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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	great_a	sin_n	sin_v	3,244	5	9.7690	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95658	A voyage to East-India. Wherein some things are taken notice of in our passage thither, but many more in our abode there, within that rich and most spacious empire of the Great Mogol. Mix't with some parallel observations and inferences upon the storie, to profit as well as delight the reader. / Observed by Edward Terry minister of the Word (then student of Christ-Church in Oxford, and chaplain to the Right Honorable Sr. Thomas Row Knight, Lord Ambassadour to the great Mogol) now rector of the church at Greenford, in the county of Middlesex.	Terry, Edward, 1590-1660.	1655 (1655)	Wing T782; Thomason E1614_1; ESTC R234725	261,003	580

thou hast somewhat of the carriages of this people in life Now after death some of them talk of Elyzian fields such as the Poets dream'd of to which their Souls must passe over a Stix or Acheron and there take new bodies Others of them think that ere long the World will have an end after which they shall live here again on a new earth Some other wilde conceivings of this people follow afterward Some Bramins have told me that they acknowledge one God whom they describe with a thousand eyes with a thousand hands and as many feet that thereby they may expresse his power as being all eye to see and all foot to follow and all hand to smite offenders The consideration whereof makes that people very exact in the performances of all moral duties following close the light of Nature in their dealings with men most carefully observing that Royal Law in doing nothing to others but what they would be well contented to suffer from others Those Bramins talk of two books which no● long after the Creation when the World began to be peopled they say were delivered by Almighty God to Bramon before spoken of one of which books they say containing very high and secret and Mysterious things was sealed up might not be opened the other to be read but onely by the Bramins or Priests And this book thus to be read came after as they further say into the hands of Br 〈…〉 of whom likewise something before and by him it was communicated unto Ram and Permissar two other fam'd Prophets amongst them which those Heathens do likewise exceedingly magnifie as they do some others whose names I have not Now that book which they call the Shester or the book of their written word hath been transcribed in all ages ever since by the Bramins out of which they deliver precepts unto the people They say that there are seven Orbi above which is the seat of God and that God knows not small and petty things or if he do regards them not There have been Philosophers of the like minde who madly thought that Almighty God had no regard of humane affairs For which very thing Tully though an Heathen doth most highly condemne them The Peripateticks housed the Providence of God above the Moon and thought that it had no descent beneath the Circle thereof to intend inferiour things and businesses The Atheists in the Psalm who say that there is no God inferre from hence how can God see what do the Epicures in Job say lesse or Eliphaz speaking in their names Job 22. how can God know can he judge through the dark clouds the clouds hide him that he cannot see and Chap. 24. 14 15. he brings in the murderer and adulterer acting their parts with much boldnesse confidence and presumption upon this false ground that no eyes see them for if they did believe the contrary then certainly they would not dare to do what they do which shews that there is a very Atheisme in the hearts of most men which makes them not afraid to do that in the presence of an all-seeing God which for fear or shame they durst not do in the sight of a little Childe Averroes a Spanish Phisician that he might seem to be mad with reason by reason goes about to exempt and with-draw smaller things from the sight and providence of God as if it were most injurious to bring down the Majesty of God so low thinking that the knowledge and understanding of God would become vile if it were abased by taking notice of mean and inferiour objects A very strange opinion as if a looking-glasse were deformed because it represents deformities Or the Beams of the Sun defiled because they fall upon dunghils and other filthy places or the Providence of God vilified who though he hath his dwelling so high yet he abaseth himself to behold the things in heaven and in earth Psal 113. 6. As he spake the word in the beginning so all things were made Gen. 1. thus ever since he sustaineth and beareth up all things by the power of that word Heb. 1. His Creation was the Mother to bring things forth his Providence the Nurse to bring them up His Creation a short Providence his Providence a perpetual Creation The first setting up the frame of the house the second looking to the standing and reparations thereof And therefore I will bring in Tully again to gain-say and condemne those forenamed mad opinions who in his first book de naturâ deorum tells us that the Providence of God reacheth usque ad Apium For 〈…〉 que perfectionem to the husbanding of Bees and Pis 〈…〉 ir●s And in his eight book on the same subject where speaking against the Epioures and Atheists of that age he saith curiosus plenus negotii Deus that God is a curious God exquisite in all things and full of businesse So far he an Heathen could see and so much say But a Christian that knows more can speak further that God is not a carelesse an improvident God or a God to halves and in part above and not beneath the Moon as the Syrians dreamed upon the mountains and not in the valleys but he is a God in lesser as well as in greater matters Who beholds at one view all places and all persons and all things And as our times are in Gods hands so he takes notice of every thing done by us in every minute and moment of our time He knowing all things not as they appear but are simplici notitia as the Schools speak with a sure certain exact knowledge Thus he takes notice of every sin that is committed and of every circumstance in sinning He saw the ●ins of the whole World in the book of his eternity long before the foundations of the World were laid He sees them in every mans breast before his hands commit them I knew thee saith God before thou camest forth of the Womb Jer. 1. 5. And God tells Israel that he knew what they meant to do long before they came out of the land of Egypt the consideration whereof may curb and confound all those that say God shall not see This Providence of God did reach to the handfull of Meal and the cruise of Oil in the poor Widows house 2 King 4. And so it reacheth to the Calving of Hindes to the feeding of young Lions and Ravens to the falling of Sparrows on the ground to the numbring of our hairs as to every thing beside But to return again to that people the Hindoos I spake of and these circumscribe God to place and further conceit that he may be seen but as in a m●st afar off but not near They further believe that there are Devils but so fettered and bound in chains as that they cannot hurt them I observed before the tendernesse and scr●ple which is in very many of that people in taking the lives of any inferiour and mee●ly sensible I of

travel not but sit still a great way I must applaud whither thy choise or lot Which hath beyond their lazie knowledge got Who onely in the Globe do crosse the line There raise the Pole and draw whole Maps in wine Spil'd on the Table measure Seas and Lands By scale of miles wherein their Compasse stands But you the truths eye-witnesse have not been Homer it'● dark but what you write have seen A rich and absolute Prince whose mighty hand Indus and Ganges solely doth command A numerous people wealthy traffick new Manners and men things wonderfull and true Some Relicks of the ancient Bramins race And what religious follies yet take place Whose pious eirours though they want our sense Have in lesse knowledge more of conscience Who to condemne ou● barren light advance A just obedient humble ignorance While vice here seeks a voluntary night As over-glitter'd with to clear a light Neglected love and the fair truths abuse Hath left our guilty blushes no excuse And their blinde zeal ' gainst us a witnesse stands Who having so good eyes have lost our hands This you with pious faithfulnesse declare Nor quit the Preacher for the Traveller And though these leaves nothing to Merchants owe For Spices Cuchineal or Indico Yet all confesse who weigh the gains you brought Your ship was laden with a richer fraught While the glad world by you instructed sings Wisdom's the noblest ware that Travel brings Robert Creswell The Printer to the Reader IF this whole Relation had been brought unto me at first as it is here presented unto thee it should not have been so crouded together as here thou seest it but had found better room where it might have been more decently lodged in a fitter Edition the want of which may make some curious eye behold it as a bundle rather then a book But the Author revising and enlarging some of it while I was printing the rest in conclusion it grew much bigger than either of us supposed it would which hath put me now upon this Apologie who had proceeded so far in the printing thereof as that I thought it great pity to make what I had done waste paper and so wilt thou think now thou hast it all before thee if thou readest it over Fare well The Contents of this following Relation THe beginning of our Voyage our Ships and chief Commander pag. 1. 2. A Tempest pag. 2. 3. The grand Canaries and and Island of Teneriffa p. 3. 4. The Turnadoes or self opposing windes 5. 6. Divers kinde of Fishes 7. c. The Bay of Souldania and Cape of good Hope with the Barbarous people there inhabiting 13. c. The great Island Madagascar and some other parts of Africa 33. 34. A Sea fight with a Portugal Caraque and the issue thereof 35. c. The Island Mohilia 53. 54. The Coquer Nut-tree 55. Our arrive at Swally-Road in East-India 57. Some particulars to revive the memorie of that now almost forgotten English Pilgrim Tom. Coriat 58. c. The large Territories under the subjection of the great Mogol Where Section 1. pag. 78. c. Of the several Provinces the chief Cities the principal Rivers the extent of that vast Empire in its length and breadth Section 2. p. 92. c. Of the Soyl there what it is and what it produceth Section 3. p. 111. c. Of the chief Merchandizes and most staple and other Commodities which are bought in this Empire Section 4. p. 121. c. Of the discommodities inconveniences and annoyances that are to be found or met withall in this Empire Section 5. p. 127. c. Of the Inhabitants of East-India who they are of their most excellent ingenuity expressed by their curious manufactures their Markets at home to buy and sell in and of their trade abroad Section 6. p. 139. c. Of the care skill of this people in keeping and managing their excellent good Horses of their Elephants and the ordering and managing them and how the people ride and are carried up and down from place to place Section 7. p. 158. c. Of their numerous Armies their Ammunition for war how they lade themselves with Weapons how terribly they appear yet how pusill animous and low spirited they are Section 8. p. 170. c. Of our safe and secure living amongst the Natives there if we do not provoke them of their faithfulnesse unto those that entertain them as servants for how little they serve and yet how diligent they are Section 9. p. 187. c. Of their buildings in Villages Towns and Cities How their houses are furnished Of their Sarraes or houses for the entertainment of Passengers Of their Tankes and Wells and of their places of pleasure Section 10. p. 205. c. Of their diet and their Cookery in dressing it Section 11. p. 212. c. Of the civilities of this people Of their compliments and of their habites Section 12. p. 232. c. Of their Language their books their learning Section 13. p. 241. c. Of their Physicians diseases cures when they begin their year and how they measure their time Section 14. p. 248. c. Of the most excellent moralities which are to be observed amongst the people of those Nations Section 15. p. 259. c. Of their Religion their Priests their Detion their Churches Section 16. p. 281. c. Of their Votaries where of the voluntary and sharp penances that people undergo Of their Lent and of their fasts and feasts Section 17. p. 297. c. Of the marriages of the Mahometans and of their Poligamy Section 18. p. 305. c. Of their burials and of their mourning for their dead and their stately Sepulchres and Monuments Section 19. p. 318. c. Of the Hindooes or Heathens which inhabite that Empire Section 20. p. 326 c. Of the tendernesse of that people in preserving the lives of all inferiour creatures Section 21. p. 342. Of strange groundlesse and very grosse opinions proceeding from the blacknesse darkness of ignorance in that people Section 22. p. 363. Of their King the great Mogol his descent c. Section 23. p. 369. c. Of the Mogols policy in his Government exercised by himself and Substitutes Section 24. p. 389. c. Of the Mogol shewing himself three times publickly unto his people every day and in what state and glorie he doth oftentimes appear Section 25. p. 402. c. Of the Mogols pastimes at home and abroad where something of his quality and disposition Section 26. p. 410. c. Of the exceeding great Pensions the Mogol gives unto his subjects how they are raised and how long they are continued Section 27. p. 418. c. Of the Mogols Leskar or Camp Royal. Section 28. p. 426. c. Of the Mogols wives and women where something of his Children Section 29. p. 436. c. Of the manner of the stile or writing of that Court. Section 30. p. 440. c. Of

stayed a time to gain the company of a Carava● which consists of a great mixt multitude of people from divers parts which get and keep together travelling those parts for fear of the incursions and violences by Thieves and Murtherers which they would undoubtedly meet withall if they travelled single or but few together With these he after set forwards towards and to that City antiently called Nineveh in Assyria which we find in the Prophesie of Jonah was sometimes a great and excellent City of three daies journey Jonah 3. 3. but now so exceedingly lessen'd and lodg'd in obscurity that passengers cannot say of it this was Nineveh which now hath its old name changed and is called Mozel From hence they journied to Babylon in Chaldaea situated upon the River Euphrates once likewise so great that Aristotle called it a Countrey not a City but now it is very much contracted and 't is called Bagdat From this place they proceeded through both the Armeniaes and either did or else our Traveller was made to believe that he saw the very Mountain Ararat whereon the Ark of Noah rested after the Flood Gen. 8. And from hence they went forward towards the Kingdome of Persia and there to Uzspahan the usual place of residence for that great King then called Sha Abbas or King Abbas And after they went to Seras antiently called Shushan where the great King Ahasuerus kept his Royal and most Magnificent Court Est 1 From hence they journied afterwards to Candahor the first Province North east under the subjection of the Great Mogol and so to Lahore the chiefest City but one belonging to that great Empire a place as I have been often told by Tom Coryat and others of very great trade wealth and delight lying more temperately out of the Parching Sun than any other of his great Cities do And to this City he wanted not Company nor afterwards to Agra the Mogol's Metropolis or chief City And here it is very observable that from Lahore to Agra it is four hundred English miles that the Countrey betwixt both these great Cities is rich even pleasant and flat a Campania and the rode-way on both sides all this long distance planted with great Trees which are all the year cloathed with leaves exceeding beneficial unto Travellers for the shade they afford them in those hot Climes This very much extended length of way 'twixt these two places is called by Travellers the Long Walk very full of Villages and Towns for Passengers every where to find Provision At Agra our Traveller made an halt being there lovingly received in the English Factory where he staid till he had gotten to his Turkish and Morisco or Arabian Languages some good knowledge in the Persian and Indostan Tongues in which study he was alwaies very apt and in little time showed much proficiency The first of those two the Persian is the more quaint the other the Indostan the vulgar Language spoken in East-India In both these he suddenly got such a knowledge and mastery that it did exceedingly afterwards advantage him in his Travels up and down the Mogol's Territories he wearing alwaies the Habit of that Nation and speaking their Language In the first of these the Persian tongue he made afterwards an Oration to the Great Mogol bringing in that Story of the Queen of Sheba 1 King 10. in which parts of that Sacred Historic the Mahumetans have some knowledge and he told him that as the Queen of Sheba having heard of the fame of King Salomon came from far to visit him which when she had done she confessed that though she had heard very much of him and many things beyond her belief yet now seeing what she did acknowledged that she had not heard half of that which she now saw concerning the Wisdome and Greatness and Re●inue and Riches of Salomon So our Orator told the Mogol that he had heard very much of him before he had the Honour to see him when he was very far off in his own Countrey but now what he beheld did exceedingly surmount all those former Reports of him which came to his ears at such a distance from him Then larding his short Speech with some other pieces of Flattery which the Mogol liked well concluded And when he had done the Mogol gave him one hundred Roopus which amounts to the value of twelve pounds and ten shillings of of our English Money looking upon him as a Derveese or Votary or Pilgrim for so he called him and such as bear that name in that Countrey seem not much to care for money and that was the reason I conceive that he gave him not a more plentiful Reward After this he having got a great mastery likewise in the Indostan or more vulgar Language there was a woman a Landress belonging to my Lord Embassadors house who had such a freedome and liberty of speech that she would sometimes scould brawl and rail from the Sun-rising to Sun-set one day he undertook her in her own language and by eight of the clock in the morning so silenced her that she had not one word more to speak I shall have occasion to say more of this man in some passages of this following Discourse and therefore shall not wrap all I have to speak of him in this although it be a very long digression Yet because I must now shortly bring you to his journies end I shall take the freedome to enlarge my self a little further concerning him here in this place before I leave him for the present and to give thee Reader a piece of his Character it speaks thus That he was a man of a very coveting eye that could never be satisfied with seeing as Salomon speaks Eccles 1. 8. though he had seen very much and I am perswaded that he took as much content in seeing as many others in the enjoying of Great and Rare things He was a man that had got the mastery of many hard Languages as before I observed to the Latine and Greek he brought forth of England with him in which if he had obtained wisdome to husband and manage them as he had skill to speak them he had deserved more fame in his generation But his knowledge and high attainments in several Languages made him not a little ignorant of himself he being so covetous so ambitious of praise that he would hear and endure more of it than he could in any measure deserve being like a Ship that hath too much Sail and too little Ballast Yet if he had not fall'n into the smart hands of the Wits of those Times he might have passed better That itch of Fame which engaged this man to the undertakings of those very hard and long and dangerous Travels hath put thousands more and therefore he was not alone in this into strange attempts onely to be talked of One long ago built a Temple to Diana in hope of Glory intending it for one of the Great Wonders of the

error of Religion When Dionysius the Tyrant had a safe and a prosperous voyage by Sea as he was returning home from the spoyle of a rich Temple he presently concluded that the Gods lov'd Sacriledg Honesta quaedam scelera successus facit Sen. Trag. Thus good success Could Rapine bless Tamberlaine the Mogols great Ancester of whom more afterward might have drawn as good arguments from success as ever any before or since him And who so is acquainted with the Historie of the Turks as with many other people who have been great in the world yet not own'd at all by Almighty God might from their stories draw the like conclusions But such as have learned Christ and consequently know better are taught to conclude better they having learned of Wisdome to make Demonstrative Syllogismes a Priori from Causes and not from folly to make Parallogismes á Posteriori from events and successes If I enlarge any more on this argument I must further add that to judg any cause good because the success is so is to conclude besides against the rule of Christ who commands us to judg not according to appearance but to judg righteous judgment Joh. 7. 24. For there is very much deceipt in appearance The appearance or face is of things as of men Fronti nulla fides is an old proverb we see mens faces wee cannot see their hearts and therefore there is no certain judgement to be drawn from their Countenances No more can we make a judgment from the face of things till wee looke further into them because vitia virtutes mentiuntur vice too oft makes a Maske of the skin of virtue and lookes lovely like some houses o● entertainment that have Angels for their signes and Devills for their Ghests A man is naturally apt to think that God is with him while he prospers though in evill And t is observed of wicked men that they have enjoyed as much nay more than their hearts could wish The posterity of Cain before the Flood were the mighty men the men of Name the men of renown the triumphing men in that old world and ever since that spurious race have been the great ingrossers of outward prosperity behold saith the Psalmist 73. 12 these are the ungodly that prosper in the world But many of the mercyes they receive if not all come out of Gods left hand not in love but anger as the mutinous Israelites had Qvailes in the wilderness not to feed them so much as to choake them they being dealt withall herein much like as the Old Heathens dealt with their Sacrifices first they fed them and then they crownd them and then they kild them the substance of which I finde thus rendred Thus Beasts for sacrifice they feed First they are crown'd and then they bleed Thus God advanced and lifted up Pharaoh not in Mercy but Displeasure that he might first shew his Judgments before him and then upon him Thou hast lifted me up and cast me down lifted me up very high that my fall might be greater It is most true that nothing comes to pass neither can be done without the Knowledge and Permission of Almighty God thus Good things are done by his Privity Assistance and Approbation things that are Evill by his Privity Permission but not Liking The wicked are called the sword of God Ps 17. c. They do his will in executing his vengeance so Babylon was called the Hammer and Assyria the Rod of the Lord But these Swords and Hammers and Rods when they have done the service which was appointed for them to doe are thrown into the fire and meet with greater Vengeance afterward then they had formerly executed They did the secret Will of God in doing what they did as no doubt but the Devill did in afflicting of Iob in winnowing of Peter in buffetting of Paul but his recompense for these and all other his works is Chains under darkness and that for ever and ever And thus Iudas did the will of God in betraying his innocent Master the Son of God and consequently furthering the Redemption of Mankind but his Reward was sad for so doing his End Perdition And therefore in all our undertakings we must learn wisely to distingvish twixt God's approving and permiting will the first of these must limit us in all the things we set about his signifyed declared approved will laid down in his Word We may do the Will of God otherwise as it were against his Will do the will of God and have little thanks for our labour in doing things which God permits but approves not It must needs be therefore a sin transcendently wicked for any who know God and his Truth to entitle God and Religion unto actions that are Evill by fathering prosperous wickedness upon them as if they did at all countenance such things as Reli 〈…〉 ion flatly forbids and Almighty God professedly abhors Religion is the best Armour in the World but the worst Cloak and all they who thus put it on shall first or last find no more comfort in it than Ahab found in the Harness he put on him as a Disguise aswell as for his Defence 1. K. 22. which he had no sooner don but immediately an Arrow though shot at random found a passage through the Joints thereof and so carried away his Life But to return again to these Mohometans They keep a solemn Lent they call the Ram-jan or Ramdam which begins the first New-moon which happens in September and so continues during that whole Moon And all that time those that are strict in their Religion forbear their Women and will not take either Meat or Drink any Day during that time so long as the Sun is above their Horizon but after the Sun is set they eat at pleasure The last day of their Ramjan they consecrate as a day of mourning to the memory of their deceased friends when I have observed many of the meanner sort seeme to make most bitter lamentation But when that day of their general mourning is ended begins to dye into night they fire an innumerable company of lamps and other lights which they hang or fix very thick and set upon the tops of their houses and all other most conspicuous places near their great Tanks that are surrounded with buildings where those lights are doubled by their Reflection upon the water and when they are all burnt out the ceremoy is done and the people take food The day after this Ram-jan is fully ended the most devout Mahometans in a solemn manner assemble to their Misquits where by their Moolaas some selected parts of the Alcoran are publickly read unto them which book the Moolaas never touch without an expression of much outward reverence For their works of charity there are some rich men that build Sarraes in great Cities and Towns spoken of before where passengers may find house-room and that freely without a return of any recompence wherein themselves and goods