had received a good-account though little satisfaction but since it is a Novelty and may well enough â—uit with the following discourse which will consist of several and variety of Knaveries and Cheatings whereof I suppose this of this Countries Religion mâ—y very well bear a part I shall give you a shoâ—t account thereof in this following Chapter CHAP. II. The Original Religion and Worship of the Banians Persees with all their Casts and Tribes THis large part of the World which is governed by the Great Mogul is inhabited by these three sort of People Banians Moor-men or Rashpoots and Persees the several Religions or Worships of the first and last viz. the Banians and Persees I shall here give you an account of but for the Moors or Rashpoots they have little esteem â—or any Religion in particular and being â—or the most part Souldiers are of the Great Moguls Religion which is partly Mahometan I shall therefore begin with the Banians who believe in one God that he created the World out of nothing that after this manner first he having the 4 Elements of Air Earth Fire water for a ground-work by some great cane or such like instruments blew upon the Waters which arose into a bubble of a round form like an Egg which spreading it self made the firmament so clear and transparent which now compasseth the world about after this there remaining true liquid substance in the earth God made of both these together a thing round like a ball which is called the lower World the more solid part became earth the liquid Sea both which making one Glob he by a great noise or huming sound placed them in the midst of the firmament there he created the Sun and Moon to distinguish times and seasons and the four elements which were before mixed were now separated and assigned to their several places and discharged their several officies the Air filled up the empty parts the fire nourished with heat the earth and sea brought forth their living creatures and then was the World created and as it had its beginning from four Elements so it was measured by four points As East West North and South and was to be continued for four Ages to be peopled by four Casts or sorts of men who were to be married to four sort of women appointed for them The world being made man was likewise made out of the earth God putting into him life and he Worshipping his Creator woman was like-wise made and given to him as a companion the first mans name was Poucous and the womans name was Parcontee and they lived together as man and wife feeding on the fruits of the earth not destroying any living Creature These two had four sons called Brammon Cuttery Shaddery and Wyse who were of different and distinct nature from each other for Brammon was of an earthly constitution and therefore Melancholly Gutteâ—y fiery and therefore Martial Shaddery Flogmatic and therefore peaceable Wyse airey and therefore full of contrivances and inventions Brammon being melancholly and ingenious God gave him knowledge and appointed him to impart his laws and therefore gave him a book conteining the form of Divine Worship and Religion Cuttery being Martial had power to Govern Kingdoms and therefore had a sword given him Shaddery being mild and conversable it was thought fit that be should be a Merchant and Trâ—ffick and therefore had a pair of ballances and a bag of waits hung at his Girdle and Wyse being aiery was appointed for a Mechanick or handicrafts man and therefore had a bag of several sorts of tools These were the first men and these their qualities according to the Banian tradition that peopled the earth Poucous and Parcontee had no daughters because the sons should go else where to find them Wives which were made for them and pâ—aced at the four winds the four sons being grown up to mans estate were commanded to travel And Frst Bramon with his Book in his hand took his journey towards the rising of the Sun in the East for the place where they were born and their Parents created was in the Middle or Navel of the World the Sun at Noon-day casting no shaddow Brammon taking his journey as is said towards the East arrived at a goodly Mountain before which was a Valley through which there passed a Brook in the descent of which there appeared a Woman a drinking This Woman was of black hair yellow complexion of an indifferent size and a modest aspect and indeed in every thing made as if made for her beholder who being naked and seeing her to be so too was more bashful than the Woman who make silence by questioning the cause of his coming thither Brammon hearing her speak anâ— that in his own Language thus reply'd That the great God who made all things had sent him thither The Woman seeing his Book asked the use of it whereupon he opening it shewed her the Contents thereof and after some other diâ—course she consented to be married to him acording to the form prescribed in that book which being dâ—ne they lay together and had many children who peopled the East part of the world this womans name was Savatree Cuttery the 2d Brother was sent upon the same account to the West part of the world and taking his sword in his hand he advanced on his journey but not meeting with any adventure or occasion to make use thereof he was much troubled desiring above all things that he might meet with some people whereon he might exercise his courage thus impatiently did he proceed on his journey till he arrived near a high Mountain where he might behould a Personage who was walking with a Martial pace and coming nearer found to be a Woman armed with a weapon call'd a Chuckery They were no sooner met but they encountred and set upon one another but though he expected a sudden conquest yet was he deceived therein for his adversary held him in play all that day till night parted them The next day also they wholly spent in fight he gained no advanrage over his female enemy only at the cloze of the day he had the fortune to cut her weapon in two but the night coming on she escaped from him without any further damage The next day she was provided vvith Bovv and Aâ—rovvs and then had a great advantage over them because she could wound him at a distance and he could not hurt her without a close fight he being sensible of this odds clozed with her by main strength threw her down holding her by the hair of the head when having a perfect view of her beauty instead of an enemy he became a lover of his beautiful object and that he might gain her affections he threw by his weapons and applyed himself to her in fair speeches to whiâ—h she was attentive and he at length became so prevalent that they at present plighted troths to one another and of enemies not only
must never eat and drink excessively 9. That he fear no body but God and sin and not fear what Lucifer can do to him 10. That God having given him power in matters of the soul therefore when any Man sins he may tell him of it be he never so great and every man is to obey him as one that speaketh not his own cause but Gods 11. That he be able to discern in what manner God comes to reveal himself in what manner Lucifer 12. That he reveal not what God madifesteth to him by Visions 13. That he keep an ever-living fire that never may â—o out which being kindled by that fire that Zertoost brought from Heaven may endure for all ages till fire shall come to destroy all the world and that he say his prayers over it This is a Summary of those precepts contained in the book of their Law that Zertoost is by them affirmed to bring from heaven and that Religion which Guslasph with his followers embraced perswaded by the afore-mentioned miracles wrought by Zertoost amongst them The 3 d. particular in this Tract is the rights and ceremonies observed by this Sect differencing them from others First Though their Law allows them great libeâ—ty inmeats and drinks yet because they will not displease the Banians and Moors they abstain from Kine and Hogs-flesh they eat alone and drink in several Cups 2. They observe 6 Feasts in the year according to the 6 works of the Creation 3. As for their Fasts after every one of theâ—â— Feasts they eat but one Meal a day for 5 days togâ—ther and when they eat Flesh they carry part of â—t to the Temple as an offering Their worship of Fire is taken from Zâ—rtâ—â—â—ts bringing it from Heaven and it being enjoyned them for the nature of it that which he brought câ—â—ld not be extinguished whether that be preferâ—ed is unknown but upon effect thereof they are licensed to compose a fire of several mixtures which is oâ— eâ—en sorts when they meet about that ceremony bestowed on this Fire the Defloore or Herbood together with the Assembly encompass it about and â—â—andiâ—g about 11 or 12 foot distance the Deâ—loore or Hâ—â—â—ood uttereth this speech That forasmuch as 〈◊〉 was â—â—lâ—vered to Zertoost their Law-giver from God â—lmighâ—y who pronounced it to be his vertue and excelâ—â—nce that therefore they should reverence it and not abuse 〈◊〉 the ordinary use thereof as to put water in it or spit in it c. At the birth of a child the Dacoo or Churchman is sent for who calculates the Nativity of the Child and the Mother names it without â—ny ceremony â—fâ—â—r this it is carried to the Church and water is pâ—â—râ—d thereon and prayer used That God would cleanse it from the uncleanness of the Father and menstruous pollutionis of the Mother At 7 years of age he is led by the Parents into the Church to have Confirmation where he is taught Prayers and instructed in Religion and being washed he is cloathed in a Linnen Cassock and other habits which he ordinarily wears and so is admiâ—ted into their Sect. They have a five-fold kind of marriage for which they have several terms the most singular is that of hiring a mans Son or Daughter to be matched to their dead Daughter or Son with whom they are contracted The ceremony observed in their Marriages is performed at Midnight not in the Church but upon a bed by two Church-men one in behalf of the man the other in behalf of the Woman who ask if they are willing to be married and they joyn hands the man promising to provide for the Woman and give her some Gold to bind her to him and the woman promiseth all she hath is his then the Churchmen scattering rice prays that they may be fruitful and so they conclude celebrating the marriage feast for 8 days together As for burial they have two places or Tombs built of a round form a pretty height from the ground within they are paved with stone in a shelving manner in the midst a hollow pit to receive the consum'd bones about the walls are the shrowded sheeted carkasses laid both of men and women exposed to the open Air. These 2 Tombs are distant from one another the one is for good livers the other for the wicked When any are sick unto death the Herbood is sent for who prays in the eares of the sick man when he is dead he is carried on anIron biere all who accompany them are interdicted all speech only the Churchman when the dody is laid in the burial place saith thus Thiâ— our Brother whilst he lived consisted of the 4 Elements now he is dead let each take his own Earth to Earth Air to Air Water to Water and Fire to Fire This done they pray to Sertun and Asud that they would keep the Devils from their deceased Brother when he repairs to their holy fire to purge himself for they suppose the Soul wandreth three days on the earth in which time Luoifer molesteth it for security from which molestation it flyes to their â—ire seeking preservation here which time concluded it receiveth justice or reward Hell or Heaven and therefore they for those three days offer up Prayers Morning Noon and Night that God would be merciful to the Soul departed and forgive his sins After three days are expired they make a Festival and conclude their mourning CHAP. III. The Arrival of the English Fleet his entertaining of six Englâ—sh-men an account of whose Adventures is promised him by one of the Company The Travellâ—r describeth the place of his birth and Parents the death of his elder Brother and how through the perswasions of his Father he resolved to follow thieving I Had now spent several Months in my Voyage by Sea perambulations by Land and observations of the Country in general and this more particular discovery of the Laws and manner both of Civil and Eccleâ—iastical of the Inhabitants a just account whereof I have given you in the foregoing Chapters And now we daily expected the return of Ships from England and therefore every one provided to be â—urnished with all things necessary against their arrival The Merchants who were reâ—ident on shore had every day several sorts of commodities brought out of the Country in Waggons drawn by Oxen so that their Store-houses were filled and I for my part provâ—ded my self with all sorts of Liquor and Victuals that the Country afforded All the time usual the Fleet arrived which cnosisted of 4 â—hips whereof 3 was on the account of the Company and the 4th by their permission came aâ— an Interloper those that came on the account of the company were provided with all things necessary by the order of the Consul or President and the other Ships company being left to shift for themselves took up my house for their quarters The chief of the company that lodged with me consisted of 6 persons two whereof seemed to be very
c. 4 That they should not tell false tales to deceive 5. That they should be charitable to the poar 6. That they should not oppress their poor brethren 7. That they should celebrate certain Festivals not pampering the body but faâ—ting and watching to be fitter for devotion 8. That they should not steal though never so little These eight are bestowed among the four Tribes or Casts to each two Commandements to the Brammanes which are the Priests the first second as being strictest in Religion To Shuddery they appropriate the third and fourth as most proper to them To Cuttery the fifth and sixth and to Wysâ— the seventh and eighth they are all enjoyned to keep all the Commandements but more particularly those thaâ—â—re appropriated to their several Casts The second Tract of the book delivered to Breâ—an comprized certain ceremonial injunctions which â—re these First washing their bodies in Rivers in memory of the deluge in which they use this Ceremony first they besmear their bodies in the mud of the River as an Emblem of mans filthiness and then coming into the water turning their faces towards the Sun the Bramman prayes that as the body which is foul as the mud of the River which is cleansed by the water so that his sin may be in like manner cleansed and then the party plunging himself three times in the River and shaking in his hand some grains of Rice as an offering on the water he receiveth absolution for his sins past and is dismissed 2. The ceremony of anointing the fore head with red painting as a peculiar mark which they often renew 3. They are enjoyned to tender certain prayers and offerings under green trees the original of which custom they derive from Wyse to whom they say God appeared in a vision under a tree the tree particularly appropriated for this Worship is called Fiâ—u Indica as vide Sr. W. Rawleigh for which tree they have a great esteem 4. They are enjoyned prayers in their Temples where they offer to Images with ringing and loud tinckling of bells and such like impertinent services 5. They are enjoyned Pilgrimage to rivers remote as â—aâ—gâ—s where they throw in as offerings Jewels and Treasure of great value 6. They use Invocation of Saints and for all their affairs they have several Saints they invoke for assistance 7. There law binds them to give worship to God upon sight of any of his Creatures first seen after Sun rise especially to the Sun and Moon which they call the two eyes of God as alâ—o to some Beasts 8. In baptizing children there is difference in the Casts for the Brammanes are extraordinary the rest of the children are only washt in water with a short prayer that God would write good things in the front of the child all present saying Amen They name the child putting a red oyntment on the midst of his forehead and the ceremony is done But the children of the Cast of the Brammanes are not only washed with water but anointed with oyl with these words Oh Lord we present unto thee this child born of a holy Tribe anointed with oyl and cleansed with water unto which they add other ceremonies then they enquire the exact time of the childs birth and calculate his Nativity which they keep by them and give them at the day of their marriage 9. As for their marriages their time is different from other Nations for they marry at 7 years of age they are usually contracted by their Parents which being agreed on they send presents and use many triumphant preambulations about the town for two dayes and then at the going down of the Sun they use this ceremony A fire is made and interposed between the young couple to imitate the ardency of their affections then there is a silken string that encloses both their bodies to witness the insolveable bond of wedlock after this bond there is a cloth interposed betwixt them a custom taken from the meeting of Brammon and Savatre who covered themselves till the words of Matrimony were uttered so the Brammanes pronouncing certain words enjoyning the man to provide for the woman and her to loyalty and pronouncing the blessing of a fruitful issue the speech is concluded the cloth interposed is taken away the bond which ingirted them unloosed full freedom is given them to communicate with one another they give no dowry only the Jewels worn on the Bridal day none come to the feast but those of the same Tribe or Cast no Woman is admitted to second marriage except the Tribe of Wyse which are the handicrafâ—s Men in all Tribes may marry twice except the Bramanes every Tribe marries in their own Casts and the Tribe of the Wyse not only marry in their own Tribe but in their own trade as a Barber or Smiths son must marry a Barber or Smiths daughter of the same Tribe 10. Which is the last is the cerimony of their burials when any is sick to death they enjoyn him to utter Narrane which is one of the names of God importing mercy to sinners they pour fair water into his hand praying to Kistnetuppon the God of the water to present him pure to God he being dead his body is washed after buried in this manner They carry the body to a rivers side being set down the Brammane uttereth these words Oh earth we commend unto thee this our brother whilst he lived thou hadst an inteâ—est in him of the earth he was made by the blessing of the earth he was fed and therefore now he is dead we surrender him to thee after this putting combustible matter to the body lighted by the help of sweet Oyl the Brammane saith Oh fire whilst he lived then hadst a claim in him by whose natural heat he subsisted we return therefore his body to thee that thou shouldst purge it Then the son of the deceased set two pots one with water and the other with milk on the ground the pot oâ— milk on the top of the other and with a stone breaks the pot of water whereby the water and milk are both spoiled upon which account the son thus moralizeth That as the stone makes the Vessels yeild so did sickness ruin his Fathers body which is then burnt to ashes which are thrown into the Air the Brammane uttering these words Oh air whilst he lived by thee he breathed and now having breathed his last we yeild him to thee The ashes falling on the water the Brammane saith Oh wateâ— whilst he lived thy moysture did sustain him aâ—d now his body is dispersed take thy part in him This being done the Brammane reads to the Son or nearest of kin to the deceased the law of mourners That for ten days he must eat no beetle nor oyl his head nor put on clean cloaths but once a month make a feast and visit the River whose water drank up his Fathers ashes Besides this there was a custom which is
lived piously but his successors did not so but committed so much wickedness that God again destroyed the world â—y the opening of the earth which swallowed up all mankind â—ut a few of the four Tribes who were left to new people the world again and this was the conclusion of the third Age. At the beginning of tâ—e fourth Age there was one Kistney a famous Ruler and pious King who wonderâ—ully promoted Religion Vistney was now taken â—p into Heaven there being no further need of his preservation â—or when this Age is concluded there shall be a full end of all things The Brammanes suppose this Age shall be longer then any of the rest in the end whereof Ruddery shall be taken â—p into Heaven these four ages they call by these four names Curtain Duauper Tetrajoo and Koâ—ee they hold the manner of these last judgements shall be by fire when all shall be destroyed and so the four Ages of the world shall be destroyed by the four Elements And then shall Ruddery carry up the souls of all people to Heaven with him to rest in Gods bosom but the bodyes shall all perish so that they believe not the resurrection for they say Heaven being a place that is pure they hold it cannot be Capable of such gross substances This is the sum of the Banians Religion wherein you find much of fancy and conceit as to make it be so Antient and the number four to be used so often as you have heard the meaning of the three Creatures I suppose alludes to the Trinity but instead of a confirmation and proof of a Trinity they would make a Quaternity thereof In the name I suppose they as well as other Nations who differ from us in Religion had read over our Bible and supposing that but fictions were resolved to make a Law of their own to be somewhat like that of ours which how they have done you have already heard I shall now likewise give you a brief account of the Religion used by the Persees and so put an end to this Chapter These Persees are a People discended from the antient Persians who lived in much splendor but wars coming among them they were dissipated and the Mahâ—mâ—tans who invaded them compelled several to leave their antient Religion for that of the Mahometan which they refusing exposed themselves to a voluntary banishment and therefore carried what of their substanee they could with them they sought for a new plaâ—e of habitation and at length found it in this Country where they now inhabit being admitted â—o use their own Religion but yielding themselves in subjection to the government of the Nation and paying homage and tâ—ibute their Religion being different from the rest of the Inhabitants I shall thus describe to you Thâ—â— affirm that before any thing was there was a God who made the Heavens and the Earth and all things therein conteined at six times or labours and between each labour â—e rested five dayes first He made the Heavens with their Orbs adorned with great lights and lesser as the Sun Moon and Stars also the Angels whom he placed in their several orders according to their dignities which place he ordained to be for the habitations of such as should live holy in this life this being done he rested five days Then he made Hell in the lower parts of the world from which he banished all light and comfort wherein were several Mansions that exceâ—ded each other in dolour propoâ—tioned for the degrees of Offenders about which time Lucifer the chief of Angels with other of his Order conspiring against God to agin the Soverâ—ignty and command over all God threw him first from the Orb of his happineâ—s together with his confederates and complices damned him to Hell the â—lace that was made for Offenders and turn'd them from their glorious shapes into shapes black ugly and deformed till the end of the world when all oâ—fenders shall receive punishment this was the second labour After this God created the earth and waters making this world like a ball in that admirable manner that now it is this was the third labour The fourth was to make the Trees and Herbs the fifth was to make Beasts Fowles and Fishes and the sixth and last Man and Woman whose names were Adamah and Evah and by these the world was propagated in this manner God as they affirm did cause Evah to bring forth two twins every day for a thousand years together and none dyed Lucifer being malicious and endeavouring to do mischief God set certain Supervisors over his creatures Hamull had charge of the Heavens Acob of the Angels Foder of the Sun Moon and Stars Soreb of the Earth Josah of the Waters Sumbolah of the Beaâ—â—s of the Field Daloo of the Fish of the Sea Rocan of the Tree Cooz of Man and Woman and Settan and Asud were Guardians of Lucifer and other evil spirits who for all that did some mischief the â—ins of men occasioned the destruction of the world by a flood which spared only a few to people the Earth which was done accordingly and this is their opinion oâ— the Creation aâ—d first Age. As to their Religion it was given them by a Law-giver whose name was Zertoâ—st whose birth was strange and breeding and visions miraculous the names of his Father and Mother were Espintaman and Doâ—oo he was born in China and great fame going of him when young the King of that Country endeavoured his destruction but could not bring it to pasâ— for those who were sent to destroy him had their sinews shrunk he being twelve or thirteen years of age was taken with a great sickness the King hearing theâ—eof sent Physitians to destroy him but Zertoost sensible of their practice reâ—uâ—eâ— their Physick and fled with his Father and Mother into Persia in his way meeting with Rivers he congeal'd them to ice and so went over he arrived at Persia in the time of the Reign of K. Gustasph it was in that Country that at his request to God he being purified was carried up into Heaven where he heard the Almighty speaking as in flames of fire who revealed to him the works of the Creation and what was to come and gave him Laws for the better government and eâ—tablishment of Religion Zertoost desired to live always that he might instruct the woâ—ld in Religion but God answered That if he should live never so long yet Lucifer would do more â—aâ—m then he should do good but if he desired to live long as the World endured he might God also presented to Zertooâ—â— the seven ages oâ— times of the Persian Monarchy the first was the Golden age the dâ—ys of Guiomaras second the Silver the days of Fraydhun third the Brazen the days of Kaykobod the fourth the Tin the days of Lorasph fifth Leaden the days of Bahaman sixth the Steel the days of Darah Segner the seventh the Iron Age in the Reign of Yesdegerd He finding by this
the Sâ—mmers pride and the earths bravery and from them both concâ—uâ—ed the great felicity of a Country life as if the one would never fade and the other always endure resolving in my thoughts never to see London again being ravished with the delights of the verdant fields and enamour'd on the beauties of the Spring accounting none truly happy but he who enjoyed the felicities of a Country life Is he addicted to study Heaven is the Library the Sun Moon and Stars his books to teach him Astronomy that great volume his Eâ—hâ—merides out of which he may Calculate predictions of times to follow yea in the very clouds are written lessons of Divinity for him to instruâ—t him in wiâ—dom the turning over their leaves teach him the variation of seasons and how to dispose his business for all weathers who therefore would not consume his youth in such delightful studies that have power in them to keep off old age longer than it would or when old age doth come is able to give it the lively-hood and vigour of youth who would not rather sit at the foot of a hill tending a flock of sheep than at the helm of Authority controuling the stuborn and unruly mulâ—itude Better it is in the solitary woods and in the wide fields to be a man among Beasts than in the midst of a peopled City to be a beast amongst men As I was thus strucken into admiration of these beauties and wholly taken up in contemplation of the felicities of a retired life being already in my thoughts an absolute Country-man I being now some miles distant from the Metropolitan City of our fruitful Albion on a sudden the welkin began to roar and send forth terrible peals of thunder the serene Sky was over shadowed and Phoebus hid his head behind a cloud the Heavens began first to weep small tears afterwards to pour them in full Rivolets upon the thirsty earth I had then no Pent-house to walk under to keep me from the rain nor was there a red lattice at every nuke and corner as at London to give me entertaâ—nment the spreading boughs of the sturdy oak were too feeble to defend me from being wet I looked like a drencht Mouse having never a dry thred on me what to do I knew not money I had but little friends none a stranger both to the place and people unexperienced in the world as iâ— the way where I travelled the consideration of those things made me add more moysture to the earth by the salt tears that trickled from my eyes to stand still I thought was in vain so forwards I went wet without and dry within sorrow they say causeth drowth at length I spy'd by a corner of a Wood a little thatcht Cottage thither I went and found by an old rotten stick that darted out of it in imitation of a Sign-post that it was an Ale-house this somethâ—ng revived my drooping pirits so in I went to dry my out-side and wet my in-side where I found a good fire and store of company of both Sexes merrily trouling the boul about singing of Catches and smoaking Tobacco no sooner was I entered but one of them drank to me a full cup so dovvn I sat amongst them being all alike free Citizens of the vvide World the Strong Ale soon vvashed avvay all sorrovv from my heart and novv that I had a vvarm fire to sit by and a house over my head I bid a fig for all foul Weather CHAP. IX He lighteth on a company of Canting Beggars and is stalled one of their Society is married to a Doxy with the manner of their Wedding the orders and Degrees of the Canting Beggars Men and Women with their several quallities and manner of life THis company that I thus hapned into vvas a Crew of Canting Beggars Pilgrims of the vast earth the off-spring of Cain vagabonds and wanderers over the whole World fit Companions for such who made a trade for Idleness and Roguery and these were at this time fit companions for me who seeing the merry life they led resolved to make one of their company whereupon after I had a little more ingratiated my self amongst them and taken two or three cups more of Rum-booz I imparted my inventions to one of the chief of them telling him that I was a Prentice who had a curst Master whose cruelties had caused me to run away from him and that what ever fortune might betide me yet should not the most necessitous condition I could be plunged into ever make me to return to him again and therefore if I might be admitted into their society I should faithfully observe aâ—d perform what rules and orders were imposed upon me He very much applauded me for my resolutions telling me that to be a Beggar was to be a brave man since it was now in fashion for brave men to beg Do not we said he come all into the World like arrant Beggars without a rag upon us and do not we all go out of the World like Beggars without a rag upon us and do not we all go out of the World like Beggars without any thing saving only an old sheet to cover us shall we then be ashamed to walk up and down in the World like Beggars with old Blankets pin'd about us no no that were a shame to us indeed have we not the whole Kingdom to walk at our pleasure are we afraid of the approach of Qâ—arter day do we walk in fear of Bailiffs Serjeants and â—atch poles who ever knew an arrant Beggar arrested for debt is not our meat drest in every mans Kitchen does not every mans Cellar afford â—s beer and the best mens purses keep a penny for us to spend Having by these words as he thought fully fixed me in love with begging he then acquainted the Company with my desires who were all of them very joyful thereof being as glad to add one to their society as a Turk is to gain a Proselite to Mahomet The first question that they asked me was if I had any Lourâ— in my Bung I stared on them not knowing what they meant till at last one told me it was mony in my purâ—e I told them I had but eighteen pence which I freely gave them this by a general vote was condemned to be spent in Bouse for my initiation Then they commanded me to kneel down which being done one of the chief of them took a Gage of Bowse which is a quart of drink and poureâ— the same on my head saying I do by vertue of this Soveraign Liquor stall thâ—e to the Rogue and make thee a free Denizon of our ragged Regiment so that henceforth it shall be lawful for thee to Cant and to carry a Doxy or Mort along with thee only observing these rules First that thou art not to wander up and down all Countries but to keep only to that Quarter which is allotted to thee and secondly thou art to give way to any