Supervising Censure or Licence of any one and with so small charges that for every hundred letters perfectly engraved in the manner abovesaid they pay no more than foure pence half-penny and yet every letter consisteth of many strokes CHAP. 7. Of their manner of study and admittance to examination THey are put to learn from their tender age They have for beginners certain little bookes containing good rules and precepts of vertue good manners obedience to their parents and superiors or some such like matter A few months after they give them Classicall books which they get all by heart both the Text and the Glosse as perfect as we do our Pater Noster After this commeth the Masters explanation They say their lesson likewise by heart the Scholars back being turned towards the master with the book lying open upon the table and they use no other phrase for saying their Lesson but only Poixú which signifieth to turn their back upon the book and this is done that they might not cast their eies upon it to help themselves They are kept to their studies with so much rigour even the youngest of them that they are allowed no manner of recreation or divertisement Every day they write something and their masters copy is laid under the paper like the black line among us and the paper being thinne and transparent the letters easily appear through which the boy that learneth doth easily imitate forming other letters like those which hee seeth under his paper and by using this for some short time he becometh accustomed to the fashion of his Masters hand which he imitateth after this manner Therefore after some time spent in this exercise they write one line upon the Masters copy and another upon the blank paper by the side of it for as I have said the lines are made from the top of the paper to the bottome till at length when they can well imitate the copy they give over writing upon it In fine they take very much paines to gain a good hand in writing for in their examinations where their compositions are copied it is sufficient to have their Grace denied if there be but found one ill-shapen letter before their exercise be read they presuming that no man can be learned if he read or write ill although among us there be many examples to the contrary For it is wel known that the excellent Doctour Navarra wrought a very ill hand our Bartolomeo Philippo a singular Scholar writ so perfect an ill hand that to the universall grief of all learned men his most learned works were lost although they were many and no doubt full of most admirable knowledge because there was not found any one that was able to read them as may be perceived by those workes of his that have escaped out of that pernicious Chaos Next when the Chinesses have learned a good quantity of their letters and have had some acquaintance with their books they are instructed in the rules of composition First they give them some disordered compositions which they are to reduce into order then some abbreviations for them to enlarge upon and afterwards in due time they give them only the point or Theme in like manner they do at their examinations And because every three years the most approved compositions of those who have taken degrees are put in print others take great paines in them and get as many of them by heart as they are able They have no Universities where they study together but all that are able take a Master into the house for their sonnes and sometimes two if there be much difference between their childrens ages This Master is alwaies with them without any interruption and teacheth them not only letters and sciences but whatsoever concerneth Civill government good manners moralitie and the way how to carry themselves in every thing If they are persons of Quality the Scholar never goeth abroad without his Master who serveth to instruct him in all Civilities and good behaviour particularly in visits where as there are many Ceremonies used there is something of difficultie and they might easily commit an errour if their Master did not help them And without doubt this way is most decent for their reputation and more profitable for their studies and lesse exposed to those venemous practises and company which are apt to teach them such customs as infect their minds and spoile the Decorum of a Gentleman and much more in China where if any one have this evill fame he cannot be admitted to examinations There are neverthelesse many Schools for children of a meaner condition where the Masters have this good quality that they receive no more than they are well able to teach that they might not go from them as if they had never come thither as it falleth out too often in Europe where each Master endeavoureth to have many Scholars rather for his own gain than their advancement For indeed a man let him be never so able is but still one man whence it commeth to passe that some of their Schollars know the School but are not known of it This inconvenience is avoided in China each taketh no greater charge upon him than he is well able to give an account of and each Master admitteth no more Scholars than he can well teach He is with them all the day long behaving himself with much gravitie neither do they ever go out of the School unlesse it be at meales and if any one of them doth live far off his dinner is brought to the School Their play-daies and time of vacation are only fifteen daies at the beginning of the new year and some few daies in the fift and seventh moon and as there are there no Holy-daies they make all the rest of the year an un-interrupted application to their studies So sensible are they of this truth That it is necessary to take very great paines to bee learned and that seldome any one passeth with the reputation of a knowing man without much labour and industrie When they are grown up and past these rudiments and their parents are not able to provide a master for each in particular some of the kindred and neighbours joyne together and take a master in common who dyets with them day by day in course and receiveth his Salary from them all which is not much but more or lesse according to the custome of the Countries and many amount each year to 40 or 50 Crowns the common Salary being from ten to twenty crownes besides the presents which they make them at certaine feasts consisting of stockings shoes and such like things At meals although it be in the houses of persons of the greatest quality they are to sit with the father of the scholar or at least with the scholar himselfe Many times they stuâ—y not in their fathers house having others more proper for that occasion either within or without the City but never farr off and as much as
and money is consumed by the Chinesses in their Banquets by reason they are almost continually at them There is no meeting departure or arrivall or any prosperous successe of a friend or kinsman which is not celebrated with a Banquet nor any accident of disgustor grief for which they do not likewise make a Banquet of consolation nor any businesse of importance but it is to be treated of at a Banquet neither without one do they begin any work or finish any building They make many others upon no other motive but this Comedamus bibamus cras enim moriemur let us eate and drink for to morrow we shall die It is very ordinary among the common people and particularly among officers of the same office to have Co-fraternities which they call a Brotherhood of the month The Brotherhood consisteth of thirty according to the number of daies therein and in a circle they go every day to eat at one anothers houses by turnes making a Banquet like that of the sonnes of Iob. If they have not convenience to receive them in their own house they provide it at another mans there being at this day many publick houses very wel furnisht for this purpose If he wil have it at home but without any trouble to his Family he appointeth how many messes he will have how many dishes and what meat and they are brought home to him very well drest Those of the North are very much different from them of the South for they of the South are very exact even to the least matters in these courtesies of Banquets and they do esteem themselves more friendly and courteous than the others as in truth they are In their Banquets they are more carefull to have varietie and to have it well drest than for the quantitie of the meat and feast more for conversation and to treate with one another than to eat and drink although they do both the one and the other pretty well They drink at the beginning of the feast and so continue it with wine and meat without bread or rice till the guests say they have had wine enough Then presently the rice is brought and the glasses are set by and there is no more drinking In the Northern Countries their custome is contrary to this The ceremonies are but few the Messes well furnisht the dishes large and full and when the ordinary ceremonies are performed which are usuall through the whole Kingdome they begin with the meat and every one taketh that which pleaseth him best and as much as he can eat mean-while without quenching thirst either with wine or water for then they drink neither They conclude with rice When the dishes are taken away they discourse about an houre and then they serve in others only of salt meats as Gammons of Bacon tongues and such like things which they call Guides that is of wine and then they begin to drink To speak in generall of the whole Kingdome they do not usually drink wine neither at dinner which is in the morning five hours before noone nor at supper which is about foure a cloak in the afternoone but at night before they go to bed then using salt meats as is abovesaid and for this reason their Banquets are most commonly at night making use of the day-light for their studyes and businesse supplying this light at night with candles of which they have great quantitie made of a certaine oyle which they harden up with a little waxe which serveth them in the winter reserving for the summer those which are made of waxe of which they have three sorts The one is Bees waxe the other is taken out of the holes of a certain sort of Snakes much better than the other and much whiter without any art used to it The third is taken from a tree whose fruit is like our filberts and the meat very white And though this last be not so good as our waxe yet it is better than suet it melteth very well and maketh very good candles The people of the better qualitie make Banquets of more state for they have houses of recreation either in the City or very neere it for this purpose adorned with many costly pictures and other curiosities And if the person invited be an Officer or man of great qualitie although the use of Tapestrie-hanging in China is very rare yet for the entertainment of these they hang their houses with them very curiously even the â—eeling and all The number of their Tables sheweth the greatnesse of the Banquet One Table for four or one for two is ordinary But for persons of greater account they set one Table for each and sometimes two one to eat at and the other to set the dishes on The Tables at these Banquets have all Frontalls or a peice of linnen hanging downe from the edges but neither Table-cloath nor Napkins using only their Charan a neate and polished varnish with which their Tables are covered They lay no knives the meat being all carved out before it come from the kitchin nor forke using two little sticks with which they eat very dexterously They set neither salt pepper nor vineger but yet musterd and other sauces of which they have many and very good They serve in at the same Banquet flesh and fish boyld and roast fry'd meat and meat in pottage and white-broth and severall other viands drest after their manner and very good They use broths much but they never serve up any without flesh or fish in it or a kinde of Paste like that which the Italians call Vermicelli Anciently they used neither Tables nor seats but according to the custome of the greatest part of Asia and Africa they sate and eat upon the pavement covered with mats and to this day their writings and books speaking of Tables use for the significative letter of Table that which signifieth a mat The Giapponesses with most of the neighbouring Kingdomes even to this day keep their ancient custome of sitting and eating upon the ground but the Chinesses from the raign of Han have used seats and Tables of which they have many beautifull ones and of severall fashions In the disposition of their invitations courtesies and entertainments they have much superfluitie as well before the coming of the guests as at the beginning prosecution and conclusion of their Banquets Before they begin to eate the master of the house inviteth them to fall to About the middle of the feast they change their little cups for greater they force none to drink but modestly invite them The times when they most commonly and infallibly make their banquets are the feastivall days both of the year and of each man in particular as marriages c. Besides other infinitie occasions above mentioned The better sort of people when one takes a journey or returns from another Countrie do make a Feast and it falleth out many times that on the same day they are faine to go to seaven or eight
invitations to comply with their friends Some daies before the Banquet that is when they have time enough they send a Thie by which they make their invitation and pray them to accept of it If they refuse they excuse themselves with another Thie But if they accept of it they send them another Thie which they call the Thie of solicitation The time of the Banquet being come they commonly stay till all are met entertaining themselves in the outward Hall When all are come they enter into the Hall of the Banquet and the master of the house performeth the usuall ceremonies to them all as well insitting as in placing the cups and eating-sticks The ceremonies being ended they all seate themselves in their order and the master of the house taketh care to go up and down and invite them to eat and drink Their Banquets are very long and they spend much time in discoursing but the ordinary custome is to have Musick and Comedies and the Comedians are obliged to act whatsoever the Guests command them At length the Banquet endeth by the importunate entreatie of the Guests to which he that inviteth them still seemeth to make resistance The day after the feast all the Guests send their Thie to the person that invited them which containeth partly the praise and commendations of the Banquet and all that they had there and partly their thanks to him that gave it them CHAP. 14. Of the Games which the Chinesses use PLaying at Cards which are like to ours in form and figures which are all black and without colours hath penetrated even to this remotest part of the world and is the common recreation of the meaner sort of people but is not used by the Nobilitie But the game of the Nobilitie and graver sort of people as well to passe the time as to winne mony is that of Chesse not altogether unlike ours Their King can never remove but into the foure neerest places to his own Station which is also the law for the two Bishops They have no Queen but two other men which they call Vasi di Polvere or vessells of dust very ingenious These stand before the two Knights and before them two Pawnes the which are placed in the next row before the other Pawnes These men have a motion like to our Rookes but cannot Check the contrary King but only when between one of them and the King there is another man immediately interposed whether it be his own man or an enemy So that the King may avoyd that Check three manner of ways either by removing into the next place or by interposing another man or else by taking away that man that stood betwixt him and his enemie so by laying himselfe open he is defended They have another grave game among them which is as followeth On a Chess-board of 300. places they play wiâ—h 200. men a hundred white and a hundred black with these each endeavoureth to drive the others men into the middle of the Chess board that he might be master of the other places in conclusion he that hath gained himselfe most places winneth the game In this game the officers do passe their time with a great deale of delight and often spend a great part of the day at it for between those that are skilfull one game will take up an hours time Those that are expert at this game are well esteemed though it be only upon this account and are therefore often called and received as masters of this Game with all ceremonie The Chinesses also use the game of Dice which have the same shape and points as ours without any difference The common people do much use a game called by the Italians Giuocâ— Della Morra casting out their hands and fingers as they do at that game in Europe They play most at it in their Banquets between two who shall drink and he that loseth gaineâ—h the drink The Nobilitie for this purpose have a drum placed without the Hall where they eat and there standeth a man who beateth on it at adventure as many stroaks as he thinks fit and when he beateth on the drum they begin to count from the first man of the Banquet and he at whom the drum stoppeth is obliged to drink In the City of Nankim there is another game much practised among the common people They buy a couple of Capons the best they can find or else fish or Porcellane or what other thing they please but it must be excellent in its kind to excite an appetite in others to win it Then one holdeth in his hand ten pieces of their mony the which have letters on the one side and on the other nothing This man offereth them to him that will throw and he throweth them ten times and if in any of these times all the pieces light with the same side upward either written or not written he gaineth the reward that is proposed if not he loseth an halfe-penny There is not wanting in China the game of Cock-fighting which is used also throughout all India they have Cocks bred up for this purpose Before they fight they fasten to each legg neare to their spurs a small razour then he that keepeth the field having made the other fly or fall is Conquerour and winneth the other cock and whatsoever was abetted on his head But because many times they wound one another so just at the same time that they both fall together that Cock which after he is fallen pecks at the other or croweth is accounted victour They combate after the same manner with Quailes and to his purpose they commonly breed up the Cock-Quails with great care This Game is particularly in request among the Kings kindred and the Eunuches of the Palace in which they spend a great deale of mony These birds do fight very furiously and desperately They fight likewise with Grillo's or Cricquets and this sport is much used in the Spring time They have little houses made of clay very artificially to keep them in when they fight them each man pulleth out his Cricquet and putteth him into a Bason or other clean vessell and with a little slice or spattle they put them to one another and when they are neere enough to launce at one another they do it with such fury that many times one will fetch off the others leg at the first blow He that conquereth presently singeth and winneth teh game This game is much used in Pekim and particularly by the Eunuchs who spend a great deale of money at it They do not permit young children that study to play at any game the bigger sort have games proper to their age which are very like those our youth have in Europe They are forbidden to play at cards or dice and if they be taken or accused for it they are chastifed and condemned to a pecuniary mulct and some are imprisoned only for spending too much time at play For among them Tù Pó that is
other side it gave them much comfort by the relation of the Martyrdome of a certain Christian called Andrew concerning whose life and actions very much might be said and especially of that courage and constancy which he shewed in all the torments they gave him which is so much the more admirable in a Chinesse because that Nation is by nature very cowardly and timorous yet we have had certain experience that even to this day the Christian Chinesses in all occasions of Persecutions and Troubles that have happened to them have ever continued firme in the Faith so that by the grace of God they have not been wanting to Martyrdome but Martyrdome hath been wanting to them as was seen in those of Nankim and was proved in this good Christian Andrew This Andrew was borne in the Province of Kiaâ—si where after he had lived many yeares he removed from thence into the Province of Nankim where having had some information concerning our religion he came up the Fathers and after he had been well instructed by them in the principall points of our Faith he received Baptisme from them together with the name of Andrew Some few daies after his whole familie was Baptized by the hand of Father Rocca who was Superiour there at that time After his Baptisme Andrew became a pattern and example to the rest of the Christians by endeavouring to communicate to others the good which he had received and to draw others to Christ which succeeded very happily very many being Baptized by his perswasions He had a great devotion to the B. Virgin and was the most zealous man of a whole fraternitie which before the Persecution of Nankim was dedicated to her in our Church there and after that when the Fathers were banished he built an oratory in his owne house to the honour of that Holy Mother whither he used to assemble the Christians and to exhort them to devotion and observance of our Holy Law At the time the Fathers were imprisoned there and the other Christians were divided into five prisons he without any fear of that danger to which he did expose himselfe tooke upon him to serve them to visit comfort and assist them especially the Fathers with many almes at his owne expence not being content to performe these offices of Charitie in his owne person only he imployed in them also a little boy that was his sonne whom he sent to the Fathers that they might make use of him to send him of errants and other little occasions Likewise at our return thither he lent us his house for our habitation when we went to visit the Christians of that place and for an Infirmary or Hospitall when any were sick whom he served and tooke care of with great charity and affection These and other good works did the Lord pay him by crowning him with Martyrdome and making him to suffer death for his sake The good old man patiently suffered the torments and Bastinadoes abovementioned and when as the last which he received beside that they were very cruell ones were also laid on upon the wounds and stripes but lately inflicted on him before other Tribunalls it is no wonder that an old man who though he were strong in courage yet was but weake in body should render his life to the violence of those torments since the youngest of those Christians and those of the most robust complexion did hardly escape with life Thus he dyed leaving that Church much edified by his good example and much afflicted for the losse of him For he was as it were a Father to them all and in the absence of the Fathers a Master He was buried decently in a particular Sepulchre by himselfe to the end that one day he may have those honours which are due to him performed with greater solemnitie CHAP. 12. How things began to be quiet and setled and how the Fathers were sent for to Court by order of the Mandarines IN the mean time there came better news from Nankim whither the Fathers had sent a man on purpose with letters from themselvs as also from our Doctours to comfort and strengthen the Christians there in their afflictions and troubles although the Lord had so filled their hearts with courage and contentment that they had little need of any humane consolation This man returned with a confirmation of the news which was already spread abroad assuring them that all things were quiet the same also was written by the Christians in their letters For the Mandarines seeing that the plot did not take and that the Memorialls were not presented at Pekim and on the other side that Xin was turned out of his Office they presently changed their stile and opinion they set the Christians at liberty and also moderated the punishment that had been imposed upon them Only there remained in prison three Christians of Chincheo who expected every day to be sent into their owne Province as it afterwards fell out From Pekim also the Father who lay hid there wrote that all the hopes of our enemies of Nankim were quite overthrown at that Court and that the face of things was so changed since the departure of Xin that our friends did counsell him to treate with the Christian Mandarines and such other of them as although they were Gentiles yet had a good affection for us to finde out some way for him to go publickly abroad and for us to be introduced thither againe By this time there had six or seven years passed since the first Persecution of Nankim and the Tartars made a cruell warre upon the Chinesses and had already not only defeated severall of their armies but also gained diverse places from them in the Province of Leaotum neither did they well know which way to put a stop to the advance of their army Neverthelesse the Fathers did endeavour to finde some way to manifest themselves to the Kingdome and to appeare in publick according to the tenour of what had been written them from Pekim But because their banishment was decreed by the King they found no small difficulty in the businesse Notwithstanding the Christians and the Doctours that were our friends resolved to frame a Memoriall taking the occasion from the warre with the Tartars and the extremities to which the Chinesses were reduced and to present it to the King setting forth in the first place the misfortunes of the warre the mortality and damages which they had received the losse of their Townes and Cities without having been able for the space of so many years after such infinite expence of treasure and losse of men either to divert or stop the course of that calamitie In the second place they did remonstrate the errour which was committed in banishing the Europaean Fathers who beside that they were vertuous learned and men capable of the management of great affaires they were also very great Mathematicians who without doubt had particular secrets and extraordinary inventions which might be
they can avoyd their owne houses knowing well that the multitude of people and the respect which is payd to their quality at home are capitall enemies to study hence it cometh to passe in other Kingdomes that the sonnes of Lords and great men do for the most part prove great Ignorants As if the greatest Nobility did not consist in the greatest knowledge There are ordinary Masters without number for there being so many that pretend to the degree of a Literato and so few that attaine to it the greatest part are constrained to take upon them the imployment of a schoolmaster so that to set up a schoole the year following they go about to get scholars for that time from the beginning of the present year but in great houses they commonly receive none for Masters but such as have taken the degree of Batchelour who continue the course of their studies with a designe to take their other degree When they have taken any degree although it be but only of Batchelâ—ur they are then no longer under a Master but forme a kind of Academie as it were among themselves where they meet at certaine times every month one of them openeth a book and giveth a point or Theme upon which all of them make their Compositions which they afterward compare among themselves Although they have no universities and particular schooles neverthelesse they have generall schooles which are very capacious and magnificent and most richly adorned for the examiners and those that are to be examined of which there is a wonderfull great number These schooles are in the Cities and Townes but the most stately ones are in the Metropolies of the Provinces where the examination of Licentiats is held These fabriques are of a bignesse proportionable to the multitude of people which flock to them The form is almost the same in all Those of Cantone are not bigge because they admit not of above foure-score to take their degree whereas in others there are admitted from an hundred to a hundred and fifteen which is a great difference The whole structure is compassed about with a wall having a faire and sumptuous gate towards the South opening into a large streete where a numerous multitude are gathered together This streete or Piatza is 150. Geometricall paces broade each pace consisting of five foote There are no houses in it but only porches and walks with seats for the captaines and souldiers who are there assisting all the time of the examination and keep a strong guard At the first entrance there is a great Court where do stand the Mandarines of the first post with a Court of guard within the gate then presently appeareth another wal with a gate made like those of our Churches and openeth shuts in two leaves or pieces when it is not convenient that all should be opened when you are past that gate there appeareth a large place in which there is a pond of water extending from one tide to another over which standeth a stone bridge of perfect Architecture which endeth at another entrance or gate guarded by Captaines which suffer none to go in or out without expresse order from the officers After this gate followeth another very spacious Court having on each side rowes of little houses or chambers for the persons that are to be examined placed on the East and West side thereof Every chamber is foure palmes and an halfe long every palme is nine inches English and three and a halfe broade and is in height about the stature of a man they are covered with Tarrasse or Playster in stead of Tyle within each of them are two boards the one fastened to sit downe on the other moveable for a Table which after it hath served them to write upon they make use of when time is to eate on There is a narrow entrie which leadeth to them that admitteth but of one man a breast and that hardly too the doores of one row open toward the backside of the other At the time of the examination there is a souldier to assist in every one of these little chambers to guard and serve the person to be examined sitting under his little Table They say he hath a gagge of wood in his mouth that he should not speak and trouble the student But if it be in his power to remedie it it is not likely that he doth entirely complie with his obligation At the end of this narrow entrie I spake of is raised a Tower upon foure Arches with Balusters without on all sides within which there is a Salone or great Hall where do assist some officers and persons of respect who stay there to give account of what passeth in all the little chambers which they have placed in their sight At the foure corners of this Court are foure great Towers with their Bell or Drum which is sounded as soone as there happeneth any noveltie or disorder to give notice thereof to whom it doth concerne Nigh to these Towers are other Buildings with a large Hall furnished with seats and Tables and other necessaries for the businesse that is to be performed there which is the first examination of the compositions at which the more ordinary officers do assist sitting in those seates Going through the Hall by the gate which looketh Northward there is to be seen another Court and presently another Hall of the same form but the furniture thereof is more rich and costly it serving for the President and more honourable officers Then follow likewise other appartaments and lodgings for the said persons and for all the other officers and examiners every appartament hath a Hall seats and Tableâ— to negotiate and eat at a chamber with a bed and Canopie of silke and other houshold-stuff proper to that end they are designed for There is also a walke with little gardens and low Trees There are also joyned to these other lesser chambers for Notaries Secretaries Pages and other officers of their families besides these there are other chambers for the Mandarines and inferiour officers and for their ordinary servants with Butteries Larders Kitchins and whatsoever is necessary for the accommodation of so great a multitude every thing being disposed and ordered even to admiration Anciently the nobilitie and kindred of the King were not admitted to any sort of office or publique charge no nor those of them that studied were allowed to come to the examinations to take their degrees About 20 yeares since after many earnest solicitations made by them and oppositions by the contrary part they had the priviledge granted them to be admitted to all examinations and the examiners are obliged to confer degrees on some of them but not to many The common people of all sorts and all vocations are admitted except those that are infamous as the servants of the Mandarines not their houshold Servants but those which serve them in their Tribunalls and Courts of justice Sergeants Bayliffs Catchpoles Rogues Executioners and guardians of
hold him for a Saint and a Master and Doctour of the whole Kingdome and whatsoever is cited of him is esteemed as an Oracle or sacred thing but also in all the Cities of the Kingdome he hath publique Temples built to his memorie where at set times he is worshipped with very great ceremony and in the year of the examinations one of the principall ceremonies is that all the graduates go together to do him reverence and acknowledge him for their Master Of those that are descended from him he that is the neerest of kin hath a competent revenue and enjoyeth the title of Chuheu which is as much as Marquis or Duke The Governour of the City where he was borne out of respect and favour to him is alwaies one of his family and finally all those of his linage assoone as they are borne have a particular priviledge from the Emperour and are respected by all in regard of their predecessour Confusio This custome continueth to this day although it be 1800. yeares since he died But returning to the Bookes which he published they are these following The first is called Yekim and treateth of his naturall Philosophie and of the generation and corruption of things of Fate or Judiciary Prognostication from these and other things and from naturall principles Philosophizing by way of numbers figures and symboles applying all to moralitie and good government The second is called Xukim containing a Chronicle of the ancient Kings and their good government The third Xikim and is of ancient poesie all under metaphors and poeticall figures concerning the naturall inclinations of mankind and also of diverse customes The fourth named Likim treateth of rites and civill ceremonies of the Ancients and also of those that belong to Religion and divine worship The fifth is called Chuncieu the which treateth also of the History of their Countrie and containeth a collection of examples of severall ancient Kings good and bad to be imitated or avoided There are also foure other bookes which were made by Confusio and another Philosopher called Mensiù In these nine bookes is contained all the naturall and morall Philosophie which the whole Kingdome studieth and out of these is taken the point which is proposed to read or compose on in their examinations for degrees Upon these bookes they have severall commentaries and glosses But there is one of them which by the law of the Kingdome they are commanded to follow nor are they allowed to contradict it in their publique Acts and hath almost the same authority with the text These nine bookes are held as it were sacred and in them and their Glosses and commentaries consisteth the great endeavour of their studies getting them by heart and endeavouring to understand the difficult places of them forming diverse senses upon them whereby to govern themselves in the practise of vertue to prescribe rules for the government of the Kingdome according to those wise dictates and Maximes they finde there And because their examinations are very strickt and rigorous they not being suffered to bring along with them to those examinations not only any booke but also not so much as a fingers breadth of paper it being no easie thing to be very ready in all these bookes the order is That the first examination of Batchelours be upon the last foure and that of Licentiates to be upon the same foure as also upon one of the other five for this reason none is obliged to be very perfect in more than one of those sciences which he doth professe and upon that the point is to be given him But to speak more distinctly to their learning although in their books it is not delivered so clearely and orderly I say they consider in the universe three things that is the heavens earth and man and so accordingly they divide their learning into three members that is into the science of the heavens the science of the earth and the science of man including in the two first all naturall knowledge and in the third all morall In the science of the heavens they treate of the beginning of all naturall things of the Creation of the Universe and of the Formation of man himselfe of universall causes of generation and corruption of elements and elementary qualities answerable to the planets of celestiall motions and relvolutions of the foure seasons of the year of the stars and planets of Iudiciall Astrologie of spirits good and bad what they are and other like matters In the science of the earth they treate of the varietie that is seen in her by reason of the 4. seasons of the yeare of the productions of things and their differences of fields and possessions and their divisions in order to Husbandrie and Agriculture of the situation of the 4 parts of the world of their position and other particulars concerning them of the choise and building of Coemeteries and burying places for their dead in which they are very superstitious In the science which treateth of man they teach all their moralitie and that which belongeth to man in a sociable and politick capacitie who imitating the order manner and proprietie of heaven and earth as the universall Parents liveth in communitie with the observing their five morall vertues which are Pietie Iustice Prudence Policie and Fidelitie They treate also of morall matters and of the respect which they have to the five orders of persons into which their Common-wealth is divided that is Father and Sonne Husband and Wife King and Subjects Elder Brother and Younger Brother and Friends among themselves All their moralitie is divided into two members The first they call Divine Moralitie which treateth only of ceremonies rites and sacrifices which they make to heaven earth the planets parts of the world good and bad spirits of the heaven and earth mountaines rivers tutelary spirits soules of the dead Heroes and famous men c. The second is their Politick and civill Moralitie This is divided into Ethiques which ordereth the manners and actions of mankinde as they are considered in relation to their owne persons and into Oeconomie in order to the government of their families and into Politiques in relation to the Government of the Commonwealth the publick good and conservation of the Kingdome The Government of a single person doth put him in a way to the good Government of his familie and the good Government of a familie to that of the Kingdome as for example A father which doth not well Governe his house how should he governe a City or Province and he that knoweth not how to governe and correct himselfe according to the duty of his single person how should he be able to regulate his familie So that they lay the first foundation of mortalitie in the good manners and behaviour of each particular person from whence proceede well govern'd families and publick Governments well administred Under the same member of the science of man they comprehend the Liberall and all other
piece of paper in white letters and clap it over their gate That they are retired to their garden house by which means they are excused from the molestation of these Civilities The visit must be like that of the Physitian in the morning for towards the evening it is not esteemed to be of so much courtesie nor must it be a visit by the way going upon other businesse and if at any time they make such a visit they excuse themselves saying They will take another time to satisfie the intention of their obligation and devoir For ordinarie visits they have no set time there are times neverthelesse wherein acquaintance friends and kindred are obliged to pay this Ceremony The chiefe and principall time is the first day of the new yeare wishing one another an happy new yeare at which time there is a great multitude of sedans horses and people up and down the streets for then visits are most frequent Many times they go not into the house but leave a Thie and go their way and if they enter they are obliged to eat and drink although it be but a little The second time is on the fifteenth of the same month But the visits are not so frequent and the feasting more because it is at the ending of the fifteen days which they call the feastivall of Lanthornes because during that time they set many of them up and down the streets on gates and in windowes and some of them are very faire and costly The third is the Third day of the Third moone which is in March and is called Cimnim They go all then to the sepulchres to perform there their sacrifices and other Ceremonies and although they bewaile their dead certaine it is that the living make good cheere among themselves The fourth is the fift day of the fift moone which they call Tuonù The people keep a festivall at that time in the streets and high-ways and upon the rivers although sometimes this is forbidden by reason of the disasters which often fall out upon the rivers The fift is upon the Seaventh day of the Seaventh moone at what time they begg abilitie and power of the moone as also they do the like upon the Ninth day of the Ninth moone They visit one another and send Presents and every feastivall hath its Presents that are proper to it Beside these feastivalls they visit upon occasion of death of changing their houses of marriage at the birth of a sonne at the promotion to a degree or office or higher dignitie at the taking of a journy upon the birth-day and especially when they enter upon any seaventh year of their age and in these cases they must not make an empty visit but are always to send some Present When one undertaketh a long journy all his friends visit him and send him presents But when he returneth he is to visit and present them who performed those kind offices to him They visit likewise the sick but only at the gate who seldome admit of a visit within unlesse it be from an intimate friend In these visits they are very punctuall sons towards their father scholars towards their Masters inferiours toward their superiours and the whole Kingdome toward the King so that on his birth-day at the foure quarters of the year and at the chiefe feastivals the vice-roy together with all the Magistrates of the Province dispatch away an Embassadour to court to visit the King in the name of all that Province They which reside at the court as well Letterati as Captaines on the same days go in person to court to do their devoirs They have severall Hals well accommodated for the receiving of visits the first is common to all The visitant may enter thither and sit downe without giving any notice of his being there And although he find not the porter to usher him in they have another farther in which they call the private Hall Hitherto may their kindred and intimate friends come but no further least they should go into that part of the house which is called Hui and is the place where the women are whither the serving-men of the house are not suffered to come unlesse they be very young In the outward Hall they come to receive their visitants and after the ordinary courtesies are performed the master of the house with his owne hands bringeth a chaire and fitteth it with a cushion and if they are many he bringeth a chaires and accommodateth them for them all And afterward they al of them accommodate a chaire for him He leaveth every one to take the place that is due to him and if it be not that some one of them hath a particular respect due to his dignity or office the sonnes cousins scholars c. take place according to their age and if they do not know one anothers age they ask it The Master of the house taketh always the lowest place After they are seated presently the drink called Cià is brought in which they also take according to the same order of precedency In some Provinces the often presenting of this drink is esteemed the greater honour But in the Province of Hamcheu if it be brought the third time it intimateth to the visitant that it is time for him to take his leave If the visitant be a friend and maketh any stay presently there is a table set with sweet-meats and fruits nor do they ever make drie visits which is the custome almost of all Asia contrary to the use of Europe In exercising their courtesies whether it be a son before his father or a scholar before his master for the most part they are more hearers than speakers the young people being never forward in speaking The termes which they use in speaking are very honourable and full of respect toward others and humble toward themselves and as it is not good manners to call any one You in Spain or Italie so neither is it among them to say I. Wherefore they never use this word but other termes in stead of it as the Foster-child the Scholar c. And the sonne when he speaketh to his father nameth himselfe His youngest Sonne although he be the eldest and is already married servants to their masters stile themselves Siaove and the youngest of them Siaoti he that pleadeth at a Tribunall stileth himselfe the delinquent a Christian at his confession the sinner the women in the palace excepting the Queenes and the Eunuchs speaking to the King use your majesties slave Nupor every one else speaking to the King nameth himselfe vassall Chin. If one doth not speak of his owne person but of such as belong to him he is to use modest terms and expressions The father saith of his sonne My young sonne The Master My young scholar and the sonne speaking of his father calleth him The father of the house The servant of the Master The Lord of the house In speaking one with another they use alwaies
honourable Titles as amongst us Your worship Your honour c. but they have this quality besides that even to mean and inferiour people they give an honourable name as to an Host Chiu Gin Kia the man Lord of the house To a barge man The chiefe man of the vessell To a mulitier The great wand But if they would anger him they call him by his ordinary name Can Kio that is persecutour of the feet To servants if they be grave men The great master of the house To the ministers of the courts of justice and to them which waite on the Mandarines Man on horseback or Cavalier and yet they always go on foote If they speak to a woman although she be not of kin to them they call her Tasao that is sister-in-law but sometimes it happeneth that he which cannot speake the language well in stead of sister in law calleth her Broome by an equivocation of the word In speaking also of such things as beloâ—g to him they speak to it is to be done in certaine particular phrases So that if he speak of his sonne or servant he is not to say Your Lordships sonne but the noble sonne Limlam if he mention the daughter he saith The precious love Limgâ—i and so of others even of sicknesse and infirmitie he is not to say simply how doth he with his maladie but with his noble indisposition Quei â—am Among the common people who do not use these Punctilios if they do not know one another they call Brothers Hiuâ— But if they are acquainted I and you as they list without any ceremony As they are so punctuall and excessive in the manner of their treating and naming one another so also are they in the diverse names which they have and which they take up according to their age These are of five sorts The first is the Sir-name which they take infallibly from their Father and never that of the Mother or the Mothers Father but the Mother takes the name of the Husband The second is a name which they call The little or young name which the Father imposeth when they are little ones and it is commonly the name of some living creature or flower or of some day c. and by this name only the Father and Mother may call them but the servants only by the first second and third c. as hath been said The third is when he goeth to school for the Master giveth him another name which joyned with the Sir-name composeth a name by which both his Master and Schoole-fellows call him The fourth when they put on the Nett or Caâ—le upon their head of which we spake before this is done when they are seaventeen or eighteen years of age for at that time particularly if one marry a wife he taketh a new name which they call a letter and by this all may call him except the servants The fifth is at the going out of his youth when hâ— assumeth an other name which they cal The great Name or Hao by this all may cal him excepting himself and his parents Now to return to the Hall where we left the guests conversing at their departure the Guests joyning all together make an ordinary reverence to the Master of the house giving him thanks for their good entertainment and he accompanieth them out to the street where if they came on foot both parties make ordinary reverence to each other and depart if on horse-back or in a sedan or coach then they make three reverences and the third Congie is made at the gate where presently the Master of the House goeth in and the Guest taketh horse for to ride or take coach in his presence is not counted good manners When they are on horseback or in the sedan the Master of the House commeth out again and they take leave of one another and when they are gone a few paces off they interchangeably send a servant with an embassie or message To Pai Xam and recommendations When the visit is the first time made and the Person be of quality commonly t is with a present assoon as they are come in and for the most part in China the ordinary and constant presents are some stuffs ornaments for women things of use as Shoes Stockings Handkerchieffes Porcellane Inke Pensils and things to eat and they do commonly choose those of the best sort to present The Present if it be of things to eat among friends it is to be of 4. 6. 8. or more things With the present is sent also a Thie or bill of visit wherein is written what they have sent If he do not accept of it it is no discourtesie neither if he take part only and send back the rest but he must answer him with a Thie giving him thanks and excusing himself that he did not receive it or if he do take part he is to write what he took and what he sent back Among men of greater quality and that will shew respect to a Person without doing much harm to their purses they write first the things which they will send and send the Thie before they send the present of which because it ordinarily consisteth of many things they do not receive all and he who is presented maketh a prick at those things written in the Thie which he will receive then he which presenteth buyeth only the things which the other hath pricked and letteth alone the rest if he accepteth of them all he buyeth them all and sendeth them There are some Imaginarie presents of which he that presenteth them is secure that little or nothing of them will be received and yet they consist of many things in number as sometimes of thirty or fourty and are costly in their quality and pieces of Damask and other silk stuffe silk stockings and many things to be eaten as Hens Ducks c. These things are many times hired and that which is received is paid for the rest are sent back to the owner with some consideration for the loan of them The custome is that he who receiveth a Present is to return another â—equivalent to it Excepting alway edible things among friends and that which any bringeth when he cometh from abroad and from Countries where those things are particularly to be had Neither do they remunerate those which they call Presents of dependencie as from the inferiour to the superiour from the Master to the Scholar nor of pretenders and suitours It is also the custome to give the Page or Servant which bringeth the Present some mony more or lesse according to the quality of the present shewing great respect to him that sends it They of Kiamsi as more expert in their expences and more cunning in the Lesina or art of thrift are very subtle and skilfull in this particular and for a Present which is worth a Crowne they say they are to give the servant six pence and proportionably in the rest CHAP. 13. Of their Banquets Much time
wherein the other women lived are furnished againe with new women pickt chosen throughout the whole realme in time of which search there are many marriages made every one endeavouring to deliver his daughter from that subjection The eleventh The Nobilitie of the bloud royall do send deputies not every one but all those of one City to render obedience to the King and to acknowledge him for such In like manner also do the Tituladoes which cannot do it in their owne persons The twelfth is That all Officers from Vice-royes to the meanest Judges of Townes go in person to Court to render the same obedience on the behalfe of their Provinces Cities and Townes Lastly the Kings name is changed as is used among us at the election of the Pope and this is that name which is written in all publick acts on moneyes c. It is a name of a particular but royall person as that of this Kings Grandfather was Vam Lie of his father Thai Cham of his Brother who raigned first Thien Khi and of this King Teum Chim They have moreover three names which signifie a King The first is Kiun and by this they use to call forreigne Kings The second is Vam and by this name they call the Infantoes or Kings children joyning them together Kiun Vam they make a name by which their King may be called But the principall name is Ho Am Ti that is Emperour In the Palace the Women Eunuchs and other domesticks thereof call him Chu that is Lord. They call him also Thien Zu which is to say Sonne of Heaven not because they believe him to be such but because they hold that Empire is a gift of heaven as also to render the respect which is due to the royall person more sacred and in realitie the reverence which they use towards him seemeth more befitting a Divine than humane person and the manner how they behave themselves at this day in his presence is more proper for a Church than a prophane Palace I said at this day because in former times it was not so For then the Kings of China lived according to the fashion of the greatest part of the other Princes of the world They went abroad conversed hunted and there was one of them so greedy of this recreation that whereby he might have the opportunity of spending whole months together in hunting without returning to Court and attending upon the affaires of government did substitute one of his Sonnes in his place The Emperours did visit in person the whole Kingdome at what time there happened that story which is so famous in China and which deserveth likewise to be known in Europe The Emperour going this progresse in a certaine way met with a company of men who were leading certaine prisoners He caused the coach to stop and enquired what the matter was which as soone as he had understood he fell a weeping They who accompanied him began to comfort him and one of them said unto him Sir It is not possible but that in a Common-wealth there must be chastisements it cannot be avoyded so have the former Kings your predecessours commanded it to be so have the laws ordained it so doth the government of the state require it The King answered I weepe not to see these men prisoners nor to see them chastised I know very well that without rewards the good are not encouraged and without chastisement the wicked are not restrained and that chastisement is as necessary to the government of a Kingdome as bread is for the nourishment and sustenance thereof But I weepe because my time is not so happy as that of old was when the vertues of the Princes were such that they served as a bridle to the people and their example was sufficient to restraine the whole Kingdome without any other chastisement This was a Heathen who spake thus and who seeth not how much reason we have to envy these Heathens who although they are exceeded by us in the knowledge of things belonging to faith do yet oftentimes surpasse us in the practise of morall vertues According as I have said the ancient Kings did personally attend the Government giving audience very easily and very frequently to all their subjects In the time of King Tham there was a Colao who having been his Master was very powerfull with him who to preserve himselfe in his grace and favour studied more to speak what should please the King than to tell him the truth for the good of his state a most abominable thing But the Chinesses seeing his honour was great and the Kings favour towards him very extraordinary did dissemble it all notwithstanding they forbore not to speak of it among themselves and to taxe the flattery of the Colao One day certaine Captaines of the guard discoursing among themselves in the Palace concerning this point one of them being a little warmed with the discourse secretly withdrawing himselfe out of the company went into the hall where the King then was kneeled downe upon his knees before him the King asking what he would have He answered Leave to cut off the head of a flattering subject And who is that replied the King Such a one that stands there answered the other The King being angry said Against my Master dare you propose this and in my presene Let them take him away and cut off his head When they began to lay hands upon him he caught hold of a wooden balanster and as there were many pulling of him and he holding with a great deale of strength the balanster broke By that time the Kings anger was over and he commanded they should let him go and gave order that the balanster should be mended and that they should not make a new one that it might remaine a witnesse of the fact and the Memoriall of a subject that was not afraid to advise his King what he ought to do Such was the facility with which not only the Officers but any one whosoever of the people might have admission to the King so that within the first gate of the Palace there was always a Bell a Drumme and a Table overlaid with a white varnish as it were playstered over upon this he that would not speak to the King in person wrote what his request was which was presently carried to the King But whosoever would speak with him rang the Bell or beat the Drumme and presently they were brought in and had audience The Drumme remaines even to this day but as it seemeth to me rather in memory of the times past than for any use of the present for during twenty two years time I do not remember that it was ever beaten above once and he that did it was presently paid his pension in ready Bastinadoes for having disquieted the King who was about halfe a league off After this hard penance he was heard and allowed not to see or speak to the King but according to the custome now in
their parents sustaining them while they are in health and taking care to have them cured while they are sick serving them while they live and honouring them with funerall obsequies when they are dead Y according to their exposition is Iustice Equalitie Integritie condescention in things reasonable and just In this manner the Judge is to give every man his owne The rich man To take heed he be not proud of his wealth and To give some part of it to the poore To worship heaven To respect the earth Not to be contentious Not to be obstinate To yeeld to what is just and conformable to reason Li they say is Policie Courtesie to honour and reverence others as is fitting which consisteth In the mutuall respect one man is to beare another In the mature consideration circumspection which is to be used in the ordering of their affaires In the modestie of their outward deportment In obedience to the Magistrates In being affable to young men and respectfull to old men Chi signifieth Prudence and Wisdom the which they place In reading of bookes In learning of Sciences In being perfect in the liberall arts To be learned in matters of Antiquitie To be well versed in the knowledge of moderne affaires To observe well what is past thereby to better regulate the present and future occasions To discerne right from wrong Sin they say is Fidelitie and Veritie It consisteth in a sincere heart and a reall intention To do only that which is good To imitate what is just To make their works and words agree and that which is hidden within to that which appeareth outwardly According to this distribution of their doctrine they reduce the Common-wealth to five orders of persons correlative to one another in what concerneth the observance and duty of each that is the King and the Subject Father and Sonne Husband and Wife Elder Brothers and Younger Brothers and Friends one to another The King is to observe toward his Subjects Vigilancie Love and Clemencie and the Subjects toward the King Loyalty Reverence and Obedience The Father toward his Children Love and Compassion They toward their Father Obedience and Pietie The Husband toward the Wife Love and Union She toward her Husband Fidelitie Respect and Complacency The Elder Brothers toward the Younger Love and Instruction The Younger toward the Elder that is to all their brothers that are elder than they Obedience and Respect Friends toward one another Fidelitie Truth and Sinceritie This is the manner of living which they observed in ancient times and in the golden age when their lawes were few and they that gave Obedience to them many being all founded upon the light and principalls of nature as is yet to be seen in their books expressed almost in the same termes they are in ours when men took no pleasure in governing but retired from the Court and left their government if they saw the people were not profited by their authoritie and example or that Kings did not moderate themselves by their admonitions and so withdrew themselves to their owne possessions which they tilled with their owne hands as I have already touched in another place But after that Ambition and Avarice prevailed over vertue and private Interest had blinded Honour and Generositie this manner of living began to decay and lawes to encrease the new Princes changing some moderating others and adding many especially Humvù the first of this familie which raigneth at present who finding the Kingdome by having been some years under the Tyranny of the Tartars to have changed many of their ancient customes for those of strangers wholly altered the form of government and reduced the Kingdom which was formerly divided among many Princes into fifteen Provinces and one Sole Monarch whence he was constrained to make new lawes having notwithstanding alwaies regard unto the ancient ones Moreover the Chinesse have their Commandements and in some Provinces they print them very well and stick them up on the posts of their doores towards the street I believe they are not very ancient and have some correspondence with our Decalogue as Not to kill Not to steale Not to lie To Honour their Father and Mother c. And in this point of Honouring their Parents we have much to learne of the Chinesses as also all other nations who in my judgement are all exceeded in this by China Many excellent ancient things about Honouring their Parents are to this day growne out of use not in their speaking and writing but in the execution of them wherein they are now too negligent But there are others which although anciently they were better ordered yet are to this day in force and vigour enough and are exactly observed from the King even to the meanest Plebeian not only in sustaining their Parents making much of them and having a speciall care of them and so much the greater by how much the elder they are but by respecting of them also with an incredible reverence and submission and this what degree age and condition soever their children are in The King himselfe on certain daies of the year visiteth his Mother who is seated on a Throne and foure times on his feet and foure times on his knees he maketh her a profound reverence bowing his head even to the ground The same custome is also observed through the greatest part of the Kingdom and if by chance any one be negligent or deficient in this duty toward his Parents they complaine to the Magistrates who punish such offenders very severely Nor is the respect lesse which they beare their Masters and Tutours And if Alexander could say that we owe more to our Masters who instruct us than to our Parents who beget us it seemeth to me that in China only this duty is understood and discharged as it ought to be for besides the respect which during their whole life they professe to their Masters they are never wanting at certain times to make them presents and when they are advanced to degrees and offices they conferre on their Masters very considerable benefits and favours The Old men also in this Kingdom have their place and advantage the Chinesses honouring them no lesse than they were anciently esteemed among the Lacedemonians When they meet together although there be some of the company who are of greater Nobilitie if they have not a dignitie or office for these alwaies keep their place the Old men have the precedence and the young men upon all occasions pay them great respect The Magistrates do them honour publickly especially when they are not only Old in years but also in vertue and good life having lived without scandall and reproach and particularly if they have never been cited into any Court not accused of any crime which among them is taken for a Testimony of very great probitie and goodnesse hence came their proverb which saith Xin Pu Kien Quonzieu Xita Pao that is The man who hath never seen a Mandarine
Commandments In fine the businesse went so well and so contrary to what their adversaries did hope and expect and so much in favour of the Fathers that the Law of God was publickly commended and approved by the very Gentiles themselves and the abode of the Fathers in that City confirmed by a publique sentence and drawn up in writing which till that time could never be obtained and the Crosse of Christ triumphed in spite of all the Devils in Hell and from thence forward they that were Christians already enjoyed all the liberty they could desire and they that had a mind to turne Christians could do it without any caution or secrecie and truly there were many of them that proved examples of great edification and though I do purposely forbear to mention them for brevities sake yet I will relate one belonging to the same residence because it was told me by the same Christian himself a little before my departure for Europe I was standing one day in the Church which we have in this City when I saw a man come in thither to say his prayers and not knowing him I stayed till he came out and then I asked him who he was He answered Father I am a Christian and was born in this City but am by profession a Merchant in Nankim and at certain times I come hither to see my Parents then I come to Church according to my dutie I asked him who did Baptize him He answered me Father Iohn della Rocca And it was said he in this manner I had been sickly many yeares and had spent all my poor fortune upon the Physitians without receiving any help from them my friends used to visit me and among them two Christians who one day being moved with compassion towards me told me that I should do well to turn Christian and it might be that the Lord would grant me my health I answered them If your God would restore me my health I am content to turn Christian. They went presently to the Father to ask him for a little Holy water to give me to drink hoping that it would have a good effect But the Father answered them If he have a desire to turn Christian let him do it and our Lord will send him health if it be his pleasure and if he do not yet at least let him take care of the health of his Soule which is more necessary than that of the body As for miracles the Lord doth them only when he pleaseth and if upon this occasion he should not do a Miracle then would that Gentile despise and undervalue our religion They returned to me sufficiently disconsolate but I was much more dejected when I heard that answer About two days after the same two Christians being with me there came in another called Peter with whom I was also acquainted and he was a very zealous and fervent Christian. They told him what had happened to them with the Father but he replyed What need have we of the Father for this matter I have holy water my self at home let us give him some of it and I hope our Lord will grant him his health He went presently home and fetched a little of it they gave it me and I drank it and not long after I perfectly recovered and that which many medicines were not able to do in so many years the Holy water did in a very short time I went presently to Church to render thanks to the Lord for that great mercy he had shewed me and after I had been well Catechised and instructed in the principall matters of our Holy Faith I was Baptized I have made choise of this example in particular because it was related to me by the person himself to whom it happened although there never wanted many others of the like kind wherewith the Lord doth favour that Church strengthen the Christians and comfort the Preachers thereof The Residence of Nankim did this while enjoy a perfect peace and tranquilitie and the Fathers gained a great deale of credit and reputation and were much esteemed by severall of the Magistrates who did greatly favour them The number and devotion of the Faithfull encreased every day and for the greater help thereof there was founded a congregation of the B. Virgin with those effects and fruits which are usually obtained by her Diverse persons of very considerable qualitie did present themselves to receive Holy Baptism among whom Kui Tai Zo was one who indeed was worthy of all praise for the great paines he took in this Citie to assist the Fathers and for the many advantages he gained them by his authoritie This man notwithstanding that he was our intimate friend did still persist in his Heathenisme and although he commended our Holy Law and approved the Truth and Certainty thereof yet he thought it very troublesome to observe a conceit which doth usually with-hold very many from the undertaking of it But at length having overcome himself and all other difficulties he was Baptized and called Ignatius making his confession and publick profession so resolute and devoutly that he did much comfort the Fathers and encourage the rest of the Faithfull neither was he content only to recite it but gave it in writing as a pledg of his determinate resolution the which for the publick edification I have thought fit to insert in this place and it saith thus Kui Ignatius born in the second Moon of the year called Ciea which was about the month of March in the year 1549 in the Citie of Ciancieu of the Countrie of Sucieu in the Province of Nankim in the Kingdom of Yamin for so they call the Kingdome of China I being drawn by a profound consideration and moved by a most sencible sorrow for my sinnes do desire to ask pardon of almightie God that he might give me the saving water of Baptism for to cancell them and that he would grant me sufficient grace to enter into his most Holy Law I consider with my self that being now 57 years of age I have had eyes all this while and yet have never looked into his Holy Law I have had eares and yet have never heard of his Sacred Name but on the contrary have followed the Sect of Scechia which is the name of a very famous Idoll and although I understood that it was repugnant both to truth and reason I did very much enlarge and spread abroad that superstition the which I acknowledge to be my very great fault and almost Infinite sinne which without doubt did deserve no lesse than the lowest depth of Hell Of late years it was my good fortune to meet with the Masters of the truth who came from the great West Mattheus Riccius and Lazarus Catanaeus together with their Companion Sebastian Fernandes These were the first that did open unto me the Mysteries of Divine truth and now again of late I mett with John Della Rocca and his Companion Frances Martinez These did confirm me
all in particular I will stay no longer upon this subject The Fathers returned to their ancient Houses which were five in all before the persecution after they had repaired and put them in some handsome condition That of Pekim with the accommodation of the House and Church as is above-said had three Fathers one Lay-Brother who laboured very successefully in encreasing the number of Christians That of Hamcheu had a new House and Church and more capacious than the former which was indeed very necessary by reason of the great number of Christians both Old and new ones of which there are some made every day That of Kiamsi had likwise a new Church and House scituated in the most publique Street of that City That of Canton was let alone not only because before it could not be continued as the rest were but also out of consideration that it was better to leave a place so subject to stormes and troubles and in stead thereof to take another where we might find more profit and security Neverthelesse the Christians there are very carefully visited every year At the House of Nankim we had enough to do for the Christians of that Church could not endure that they having been the first in persecutions and troubles and the most exercised in them should be the last in spirituall favours and not only the last but even when other Houses were well provided with Fathers their Church only should want them The Fathers also did much desire a Residency there did therefore very frequently visit them But to set up a publique and open House was very difficult by reason of the persecutions that had happened there But at length all difficulties were overcome a Residencie was instituted there although it were late first which next under God we owe to Dr. Paul who that he might alwayes do good did this even after his death in this maner The Fathers had no other hope of this businesse but the opportunity of some Christian Mandarine or friend who should come to governe that City that under his protection they might be introduced with greater facility and security It happened about that time that a Disciple of Doctour Pauls was sent thither to be President of the Councell of Warre and as the Doctour was very vigilant in this matter he presently helped the Fathers to that which they desired that Mandarine being of great authority and being his Disciple he would do whatsoever he should require of him This overture pleased the Fathers very well and because they would send thither an experienced person the place being of such great danger and such great importance they did for some time retard the execution of it because they were to take a Father away from some other Place which so was to remaine unprovided In the meane while Doctour Paul fell sick who was at that time actually Colao in the Court yet did not his sicknesse hinder him from writing and sending a letter to the Mandarine in favour of us But his sicknesse increasing by that time the letter arried at Nankim the good Doctour Paul was gone to a better life But the Mandarine received the letter which the Father gave him with some hesitation not as from a dead friend but from a living Master he received also the Father with all demonstrations of courtesie and good will By his favour and order a House was taken and the other Mandarines seeing how he used the Father to please him for all desire to second the great ones they did likewise shew him many favours not only with their authority and frequent visits but also by giving him money toward the buying of the Houses In this manner was that Church well provided for and the Christians comforted who have been since very much encreased About that time which was in the year 1632 the affaires of that Church did proceed in a much different manner from what they had done formerly so that it seemed that those stormes had only raised the little barque of that Church to a greater height not only in the number of the Baptized which without comparison every year encreased but also the peace and quiet they enjoyed and the liberty they had to preach so that there was a generall knowledge of our Holy beliefe dispersed over the whole Kingdome insomuch that there is hardly a place in it whither either by books written upon that subject or by the acquaintance of Christians or by the report of Gentiles themselves it is not arrived and this not only in the innermost parts of the Kingdome where for the most part the Fathers are employed but also in the skirts and extremities thereof I will bring some examples which will clearly demonstrate it There came sometimes to the City of Macao which is inhabited by Portugheses and is scituated on the Confines of China some Christian Mandarines about state affaires who have not onely publickly declared themselves to be Christians but have also made it appear that they were well instructed in the principles of our faith and have carried themselves with so much edification and sanctity of life in the exercise of all Christian vertues that they have much edified that people and may be examples to Christians of much greater antiquity In the year 1631 the Portughesse ships setting saile from Macao toward Giappon as usually they do every year about the height of Fokien a Province of China one of the ships was cast away and all the men drowned except onely 12 persons who saved themselves in the long boate almost by miracle by reason it happened in the night and the wind blew very strong and the seas ran exceeding high yet at length with much ado although they had neither needle nor compasse they came a shore and landed in the said Province of Fokien Presently the people flocked about the poor shipwrackt men who had more need of food and clothing than of being examined who they were but because the Hollanders of whom the Chinesses have a very ill conceit did use about that time to exercise much piracy and robbery upon those coasts they put them in prison where by reason they were not only strangers but were also accounted enemies they endured extraordinary want misery Many people went to see them out of curiosity because they were strangers who as they are seldome admitted into that Country are thought a rare spectacle Among the rest there were some Christians which is that I would shew who were led to see them out of the same curiosity that others had and taking notice that they carried beads and crosses about them and that they used to say over their beads they judged them to be of the same profession as themselves were therefore they made diligent enquirie about it and being assured that they were Christians although they were strictly forbid to shew them any kindnesse yet Charitie which is alwayes ingenious found a way for them to help them and to
against the Tartars as all the Horse would hardly have surmounted it But it is the resolution and valour in War that carries the Trophies not the number of men for hardly had the Tartars set foot in their Boats but the Chineses ran all away as Sheep use to do when they see the Wolf leaving the whole shore unfenced to their landing The Tartars having passed the River finding no enemy to resist enter the most noble Province of Nanking and in a trice make themselves Masters of all the North part of the Country which lies upon the great River of Kiang which is so vast as it is worthily called the Son of the Sea where it deserves particularly to be noted as a rare thing in the Warfare of the Tartars that before they enter into any Country they chuse and name both the Governours and Companies with all the Officers necessary for all the Cities and places which they aym to take so as in a moment they run like a lightning and no sooner they possesse it but it is fortified armed and defended There was one City in these Quarters which made a generous resistance to all their re-iterated assaults called Yangcheu where the Tartars lost the Son of a little Royalet This City was defended by that faithful Imperial Champioâ— called Zuuis Colaus but though he had a mightie Garrison yet he was aâ— length forced to yield and the whole City was sacked and both Citizeâ— and Souldier put to the Sword and least the multitude of the dead Carcases should corrupt the Air and ingender the Plague they laid them all upon the tops of the Houses and setting fire both to the City and Suburbs brought all to ashes and to a total desolation By this progresse the Forces of the Tartar much encreased for the Governours of many places several Regiments came to submit to his Dominion To all whom he commonly continued the same Commands and Offices they were established in before and advanced many of them to higher dignity and so by this Humanitie with which he treated all that came flying to him and by the crueltie he used to those that resolved to make resistance to the Force of his Arms he gained this that most men resolved to partake of his sweet treatie rather than of his cruelty so he easily conquered all that which lies on the North side of that River which I named before the Son of the Sea This River being a German League in breadth and rising from the West of China holds its course to the East and divides the Kingdom into Northern and Southern Quarters it also divides the Country of Nanking in the very middle though Nanking the Metropolitan and Royal City be placed in the Southern part To Master this great Citie they were to passe this River They gathered therefore together many Ships to Conquer this new Emperial seat and also the new settled Emperour The Fleet of China commanded by the most generous and faithfull Admiral called Hoangchoangus lay towards the other side of this River Here the Admiral fought so gallantly and resolutely that he made it appear to the world that the Tartars were not invincible Till at length one of his own Commanders called Thienus born in the Citie of Leaotung being corrupted by the Tartars shot him with an Arrow to death which Arrow fixed the unconstant wheel of Chinas fortune and lost the whole Empire But the Traitor not contented with this perfidious Act began himself to run away and by his example drew all the rest to imitate this Ignominious Action His impudence passed yet to a higher strain for comming to the Imperial Citie and finding the Emperour preparing to retire he joyned himselfe with him as a faithfull friend participating of his adversity till he saw the Tartars who passing the River followed the Kings flight with all imaginable diligence were come near him then he took the Emperour Prisoner and delivered him to the Tartarian Army in the year MDCXLIV This unfortunate Prince being thus betrayed before he had raigned full one year was sent to Peking and there upon the Town Walls was hanged publickly in a Bow string which kind of death the Tartars esteem most noble The pretended Son to the Emperour Zunchinius whether he were true or false run the same course of fortune when they had discovered him being kept still in Prison for they did not onely put to death all those which belonged to the Imperial Family of the Taiminges by Consanguinitie but after a diligent search extirpated all they could find which belonged to them even by Affinitie for it is a custom in Asia if any one conquer a Kingdom to root out all that belong to the Royal Family After this they divided their Army into two parts the one they sent to conquer the Mediterranean Provinces of Kiansi Huquang Quangtung which are all of a marvellous extent the other like a swift Torrent over-run all till they came to the very Walls of the renowned and vast City of Hangcheu which is the head City of the Province of Chekiang Into this City the principal fugitives of the Army of China were retired and those not only of the common Souldiers but many great Commanders and Prefects where they resolved to chuse a new Emperour called Lovangus of the ancient Family of Taimingus But this Prince would never assume the Title of Emperour but contented himself with the Title of King thinking his fall would be lesse and his death not so bitter as if he fell from the Throne of an Emperour but yet to the end to animate them to fight with more vigour than they had done heretofore he promised them to take that Title when they had re-gained one Imperial City He had not reigned three dayes a shorter space than their personated Kings use many times to reign in their Tragedies but the Tartars arrive Which the fugitive Souldiers seeing thinking by this pinch of necessity to force their pay from the King and City refused to fight before they had received their salary It was on this occasion that King Lovangus his heart being not able to bear such a desolation of the City of his people and subjects as he foresaw gave such an example of his Humanity and Piety as Europe never saw for he mounted upon the City Walls and calling upon his Knees to the Tartarian Captains begged the life of his Subjects Spare not me quoth he I wil willingly be my Subjects victime having said this he presently went out to the Tartars Army and was taken This Illustrious testimony of his love to his Subjects had not wanted a reward to Crown so Heroick an Action if it had met with a generous Soul like that of Alexander or of Caesar. When they had the King Prisoner they commanded the Citizens to shut the Gates and keep the Walls least either their own or the Kings Souldiers should enter the City and