Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	holy_a	lord_n	spirit_n	6,929	5	4.9769	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70735	Africa being an accurate description of the regions of Ægypt, Barbary, Lybia, and Billedulgerid, the land of Negroes, Guinee, Æthiopia and the Abyssines : with all the adjacent islands, either in the Mediterranean, Atlantick, Southern or Oriental Sea, belonging thereunto : with the several denominations fo their coasts, harbors, creeks, rivers, lakes, cities, towns, castles, and villages, their customs, modes and manners, languages, religions and inexhaustible treasure : with their governments and policy, variety of trade and barter : and also of their wonderful plants, beasts, birds and serpents : collected and translated from most authentick authors and augmented with later observations : illustrated with notes and adorn'd with peculiar maps and proper sculptures / by John Ogilby, Esq. ...	Ogilby, John, 1600-1676.	1670 (1670)	Wing O163; Wing D241; ESTC R22824	857,918	802

but to the terrestrial Paradice to remain there till the day of Judgment That the Wicked do not go immediately to Hell but to a place near adjacent in which they can see the Punishment prepared for them waiting in the mean while for the day of Judgment Damianus a Goez affirms that they conclude a Purgatory and believe that the Souls of the vertuous are not plagued there on Saturdays and Sundays and that Alms-deeds do exceedingly serve for the mitigating of their pain but deny that their Eteche or Patriarch can grant Souls any liberty to go out judging that onely to belong to God who hath limited or set the time of their punishment Godignus affirms that Children are Baptiz'd with Fire and Water imprinting a Mark upon their Foreheads which they must carefully keep for they hold it fit to follow the Rule which the Forerunner of Christ seems to have Preached when he said I shall baptize you in the Spirit and in Fire but others think that the first Christian Kings of Abyssine did it to distinguish the Believers from Heathens Between the Religion or Worship of the Egyptians Copticks and Abyssines there is no difference at all for both these People perform the Mass in the same manner and consent in the Church Ceremonies which they observe in the Consecration of the Body and Blood of Christ which they perform in this manner The Priest at the appointed hour comes into the Church and when the People are assembled in his Priestly Vestments ascends to the Altar the Deacon crying with a loud voyce in the Coptick Tongue Blessed be the Participation whereupon the Priest turning to the People with a loud voyce often repeats these words Christ be with us all and the the People answer And with thy spirit After several Ceremonies perform'd with Songs of Praise and Thanksgiving and at last Prayers being ended the Priest blesseth the Cover the Chalice or Cup the Spoon and Shrine or Coffer of the Sacrament by which they understand The Ark of the Covenant as by the Spoon The Spear of Christ and begin the Participation with stretched out hands thus O Lord Jesus Christ Partaker of the Divine Substance who art immaculate together with the Father and holy Spirit our Father our Lord our God and our Redeemer Thou art that Bread which descended from Heaven Thou who art come to be a Lamb without blemish for the redemption and life of the World we ask and pray thy Deity that thou wilt set thy Countenance upon this holy Mystery upon this Bread and upon this Cup which we Priests do set upon this Table Bless sanctifie cleanse and transmute this Bread into thy holy Body and this Wine in this Cup into thy holy and precious Blood In like manner says the Abyssine Priest Our Prince Jesus Christ whose Substance is not created but thou art the pure Word Thou art the Son of the Father Thou art the Bread of Life come down from Heaven Thou wert before thou camest in the similitude of an immaculate Lamb for the redemption of Sinners Now O thou lover of Mankind we humbly beseech thy Majesty to shew thy favorable Countenance and Benediction upon this Bread and upon this Cup on this Altar Bless sanctifie purifie and transmute this Bread into thy undefiled Flesh and this Wine into thy precious Blood Concerning the rest they use one and the same manner of Incense and the same words of Consecration the same form of Confession and the same words of Adoration In the Consecration of the Body and Blood of our Saviour both these People observe one and the same Ceremonies The Abyssine expresseth it with a loud voyce thus He stretcheth out his hands to the feeble He is become weak that he may strengthen those that wait upon him who the same Night wherein he was betray'd took Bread into his holy and immaculate Hands looked up to heaven to his Father he gave thanks blessing and sanctifying it and gave to his Disciples saying Take and eat ye all of it This Bread is my Flesh which is given for the remission of sins Amen Whereupon the People say Verily verily verily we believe and trust and love thee O Lord our God This we believe in truth is thy Flesh Then saith the Priest again In like manner he took the Cup and gave thanks blessed and sanctifi'd it and said to them Take and drink ye all of it This is the Cup of my Blood which shall be shed for you for the redemption of many Whereupon the People answer Verily verily verily we believe and trust and love thee O Lord our God This we believe in truth is thy Blood In the same manner it is done by the Copticks That the Coptick and Abyssine Church hath been one and the same from all Antiquity Nicephorus Zonoras Cedrenus and lastly the Abyssine Rituals themselves do testifie for the common Liturgy the Admonition that is made of Praying for the welfare of the Abyssine Church for the King and Princes of the Empire Judges and Subjects there is also in particular made mention of the Patriarch of Alexandria in these words Pray for our Prince and our Patriarch N. N. Lord and Head of the Bishops of the great Territory of Alexandria and for our Reverend Arch-Bishop Mark the Head of our Countrey and for all Bishops Priests and true believing Ministers In other Admonitions the Evangelist Mark Theon Petrus Alexander Athanasius Theophilus Cyrillus and other Patriarchs of Alexandria are remembred which abundantly shew that the Egyptian Coptick and Abyssine are in effect but one Church The Abyssine and Coptick are under one and the same Patriarch who hath his Residence in Alexandria in Egypt and in Abyssine hath a Substitute under him the Head in Ecclesiastical Causes there call'd Eteche as we said before This Man is chosen by the Patriarch of Alexandria or by the Monks of Abyssine and confirm'd by the Patriarch His chiefest Office consists in conferring of holy or sacred Orders though the bestowing of Church-Offices belongs to the Xeques or King and the punishing the obstinate such as stand in contempt Godignus against the opinion of many maintains they have no Bishops but others that the Eteche hath twelve Suffragans under him A Clerk may have one Wife but is not made Priest till three years after that After the death of the first Wife no Priest may Marry again but by special consent of the Eteche yet then he may never celebrate Mass any more a matter so severely observed by them that they do not so much as touch a Candle Consecrated for the Church If a Clerk or Priest get a Bastard-Child they instantly put him out of his Office and if he dies without lawful Children his Goods Escheat to the King They have many Monks which follow the Rules of St. Anthony St. Maccair and St. Basil They accommodate themselves every where to the Clergy which they boldly visit do great Penance live soberly and Fast often All the

also give Presents to this King of Monou yearly whose Name at present is Quawawoe but his Predecessors was Mendino but the Folgia's as an acknowledgment of their accustomed subjection to them of Monou call them Mendi-Manou that is to say Lord the word properly so signifying For the same cause the Quoians have the like Title of Mendi-Monou both from the Folgia's Bolmasses and Timnasses And this Power of the Mendi-Monou is as we said already more maintain'd by Wisdom than Force The Folgia's are esteemed Rich and their Language Courtly and Eloquent which wins great respect and by their Neighbors call'd Mendi-Co The Lordly Tongue ¶ HOndo hath many several Princes the chiefest appointed by the Quoians The Government of Hondo are Mossilago Dedowach Dangoerro and Dandi each lying far distant from the other From hence come yearly Merchants bringing Slaves and Elephants-Teeth who apply themselves in the name of their Lords to King Flamboere who returns by them back again to their Lords red Cloathes Copper Kettles Basons Cypress or Quaqua-Cloathes and Salt which is not dri'd in Pans by the heat of Sun but boil'd from the Sea-water with great labour and toil ¶ THe Quoians Their Religion as also those of Bolm Timna Cilm Folgia Hondo Gala and Manou are all Circumcised according to the Mahumetan manner and acknowledge one God the Creator of Heaven Earth and Men and jointly with these they worship no visible earthly Creature but they highly honour the Sun Moon and Stars They neither represent the Deity nor Spirits in the shape of Men or Beasts onely in Bolma and Timna some Images by them call'd Janaa they set in the Ways and by their Houses as remembrances of their deceased Ancestors and Friends They believe that the Almighty Their great Superstition concerning the Souls of the Deta●●ed whom they call Kanuo will punish all their misdeeds and encourage well-doing therefore they call upon him when they are oppressed for his presence and aid and that he will take notice of their Cause and do them Justice continually inculcating in all their speeches That there shall a time come in which all evil-doers shall receive their wages They believe that their Friends after their death become Spirits which they call Jannack or Jannanen and say that they are omniscient to take cognisance of all Causes which happen among them and therefore they hold familiar Colloquies with them telling them all troubles and adversities under which they labour Those that go into the Woods to Hunt The Offers or Sacrifices to their deceased Parents and take Elephants or Buffles or begin any other dangerous Enterprize go first and offer to the Spirit of their deceased Parents either a Cow or Wine or Rice which they leave on the Grave The high times of Sacrificing are kept among them with great Joy Dancing and Singing But besides those solemn times the King calls upon the Souls of his Father and Mother almost in every Matter of difficulty They believe the Spirits of their near acquaintance are protectors of their Houses and therefore in all Sorrow and Sickness they bring Wine and Food out of their Houses into the Way and there leave it for an Offering They say farther that these Spirits have their habitation in the Woods whereupon all that are distressed and look for help from God by them go thither complaining and lamenting their affliction but with awful reverence for how great soever any man is yet he fears very much in the presence of God For this cause all acts of Devotion are performed in those solitary Recesses into which no Women or Children may be permitted to come In this Place twice thrice or oftner in the year according to the fruitfulness of the Season and when Hunting is good all sorts of Meat-offerings are brought to feed the Spirits They say Circumcision hath been received among them from hand to hand from all antiquity Circumcision and that God hath commanded it They Circumcise Children at half a year old though sometime by the Mothers tenderness they are kept to the second or third year but then the Cure proves more difficult because the Children going naked the Air and Sun make the Cut swell and fester which they heal by washing with the Juice of green Herbs They have together with Circumcision another Custom which they call Belli-Paaro whereby they say they become incorporated into the society of Spirits and therefore take part with them in eating the before-mention'd Offerings But this is kept hidden from Women and unskilful persons to whom they affirm that the Jaananen or Spirits themselves eat it And if any dare be so bold as either out of covetousness or curiosity to peep into this secret if it happen to be known they are by some sudden and undiscovered means immediately made away The received Tokens of Belli-Paaro are seldom shewn viz. once in twenty When it is done or five and twenty years and then they tell strange Stories of it and how they came to the high favour of receiving them which are nothing else but some rows of Cuts from the Neck along both the Shoulder-blades What they are Those that have them are accounted very understanding persons and when they grow old in all Assemblies and Councils relating to State-Affairs or Causes Criminal wherein Life is concern'd may be present and give their opinion Of the manner of receiving these Marks take this short account There is by the Kings order a place in the Wood appointed of about two or three miles compass They are received in the Wood. whither are brought the Youths that have not been Marked by main force and against their wills because they believe they shall be kill'd or chang'd and therefore they take a sorrowfull farewell of their Friends and Parents as if they went indeed to their death When now they are lodged in the Wood continually some Ancient persons which have had the Tokens of Belli-Paaro very long attend to teach and instruct them what behavior they shall use leading them a strange and uncouth Dance and causing them to learn some Verses which they call Belli-Dong being Songs and Encomiums of Belli stuffed with obscene and scurrulous language Hither the women bring Rice Bonano's and all sort of Fruit prepared for an Offering and give it up to the Soggonoe that is the Ancientest Marked whom the women hold for Saints praying them by all means to hinder that their Children in the change should not be burnt to ashes Thither also goes the King and stays two or three days This living in the Wood continues four or five years during which time there are new comers daily brought thither None unmark'd may come near this place onely women in manner before mention'd and they too must come and go singing with a loud noise for if it fall out that any pass by silently they are taken away by the Spirits without ever being heard of more When they come out of

near Neighborhood to the Folgia's bred many sharp Quarrels and Contentions between them concerning Limits and Superiority till at last from private Feuds they broke out into an open War wherein the Folgians generally went with the loss The Folgians reduced to extremity The Folgians seek for Address by Sorcerers how to overcome the Karou's and no longer able to hold out by plain force have recourse to one Jakehmo a Prognosticator or Conjurer for counsel how they might master the Karou's who return'd this answer That near a Hill in the Karou's Countrey was a Pond or Standing-Water which they worshipped and accounted holy being fondly perswaded that the first Karou's dropped out of Heaven into this Pond making daily Offerings there and to the Fishes in it they should therefore take boil'd Fishes with Scales and throw therein for you must observe that 't is unlawful for the Karou's to eat any Fish with Scales which defiling their consecrated Pool would be a cause of Variance and Contention amongst themselves so that they should destroy one another whereby weakned they might easily be conquered The Folgians follow'd his advice whereupon the Karou's according to the Saying of the Sorcerer became wonderfully enraged one against another and dividing into Factions so weakned themselves by mutual slaughters that the Folgians thought it time to assault them however the Karou's made resistance but at last through the impulse of Fate they were overcome The Karou's overcome by the Folgians and their Governour Sogwalla slain whose Son named Flonikerry with the remaining Karou's soon after submitted to the Command of the Folgians But the Folgians who very well knew by long conversation the ambition and stubbornness of the Karou's and had seen many proofs of their Valour and that their restless spirits would take all opportunities to regain their Liberty and Honour resolved not to inflict any great Services upon them as Slaves but live with them as Companions and Countrey-men They are civilly treated by the Folgias by that means to draw and unite their hearts to them and to win the advantages of a continual Peace As a farther motive and inducement to which Flansire King of Folgia took to Wife the Sister of Flonikerry Flonikerry remains General of the Karou's by Name Wawalla by which Marriage Flonikerry remaining Chief of the Karou's in his deceased Father's Place so wrought that both People were incorporated into a mutual Amity In this interim the Quabe-Monoaw a People dwelling near Rio Cestes had begun a War with the Folgia's for the management whereof Flansire made his Brother Flonikerry his General and referr'd the Trust and Care of all to his discretion as well satisfi'd of his great Experience in the Wars Whereupon he drew to Rio Cestes with his Forces and meeting with the Enemy a fierce and terrible Fight ensued with great loss of Men on both sides it being very dubious a long time to whose side the Victory would incline but at length the Folgians good fortune prevailed and assisted by the Conduct and Valour of their General made a total Conquest both of the People and Countrey The War thus luckily ended Overcometh the People of Rio Cestes the General with his Army returned back to Folgia where he was courteously received by his Lord and thanked for his faithful Service During this War The Death of the King of Manou Mendino the King of Manou to whom the Folgians paid an Annual Tribute died whose Subjects and Favorites did strictly according to their Custom make enquiry how he came to his end but the narrowest of their Scrutinies not being able to make any discovery they were forc'd to acquiesce Nevertheless they took up an imbitter'd hatred against Manimassah Brother of the deceas'd Mendino The Kings Brother Manimassah drinks Quony that he was forc'd to drink the Quony which seeing no other remedy he did yet evacuated the same again without any hurt as a remarkable sign of his Innocency Whereupon he demanded to be restor'd to his former Honour and Credit but in stead thereof the Tryers told him The King was in his life time our common Father should not we after his death endeavor to find out what did befall him or caus'd him to dye that were a great shame for us we have examin'd and try'd you but it shall not remain so we will examine the business yet farther and make the Soothsayers acquainted with it Manimassah mad at these inhumane usages Retires Northward burst forth at last into these words This shame is not to be suffer'd of my Subjects in my own Countrey I will go under the Conduct of the Spirits my deceased Friends and seek a dwelling-place In this manner he left his Native Countrey and travell'd a little Northward into Gala inhabited by the Gala-Monou's a mean and simple People without any Prince These in a short time won by Manimassah's endearing Behavior besought him with an unanimous consent to be their Prince Becomes Prince of the Gala-Monou's to which he consented with this Condition That they should give him some of their Plants and Venison for an acknowledgement of their Subjection this they yielded to but such was their brutish Barbarism that although they own'd him their Lord they us'd him as their Companion for being wholly unacquainted with Civility when any of them brought him Wine Rice or Flesh they came to him to require their Callibashes or Baskets Was uncivilly dispossessed which unmannerly clownish behavior Manimassah so resented He withdraws again because of their Disobedience though upon due consideration their ignorance might have pleaded a sufficient excuse that he concluded to withdraw again to obtain help and assistance because he was not potent enough to bring the Gala's under his Authority from Flansire Upon what he withdrew King of Folgia whose Daughter he had married The King hearing the Request of his Brother-in-law lent him many Souldiers for his help under the Conduct of Flonikerry as General Cometh again with an Army and compels them to Obedience who unexpectedly fell into Gala and subdu'd the People setling Manimassah in an absolute Dominion who hath ever since continued their Prince and taught them with sorrow to learn more respective qualities This Affair perform'd at last Flonikerry return'd to Folgia and was there receiv'd and welcom'd with great Applause This Flonikerry had a Brothers Son nam'd Fesiach Fesiack gives opportunity and occasion of overcoming of Vey-Berkoma who having been formerly at Cabo Monte or Vey-Berkoma and the places adjacent many times told his Uncle the Conveniency and Scituation of the Countrey and how easie a matter it would be to bring it under his Obedience These Discourses before the King had wrought in him an inclination to the Proposal which upon the account following came to effect Flonikerry had long before desir'd of the King Flonikerry desires some Countreys to Farm of the King of Folgia that he

Throats with a horrible cry and no Slave how mean soever he be but sticks his Assagay in the Body of the languishing Person While the Men stay in the Wars the Women cease not night and day to Dance and neither sleep nor eat in their Huts nor be they never so addicted to Venereal sports will they at that time have to do with any other Man believing if they should their Husbands would either be slain or wounded in the War When any great Man finds his Power too weak to follow the War any longer he sends one to the Enemy with some Presents to desire Peace and to appoint a Day for a Treaty upon the concluding whereof they meet one another on the Shore of a River each with all his People and Soldiers standing as ready for a Battel where each of them kill a Heifer and reciprocally send a piece of Silver to eat making deep Asseverations and high Oaths that if they purpose any longer to continue the Wars to rob one another of their Cattel or make use of Sorcery or Poysoning to damnifie each others Countrey then that the Silver given each of them at present may cause them to burst that God may withdraw his hand from them that they may be brought to destruction by their Enemies and their Generations and Posterity come to an end But if one of them be overcome so that he can no longer maintain the War then he must submit and after sending one of his People for safe Conduct go himself in Person thither and then the Vanquisher gives the Vanquished the Liver to eat for a Confirmation that he will remain faithful to him Whereas yet oftentimes these Oathes are very sleightly accounted the better afterwards to betray one another wherefore they also notwithstanding their Oath stand upon their Guard They have some superficial knowledge of the Course of the Heavens Knowledge of the Stars and of the Zodiack being distributed into twelve Signs which by the Ombyasses or Priests are call'd Vintangs and have the following Appellations Viz. In the Spring there is Alimiza that is Libra Alicarobo that is Scorpio Alacossi that is Sagittary In the Summer Alizadi that is Capricorn Adalou that is Aquarius Alohotsi that is Pisces In Harvest or Autumn Alahemali that is Aries Azorou that is Taurus Alizozo that is Gemini In Winter Asarata that is Cancer Alaasade that is Leo. Asomboulo that is Virgo The Year they divide into twelve Months thus denominated Vatrevate that is March Saffard that is April Atsisi or a Soutri that is May. Valascira that is June Fossa that is July Maka that is August Hiahia that is September Sakamasseh that is October Sakave that is November Voulanbitou that is December Asarmanghits that is January Asarabe that is February The New Year beginneth with them at the New Moon in March but they have a Reckoning by Fasting-time as also by the Days of the Week beginning with Friday The Religion both of Whites and Blacks consists onely in Superstition without the use of Churches or Prayers yet they observe Circumcision They know and believe indeed That there is a God who hath made Heaven and Earth and all Creatures and innumerable Angels but reverence or worship him not They live according to the Law of Nature without fearing him but make indeed Confession of their Sins especially decripit old Men upon their Death-Beds They believe also That there is a Devil whom they greatly fear and call Taiwaddey That God is all Good and doth no Evil That he gives Life to Men and all Creatures and bereaves them of it again at his pleasure That the Devil is the Author of all Evil and Mischief That he sends all Sicknesses and Mishaps into the World causeth all Quarrels Thefts and Murthers and is the Original of Evil Therefore they Sacrifice unto him to appease him they pray first to him and name the Devil before God But they Pray also to a Third Power under the Name of Dian Manang that is God or Lord of Riches which they acknowledge to be Gold which when they see or have in their Hand with great Devotion they hold over their Heads and kiss it They believe there are innumerable Angels and Ministers of God which do move the Heavens the Starry Firmament and Planets and govern the Air Rain Wind Water and Earth guard Mens Lives and Habitations and defend them from all Mischances in all their Enterprises either on Water or Land and in their Houses They make the Spirits or Devils Spirits are seven-fold as well good as bad Seven-fold The first are the foremention'd Angels call'd in their Language Malainghka which are good Angels and never do any Evil every one with them is known by a particular Name as Ramichail Ragi-bourail Ranail Rafil c. that is Michael Gabriel c. The Spirits of the second Order call'd Coucoulampou they say are beneath the Host of Angels and invisible to Men but nevertheless Corporeal That they dwell in solitary places and make themselves known to all those to whom they would shew any particular Friendship That there are Male and Female among them and they marry one among another beget Children die after a long time and as Men expect after this Life Salvation or Damnation according as they have lived well or ill That they eat without distinction all sorts of Animate or Inanimate Creatures without suspicion of any of them being hurtful to their Bodily Wellfare That they are subject to no Sickness as void for the most part of any Accidents yet they die and their Lives are restrain'd within certain Limits of Time The fifth Rank or Order of Angels are call'd Angats which signifies a kind of Separation or indeed the same with our Ghosts The sixth are call'd Saccara and no other than the Devils or Evil-Spirits which use to Possess and afflict Men Women and Children They see them come like Fiery-Dragons which Possess them eight nay fifteen days when they are Possess'd by them they give them an Assagay or Lance in their hands with which they continually go about Singing and Dancing with strange contortions of their bodies Men and Women of the Town flock round about the Possess'd Man or Woman who also Dance and imitate those Postures by the beat of the Drum The seventh sort of Spirits are call'd Biles being as they say an infinite number but all under a Supream who is the broacher of all evil so that he seems to be Lucifer or the Devil They believe That God after the Creation of Heaven Earth and all Creatures Created Adam of Earth and plac'd him in Paradise which they imagine to be in the Moon or in the Sun and after his setling there forbade him either to eat or drink because he had no need to do so though they say there were four Rivers one of Milk one of Wine one of Honey and one of Oil besides all sorts of Fruits in abundance But the Devil thus