Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	find_v	young_a	youth_n	60	3	7.7527	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10231	Purchas his pilgrimage. Or Relations of the vvorld and the religions obserued in all ages and places discouered, from the Creation vnto this present Contayning a theologicall and geographicall historie of Asia, Africa, and America, with the ilands adiacent. Declaring the ancient religions before the Floud ... The fourth edition, much enlarged with additions, and illustrated with mappes through the whole worke; and three whole treatises annexed, one of Russia and other northeasterne regions by Sr. Ierome Horsey; the second of the Gulfe of Bengala by Master William Methold; the third of the Saracenicall empire, translated out of Arabike by T. Erpenius. By Samuel Purchas, parson of St. Martins by Ludgate, London.	Purchas, Samuel, 1577?-1626.; Makīn, Jirjis ibn al-ʻAmīd, 1205-1273. Taŕikh al-Muslimin. English.; Methold, William, 1590-1653.; Horsey, Jerome, Sir, d. 1626.	1626 (1626)	STC 20508.5; ESTC S111832	2,067,390	1,140

suffer him to perish therefore leaue and very shortly shall strange things happen in the Empire Achmet contrary to all expectation the next morning after his Dreame sent for him into the roome of State where he lay on a stately Pallet with all his Vice-Roys and Bashaws groueling on the ground and the principall Mustie kneeling before him reading on a booke It should seeme that glad tidings came first to the Citie For he was taken out of the prison with great respect and obseruation he was admitted to his galley with high Ceremonies and yet solemne countenances hee was accompanied on the Sea with thousands of boats and ten thousand of weeping eyes hee landed at the Emperours owne Caska with great respect and modest stilnesse hee walking through the Garden of Cypres trees and at last came to an Iron gate where his owne company left him except two Bashawes who led him by the armes the gate opens and he must through a Guard of Cupogies they bend to the ground and yet looke cheerefully they brought him into the roome where the Mutes stood whose presence did more appale him then the rest but that hee saw the crueltie confirmed and their very sight was worse then an vnreuersable iudgement but when he perceiued no violent hands laid vpon him and that he must yet goe further he was the more astonished and the more vexed to endure such a procrastination At last he came where the Emperour lay sicke on his Pallet before whom his prostitution was as the ordinary slaues but contrary to all expectation he bad him rise and commanded certaine Persian Carpets to be spread and rich Cushions to be laid on which according to their manner hee sate crosse legged by him and when the Muftie had raised the Emperour vp a little with a faint voyce he discouered an vnlooke for louing heart and bequeathed to him the succession He had no sooner done but he began to faint and so read them all a lesson of mortalitie by opening a booke wherein they saw death writ in Capitall letters and himselfe sinking past recouery which made them recouer new Spirits and presently bring his brother out into the Sophia where the principall Muftie proclaimed Mustapha Emperour intimating to the Ianizaries the charge of Achmat to the discharging their duties and the pleasure of Mustapha to giue them a larges which equalling the bountie of other Princes ouerswayed nicer exceptions and so with great acclamations they ratified the Election and cried out Liue and raigne great Mustapha Thus is Mustapha Emperour and they had two yeeres triall of his disposition whereby they found him harmelesse if innocent in both senses Encomions of no great and stirring Spirit Scander and Mehemet Bashaw take the young Osman after this out of the Seralio and present him to the Ianizaries a comely sweet young youth of nine or ten yeere old demanding withall if such an heire of the Othoman Family were to bee reiected without cause or why they should bring an harmelesse Prince as they reputed Mustapha into the danger of vsurpation and differing no further from a Traytor but that it was not imputed to him as for Achmats Will Empires are not so translated and what could they tell but priuate men for their owne ends had wrought vpon his weaknesse making a diseased tongue speake that which a healthfull heart and perfect sense would not consent to For it was probable that a Father would disinherit his children for any brother in the world Besides there was no triall or cause either of insufficiencie or disabilitie and therefore they could not beleeue it Last of all for any thing they saw Mustapha himselfe was not stirring or strong enough to play the Steeres-man in such an high built Ship considering the Seas were tempestuous and many dangerous shores and rockes were to be passed by These speeches to the turbulent Ianizaries were like fewell to fire and the presence of the louely youth made them amazed at their inconstancie so that by way of penitencie and satisfaction they quickely altered the acclamation of Liue Mustapha into the cries of God saue young Osman and so without further disputing hee was aduanced into the Throne and brought into the Seralio when Mustapha least thought of the alteration But now there is no remedie hee must needs bee deposed and sent prisoner once againe into the seuen Towers Now doth Osman begin his Phaetons flourish and runneth the course of pleasures with his youth spending foure or fiue yeeres in wantonnesse and iollitie while his Bashawes spent the time in couetousnesse and ambitious ouer-ruling others yet not without carefull ouer-looking the Ianizaries and prouident preuenting their discontents turbulent disposition but all doth helpe for they ouer-accustomed to actiue imployment and liuing vpon the spoile of forraine Nations as much as the Emperours entertainment cried out to the warre and when answer was made that the Persians had contracted a new league and the Emperours of Germanies old couenants were not yet determined or ended They presently replyed the indignities which the Russians had offered vnto their neighbors the Tartarians were not to be endured for they need goe no further then the piracies of the blacke Sea and the iniuries of the Cossacks and Polonians Nay why should they not march to the expugnation of Loepolis and the foraging of the Countries of Moldauia and Bogdonia and so forward to teach Poland a better lesson then to displease the Othoman Family and mightinesse The Bashawes knew there was no replying nor now the fire was kindled no other quenching it then letting it consume to cinders whereupon they presently answered they were glad that the Souldiers were so memorable of the glory of the Empire and so readie to imploy themselues for the dignitie of the Nation and therefore they would not by any meanes hinder them or the cause But they should finde the Emperour as carefull to satisfie their demands as they were willing to augment his Greatnesse so that if they would giue way vnto time for the preparing of all things fit for the Armie and the sending for the Tartarians to accompany them in the iourney the Emperour should goe in person into the field and Poland soone finde what it was to exasperate such a Maiestie The King of Poland sent to the Emperour to the French King to the Pope for assistance as also to his Maiestie of England with intimation of the terrour and his well deliuered discourse made such impression on his Maiesties Princely heart that he had a present supply In a word his Armie was soone readie and his Cossacks prepared by the end of Iuly hee was encamped in the fields of Bogdonia and within eight dayes entrenched with twentie Peeces of Ordnance mounted but the Cossacks quartered by themselues and after their accustomed manner lying between two Riuers were the more emboldened to make their daily excursions vpon the Tartars For hauing a bridge in the reare of their Campe with

they his peculiar In Iewrie was GOD knowne his Name was great in Israel In Salem was his Tabernacle and his dwelling in Sion And Christ himselfe ratified it acknowledging himselfe sent to the lost sheepe of the house of Israel a Minister of the Circumcision and said to the Cananite woman which besought him for her daughter It is not good to take the childrens bread and to cast it to Dogs Such in spirituall reputation before GOD were all people excluded as vncleane Dogs out of his heauenly Ierusalem till this partition wall was taken downe and they which had beene farre off were made neere by the bloud of Christ who abrogated through his flesh that hatred and made of twaine Iewes and Gentiles one new man in himselfe So that the Gentiles the name of all the World excepting this people which had beene without Christ and aliants from the Common-wealth of Israel strangers from the Couenants of promise had no hope and were without GOD in the world were now no more strangers and forreiners but Citizens with the Saints and of the houshold of GOD built vpon the foundation of the Prophets and Apostles Iesus Christ himselfe being the chiefe corner stone Let it not bee tedious to heare of this which the Angels reioyced to learne a Mysterie which from the beginning of the world had beene hid in GOD and vnto Principalities and Powers in heauenly places was made knowne by the Church But the Word whereby we haue fellowship in this mysterie came out of Sion and the preaching began at Ierusalem This and not Rome by the confession of Espensaeus a learned Papist was Emporium fidei Christiana Ecclesiae Mater The Mart of Christian faith and Mother of the Church Yea it was necessarie that the Word of GOD should first be spoken vnto them which they by incredulitie put from themselues and gaue place to the Gentiles The fall of them became the riches of the World and the diminishing of them the riches of the Gentiles as a Glasse wherein we may behold the bountifulnesse and seueritie of GOD and in both the deepnesse of the riches of the wisedome and knowledge of GOD whose Iudgements are vnsearchable and his wayes past finding out I may fitly compare them to Gideons Fleece which receiued the dew when all the Earth besides was drie and after it was drie vpon the Fleece onely when the dew couered all the ground Sometimes they alone receiued all those Dewes Showers Riuers Seas of sauing Bountie and all the world besides was a parched wildernesse Now he turneth the fruitfull Land into barrennesse for the wickednesse of the Inhabitants but that Wildernesse he turneth into Pooles of water and the drie Land into water-springs Hee hath called them his people which were not his people and her beloued which was not beloued and where it was said Yee are not my people there they are now called the children of the liuing GOD. Thus hath hee shut vp all vnder vnbeliefe that he might haue mercy vpon all that his free election might appeare not of works lest any should boast themselues but of grace Behold therefore all Atheists and wonder The Iewes branded with iudgement wander ouer the World the contempt of Nations the skum of People the hissing derision and indignation of men for refusing Him whom they expect denying Him whom they challenge hating Him whose Name is in life and death vnto them the sweetest tune and most melodious harmonie still wayting for and glorying in that Messias whom vnknowne they crucified and slue and still pursue with the deadliest hatred in all his followers GOD they please not and are contrarie to all men Yet such is GODS manifold wisedome in his deepest Iudgements that his enemies shall fight for him euen against themselues the Midianites shall sheathe their swords which they haue drawne out against GOD in their owne bowels and Christian Truth shall preuaile and let our enemies themselues be iudges Out of their premisses which they maintayne as earnestly as thou O Atheist securely deridest which they will seale with that which thou makest thy heauen thy GOD we will and doe conclude against thee and them that in which with which for which we will liue and die Let the old Testament yeeld the Proposition in prophesie and the new Testament assume in Historie and euen be thou the Iudge if that Reason which thou hast as a man and peruertest as a Deuill will not by force of their scriptures which they preferre before their liues necessarily in the conclusion demonstrate the Christian Truth Neither I appeale vnto our common Reason canst thou more wonder at vs for beleeuing things in thy seeming incredible absurd and impossible then at them vpon such grounds which with vs they hold not beleeuing For what beleeue we but for the maine and chiefe points of our Faith are as plainly in their Euangelicall Prophets as in our Propheticall Euangelists All the Historie of Christ in a more diuine way seemeth rather told then foretold a Historie not a Prophesie as is easie by conference of both to shew and thou if thou beest not idle or wilfully malicious mayest finde That then which thou seest come vpon them a spirit of slumber eyes that they should not see and eares that they should not heare which yet haue the light of the first Scriptures had they not a veile ouer their hearts the same see in thy selfe that when greater light doth offer it selfe willingly shuttest thine eyes as though there could be no light because thou liuest in and louest thy darknesse It is the same hand that giueth vp both thee and them because yee will not beleeue the Truth to be saued to strong delusions that yee might beleeue lyes and be damned To me and all Christians let the Iewes bee both reall and verball teachers of the Truth which they let fall and we take vp the one in their Oracles of sacred Writ the other in their exemplarie iudgement And to them Let O thou Lord of all heare and grant it let all Christians be that which Moses prophesied a prouocation to emulation not of enuie and hatred which hitherto hath beene in these amongst all the Christian enemies the most implacable and despitefull but of imitation that as their casting away hath beene the reconciling of the World their receiuing may be life from the dead which Paul seemeth plainly to fore-signifie THus much being premised as a preparation to our Iewish Historie which as of more importance then any other deserueth more ample view let vs in the next place suruey that Countrey which their Progenitors had with those priuiledges and their Posteritie together with those priuiledges haue lost This Countrey was first called the Land of Canaan after that the Posteritie of Canaan the sonne of Cham had possessed it Moses and Ioshua conquered it to the Posteritie of Iacob of whom it

found him writing accents therein that GOD euery day maketh deuout prayers that GOD hath a place a-part wherein hee afflicteth himselfe with weeping for bringing so much euill on the Iewes that euery day hee putteth on their Tephilin and Zizis and so falleth downe and prayeth that as oft as hee remembreth their miseries hee lets fall two teares into the Ocean and knocks his brest with both his hands that the last three houres of the day hee recreateth himselfe in playing with the Fish Leuiathan which once in his anger he slew and powdred for the feast whereof you shall after heare that hee created the Element of fire on the Sabbath day that the RR. one day reasoning against R. Eliezar because GOD with a voyce from a heauen interposed his sentence for for Eliezer the other RR. anathematized GOD who thereat smiling said My children haue ouer-come me But I am weary to adde the rest of their restlesse impieties against the Almightie Neither haue the Creatures escaped them Thus the Talmud telleth That GOD once whipped Gabriel for a great fault with a whip of fire that as Adam before Eue was made had carnally vsed both Males and Females of other Creatures So the Rauen which Noe sent out of the Arke was iealous of Noah lest hee should lye with his Mate that Iobs storie was fayned that Dauid sinned not in his murther and adulterie and they which thinke hee did sinne are Heretikes that vnnaturall copulation with a mans wife is lawfull that he is vnworthy the name of a Rabbine which hateth not his enemie to death that GOD commanded them by any manner of meanes to spoyle the Christians of their goods and to vse them as beasts yea they may kill them and burne their Gospels which they entitle Iniquitie reuealed Iniquitie reuealed indeed is the declaration of these things as of their opinion of the soule if it sinne in one body it passeth into a second if there also into third if it continue sinning it is cast into Hell the soule of Abel passed into Seth and the same after into Moses the soules of the vnlearned shall neuer recouer their bodies Two RR. euery weeke on Friday created two Calues and then did eate them Nothing ought to be eaten by euen numbers but by vneuen wherewith GOD is pleased Perhaps they had read in Virgil Numero Deus impare gaudet but this is common to all Magicians And what doe I weary you and my selfe anticipating the following discourse wherein wee shall haue further occasion to relate the like absurdities which yet if any deny they say hee denyeth GOD. §. II. Of the ancient Iewish Authors and their Kabalists AFter the Times of Christ Philo and Iosephus are famous and after the Resurrection of Christ the Iewes were of three sorts some true beleeuers others absolute denyers the third would haue the Christian Religion and the Iewish Ceremonies to bee conioyned in equall obseruation against which third sort the first Councell Act. 15. was summoned The moderne Iewes insist principally on the litterall sense of Scripture the Elder sought out a spirituall and mysticall sense accounting this a great matter the literall but small like to a candle of small value with the light whereof the other as a pearle hidden in a darke roome is found The Talmudists followed the allegoricall sense the Cabalists the Anagogicall As concerning this Cabala in olde times they communicated not that skill to any but to such as were aged and learned and therefore nothing thereof or very little is found written of the Ancient except of Rabbi Simeon Ben Iohai But the Doctors of the later Iewes lest that learning should perish haue left somewhat thereof in writing but so obscurely that few know it and they which doe account it a great secret and hold it in great regard So saith Elias in the bookes of the Kabala are contained the secrets of the Law and the Prophets which man receiued from the mouth of man vnto our Master Moses on him be peace and therefore it is so called and is diuided into two parts Speculatiue and Practike But I am not worthy to explaine this businesse and by reason of my sinnes haue not learned this wisedome nor knowne this knowledge of those Saints The word Cabala signifieth a receiuing and in that respect may bee supplyed to all their Traditionall receipts but in vse which is the Law of speech it is appropriated to that facultie which as Ricius describeth it by the type of the Mosaicall law insinuateth the secrets of diuine and humane things and because it is not grounded on reason nor deliuered by writing but by the faith of the hearer receiued it is called Cabala Or if you had rather haue it in Reuchlines words it is a Symbolicall receiuing of diuine Reuelation deliuered to the wholesome contemplation of GOD and of the seperated formes and they which receiue it are called Cabalici their Disciples Cabalaei and they which any way imitate them Cabalistae The Talmudists therefore and the Cabalists are of two faculties both agreeing in this that they grow from Tradition whereunto they giue credite without rendring any reason herein differing that the Cabalist as a super-subtill transcendent mounteth with all his industrie and intention from this sensible World vnto that other intellectuall but the grosser Talmudist abideth in this and if at any time hee considereth of GOD or the blessed Spirits yet it is with relation to his workes and their functions not in any abstract contemplation bending his whole study to the explaination of the Law according to the intent of the Law-giuer considering what is to bee done what eschewed whereas the Cabalists most indeauour themselues to contemplation leauing the care of publike and priuate affaires to the Talmudists and reseruing onely to themselues those things which pertaine to the tranquillitie of the minde As therefore the minde is more excellent then the body so you must thinke the Cabalist superiour to the Talmudist For example In the beginning God created Heauen and Earth saith Moses Heauen here after the Talmudist is all that part of the World which is aboue the Moone and all beneath it Earth also by Heauen hee vnderstandeth forme and by Earth matter the composition whereof hee effected not by labour of the hand but by that nine-fold Oracle of his word for so often is it mentioned and God said likewise hee findeth the foure Elements in those words Darkenesse Spirit Waters drie Land But the Cabalist frameth to himselfe two Worlds the Visible and Inuisible Sensible and Mentall Materiall and Ideall Superiour and Inferiour and accordingly gathereth out of the former words God created Heauen and Earth That hee made the highest and lowest things meaning by the highest the immateriall by the lowest this materiall and this is gathered out of the first letter Beth which in numbring signifieth two and insinuateth there these two Worlds Yea they also

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

the Islands of Africa from the Cape hitherwards §. I. Of Saint Helena Thomee Cape de Verd and diuers others betwixt them and of the weeds and calmes of those Seas ON this side the Cape is the Iland of S. Helena in 16 degrees and one quarter of Southerly latitude It is very high and hilly the name was giuen of the Saint on whose day it was discouered It hath in it store of goats hogs hens and other creatures which the Portugals haue there left to multiply for before there was none of them there also they haue planted Figs Oranges Limons and such like whereof the Vallies are full that it seemeth an earthly Paradise the Fruit growing all the yeere long They haue great store of Fish of which with crooked nayles they take great plenty the Rocks yeeld salt for the furthering of their prouision It seemes God hath planted it in conuenient place for the long and dangerous Indian Nauigations There the Portugals leaue their sicke which stay till other ships come the next yeere to take them It was neuer inhabited onely an Hermite dwelt there who vnder pretence of mortifying his flesh by penance butchered the flesh of the Goats and Bucks so fast for their skins that the King sent for him home and will suffer none to dwell there Abraham Kendall put in there about the yeere 1591. and left on shore one Segar a sicke man whom Edmund Parker eighteene moneths after found in good plight but their vnexpected comming as it seemeth so rauished his weake spirits with ioy that it distracted him and being otherwise of bodily constitution very wel he dyed eight dayes after The like I haue read of a Portugall in the same place In Iune 1613. the Dutch set vpon two Carricks in this roade but with ill successe one of their ships with nine and forty men being casually blown vp North-west from hence are the Iles of Ascension not inhabited Of Loanda nigh to or rather a piece of Congo is already spoken Ouer against the Cape of Lopo Gonsalues is the I le of Nobon and not farre from thence Saint Thomas an hundred and fourescore miles from the shore and so much also in compasse right vnder the Line At the first discouerie it was a Wood Now inhabited by Portugals and Negro's These liue an hundred and ten yeeres but few borne in Europe exceed fifty It is vnwholsome through exceeding heat vnto Europaeans especially which in December Ianuary and February can scarcely walk vp and downe for faintnesse In the middest is a wooddy Mountaine continually ouershadowed with a thicke cloud which so moistens the Trees that grow in great abundance thereon that from hence droppeth water sufficient for the watering of all their fields of Sugar-Canes They haue threescore and ten Ingenios or Sugar-houses each of which hath two or three hundred slaues belonging thereto They grind the Canes and boyle the iuice to make it into Sugar but by no meanes can they make it so white heere as in Madera and other places The refuse of their Canes they giue to their Hogs which are heere very many fat and delicate as the flesh of a Hen. They are some yeeres exceedingly plagued with Ants and also with Rats White men which liue there are visited two houres in euery eight or ten dayes with an Ague but strangers haue more shrewd entertainment and scarcely in twenty dayes with great care can shake off this Shaker The chiefe Citie is Pouoason an Episcopall Sea. The Negro's worke sixe dayes for their Masters and the seuenth day for themselues in setting and planting their seeds fruits and prouision Wheat heere sowne becommeth all blade without ripening any corne No fruit which hath a stone in it will heere prosper The town which hath about seuen hundred Families and the Castle was taken by the Hollanders 1599. The I le Del Principe was so called because the reuenues thereof were in times past allowed to the Prince of Portugall It standeth in three degrees of Northerly Latitude Iulian Glerehagen tooke the same An. 1598. The Iles of S. Matthew Santa Cruz S. Paul and Conception yeeld small matter of History Next to Cape Verde stand seuen Islands full of Birds empty of Inhabitants called Barbacene But those that are called the Iles of Cape Verde are nine situate betweene the Greene and White Capes Linschoten reckons ten They were first discouered by Antoni di Nolli a Genoway An. 1440. None of them are inhabited but the Isles of Iago and Del Fogo both which were taken An. 1596. by Sir Anth. Sherley who had one nights showre of Ashes from that Island of Fogo or Fuego or of Fire so called because it continually burneth which fell so thicke on their ship that you might write your name with your finger vpon the vpper decke Saint Iago was taken and burnt by Sir Francis Drake An. 1585. Braua and Bueua Vista haue brauer and goodlier names then Nature Maio yeeld salt in a Lake of two leagues long the Sun congealing and turning the waters into Salt From thence is passed into the Sea called Sargasso because it is couered with herbs like to the herbe Sargasso in the Portugall Wels not vnlike to Samper yellow of colour with empty Berries like Goose-berries but lesse which beginneth at twenty degrees and continueth till thirty foure farre off in the Sea for the ships in their going to India keeping neere the shore meet not with any The Sea seemeth as a greene field so thicke that a man cannot see the water and hindereth the ships passage except they haue a strong winde Ralph Wilson hath told vs of a new Iland discouered by the Salomon in 19. 34. to the South Anno 1612. The Coast of Africa is foure-hundred miles distant neither is any Iland neere saue that these weeds seeme to make many Ilands Thus doe men in ships behold the wonders of the Lord in the deepe no Land being nigh nor no ground to be found although it is thought to come from the ground Some thinke it growes on the Rocks and is thence beaten off by the Sea . And indeed all those Seas are full of wonders as they passe along the Coast toward the Indies Thomas Steuens complaineth of the continuall Thunders Lightnings and vnwholsome Rainos which there they met the raine-water if it stand a little conuerting presently to Wormes and filling the meat hanged vp with Wormes An herbe also swamme vpon the face of the waters like a Cocks Combe so venemous that it can scarce bee touched without perill Fishes called Sharkes most rauenous deuourers which had other sixe or seuen smaller fishes garded with blue and greene attending like Seruing-men Fishes also as big as a Herring with wings which doe not so much helpe them by flying to escape another greater fish that pursueth them by Sea as endanger them to a Sea-Fowle which waits that opportunitie Neither can it fly high or farre or

and Deuils to men whom they deuoure and see if in the lower Countries wee can find higher and nobler spirits CHAP IIII. Of Brasil §. I. The Discouerie and Relations thereof by MAFFAEVS c. AS Guiana is bounded with those mighty Riuers of Orenoque and Maragnon so Brasil extendeth it selfe North and South betweene Maragnon and the Riuer of Plata or Siluer which there we haue already shewed to be the greatest Riuers in the World The Westerne borders are not so well discouered The Easterne are washed by the Sea Maffaeus hath largely described the same whose words Bertius Maginus and Gasper Ens haue transcribed the summe whereof Iarric and Boterus haue inserted into their French and Italian Relations Petrus Aluarius Capralis being sent by Emanuel King of Portugall in the yeere 1500. vnto the East-Indies to auoid the calmes on the Guinnee shore fetched a further compasse West and so discouered the Continent which now of that Red Wood there plentifully growing is called Brasil but by him was named the Land of the Holy Crosse because hee had there erected a Crosse with much ceremony since vsually named Brasil of the store of Brasil-Wood there growing This Brasil was soone after by Americus Vesputius at the charges of the said King further discouered The Region is pleasant and wholesome the Hils and Valleyes equally agreeing in their vnequalnesse the soyle fat and fertile there are plentie of Sugar-Canes a kind of Balme expressed out of the Herbe Copaibas the Zabucals which yeild a kind of Nuts growing in great hard cups of taste like a Chesnut the Auanaz excellent in scent and taste the Pacouere a tree so tender that it may bee cut with a knife a fadome high the leaues two foot broad seuen foot long the fruit a foot long like a Cucumber called Pacoua thirtie or fortie together in clusters neuer hearing fruit but once the like is in the East-Indies as Theuet our Authour affirmeth and many other fruits which the Countrey naturally produceth besides those which our Europe hath communicated Many sorts there are of Beasts as a kind of Swine which liue in both Elements their fore-feet being short in proportion to the hinder make them slow in running and therefore being hunted commit themselues quickly to the water Antae resembling a Mule but somwhat lesse slender-snowted the nether chap very long like a Trumpet with round eares and short tailes hiding themselues in the day-time and feeding in the night the flesh tasteth like Beefe there is also the Armadillo the Tygre which being hungry is very hurtfull being full will flee from a Dogge There is a deformed beast of such slow pace that in fifteene dayes it will scarce goe a stones cast It liueth on the leaues of trees on which it is two dayes in climing and as many in descending neither shouts nor blowes forcing herto amend her pace The Tamendoas are as big as a Ramme with long and sharpe snowts a tayle like a Squirrell twice as long as the body and hairy where-under they hide themselues will put out their tongue two foote out of the mouth as round as an Oyle-cruze to gather plentie of Ants into their mouthes hauing scraped vp the places where they keep with their pawes The Portugals haue there raised plentie of Horses and Sheepe The men worship no God at all but are giuen to South-sayings The men and women goe altogether naked are flat-nosed make themselues blacke with the fruit Genipapi weare their haire hanging from the hinder part of the head not suffering it else-where to grow in their nether lips weare long stones for a gallantry which being remoued they seeme in deformed manner to haue a double mouth they goe together by companies with great silence the Wife going before her Husband which some say is done for iealousie They entertain and welcome Strangers at first with weeping and deepe sighes pittying their tedious iourney and presently drie their eyes hauing teares at command Women in trauell are deliuered without great difficultie and presently goe about their houshold businesse the Husband in her stead keepeth his bed is visited of the neighbours hath his broths made him and iunkets sent to comfort him They are ignorant of numbring and Letters some Tradition they are said to haue touching Noe and the Floud Vnder the same Roofe which is like a Boat with the Keele vpwards liue many Families they lye in Nets or beds hanging aboue the ground which is vsuall in a great part of the Indies to auoid hurtfull creatures they minde the day and are not carefull for the morrow easily communicate what they haue are very patient of labour and hunger feasting if they haue wherewith from morning till night and fasting other-whiles when they want three dayes together In swimming they are miraculously skilfull and will diue whole houres to search any thing vnder the water They beleeue not any reward or punishment after this life ended but thinke that as men die so they goe to the other World maimed wounded sicke or whole and therefore bury the bodies with a Net to lye in and food for some dayes thinking that they both sleepe and eate They are excellent Archers and what enemies they take in their warres they feed well many dayes and then kill and eate them for great Dainties They dwell in Houses scattered and separated from each other their Language is almost generally the same they haue no Lawes nor Magistrates the women call certaine things by one name and the Men by another They haue no vse of three Letters in the Alphabet L F R a reason whereof some haue wittily giuen because they haue no Law Faith nor Ruler They are vnmindfull of good turnes and too mindfull of iniuries impotent of Lust and Rage and in summe more like beasts then men Thus farre Maffaeus In the yeere 1503. Giouanni da Empoli a Florentine sayled thither with the Portugals who reporteth the like of their nakednesse irreligion and of their man-eating saying that they dry it in the smoke as we doe Bacon The same doth Albericus Vesputius report that he had seene amongst them and that he had heard one of them boast that hee had in his time eaten three hundred men He weighed the long stones which they vsed to weare in their faces seuen in number about sixteene ounces He saith they liue an hundred and fiftie yeeres and that their Women are out of measure luxurious that they alway haue an Easterly wind which tempereth their Aire Let vs in the next place heare such as haue liued in the Countrie of which Lerius and Theuet two Frenchmen and Ioannes Stadius a Germane haue written seuerall Treatises But none hath more fully described them then a Portugall Frier and Anthonie Kniuet our Countriman §. II. More full Relations by STADIVS LERIVS and PETER CARDER IOannes Stadius in the yeere 1554. was Prisoner to the Tuppin Imbas and because he serued the Portugals should haue beene

continentur Non pro defectu potentiae sed quia non possunt habere rationem patibilis vel possibilis Conuenientius dicitur quod ea non possunt fieri quam quòd Deus non possit facere Ap. 1. q. 25. art 3. d. n 2. Tim 2.12 o ●al l. 2 c. 〈…〉 p 〈…〉 q ●●●c●uid emnino de illo retularis vim al quā ipsius magis virtutem quàm ipsum explica●eris Quid enim dignum de en aut dicas aut sentias qui omn bus sermonibus sensibus maior est Tertul. de Trin p 598. Quatuor à Deo remouenda corporeitas mutabilitas priuatio assimilatio ad Creaturas R. Mos Moreh l. 1. 54. 57. tanquam de Rege diceretur habente millies mille tal●nt auri quòd haberet centum talenta argenti r Deus vnus in Trinitate trinus in vnitate Arnob in Psal. 145. ſ Mat. 3. t Esay 6. Zanch. de 3. Elohim haec fusè u Morn de ver C.R. F. Patric P. Gal. l. 12 alijque●l●r●mi x Iustin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian z Bern. ad Eugeni a D. Abbot par 2 Defen pag. 9. Zanch. de N.D. lib. 5. cap. 1. b Treleat Zanch. de Na. D. l. 5. c. 1. 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 1. Ioh. 5.20 e Gal. 4.6 a Iam. 1.17 b 1. Joh. 1.5 Qui scrutatur Maiestatem opprimetur à gloria Ne si sorte suas repetitum venerit olim Grex auium plumas c. c Gen. 1.1 d Nothing but Nothing had the Lord Almighty Wherof wherewith whereby to build this Citie Du Bart. E nulla vel prima vel secunda materia quae omni factioni fabricationi generationi opificio artificio subijcitur Creatio fit etiam citra omne temporis momentum quippe à virtute infinita Iul. Scal Ex. 6. Hebraei statuunt discrimen inter Creare formare facere 1. ex nihilo facere 2. enti Cresto formam inducere 3. membra singula ordinare quae tamen indiscriminatim ponuntur Es 43.7 Oecolamp in G. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil hom 1. in principio temporis id est simul cum tempore Eadem Ioan. Philoponus in Hexam ap Photium 240. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Tempus non tam mensura metus quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permanentia duratio corporum rerumque corporearam aliorum est ●on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hermes sic suum instituit ordinem Deus aeon mundus tempus generatio Deus aeona facit aeon mundum mundus Tempus tempus generationem Thomas ait simul cum tempore Quatuor enim ponuntur simul creata s coelum Empyreum materea corporalis quae nomine terrae intelligitur Tempus Naturae Angelica Sum. p. 1. q. 47. art 1. Fagius vertit Quum Deus principiò coelum terram creauit erat terra inanis vacua Nam simpliciter ait hoc voluit Moses non statim ab initio expolitum fuisse mundum vt hodiè cernitur sed inane coeli terrae chaos fuisse creatum f Merula Pererius interpretationem hanc Chrysostomo tribuunt g Caluin in Gen. Muester Luther Artopaeus Fag ap Marlorat R. Nathmanni intelligit per coelum terrae materiam tenuissimani impalpabilem diuerse tamen naturae ita vt coelum coelestis terra terrestris fuerit Iunius interpretatùr extimum illum huius vniuersitatis ambitum cum super coelestibus incolis illius spiritualibus formis atque intelligentijs tùm materiam illam primam ex qua terra ac res omnes coelestes ac terrestres factae sunt De triplici Coelo vid. Ar. Montan Nature obseruat h Theodoret Beda Strabus Alcuinus Lyra plerique scholastici i Zanch. de oper Dei pers 1. l. 1. c. 2. Burgens Polanus Bucanus c. Paul Merula Cosmogr part 1. l. 1. Perer. in Gen. interprets by Heauen the heauenly bodies then made and after perfected with light and motion by Earth the element of the Earth k Col. 1.16 l Gen. 2.1 Exod. 20.11 Iob 38.7 m Gen. 32.1 n Gen. 3.1 o Pet. Martyr in Gen p Zach. de operib part 1. lib. 1. cap. 4. q As Dionys those which Tritemius mentioneth de Intelligent coelest which number 7. Orifiel Anael Zachariel Raphael Samael Gabriel Michael all which in course and succession gouerne the world Each 354. years and 4. months c. r Ioh. 14.2 ſ Apoc. 21.3 t 1. Cor. 15.28 u Hebr. 11.3 x Arist Phys l 1. Iun. praef in Gen. y By darknesse and deep Philoponus vnderst●ndeth the Aire and Water ap Phot. 240 z Gibbins on Genes * Hier. l. trad Hebr. Trem. Iun. Basil hom 2. ex Ephrem Syro * Merc. de Fab. mundi ante eum Tertul. ad Hermog Theod. q. 8. in Gen. Caietan de Angelis interpretatur R. Mos ben Maim Mor. Neb. l. 1. c. 39. is of that mind but l. 2. c. 31. he findeth the foure elements in these foure words heere mentioned Earth Spirit Deepe and Darknesse a Patricius numbreth the linkes of this chaine in this order Calor qui in t rra aqua mistis est ab aereo pendet hic à coelesti is à sole astris hic vero ab Empyreo Empyreus à luminis calore hic ab animario hic ab intellectuali hic à vitali primario hic quoque à primario essentiali hic itidem ab ideali qui in Deo habitat à Deo patre est deriuàtus Pancos l. 5. The interpretation of this mysticall Phylosophie yee may borrow of himselfe in his Panaug Panarc Pamsyc Pancos more agreeing with Zoroaster Hermes and some Platonikes then the Scriptures which shew that all things were immediatly created in the beginning by God b Virg. Aeneid l. 6. on which words Seruius commenteth Deus est quidam diuinus spiritus qui per 4. infusus elementa gignit vniuersal c Vatab. Marlorat in Gen. d Bas hex. hom 6. Greg. Naz. orat 43. Nicetas in eum e Zanch. Hugo Lumbard Tostatus c. f Merul. p. 1. l. 1 c. 4. g Damas. de f. orth l. 2 c. 7. Hugo Annot. in Gen. Gr. Nyssen Iunius c. h Vid. Plutar. de Plac. Philos l. 2. Patrit Panang l. 7. Pancos. l. 15. 22. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuius partes condensatae stellae aether autem dictus ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to burne Stoicorum opinionem vid. Aug. de Ciu. Dei l. 8. c. 5. The Sunne saith Philo is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Zanch. Sol. heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. ibi ignis and another Coelum ig is influens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est ignis aqua k Cardan de sub l. 1. Merula Cos l. 3. c. 2. Io. Pic. Mirand de element c. 3. Tycho Brahe de Cometa 1577.

fuit sicut iste Moses Vid. Bux de ab Heb. Scal. Ep. f Esay 53.5 6. g Tract Sanhedrin cap. 13. h See Cap. 19. i Tract de nouo anno cap. 1. k Zach. 13. 8 l 1. Sam. 2.6 m See Cap. 20. n Gen. 47.30 o Exod. 8.17 p Note that the Moderne Iewes pronounce Thaulene like the Letter S. Buxtorf in fine Bibliot Rab. and therefore I haue followed him in setting downe many words ending with S. which haue Thau in the Hebrew termination as Mekillos Lilis So we as hee sees saies ha's forseeth sayth hath q Ezek. 37.12 r Drus Praet in Io. 5.24 31. ſ Shrew Purgatorie t Acts 24.15 u Mat. 16.24 x Io. 9. y This rad Gilgul z Iob. 33. a Rambam de praec. b Brandsp c In decem praec sunt tot litera quot sunt praecepta in Biblijs sc 613 7. litera sunt praeterea quae ostendunt 7. plagas quae debentur leges transgressoribus Leuit. 26.28 Et hoc est quod dixit Moses Ego vobis proposui vitam mortem id est 613. praec. ad vitam septem plagas ad mortem R. Abben Kattan. prac 21. q Praec. Mof cum exp Rab. Munster Vide haec apud Rambam in fine Moreb N. P. Ricium Genebrard R. Abben Kattani per Phil. Ferdin r Leuit. 22.32 ſ Leuit. 19.17 t Matth. 5.43 u Exod. 34 14. Vid. Expositionem huius pracepti ap P. Ricium contra Pap. quorum ipse proselita x Exod. 20.23 y Deut. 7. z Exod. 20.10 a Imminente vitae discrimine non modo Sabbata sed vniuersalegis constituta praetermitterelicet fornicationis homicidij idolorum cultus mandatis seclusis Ric. in hoc praec. b Cap. 17. c Leuit. 22. Non facies aliquid quod causa esse potest vt retegatur nuditas mulieris id est velosculari vel cum illa saltare vel manum tangere R. Ben. Kattan pr. 186. d Idem e Leuit. 25.39 f R. Leui Ex. 33. ap Drus praet adrom 5.8 g Deut. 23 19 h Exod. 23.1 i Deut. 17.17 Rex habebit legem dupliciter vnum librum sibi emat alterum sibi scribat Ph. Ferde 500. k Deut. 23.3 l Praec. Mos cum Exp. Rah m Deut. 11.19 n Leu. 19.32 o Numb 5.7 p Deut. 11.1 q Deut. 6.9 r Deut. 31.11 ſ Citat Drus ex Ilmedenu t Exod. 23. Vid. sup c. 2. u Hiscuni ap Drus praet in Mat. 15. x S. Munster Euang. Matth. cum Annotat. y Annot. in Matth. 15. z In Mat. 22. * Munsteri tractatus Heb. Lat. contra Iudaeos L. Carretus Iudaus conuersiu a Of this their Cabalasticall interpreting Scriptures see before cap. 12. § 2. R. Iac. B.H. in Gen. 1. vid. Ph. Ferd. b Two worlds are hence gathered by the Cabalists materiall and immateriall vid. Reuchlin lib. 1. I might haue added other as strange conceits of the Cabalists on these words out of P. Ric. de cael agr l. 4. We finde the father in Beth the sonne in Beresheth Bara Elohim the Spirit and Wisedome c. c Ad possidendum Iesh pro. 8. 21. d Let there be light Thus is the light darkned e Tract Sanhedrin f Psal. 139.16 g Reuchlin de Arte Cabal l. 1. h So say they Iophiel another Angell instructed Shem Zadkiel Abraham Raphael Isaac Peliel Iacob Gabriel Ioseph c. vid. Rench l. 1. Archangeli Comment in Cabalist Dogm i Gen. 32.26 k Victor de Carben l. 1. c. 10. Gen. 1.27 5.1 2. Leo Hebr. Dial. 3. de Amore Rambam Mor. Neh. l. 2. c. 3. l Buxdorf Syn. Iud. c. 2. Elias This rad Lilith m Jsa 34.14 Ben. Sirah quaest. 60. n Lucan lib. 1. o Brandsp p Gen. 1.27 q Moreh Neb. lib. 2. c. 31. r In arctum acumniatos vngues Buxd. ſ Exod. 15.1 t Mal 3.1 u 1. Reg. 19.10 x Nam vulgus credit eū adhuc viuere Doctores opinantur animā eius reuersurum in aliud corpus simile Nā corpus eius prius ait R. Dauid Malach. 23. redijt ad terram suam cum ascenderet ipse videlicet omne elementum ad elementum suum postquam vero revixerit in corpore illo mittet cum Deus ad Israelem ante diem iudicij Drus praet ad Io. 1. The Rabbines haue another as senselesse a dreame that Phineas was Elias therfore Elias in his Thisbi gathereth that Elias liued when Iabes Gilead was destroyed Iud. 21. was one of the Inhabitants thereof which escaped and after returned Rad. Thischbi y The Eastern Iewes circumcise ouer water the Inhabitants of the Citie called Mattha Mahasi● and Sura vse water wherein is boyled mirtle and some kindes of spices Altare aureum ap Drus z If the Circumciser doe not suck in this fashion he is degraded from his office and if he doe not rend the skin of the yard it is as no Circumcision Drus praet. l. 7. a Prou. 23.25 b Ezech. 16.6 c Psal. 105.8 d Glos Talmud e Gen. 32.12 f Num. 23.10 g Gen. 3.14 h Prou. 25.21 i Cap. 2. pag. 94. k Gen. 21.8 l Ph. Ferdinan praec. 164. m The Iewes make small accompt of women because they are not Circumcised and because it is written Pro. 8. O men I call vnto you they thinke women are not worthy of life eternall Yet are they more eagerly zealous of their superstition then the men Vict. Carb lib. 1. cap. 15. n The redeeming of the first borne o There is none of them now so impudent that dare sweare he is a true Priest or Leuite and therefore this is but a shadow of that which it selfe was but a shadow and now is nothing as appeareth by their owne doubtfull Ifs that follow Vid. Schal Diatrib de dec. p In the booke Medrasch q Psal. 121.6 r Filius mandatorum ſ Postquam produxerit pilos vocatur puella vsque ad sex menses integros R. Dauid postquam germinauerint duo pili A principio autem diet quo sex illi menses consummati sunt deinceps vocatur adulta nec sunt amplius quam sex menses inter puellam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adultam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drus ex R. Mos de Cotsi * Pirke Ab. Fag not Buxdorf Syn. Iud. c. 5. Orant ter in die mane hora quarta pomeridiana ante cubitum Pro Anathemate habēt qui opus c. sine oratione aggreditur Ph. Ferd. praec. 89. P. Ric. praec. affirm 19. a Psal. 56.9 Qui pudenda sua inspe xerit arcus seu nerui eius robur prosternetur Ric. Epit. T. Prohibēt etiam inspicere quadrupedes coeuntes erigere membrum vel motu vel alio sacto cum acciderit inuito conuertere cogitationem c. Rambam lib. 3. cap. 50. M. N. Lingua hebraea tam sancta est ait ille cap. 9. vt proprium nomen fornicationi aut membro quo committitur non habeat