendeth in the banquet Then doth he crowne himselfe and his fellow Pilgrims and after sets forward on his pilgrimage vsing for his drinke and washing cold water and sleepeth alwayes on the ground till his returne home In this Citie were appointed publike Hostes for diuers Cities diuers called Doctors because they expounded these mysteries They haue also one manner of sacrificing to hurle downe the beasts destined herevnto from the top of the porch which die of the fall They haue a like rite to put their children in a Sacke and carrie them downe branded first on the necke or palme of the hand and hence it was that all the Assyrians were branded The young men also consecrated their haire from their Natiuitie which being cut in the Temple was there preserued in some boxe of gold or siluer with the inscription of the owners name thereon And this did I saith Lucian in my youth and my hayre and name remaine in the Temple still Of Atergatis see more in the Chapter of Phoenicea Suetonius tels of Nero that hee contemned all Religions but this of the Syrian goddesse of which also he grew weary and defiled her with Vrine After which hee obserued a little Needle supposed to haue a power of fore-signifying danger and because soone after he had it he found out a conspiracie intended against him he sacrificed thereto three times a day Plutarch calleth the Syrians an effeminate Nation prone to teares and saith that some of them after the death of their friends haue hidden themselues in Caues from the sight of the Sunne many dayes Rimmon the Idoll of the Syrians and his Temple is mentioned 2. King 5.18 Bur I haue litle certainetie to say of him Some reckon among the Syrian Deities Fortune conceyuing the mention thereof Gen. 30.11 by Leah at Zilpa's trauel the word bagad which shee vseth is vsually in our translations and Tremellius a troupe commeth but in the vulgar Latine foeliciter in Vatablus auspicato in Pagnine Montanus venit prosperitas The Ebrew and Greeke Interpreters vnderstand it of an ominous and well-wishing presage yea some Comments I know not whether Planet-like expresse the Planet Iupiter called Mazal tob whose influence helpeth in the opinion of Astrologers
beautifull as the Hyacinth and Pearles neuer deflowred of men or Deuils neuer menstruous sitting in pleasant shades with their eyes fixed on their husbands their eyes large with the white of them exceeding white and the blacke very blacke lying on the shining greene Faire young men shall serue them with Vials and other Vessels full of the most excellent liquor which shall neither cause head-ach nor drunkennesse and shall bring them the choisest fruits and flesh of fowles They shall there heare no filthy or displeasing word and Az. 86. In Paradise shall be administred to them in well-wrought vessells of glasse and siluer drink as the sauourie Ginger out of the fountaine Zelzebil they shall haue garments of silke and gold chaines of siluer blessed Wine Maidens likewise with pretty brests there shall be tall trees of colour betweene yellow and greene They shall haue in Paradise all pleasures and shall enioy women with eyes faire and as great as Egges sweet smelling Riuers of Milke and Honie and fruits of all sorts Az. 6. He saith Paradise is of as great capacitie as Heauen and Earth OF HELL hee fableth that it hath seuen gates that it shall make the wicked like to fleas that they shall be fed with the tree Ezecum which shall burne in their bellies like fire that they shall drinke fire and being holden in chaines of seuentie cubits shall be kept sure the fire shall cast forth embers like Towers or Camels They which contradict shall bee punished with the fire of hell they which feare shall goe into Paradise and as it were in a MIDDLE SPACE betwixt the one and the other there shall stand some other with hope and expectation of Paradise We haue set Angels ouer hell and haue appointed their members 84. 98. There shall be fountaines of scalding waters and they shall eate vpon a reede but shall not satisfie their hunger they shall be bound in chaines 121. He sometimes excuseth his owne basenesse as Azo 17. where he saith he could nor write nor read adding that his name and mention is in the Testament and Gospel and 36. The vnbeleeuers saith he murmure that he is followed onely of Weauers and the raskall-rour And 53. That the Alcoran was not committed to a man of great possessions and they say that it is Art-magike and that I haue fained it And in 64. The Moone was diuided and they say it is Sorcerie The tale is told by Frier Richard thus Mahomet pointed to the Moone with his thumbe and middle finger and it was diuided the two pieces falling on the Hils of Mecha which entring into Mahomets coat was made whole againe Hee sometimes extolleth himselfe blasphemously inducing Christ thus saying to the Israelites O yee Israelites I being sent a Messenger vnto you from GOD affirme by the Testament which I haue in my hand that a Messenger shall come after me whose name is Mahomet of whom they shall say he is a Magitian 71. His beastly prerogatiue he boasteth 43. saying he is the seale last of the Prophets To Thee O Prophet we make it lawfull to lie with all women which are giuen thee or which thou buyest and thy Aunts thy Kindred and all good women which freely desire thy company if thou be willing and this is permitted to thee alone Diuorce these couple thy selfe to those at thy pleasure And being by some other of his wiues found in bed with Marie the wife of a Iacobite Christian hee sware that he would neuer after vse her company but after being impotent in his lusts hee ordaines a Law to himselfe Az. 76. Why doest thou O Prophet make that lawfull for the loue of thy woman which GOD hath made vnlawfull GOD full of pittie and giuer of pardon hath commanded thee to blot out or cancell thine oathes Of his iourney to Heauen to receiue the Law he speaketh Az. 63. and 82. mingling iniunctions of deuotion 83. Thou O Prophet rising in the night spend halfe the night or a little more or lesse in watching and continually and deuoutly reade ouer the Alcoran bee thou iust patient and refuse not to wash thy garments O thou man cloathed in woollen 43. Let none enter into the house of the Prophet before hee call but let him stand without the gate let none doe dishonestie within his house let none hurt the Prophet in any thing or haue his wife after him Some Prophets hee mentioneth not named in Scripture and of those there named hee telleth many fables Ismael was a true Prophet and found a good man before GOD. Ioseph nine yeeres imprisoned for the Queene Abraham ouerthrew his Fathers Idols and should haue beene burned for the same but the fire lost his force The Mountaines and Birds that praise GOD were subiect to Dauid Salomon learned Magick of Arot and Marot Diuels so called hee knew the language of Birds and when hee was in the middest of his Armie consisting of Deuils Men and Birds the Lapwing brought him newes of the Queene of Saba's comming to whom by this Lapwing hee sent a Letter c. Of this Armie the Ants of Pismires being afraide one Ant perswaded her fellowes to get them into their holes lest they should bee troden on Moses married Pharaohs Daughter 37. One Ascemel made the golden Calfe in the Desart against Aarons will Pharaoh requested Homen to build a Tower whereon to climbe to heauen to the GOD of Moses 50. In the time of Noe they worshipped Idols whom hee nameth Huden Schuan Iaguta Iannea Nacem The Prophet Huth was sent to the Nation Haath to teach them the worship of one GOD and Schale to Themuth and Schaibe to Madian and Abraham and Lot to the Sodomites on whom because they were incredulous it rained yellow and sharpe stones Az. 21. Moses was sent to Pharaoh c. His scope of these Narrations is that hee is sent likewise a Prophet and therefore iudgement will pursue them which refuse him as it did those incredulous Nations These fauour of a Iewish helpe Hee telleth also of Alexander Mag. that hee had all knowledge he found the Sunne where it lay resting in a yellow fountaine and the mountaines in which it riseth And finding men without vse of speech hee diuided them from other men c. Az. 28. He proueth substantially that there shall be a RESVRRECTION by the History of the seuen Sleepers which slept in a Caue 360. yeeres 28. Az. and 49. Hee saith that at the time of death GOD taketh away the soule at an houre knowne restoring it to some to some neuer at the first sound of the Trumpet all shall die except those which shall bee protected by the will of GOD at the second sound all things shall reuiue and be iudged and 66. The earth shall tremble the mountaines shall be brought to dust and the whole company shall bee diuided into three parts some before others on the right hand both which sorts shall be blessed
want of light nor is it without an euill smell Without the gate fiue paces is the Pond Zunzun that blessed Pond which the Angell shewed to Agar for her sonne Ismael Of their Feast Baraim is said alreadie About sixe daies after they be come hither to Mecca they celebrate another Feast called Bine Baraim that is the great Feast which is also called The Feast of the Ram. In those daies space they prepare themselues hereunto with due ceremonies First departing from the Carouan guided with such as are skilfull in the way they goe twentie or thirtie in a companie walking thorow a street which ascendeth by little and little till they come vnto a certaine gate whereon is written in Marble Babel Salema that is the gate of Health And from this place is descried the great Mosquita and twice saluted saying Peace to thee Messenger of God Then proceeding on their way they finde an Arch on their right hand whereon they ascend fiue steps vpon which is a great void place made of stone after descending fiue other steps and proceeding the space of a flight-shoot they finde another Arch like vnto the first and this way from the one Arch to the other they goe and come seuen times saying alwaies some of their prayers which they say the afflicted Hagar said whiles she sought and found not water for her sonne After this Ceremonie thy enter into the Mosquita and drawing neere vnto the house of Abraham they go round about it other seuen times alwaies saying This is the house of GOD and of his seruant ABRAHAM This done they goe and kisse that blacke stone abouesaid and then goe they to the Pond Zunzun and in their apparell as they be wash themselues from head to foot saying Tobah Allah Tobah Allah Pardon Lord Pardon Lord drinking also of that muddie vnsauourie water and thus returne they cleansed from all their sins Euerie Pilgrime performeth these Ceremonies once at the least the deuouter sort often An hundred yeeres since these Ceremonies were somewhat different after Barthemaes relation On the three and twentieth of May the people before day compassed that house of Abraham seuen times alway touching and kissing euery corner Ten or twelue paces from this house was another in manner of a Chappell with three or foure gates and in the middest thereof a pit of brackish water threescore and ten yards deepe Thereat stand sixe or eight men appointed to draw water for the people who after their seuen-fold Ceremonie come to the brink and say All this be for the honor of God and the pittifull God pardon me my sins Then doe those other powre vpon them three buckets full of water from the top of their heads to their feet be their garments neuer so costly The Carouan hauing abode at Mecca fiue dayes the night before the euening of their Feast the Captaine with all his company setteth forwards towards the Mountaine of Pardons called Iabel Arafata distant from Mecca fifteene miles This Mountaine or small Hill rather is in compasse two miles inuironed round about with the goodliest Plaine that a mans eye hath seen and that Plaine compassed with high Mountains Vpon the side towards Mecca there are many pipes of cleare fresh water wherewith the people refresh themselues and their cattell Adam and Eue when they were banished Paradise after they had beene separated fortie yeeres one in Nubia and the other in India as you heard before met at this pleasant place and here inhabited and built a little house which they call at this day Beyt-Adam the house of Adam Hither come also the same day the other Carouans of Arabia and Damasco and all the inhabitants for ten dayes iourney round about so that at one time here is to be seene aboue two hundred thousand persons and three hundred thousand cattell Now all this company meeting together the night before the Feast the three Hostes cast themselues into a triangle setting the Mountaine in the middest and fill Heauen and Earth with shouting singing hallowing gun-shot and fire-works all that night The next day being their Feast in silence they attend their sacrifices and prayers onely And in the euening they which haue horses mount thereon and approach as nigh vnto the Mountaine as they can others make the best shift they can on foot giuing euer vnto the Captaine of Cairo the chiefe place the second to the Captaine of Damasco and the third to the Captaine of Arabia And being all approached there commeth one of the Santones mounted on a Camell well furnished who at the other side of the Mountaine ascendeth fiue steps into a Pulpit made for that purpose and there maketh a Sermon to the people The Contents whereof are the benefits which GOD hath bestowed on them deliuerance from Idolatrie giuing them the house of Abraham and the Mountaine of Pardons adding that the mercifull GOD commanded his Secretary Abraham to build him an house in Mecca wherein his successours might be heard at which time all the Mountaines in the world came together thither with sufficiencie of stones for the building therof except that little low hill which for pouertie could not goe to discharge this debt for the which it became sorrowfull and wept thirtie yeeres at the end whereof God in compassion said vnto it Weepe no more my daughter comfort thy selfe I will cause all those that goe to the house of my seruant Abraham that they shall not be absolued from their sinnes vnlesse they first come to doe thee reuerence to keepe in this place their holiest Feast And this I haue commanded to my people by the mouth of my friend and Prophet Mahomet This said he exhorteth them to the loue of God to prayer and almes The Sermon ended at the Sun-setting they make three prayers first for the Seriffo second for the grand Signior the third for the people to which prayers all with one voyce cry Amin la Alla Amin Ia Alla Be it so Lord Barthema addeth to the Sermon the Cadi or Santones exhortation to weepe for their sinnes and knocke their breasts with inuocation of Abraham and Isaac to pray for the people of the Prophet and reporteth further that there were killed on the first day more then thirtie thousand Rams or Sheepe toward the West and giuen to the poore of which there were thirtie or fortie thousand Thus hauing had the Santones blessing and saluted the Mountaine of Pardon they returne the way they came in the middest of which way is a place called Mina and a little from thence foure great Pillars two on each side of the way If any passe not thorow the middest of these he loseth all the merit of his Pilgrimage And from the Mount of Pardons till they be passed these pillars none dare looke backeward for feare lest his sins which he hath left in the Mountaine returne to him againe Being past these Pillars euery one lighteth downe seeking in this sandie field fiftie or threescore little
had his eares nayled to his shop-boord for opening it too soone Their seruice is mixed with Songs and Responds They neuer looke backe till they come to the salutation of Mahomet whom they expect to come againe and thinke it will be behinde them They hearken to the Priest reading the Alcoran or Legend or intermixing instructions and expositions with such attention and such steadie postures of bodie as if they were intranced They number their often repetitions of the names of GOD with short ciaculations of prayer and praise vpon beades If they finde a paper in the streets they will thrust it in some creuise of the adioyning wall lest the name of GOD may be therein and prophaned Of their publike prayers you shall see more after They which meane to goe to prayer goe first to the house of Office and there purge their bodie they wash their priuie parts and then going thence wash their hands their mouth their nose their countenance and their wrists each of them three times and after their eares and neckes saying a certaine Psalme and then wash their feet to the mid-legge saying another Psalme and after all this with a graue pace walke to Church without these washings they hold their prayers vnprofitable Septemcastrensis saith That for this cause of washing they cut their nayles and all their haire except on their heads and beards which yet they combe and bestow curious paines about that the water may have free passage to all parts yea for this cause he thinketh they obserue Circumcision that nothing be left couered and vnwashed They haue three kindes of washings the first of all the body no part being left free called Zcoagirgmeg which is necessary after any pollution The second is called Tachrias of the priuities and hinder parts after stoole vrine or breaking of winde The third Aptan or Abdas in the instruments of the fiue senses beginning at the hands from thence the wrists to the elbowes then the mouth and nostrils then all the face with the eyes then the eares and from thence to the feet which he washeth as hie as the ankles This is not necessary before euery Prayer except some vncleannesse happen but may serue for all day Their Almes enioyned in the sixth Commandement are publike or priuate Their publike Almes is a sacrifice if we may so call it or offering of some beast once euery yeere For whereas of old they should haue giuen a certaine pension of money to the poore namely two in the hundreth Mahomet vpon their complaint eased this heauy burthen and conuerted it into this sacrifice This beast must bee cut in pieces and giuen to the poore neither must they themselues eate of it yet may each man eate of his neighbours offering and this sacrifice ought to be of the fairest and best Horse Veale or Mutton The place for this sacrifice is called Canaara where are many Butchers which cutting the throat thereof say In the name of him which hath made heauen and earth and all things else this sacrifice be to his honour and worship and let his infinite bountie accept the same They vse the like vpon occasion of vowes if any of their house be sicke As for their priuate Almes they hold it necessarie hauing a vaine conceit that it freeth them from all imminent misery which they say together with the Almes turneth from them to the poore man whence it commeth that the poore are so full of diseases But for all this charitable Precept many poore people die amongst them for want of reliefe and if the poore pay not their head-money to the King yeerely they are beaten and their women and children sold to pay it and yet I haue seene saith Mr. Sandys but a few beggers amongst them sometimes you shall meet with couples chained together begging to satisfie their Creditors Marriage ought to be sought they say for procreation not for lust They which liue vnmarried after fit time which is about fiue and twentie yeeres of age are not iust nor please GOD. Their Law enioyneth them to performe their marriage-ceremonies with praiers and praises and modest shamefastnesse and they ought to learne each other to read if either partie be ignorant But their marriage is now farre degenerate from that ancient simplicitie For if a man like a young woman hee buyeth her of her Father and then enrolleth her in the Cadies booke the marriage following with all Bacchanall solemnities Many women are inuited by the Brides mother the night before when after the feasting they bathe her and the next morning tricke her in her richest ornaments tying on her silken buskins with knots easily not vnknit which the Bridegroome must vntie though with his teeth after that with much solemnitie his companions on horsebacke riding two in a ranke conducted by the Sacdich who is neerest of his kindred haue fetched her home The Bride being deliuered with her face close couered set astride on horsebacke with a Canopie ouer her and receiued of him at his doore thence led if shee be of qualitie by an Eunuch to the Bride-chamber The guests honour him with Presents yet come not in The Father also giueth onely some pieces of houshold carryed openly by particulars through the streets Now hee is to entertaine the Wiues with an equall respect alike is their dyet apparell yea and beneuolence vnlesse they consent to change or giue turnes or else they may complaine to the Cadi and procure a diuorce but the husband may put away his wiues at pleasure who may marry vnto another within foure moneths after except shee proue with childe and then shee must stay so long after her deliuerie But if hee will haue her againe hee must buy her and if after the third diuorce another is first to lye with her as a punishment for his leuitie They will sell some of them or giue them to their slaues The wiues giue him the reuerence of a Master They are at no time to deny him their embracements whom hee toucheth not againe vntill they haue beene at the Bath They hold their chastisement which they receiue from him as an argument of affection They intermeddle not with houshold affaires onely it is required of them to content their husbands to nurse their owne children and to liue peaceably together which also they do without iealousie or enuy They are exceeding beautifull for the most part ruddy cleere and smooth as the polished Iuory tender and soft as frequenting the Baths daily and neuer open to the weather but wither quickly Great and blacke eyes are the greatest fayre to the eyes of a Turke They sit not at Table with their husband but waite and serue them and then they dine by themselues admitting no mankinde with them aboue twelue yeeres old And they neuer go abroad without leaue except to the Bath and on Thursday to weepe at the graues of the dead They rise to their husbands and stand while they are in presence
the Persians Naturall Magicke is by Delrio diuided into that which worketh wonders not miracles and that which diuineth But I am weary of this Magicall search Leaue wee them in their Mazes Circles Labyrinth of Errour and let vs take view of the Persian Magi from whence Plinie deriueth the first originals of Magicall Vanities which are saith hee compounded of three Arts that exercise most imperious power ouer the mindes of men Physicke and that offering her selfe more sublimate and pure in the sacred name and rites of Religion beautified also with the addition of Mathematicall Sciences a threefold cord not easily broken like a three-headed Cerberus or trible crowned Prelate holding the world in feare or loue thereof Xoroastres who liued at Eudoxus testifieth sixe thousand yeeres before Plato first inuented it in Persia Hermippus affirmeth that Agonax taught him Apusorus and Zarates among the Medes Marmaridius the Babylonian Hippocus the Arabian and Zarmocenidas the Assyrian haue been famous for their practise and writings of this Art Pythagoras Empedocles Domocritus Plato sailed farre to learne it vndertaking long exiles rather the pilgrimages or peregrinations to that end He impiously addeth Moses and Iochabel it may be he meaneth Ioshua to this impious number The Scripture tels of Iannes and Iambres and Simon Magus famous in this infamie Hierom saith they were the Philosophers of the Chaldaeans and that the Kings did all things after the direction of their Art which they are Plinies words in the East ruleth the King of Kings Porphirius affirmeth that they which were wise in diuine mysteries and performed them were called of the Persians Magi the same saith Picus that Philosophers were amongst the Greekes The like hath Philo and Proclus and Arnobius of Hosthanes Magus They were studious in prayers instituted sacrifices and mysteries as the Indian Brachmanes and Graecian Theologie acknowledged Angels Paradise the soules immortalitie Patricius also addeth to this their Philosophie and Theologie Astronomie and Physicke and all knowledge of Nature It is like that in the Persian Magi concurred both a certaine stocke or kindred which were also so called as is said and the Philosophicall Inquisition of Nature and the Priestly function and also some either implicite or explicite societie with Deuils The same they were at least in profession and reputation that the Philosophers with the Greekes the Priests in Egypt Gymnosophistes in India Chaldaeans in Babylon Druydes in Gallia and in this our Ile the Italian Aruspices and other religious persons the Treasurers of their Theologie and Philosophie in other places As for those Magi mentioned in the Gospell some suppose them to come from Aethiopia some from Arabia some from Mesopotamie some from Chaldaea and some from Persia and some from diuers of those Regions Whencesoeuer they came they had a brighter Starre to guide them with diuiner light then those Magicall brans of hellish fire could yeeld Plato commends this Magia and cals it Machagistia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worship of the Gods and saith that the Kings of Persia learned it as a knowledge of Diuine Mysteries wherein by the worlds Common-wealth they were instructed to gouerne their owne Others as they were led by differing affection doe as much discommend them And truely as in the Chaldaean and Aegyptian Priests their searching out the mysteries of Nature cannot but deserue commendation but their abusing this naturall Philosophie to vnnaturall conspiracie with deuils cannot but be detested of those which are not themselues detested of GOD. And either from this deuillish conspiracie or ouer-curious vanitie did arise their predictions of future euents in which respect the Ethnikes had them in high reputation Ammianus Marcellinus saith that Zoroastres added much to this Art from the Chaldaean mysteries and Hystaspes the Father of Darius from the Brahmanes which hee in his Indian trauels had found in a woodie solitarinesse and learned of them the motions of the Starres and pure rites of sacrifices which he taught the Magi and they together with the skill of diuination deliuered to their posteritie by Tradition and that progenie is alway consecrated to Diuine Seruices and keepe continually burning certaine fire which first came from heauen a small portion whereof was wont to bee carried before the King of Asia There were but a few of them at the first and it was vnlawfull to touch the sacrifice or approach to the Altar before the Magus with a certaine set speech had powred on his sacred preparatiue liquors Afterwards being increased in number they grew into an entire Nation and inhabited vnwalled Townes being gouerned by their owne lawes and honoured for Religion Cicero writeth that the Magi did assemble together in Fana into certaine Temples or consecrated places to consult about their diuinations They presaged to Cyrus thirtie yeeres reigne They dranke the herbe Theangelis and vsed also the herbe Aglaophon or Marmaritis when they would diuine They diuined by the notes and markes of the bodie they foretold the euents of prodigies They might not teach any but Persians the mysteries of their science without the Kings leaue And yet Plinie saith that Plato Democritus Empedocles and Pythagoras vndertooke exiles as is said before rather then trauels to learne the same which after their returne they taught Apollonius also for the same cause went into Persia and India whose Philosophie plainly appeareth by the history of his life to bee soyled with Magicall impuritie And although some commend one sort of Magia as being their Theologie and Philosophie yet seeing their Philosophie was corrupted with curiositie and their Theologie with superstitious Idolatrie it could not be free from some kinde of at least implicite sorcerie as the examples of those which were most eminent herein do shew Such as one Pases was who by enchantments would make shewes and resemblances of sumptuous feasts with many attendants and had a Magicall or enchanted halfe-peny which would returne to him againe when he had bought any thing therewith Yea howsoeuer Patricius would not excuse only but highly commend the Oracles as he termeth them of Zoroaster yet doth he cite out of him that Barbarous names must not bee changed For all things haue their names of God which haue an vnspeakeable power in holy things which words seeme to incline to Charmes which are commonly in barbarous vnsignificant termes Other things which he with great paines hath gathered out of the Platonikes stamped with Zoroasters name are many of them diuine being interpreted in the best sense For they are for the most part obscure and many exceeding the sense of such weake Readers as I confesse my selfe Some I haue here expressed In all the world shineth the Trinitie of which the beginning is Vnitie The Father perfected all things and deliuered them to the second Minde which all mankinde calleth the First He remaineth in the paternall profunditie It is the minde of the Minde which is framer of the fierie
vanitie they gathering that good could not bee either cause or effect of euill found out this remedy worse then the disease to hold two Authors of all things calling Orimazes a God and Arimanius the fountaine of euill a deuill the one cause of light the other of darkenesse Betwixt these two they placed Mithres as Mediator or Intercessor Zoroastres was author of this opinion To the first of these was praise and vowes offered to the later mournfull deuotions For rubbing a certaine hearbe called Omomi they call on Dis Pater Orcus then they wash it with the bloud of a slaine Wolfe and carry it into a shadowie place where they powre it out They assigne plants partly to the good partly to the bad God as they doe also quicke creatures the earthly creatures to the good the watery to the bad and therfore esteem him happy that hath killed most of them Oromazes say they begotten of pure light and Arimanius the childe of darknesse warre one against another Tho first created six Gods Beneuolence Truth Politie Wisdome Riches Honest delight the later as many contrarie When Oromazes had thrice enlarged himselfe he was as farre beyond the Sunne as the Sunne is from the Earth and formed the Starres Of which one he fixed as a Gardian and Watch-man the Dogge-starre hee made other twentie foure Gods which hee closed in an Egge Arimanius did as much but his twentie foure brake their shell and so became good things and euill mingled But a fatall time shall come when Arimanius the Author of plague and famine shall perish and then shall bee one societie of all mankinde in happinesse vsing but one language Theopompus saith according to their opinion that one of these Gods shall raigne three thousand yeeres the other being discomfited and other three thousand they shall fight and labour to destroy one another at last Dis Pater shall be destroyed and men shall bee happy This opinion of the Magi the Chaldeans haue applied to their Astronomy in the seuen Planets making two good two bad three indifferent The Grecians to their Iupiter Dis Pater and Harmonia Empedocles to his Friendship and Discord Aristotle to his Forma Priuatio Pythagoras to his One and Two Plato to his Idem Alterum Manes to his deuilish heresie as before is said The Persians in this respect as some expound their mysteries called Mithra triplex as a third person and reconciler of the other two And there haue not wanted which ascribe this threefold Mithra to that threefold day as they interprete that Signe of the Sunnes going backe ten degrees in the dayes of Hezekiah which if there were houres made the day twice ten beside the ordinarie twelue houres But as in Hercules his generation a threefold night attends these mistie mysteries which I could as willingly construe of some misconstrued notice of the blessed Trinitie Dio Chrysostomus telleth of Zoroaster the Author of this science that enflamed with the loue of vertue hee forsooke the world and went apart into a mountaine And afterwards leauing that habitation he seemed to those to whom hee would shew himselfe which was onely to the Magi to shine with a fire which came downe from heauen vpon him This perhaps was borrowed and peruerted from the shining face of Moses Onely Persians saith Gramay were chosen into their number The name Magi is among Authors applied also to the Chaldeans which in Babylon professed the same Arts and superstitions the Disciples saith Lucian of Zoroastres of whose cunning in charmes you may reade in his Necromantia a pleasant discourse Mithrobarzanes a Chaldean Magus and Menippus whom hee washed twentie nine dayes in Euphrates by the Moone and in the morning sets him against the rising Sunne with long charmes after that spitting three times in his face hee brings him backe againe not once looking aside Their meate was Acornes their drinke Milke Mulse and the water of Choaspi their lodging on the wide field on the grasse After all this he brought him about midnight to Tygris where washing him hee purifieth him with a Torch and the herbe Squilla and other things c. which howsoeuer Lucian suteth to his scoffing humour yet I haue inserted as somewhat expressing their superstitions obserued in charming and diuinations CHAP. VII Of the religious and other rites of the ancient Persians §. I. Of their Gods and superstitions out of HERODOTVS LEauing these Magi let vs take a view of the Persian religious rites which Herodotus thus describeth The Persians neither erect Images nor Altars nor Temples and impute it to madnesse in such as doe therefore as I thinke because they are not of the Greekes opinion that the Gods haue risen from men Their custome is ascending vp the highest Hils to offer sacrifice to Iupiter calling the whole circle of heauen Iupiter They sacrifice to the Sunne and Moone and Earth to the Fire and Water and Winds to these onely they haue accustomed to sacrifice from the beginning They sacrifice also to Vrania which they haue learned of the Assyrians and Arabians The Assyrians call Venus Militta the Arabians Alitta the Persians Metra Their rites in sacrificing are these Being to sacrifice they neither set vp Altar nor kindle fire nor vse vestments pipes cakes or libaments but he which intendeth to sacrifice placing the sacrifice in a cleane place calleth vpon that God wearing their Tiara girded about with myrtle The sacrificer prayeth not for himselfe alone but generally for all Persians and especially for the King And after that the sacrifice is cut into small pieces he streweth vnder the sudden flesh small herbes chiefly Trisoly and setting the flesh in order thereon the Magus standing by singeth some hymnes of the generation of the Gods which they hold to be a most effectuall inchantment Without one of their Magi no sacrifice is accounted lawfull After all this the sacrificer vseth the flesh at his pleasure Of all daies euery man accounteth his owne birth-day to be most solemnly obserued and then maketh greatest cheare The richer sort then set whole Beeues Camels Horses Asses baked in an ouen or furnace on the Table the poorer smaller beasts The Persians are small eaters but in their drinking consult of the weightiest affaires Of which they deliberate fasting but pronounce sentence after they are well in drinke To vomit or make water openly is vnlawfull to them Those that are equall salute when they meete each other with a mutuall kisse which is fastened on the cheeke only if they be of vnequall degree They hold themselues the best of all men their neighbors so much better how much neerer them they dwell They are much addicted to Venerie with both sexes Next vnto Martiall valour they repute excellent the procreation of many Children the King allowing annuall presents to him who hath begotten most Children and therefore they vse many women The childe commeth not in his fathers sight till hee be fiue yeeres old
but liueth with the women that if hee die before his father should thence conceiue no griefe From that time till hee bee twentie hee learneth three things to ride to shoot to speake truth For to lie is with them the most shamefull thing the second to be in debt For one fault onely no man ought to bee punished Whatsoeuer is not meet to be done ought not to be spoken A Leprous person if hee bee a Citizen may not enter into the Citie nor haue any societie with men for this disease is sent say they for some offence against the Sunne if hee bee a forrenner they banish him out of their Region and for the same cause carry into that Region white Pigeons In a Riuer they neither spit nor make water nor wash but haue them in very religious veneration They might not cast any carkasse or pollution therein These things saith Herodotus I affirme of the Persians out of mine owne knowledge that which followeth I doe not so well know that they burie not their dead bodies before they bee torne of some Fowle or Dogge but I well know that their Magi doe wrap them vp in Waxe and then bury them These Magi differ both from other men and from the Egyptian Priests in this that these pollute themselues with the death of nothing but their sacrifices but the Magi with their owne hands kill any thing except a man and a dogge yea they esteeme it some great exploit if they haue killed very many Ants or Serpents or other things which creepe or flye Thus farre Herodotus §. II. Of the same and other Rites out of STRABO STRABO nameth Anaitis Amanus and Anandatus Gods of the Persians When the Persian Emperors had ouerthrowne the Sacae they encompassed with a wall a certaine rocke situate in a field and erecting a Temple of the aforesaid Gods there instituted yeerely solemnities named Sacae which of the inhabitants of Zela are yet celebrated so they call the place That Towne in great part belongs to them which are called Sacred Seruants to which Pompey added a great Country Some report that Cyrus hauing ouercome the Sacae attributing this victory to diuine power consecrated that day to his Country-Goddesse naming it Sacaa and wheresoeuer the Temple of that Goddesse is there also are celebrated those Sacaean feasts in manner of the Bacchanals day and night the men and women drinking themselues drunken Strabo in the end of the same eleuenth Booke mentioneth their Temples and amongst others the Temples of Tanais which before in Herodotus is denied to be the vse of the Persians Cicero blameth the Magi for procuring Xerxes to burne all the Temples of Greece because they included their Gods in walls and to whom the whole world was a Temple and house Their deuotion to the Sun and Moon made them spare Delus sacred to Apollo or the Sun and the Temple of Diana or the Moone at Ephesus as an Interpreter of Aristophanes hath glossed Some hold that Xerxes burnt the Graecian Temples for reuenge of the burning of Sardis and the Temple of Cybele by the Athenians and not for hatred of all Temples The Greekes would not permit the Temples so burned to bee re-edified that those ruinous places might be places of argument for reuenge to all posteritie The Ionians as Isocrates testifieth cursed them which should repaire them Strabo thus also reporteth of the Persians They haue neither Images nor Altars they sacrifice in an high place they thinke heauen to be Iupiter they worship the Sunne whom they call Mithra the Moone also and Venus and the Fire and the Earth and the Windes and the water they sacrifice in a cleane place and present their sacrifice crowned and when as the Magas ruler of this businesse hath diuided the flesh in pieces to euery one they goe their wayes leauing no part thereof to the Gods who say they are satisfied with the soule of their sacrifice Some as it is reported lay a part of the Numbles on the fire They sacrifice especially to the Fire and to the Water laying on the fire drie stickes the barkes pulled off and laying thereon fat Tallow and powring on the same Oyle they kindle the same not blowing with their breath but fanning or otherwise enforcing the winde thereto If any bloweth the fire or cast any dead thing or durt therein he is punished with death They performe their Water-ceremonies in this sort Comming to a Lake Riuer or Fountaine they make a Ditch and there slay a sacrifice with great heed that none of the next water be touched with the bloud after laying the flesh on Myrtle and Lawrell the Magi burne the same with small twigs and making certaine prayers sprinkle oyle mixed with milke and honey not in the fire or water but on the earth They are a long while muttering their prayers holding a bundle of small Tameriske-twigs That which in one place Strabo saith they worshipped Mars onely is a fault of the negligent Writers as Casaubon hath obserued in his Notes In Cappadocia where is very great store of the Magi which of the Fire are called Pyrethi and many Temples of the Persian gods they slay not the sacrifice with a knife but a club or mallet wherewith they beat it The Pyreitheia are great inclosed places in the midst whereof there is an Altar thereon the Magi keepe much ashes and a fire continually burning whither they euery day resort and make their prayers about an houres space holding a bundle of twigges before the fire hauing their heads couered with a kind of labelled Mitre hanging downe on both sides that the strings couer their lips These things are done in the Temples of Anaitis and Amanus For there are their Temples and their Image of Amanus is carried in procession These things we haue seene It seemeth that whereas Herodotus reporteth they had no Temples Altars nor Images and Strabo so often mentioneth their Temples and here the Altar and Image of Amanus that in Herodotus dayes they had none which grew afterwards in vse as a forraine rite brought in among the Persians after the Macedonians had conquered them or else that there were differing Sects among their Magi some as these in Cappadocia embracing Altars Images and Temples some refusing some or all these For otherwise Strabo disagreth not onely from Herodotus but from himselfe before denying them the vse of Altars and Images and here affirming it of the Cappadocian Magi in other things of the Persian Religion Perhaps the burning of the Graecian Temples purchased to them that conceit with the vulgar we know they honoured the Temple and Altar at Ierusalem And lesse matters set on the Friers lasts make seely Papists beleeue now that Protestants haue no Churches not Religion nor scarcely the shape of men Iulius Firmicus in his Treatise of the mysteries and errors of prophane Religions to Constantine and Constans Emperours speaketh of the Assyrians and Persians that the Assyrians ascribed the
Doer or his Posteritie The Ancients made no question of the Soules immortalitie speaking often of the Dead as liuing in Heauen But of the punishments of wicked men in Hel not a word The later Professors teach that the Soule dies with or soone after the Bodie and therfore beleeue neither Heauen nor Hel. Some of them hold that good mens soules by the strength of vertue hold out some longer time but of bad men to die with the bodie But the most common opinion taken from the Sect of Idolaters and brought in fiue hundred yeeres since holdeth that the World consisteth of one substance and that the Maker thereof together with Heauen and Earth Men Beasts Plants and the Elements doe make vp one bodie of which euery Creature is a distinct member thence obseruing what loue ought to be amongst all things and that Men may come to become one with GOD. Although the learned men acknowledge one supreame Deitie yet doe they build him no Temple nor depute any place to his worship no Priests or Ministers of Religion no solemne Rites no Precepts or Rules none that hath power to ordaine or explaine their Holies or to punish the Transgressors They doe Him no priuate or publike deuotions or seruice yea they affirme that it belongs to the King only to do sacrifice and worship to the King of Heauen and that it is treason for others to vsurpe it For this cause the King hath two Temples very magnificent in both the Royall Cities the one consecrate to Heauen the other to Earth in the which hee was wont himselfe to sacrifice but it is now performed by some principall Magistrates which slay there many Sheepe and Oxen and performe other Rites many to Heauen and Earth in his stead To the other spirits of Hills Riuers and the foure Regions of the World onely the chiefe Magistrates doe sacrifice nor is it lawfull to priuate men The Precepts of this Law are in their nine Bookes before mentioned Nothing in this Sect is moee generall from the King to the meanest then their yeerely Obits to their Parents and grand-fathers which they account obedience to Parents though dead of which afterwards The Temple they haue is that which in euery Citie is by the Law built to Confutius in that place where there Schoole or Commencement house is This is sumptuous and hath adioyning the Palace of that Magistracie which is ouer the Bachellors or Graduates of the first degree In the chiefe place of this Temple or Chappell is placed his Image or else his name in golden Cupitall Letters on a faire Table besides which stand other Images of his disciples as inferiour Saints Into this Temple euery new and full Moone all the Magistrates of the Citie assemble with the Bachellors and adore him with kneelings wax-lights and incense They do also yeerely on his birth-day and other appointed times offer vnto him meat-offerings or dishes with great prouision yeelding him thanks for the learning they haue found in his Bookes as the cause of their Degrees and Magistracies But they pray not to him for any thing no more then to the dead in their Obits There are other Chappels of the same Sect vnto the Tutelare spirits of each Citie and proper to euery Magistrate of the Court Therein they binde themselues by solemne oath to obserue the Lawes in their function and that at their first entrance heere they offer meates and burne odours acknowledging diuine Iustice in punishing periurie The scope of this Sect of the learned is the publike peace and well ordering of the priuate and publike state and framing themselues to Morall vertues wherein they doe not much disagree from the Christian veritie They haue fiue concords in their Moralitie in which as Cardinall vertues they comprise all Humanitie the duties namely of Father and Child Husband and Wife Master or Superiour and those vnder them Brethren amongst themselues and lastly Equals and Companions They condemne single life and permit polygamie This precept of Charitie to doe to others as one would bee done to is well handled in their Bookes and especially the pietie and obseruance of Children to their Parents and Inferiours to their Superiours Longobardus saith that euery new and full Moon-day a little before Sun-rising in all the Cities of this Kingdome and in all the streets at one and the same houre they make publication of these sixe Precepts First Obey thy Father and Mother Secondly Reuerence thy Elders and Superiours Thirdly Keepe peace with thy Neighbours Fourthly Teach thy Children Fiftly Fulfill thy Calling and Office The last prohibiteth crimes Murther Adulterie Theft c. Many mixe this first with other Sects yea some hold not this a Sect but an Academie Schoole or Profession of Policie and gouerning the priuate and publike State §. IIII. Of the Sect Sciequia THe second Sect is called Sciequia or Omitose in Iapon pronounced Sciaccu and Amidabu the characters to both are the same the Iaponites call it also the Totoqui Law This was brought into China from the West out of a Kingdome called Thiencio or Scinto now Indostan betweene Indus and Ganges Anno Dom. 65. I haue read That the King of China mooued by a dreame sent Legates thither which brought thence Bookes and Interpreters which translated those Bookes from hence it passed into Iapon and therefore the Iaponders are deceiued which thinke that Sciaccu and Amidabu were Siamites and came into Iapon themselues Perhaps they then heard of the Apostles preaching in India and sending for that had this false doctrine obtruded on them These hold that there are foure Elements whereas the Chinois foolishly affirme fiue Fire Water Earth Metals and Wood not mentioning the Aire of which they compound this Elementary World with the creatures therein They multiplie Worlds with Democritus and with Pythagoras hold a Metampsychosis or passage of Soules out of one body into another They tell of a Trinitie of Gods which grew into one Deitie This Sect promiseth rewards to the good in Heauen to the euill threatens punishments in Hell extolleth Single life seemes to condemne Marriage bids fare-well to house and houshold and begs in Pilgrimages to diuers places Their Rites doe much agree it is the Iesuites assertion with the Popish their Hymnes and Prayers with the Gregorian fashion Images in their Temples Priestly Vestments like to their Pluutalia In their Mumsimus they often repeate a name which themselues vnderstand not Tolome which some thinke may be deriued from that of Saint Thomas Neither in Heauen or Hell doe they ascribe eternitie but after certaine spaces of yeeres they allow them another birth in some other Earth there allowing them penance for their passed sinnes The seuerer sort eate not flesh or any thing that had life but if any delinquish their penance is not heard the gift of some money or the mumbling ouer their Orisons being they promise of power to free from Hell These things made a faire shew but their corruptions
made them distastfull and this also which the Learned often obiect to these Sectaries that the King and Princes which first gaue way hereto died violently and miserably and fell into publike calamities Yet hath it euen to these times in diuers vicissitudes encreased and decreased and many Bookes haue beene thereof written which contayne many difficulties inextricable to themselues Their Temples are many and sumptuous in which huge monstrous Idols of Brasse Marble Wood and Earth are to be seene with Steeples adioyning of stone or timber and therein exceeding great Bells and other ornaments of great price Their Priests are called Osciami They continually shaue their heads and beards contrary to the Countrey custome Some of them goe on Pilgrimages others liue an austere life on Hills or in Caues and the most of them which amount to two or three millions liue in Cloysters of their reuenues and almes and somewhat also of their owne industrie These Priests are accounted the most vile and vicious in the Kingdome being of the baser raskalitie sold when they are children by their parents to the elder Priests of slaues made Disciples and succeeding their Masters in Sect and Stipend few voluntarily adioyning themselues to these Cloysterers Neither doe they affect more liberall learning nor abstayne but perforce from disauowed Luxurie Their Monasteries are diuided into diuers Stations according to their greatnesse in euery Station is one perpetuall Administrator with his slaue-Disciples which succeed him therein Superiour in the Monasterie they acknowledge none but euery one builds as many Cells or Chambers as he is able which they let out to strangers for great gaine that their Monasteries may be esteemed publike Innes wherein men may quietly lodge or follow their businesse without any explication of their Sects They are hired also by many to Funerall Solemnities and to other Rites in which wilde Beasts Birds or Fishes are made free and let loose the seuerer Sectaries buying them to this meritorious purpose In our times this Sect much flourisheth and hath many Temples erected and repaired many Eunuches women and of the rude vulgar embracing the same There are some Professors called Ciaicum that is Fasters which liue in their owne houses all their life abstayning from Fish and Flesh and with certaine set prayers worship a multitude of Idols at home but not hard to be hired to these deuotions at other mens houses In these Monasteries women also doe liue separated from men which shaue their heads and reiect Marriage These Nunnes are there called Nicu. But these are but few in comparison of the men One of the learned Sect famous in the Court relinquished his place in the Colledge and shaued his haire wrote many Bookes against the Confutians but being complayned of the King commanded hee should be punished which hee punished further on himselfe with cutting his owne throat Whereupon a Libell or Petition was put vp to the King against the Magistrates which relinquished Confutius and became of this Sect the King notwithstanding all the Queenes Eunuches and his Kindred are of this Sect made answere That such should goe into the Desarts and might bee ashamed of their Robes Hence followed orders That whosoeuer in his Writings mentioned an Idoll except by way of Confutation should be vncapable of degrees in Learning which caused much alteration in Religion for many of this Sect had preuayled much in Court and elsewhere Amongst the rest one Thacon was so honoured of the chiefe Queene that shee worshipped daily his garment because it was not lawfull for himselfe to enter the Palace but dealt by Eunuches One libelled to the King against him but had no answere which is the Kings fashion when he denies or disallowes it which made him more insolent But being suspected for a Libell made against the King and some writings in zeale of his Idols against the King being found he was beaten to death howling in his torments which before had vanted a Stoicall Apathie The other Sect-masters were banished the Court §. V. Of the third Sect Lauzu THeir third Sect is named Lauzu of a certaine Philosopher which liued in the same age with Confutius They fable that he was fourescore yeeres in his mothers wombe before his birth and therefore call him Lauzu that is old Philosopher He left no booke written of his Sect nor seemes to haue intended any such institution But his Sectaries called him after his death Tausa and haue fathered on him their opinions whereof they haue written many elegant bookes These also liue single in their Monasteries buying Disciples liuing as vile and vicious as the former They shaue not their haire but weare it like the Lay-men sauing that they haue a Hat or Cap of wood There are others married which at their owne houses professe greater austeritie and recite ouer set prayers They affirme That amongst other Idols they also worship the God of Heauen but corporeall and to whom their Legends tell that many indignities haue happened The King of Heauen which now raigneth they call Ciam he which raigned before was Leu who on a time came riding to the Earth on a white Dragon Him did Ciam who was a Diuinor giue entertainment and whiles Leu was at his good cheere mounted vp his Dragon which carried him to heauen there seized on the heauenly Royaltie and shut out Leu who yet at last was admitted to the Lordship of a certaine Mountaine in that Kingdom Thus they professe their god to bee a coozener and vsurper Besides this King of Heauen they faine another threefold Deitie one of which they say was the head of their Lauzu sect They promise to theirs Paradise which they shall enioy both in bodie and soule and in their Temples haue pictures of such as haue the Images of such Saints To obtaine this they prescribe certaine exercises which consist in diuers postures of sitting certaine prayers and medicines by which they promise to the obseruers through their gods fauour an immortall life in Heauen at least a longer mortall in the bodie The Priests of this Sect haue a peculiar Office of casting out Deuils which they do by two meanes one is to paint horrible shapes of Deuill in yellow paper with inke to be fastned on the walls and then fill the house with such sauage clamors that themselues might be thought to be Deuils the other is by certaine prayers or coniurations They professe also a power of faire weather and soule and other priuate and publike misfortunes : and some of them seeme to be Witches These Priests reside in the Kings Temples of Heauen and Earth and assist at the Kings sacrifices whether by himselfe performed or his Deputie Magistrates and thereby acquire great authoritie At these sacrifices they make musicke of all sorts which China yeeldeth harshed Europaean eares They are called likewise to Funeralls to which they come in precious Vestments playing on Musical Instruments They assist also at the consecrations of new Churches and
the Ancients which they hold in estimation of Saints diuised these Arts and after ascended bodie and soule into Heauen Many volumes are written in both these Arts and many printed Both seeme to haue like successe the one lessening their siluer for siluer the other shortning their liues to lengthen them The Alchymist passeth his dayes and euaporateth his substance in smoake either aduanced by great labour and cost to beggerie or if hee attaine to any siluered siluer-science it furthers him in deceiuing himselfe and others One only Alchymist said a madde lad of this generation that had melted a faire house in these furnaces hath beene in this kind happy that can turne so little Lead into so much Gold But these Chinois want such sanctified fires howsoeuer herein also besides their exceeding diligence many of them seeke to better their attempt by many yeeres fastings No people more bewitched with this though vniuersall foolery no harmes fraudes losses teaching them more discretion And yet greater madnesse may be ascribed to the other who hauing obtained some prosperous condition of life thinke nothing wanting to felicitie but continuance Few there are in this City Pequin saith Ricius of the Magistrates Eunuchs and chiefe men which are not sicke of this disease none being warned by the ordinary deaths of Masters and Schollers in this kinde I haue read in the Chinese Chronicles of one of their ancient Kings who by these Impostors helpe had procured a potion which hee thought would make him immortall A friend of his sought to disswade him from this vanitie but in vaine wherevpon watching opportunitie he catched the cup and dranke vp the potion The King in his furie offered to kill him whereat the other How canst thou kill mee said hee whom this cup hath made immortall and if thou canst then haue I freed thee of this error The King rested satisfied but not so this people which though many write against both these professions doe now more then euer practise them Trigautius writes of one man which had obtained the second Degree of learning which by this profession had gotten much wealth He had bought many children and killed them secretly composing his Recipes of their bloud as if hee could adde life to others which he had taken from them This came to light by one of his Concubines and he apprehended and thereof conuicted A new punishment was inuented for this new inuention that hee should be bound to a stake and three thousand pieces of his flesh should be cut from him with a Rasor the vitall parts being spared as much as might be This sentence being sent to the King was by him confirmed There be which fable themselues to be very old vnto whom is great recourse of Disciples as to some heauenly Prophets to learne lessons of long liuing They supposed the Iesuites whom they tooke to be of great learning did not truely tell them their Age but suspected that they had alreadie liued some Ages and knew the meanes of liuing euer and for that cause abstained from marriage The Spaniards of the Philippina's being feasted by the Viceroy two Captaines appointed Stwards or Feast-masters before they sate downe did take each of them a cup full of liquor in his hand and went together whereas they might discouer the Heauen and offered the same to the Sunne adding many prayers that the comming of their guests might bee for good and then did fill out the wine making a great curtesie And then proceeded they to their feast The Chinois in the Eclipse of the Sun and Moone are afraid that the Prince of Heauen will destroy them and pacifie him with many sacrifices and prayers they hold the Sunne and Moone Man and Wife §. VII Of the Marriages Concubines and other vices and errours of the CHINOIS THeir Marriages and Espousals want not many Ceremonies Both are done in their youth They like equalitie of age and state betwixt the parties The Parents make the contracts not asking their Childrens consent neither doe they euer refuse As for their Concubines euery one keepes according to his pleasure and abilitie respecting in them especially their beautie and buy them for the most part the price being a hundreth Crownes or lesse The common people also buy their wiues and sell them at their pleasure The Magistrates marry in their owne ranke their legitimate wife This chiefe wife only sits at table with her husband the rest except in the Royall Families are as seruants which in the presence of either of the former may not sit but stand Their children also call that wife their Mother not their naturall Parent and for her Funeralls alone solemnize their three yeeres mourning or leaue their Office not for their owne Mother In their marriages they are very scrupulous that the wife haue not the same surname with her husband although there be no kindred betwixt them and the surnames in all China are not a thousand as before is said neither may any deuise new but must haue one that the same which their Ancestors by the fathers side not the mothers had except he be adopted into another Family They heed not degrees of affinitie or consanguinitie so this surname differ and therefore marry in the Mothers kindred be it almost neuer so neere The Bride brings no portion to her husband and yet the first day she comes to his house she hath to attend abundance of houshold-furniture euen the streets being therewith filled all at the husbands cost who some months before sends her a great summe of mony to this purpose There are many which being poore doe for lust make themselues slaues to rich men that so they may be furnished with a wife amongst his women-slaues whereby also the children become perpetually bond Others buy their wiues but seeing their increasing family grow chargeable beyond their abilitie sell their young sonnes and daughters at the same price they would sell a swine or beast or some two or three duckats more yea though they bee not by dearth compelled thereto Thus this Kingdome abounds with seruants not taken in the warres but home-bred Citizens The Spaniards also and Portugalls carry many of them out of the Countrey into euerlasting seruitude But this child-sale is the more tolerable because the estate of seruants is there more easie then in other Nations the number of the poore which liue hardly is exceeding and they may redeeme themselues at the same price if they be able to giue it And lastly a greater villiny in some Prouinces vsed makes this seeme the lesse which is to murther those their children especially of the female sexe which they thinke they cannot bring vp which fact also is with them the lesse heynous not by preuenting that sale and transportation of their children an impious pietie but by a pious impietie that opinion of transanimation or passage of soules into other bodies thinking that by this vntimely and sudden murther they may haue more
a Iewish Dreame of her 160 Rebellions at Cufa 1022 Reconciliation-Fast 112. 197 198 Rechabites 125 Red Sea or Arabian Gulfe 582 seq Ilands therein ibidem Red Sea why so called 775. seq The chiefe Townes and Ilands in the Red Sea 777 sequitur Reisbuti or Rasboots a people subiect to the Mogoll 534. Their Countrey Religion and Rites 535. 536 Religion whence the word deriued 17. 18. How differing from Superstition called Ean-fastnesse 18. Described ibidem The vse thereof 26. It is naturall to men ibid. It is not policie nor by policie can bee abolished 27. True Religion can bee but one 27. 28 Men will rather be of false then no Religion ibidem 301 391 Religion the most mortall Make-bate 75. What was the Religion of the World before the Floud 28. 29. Whom the Heathens cal-Religious 46. Peruerters of Religion 55. 70. 75. Times religius obserued in China 47 Religions of Christians Moores and Ethnicks compared for store of followers 320 Reliques of the Arke 35. Of Mahumetans 281. Of an Apes Tooth 295. Of the Ship Argo 320. Of Adams foot-print 381 Repentance 257 Resurection denyed by the Sadduces 138. By the Samaritans ibid. Confessed by the Ancient Pharisees 126. Their three opinions thereof ibid. Denyed to Vsurers 257. Of women in male sexe 261. Resurrection of Birds and Beasts 314. Turkish opinion of the Resurrection 313 Rhameses an Aegyptian King 632 Rheubarb plentifull 413 Rhinoceros of Bengala 509 Rhinoceros of the Aire a Fowle 742. And of the Sea ibid. Rice plenteous in Pegu 498. 499 Rich Carpet 1019 Riphath and Riphaean Hils 37 Rimmon an Idoll of the Syrians 74 Rings worne in Eares Nose and Lips 873 Riuers worshipped 509. 510 Riuers of Paradise 18. Of Adonis 78. Of Iordan 90 Sabbaticall 109. Of the Hircans 361 Riuers running vnder ground 65 Riuer in Laos running backwards two moneths 489 Riuers made by hand many and great in China 455 Riuers loosing themselues in Sands 579. Great Riuers in America 793. Abassian Riuers 840. The Riuer Plate and Countries adioyning 920 Riuer-horse 623. 714 Rhodes the description thereof 584 Rhodians 39 Rihi a Sauage people 1032 Roundnesse of the World 9 Rowland a name frequent with the Colchians 348 Ruck a fabulous Bird 780 Russian Obseruations 973. sequitur Russes conuerted to Christianitie 1038 S SA Scha Saha Shaugh Xa Persian titles 365. 366 Saads cruelty 1015 Saba and Queene of Saba 225 330. 331. 332. 753. The Citie Saba described 748. 753. 754 Sabaea Regio thurifera 37 Sabbaticus a Riuer in Syria 109 A Discourse of the Sabbaticall Riuer 581. 582. A tale of a Iew that thought hee had met with the Sabbaticall Riuer 580 Sabbatha a City in Arabie Foelix 37 Sabbatharians 123 Sabbaticall yeere 99 Sabbaticall yeere of the Iewes and Samaritans 109 Sabbatary Soule of the Iewes 193 Sabbaticall Superstition of the Iewes 107. 108. 127. 192. 193 Sabbath why so called 106. A generall name ibid. Sabbath why called the Lords Day 20 Sabbath how farre Moral and Ceremoniall 15. 20. 108. Obiections answered 19. 20. 21 Sabbath of Christians 20. 21. Of Iewes 106. 109. 174. 192. Of Aethiopians 111. Of Turks 310 311. Of Peguans on Munday 507. In Iaua arbitrary in Guinea on Tuesday 718. 719. So likewise in Paucora 813 Sabbetha and his Posteritie 37 Sabtlieca and Sechalitae 37 Sabyrians 439 Sacrament of the Rain-bow 36 37 Sacrifices of Cain and Abell 27 28. Kinds of Sacrifices 28 Sacrifices consumed by fire from Heauen ibid. Sacrifice but the Apparell of Diuine worship 30 Sacrifices of the Cyrenians and Iewes 110. 115. Of Mahumemetans 273. 274. Phaenician Sacrifices 81 Sacrifices to Moloch 86. Of Arabians 227. Of Taurica 234 Galatians 329. Of Meander 337. Araxes 345. Armenians 344. Albanians 346. Scythians 397. Aegyptians at Idythya 402. Busiris 594. At Heliopolis 599. Of the Carthaginians 672. Of the Blemmies 683. Aethiopians 745. Falsly supposed of Virginians 775. In Florida 846. Panuco 853 Zaclota 920. Tezcuco 932 Of Mexicans how begunne 871 Increased 872. To their Goddesses ibid. The strange fashion of their Sacrificing 871. The Rites of humane Sacrifice 872 Sacrifices of the Iewes of eight sorts and their rites 115 Sacrifices of the Persians 373. Daily ibid. Rites of their Sacrificing 374. 375. 376. Of the Philippinas 603. Selfe-sacrificing of the Banians 240 241. Of the Nayros 553. Narsinga 580. Amouchi 638 At Quilacare 890. Iapanders 595. Humane Sacrifices at Peru 945 Sacae their Habitation and rites 399 Sacriledge how punished 120 Sachoniatho 76 Sagadana 579 Saga 350 Sabatius Saga 351 Sagada hoc riuer 683 Saddai a name of God what it signifieth 4 Sadducees the History of them 129. 130. Their crueltie ibid. Difference betwixt them and the Samaritans 138 Sanhedrin vide Elders Saints in Turkie 316. 317. 318 In Aegypt vide Nafissa Saladine 657 Salmanasar 136 Saints of Pagans 999 Salomons building the Temple 102 Salamander 565 Salsette and the Rites there 545 Salt-hill 84 Salt deare sold 722. How made ibid. Saltnesse cause of motion in the Sea 573. 574 Samarcheneth a Citie 149 Samarchand the Citie of the great Tamerlane 425 Samaria how situate 93. 136 Samaritan Sect 136. sequitur The hatred betweene them and the Iewes 137. Difference from the Sadducees 138 Samaritan Chronicle 138 Samaritan Letters and Temple 138 Samosata Lucians Birth place 68 Samoits or Samoeds 431. Their Rites 432. sequitur Their hardship and manner of trauell 432. 433. Their Images Religion Persons ibid. Samiel Semixas names of Deuils 32 Samatra the Historie thereof 612 613. The King thereof a Fisherman how hee came to the Crowne 613. 614. His Admirall Attendants Women c. ibid. The present King attended by Boyes and women ibid. His entertainments to the English 613. His letter to our King 614. His cruelties 615 Samsaeins or Sunners 133. 134 Sanballat 136. 137 Sanctuary at Tauium 325. At Ephesus 336. Canopus and other places 362 Sandars three sortes thereof 570 Sopores King of Persia his reigne 361. 362 Sangene tocoro in Iapon 586 Sangius Draconis 779 Saraca the name of an Arabian Citie 230 Saracens who and why so called 215. 229. 230. 657. Their Ancient Rites ibidem Their Religion 230. 231. Their Warres vnder Mahumet and his Successors 232. sequitur Diuisions 233. Their Califes and exploits 234. 236. sequitur Their learning and learned men 240. 241. Their Story of Mahomets life 244. 245. sequitur Their opinion of the Alcoran 258. 259. The Saracenicall Conquest and Schisme in Persia 378. 379. What Countrey of the East they possessed 657. More Saracens then Christians ibid. Captaine Saris his trauels and commendation 589. 590 Sardanapalus his Conquests 61 His destruction 61. 62. His Monument ibidem How much goods perished with him ibid. Sardis Mother Citie of Lydia 339 Sarmatians 37. 407 Sasquesahanockes a Giantly people in Virginia 842. Their Rites 843. 844 Saturni who so called 45 Saturnus the same with Cain 45 Saturne of the Phaenicians 77 His other names 80 Satourioua his Acts