to be doubted but that hauing the word of God in some sort though without the ordinarie meanes to attaine to a true sense and vnderstanding of it God hath also his number among them As may partly appeare by that which a Russe at Mosko said in secret to one of my seruaunts speaking against their images and other superstitions That God had giuen vnto England light to day and might giue it to morrow if he pleased to them As for any inquisition or proceeding against men for matter of religion I could heare of none saue a few yeares since against one man and his wife who were kept in a close prison the space of 28. yeares till they were ouer growen into a deformed fashion for their hayre nailes collour of countenance and such like and in the end were burned at Mosko in a small house set on fire The cause was kepte secrete but like it was for some part of truth in matter of religion though the people were made to beleeue by the Priests and Friers that they held some great and damnable heresie Of the manner of solemnizing their Marriages The 24. Chapter THe manner of making solemnizing their marriages is different frō the maner of other countries The man though he neuer saw the woman before is not permitted to haue any sight of hir al the time of his woing which he doth not by himself but by his mother or some other ancient woman of his kin or acquaintance When the liking is taken aswell by the parents as by the parties thēselues for without the knowledge consent of the parents the cōtract is not lawful the fathers on both sides or such as are to thē in steede of fathers with their other chiefe friends haue a meeting conference about the dowrie which is comonly very large after the abilitie of the parents so that you shal haue a market man as they call them giue a 1000. rubbels or more with his daughter As for the man it is neuer required of him nor stādeth with their custome to make any iointer in recompence of the dowrie But in case he haue a child by his wife she enioieth a thirde deale after his disease If hee haue two children by hir or more shee is to haue a courtesie more at the discretion of the husband If the husband depart without issue by his wife shee is returned home to hir friends without any thing at al saue only hir dowrie if the husband leaue so much behind him in goods When the agreement is made cōcerning the dowrie they signe bonds one to the other aswell for the paiment of the dowrie as the performing of the mariage by a certein day If the woman were neuer married before hir father and friends are bound besides to assure hir a maiden Which breedeth many brabbels and quarrels at Law if the man take any conceipt concerning the behauiour and honestie of his wife Thus the contract being made the parties begin to send tokēs the one to the other the woman first then afterwards the mā but yet see not one an other till the marriage be solemnized On the eaue before the marriage day the bride is carried in a Collimago or coach or in a sledde if it be winter to the bridegromes house with hir marriage apparell and bedstead with hir which they are to lie in For this is euer prouided by the Bride and is commonly very faire with much cost bestowed vpon it Here she is accompaned all that night by hir mother and other women but not welcommed nor once seene by the Bridegrome himselfe When the time is come to haue the marriage solemnized the Bride hath put vpon her a kind of hood made of fine knitworke or lawne that couereth her head and all her body downe to the middle And so accompanied with her friends the bridegroome with his they goe to Church all on horsebacke though the Church bee neere hande and themselues but of very meane degree The wordes of contract and other ceremonies in solemnizing the marriage are much after the order and with the same wordes that are vsed with vs with a ring also giuen to the Bride Which beeing put on and the wordes of contract pronounced the Brides hand is deliuered into the hand of the Bride groome which standeth al this while on the one side of the altar or table and the Bride on the other So the marriage knot beeing knitte by the Priest the Bride commeth to the Bridegroome standing at the end of the altar or table and falleth downe at the feete knocking her head vpon his shooe in token of her subiection and obedience And the Bridegroome againe casteth the lappe of his gowne or vpper garment ouer the Bride in token of his duetie to protect and cherish her Then the Bridegroome and Bride standing both together at the tables ende commeth first the father and the other friends of the Bride and bowe themselues downe low to the Bridegroome and so likewise his friends bow themselues to the Bride in tokē of affinity loue euer after betwixt the two kinreds And withall the father of the Bridegroome offreth to the priest a loafe of bread who deliuereth it straight again to the father other friends of the Bride with attestatiō before God and their idols that hee deliuer the dowry wholly and truely at the day appointed hold loue euer after one kinred with another Wherupon they break the loaf into pieces eate of it to testifie their true sincere meanings for performing of that charge and thenceforth to become as grains of one loafe or men of one table These ceremonies being ended the Bridegroome taketh the Bride by the hand and so they goe on together with their friendes after them towardes the Church porche Where meete thē certein with pots cups in their handes with meade and Russe wine Whereof the Bridegroome taketh first a charke or little cuppe full in his hand and drinketh to the Bride who opening her hood or vale below and putting the cup to her mouth vnderneath it for beeing seene of the Bridegroome pleadgeth him agayne Thus returning altogether from the Church the Bridegroome goeth not home to his owne but to his fathers house and she likewise to hers where either intertayn their friends apart At the entring into the house they vse to fling corne out of the windowes vpon the Bridegroome and Bride in token of plentie and fruitfulnes to bee with them euer after When the Euening is come the Bride is brought to the Bridegrooms fathers house and there lodgeth that night with her vale or couer still ouer her head All that night she may not speak one word for that charge she receiueth by tradition from her mother and other matrones her friendes that the Bridegroome must neither heare nor see her till the day after the marriage Neither three dayes after may shee bee hearde to speake saue certeyne fewe wordes at the
consultation concerning a league betwixt the Russe the Spaniard which was in some forwardnes at my comming to Mosko and already one appointed for Ambassage into Spaine was marred by means of the ouerthrow giuen to the Spanish king by her Maiestie the Queene of England this last yeare Which made the Russe Emperour and his Counsell to giue a sadder countenance to the English Ambassadour at that time for that they were disappointed of so good a policie as was this coniunction supposed to bee betwixt them and the Spanish His second purpose whereto the first serued as an introduction was in reuenge of the Turke and the Greeke cleargie that had thrust him from his seat to treate with them about the reducing of the Russe church vnder the Pope of Rome Wherein it may seeme that comming lately from Rome he was set on by the Pope who hath attempted the same many times before though all in vaine and namely in the time of the late Emperour Iuan Vasilowich by one Anthony his Legate But thought this belike a farre better meane to obteine his purpose by treatie and mediation of their owne Patriarch But this not succeeding the Patriarch fell to a third point of treatie concerning the resignation of his Patriarchship translation of the Sea from Constantinople or Sio to the citie of Mosko Which was so well liked and intertained by the Emperour as a matter of high religion pollicie that no other treatie specially of forrein Ambassages could be heard or regarded till that matter was concluded The reason wherewith the Patriarch perswaded the translating of his Sea to the citie of Mosko were these in effect First for that the Sea of the Patriarch was vnder the Turk that is enemie to the faith And therefore to bee remoued into some other countrie of Christian profession Secondly because the Russe church was the only naturall daughter of the Greeke at this time and holdeth the same doctrine ceremonies with it the rest being all subiect to the Turke and fallen away from the right profession Wherein the subtill Greeke to make the better market of his broken ware aduaunced the honour that would growe to the Emperour and his countrie to haue the Patriarches seat translated into the chief citie and seat of his Empire As for the right of translating the sea and appointing his successour hee made no doubt of it but that it perteyned wholy to himselfe So the Emperour his Counsell with the principall of his cleargie being assembled at the Mosko it was determined that the Metropolite of Mosko should become Patriarch of the whole Greeke Church and haue the samefull authoritie iurisdiction that perteined before to the Patriarch of Constantinople or Sio And that it might bee done with more order solemnitie the 25. of Ianuary 1588. the Greeke Patriarch accōpanied with the Russe Cleargie went to the great Church of Precheste or our Ladie within the Emperours castle hauing first wandred thorough the whole citie in manner of a procession and blessing the people with his two fingers where hee made an Oration and deliuered his resignation in an instrument of writing and so laied downe his Patriarchicall staffe Which was presently receiued by the Metropolite of Mosko and diuers other ceremonies vsed about the inauguration of this new Patriarch The day was holden very solemne by the people of the citie who were cōmaunded to forbeare their workes and to attend this solemnitie The great Patriarch that day was honoured with rich presents sent him from the Emperour and Empresse of plate cloth of gold furres c carried with great pompe thorough the streats of Mosko and at his departing receiued many giftes more both from the Emperour Nobilitie and Cleargie Thus the Patriarchship of Constantinople or Sio which hath continued since the Counsell of Nice is now translated to Mosko or they made beleeue that they haue a Patriarch with the same right and authoritie that the other had Wherin the subtil Greeke hath made good aduantage of their superstition and is now gone away with a rich bootie into Poland whither their Patriarchship be currant or not The matter is not vnlike to make some schisme betwixt the Greeke Russe Church if the Russe holde this Patriarchship that he hath so well payed for and the Greekes elect an other withall as likely they will whither this man were banished by the Turke or depriued by order of his owne Cleargie Which might happen to giue aduantage to the Pope to bring ouer the Russe Church to the sea of Rome to which end peraduenture he deuised this stratageam and cast in this matter of schisme among them but that the Emperours of Russia know well enough by the exāple of other christian Princes what inconuenience would grow to their state coūtrie by subiecting themselues to the Romish sea To which ende the late Emperour Iuan Vasilowich was very inquisitiue of the Popes authority ouer the Princes of christendome sent one of very purpose to Rome to behold the order behauior of his court With this Patriarch Hieronimo was driuen out at the same time by the great Turke one Demetrio Archbishop of Larissa who is now in England pretendeth the same cause of their banishment by the Turke to wit their not admitting of the Popes new Kalender for the alteration of the yeare Which how vnlikely it is may appeare by these circumstances First because there is no such affection nor friendlie respect betwixt the Pope the Turke as that he should banish a subiect for not obeying the Popes ordināce specially in a matter of some sequele for the alteration of times within his owne countries Secondly for that he maketh no such scruple in deducting of times and keeping of a iust and precise account from the incarnatiō of Christ whom he doth not acknowledge otherwise then I noted before Thirdly for that the said Patriarch is now at Naples in Italy where it may be ghessed he would not haue gone within the Popes reach and so neare to his nose if he had bene banished for opposing himselfe against the Popes decree This office of Patriarchship now translated to Mosko beareth a superiour authoritie ouer all the Churches not onely of Russia other the Emperours dominions but thorough out all the churches of Christendome that were before vnder the Patriarch of Cōstantinople or Sio or at least the Russe Patriarch imagineth himselfe to haue the same authoritie Hee hath vnder him as his proper diocesse the Prouince of Mosko besides other peculiars His court or office is kept at the Mosko Before the creatiō of this new Patriarch they had but one Metropolite that was called the Metropolite of Mosko Now for more state to their Church and newe Patriarch they haue two Metropolites the one of Nouogrod velica the other of Rostoue Their office is to receiue of the Patriarch such Ecclesiasticall orders as he thinketh good and to deliuer the
Pasquils to note their great mens faults that no man els dare speake of Yet it falleth out sometime that for this rude libertie which they take vpon them after a counterfeite maner by imitation of Prophets they are made away in secret as was one or two of them in the last Emperours time for beyng ouer bolde in speaking against his gouernment Of their Leiturgie or forme of Church-seruice and their manner of administring the Sacraments The 22. Chapter THeir morning seruice they call Zautrana that is mattins It is done in this order The Priest entereth into the Church with his Deacon following him And when hee is come to the middle of the Church he beginneth to say with a loude voyce Blasslauey Vladika that is Blesse vs heauenly Pastor meaning of Christ Then he addeth In the name of the Father and of the Sonne and of the holy Ghost one very God in Trinitie and Aspody Pomeluy or Lorde haue mercy vpon vs Lorde haue mercie vpon vs Lorde haue mercie vpon vs repeated three times This done hee marcheth on towardes the Chauncell or Sanctum Sanctorum as they vse to call it and so entreth into the Scharsuey Dwere or the heauenly doore which no man may enter into but the Priest only Where standing at the altar or table set neere to the vpper wall of the chauncell hee sayeth the Lordes prayer and then againe Aspody Pomeluy or Lord haue mercie vpon vs Lorde haue mercie vpon vs c pronounced twelue times Then praysed be the Trinitie the Father the Sonne and holie Ghost for euer and euer Wherto the Deacons and people say Amen Next after the Priest addeth the Psalmes for that day and beginneth with O come let vs worshippe and fall downe before the Lorde c. and therewithall himselfe with the Deacons people all turne themselues towardes their Idoles or Images that hang on the wall and crossing themselues bowe downe three times knocking their heades to the verie ground After this he readeth the ten commandements and Athanasius Creed out of the Seruice booke This being done the Deacon that standeth without the heauenly doore or chauncel readeth a piece of a Legēd out of a written booke for they haue it not in print of some Saints life miracles c. This is diuided into manie partes for euerie day in the yeere and is read by them with a playne singing note not vnlike to the Popish tune when they soung their Gospels After all this which reacheth to an houre and an halfe or two houres of length hee addeth certeyne sette Collectes or prayers vpon that which hee hath read out of the Legend before and so endeth his Seruice All this while stand burning before their Idoles a great many of waxe candles wherof some are of the bignesse of a mans wast vowed or enioyned by penance vpon the people of the parish About 9. of the clock in the morning they haue an other seruice called Obeidna or Compline much after the order of the Popish Seruice that bare that name If it bee some high or Festiuall day they furnish their Seruice beside with Blessed bee the Lorde God of Israel c. and We prayse thee O God c Sung with a more solemne and curious note Their Euening seruice is called Vecherna where the Priest beginneth with Blaslauey Vladika as hee did in the morning and with the Psalmes appointed for the Vecherna Which beyng read hee singeth My soule doeth magnifie the Lorde c. And then the Priest Deacons and people all with one voice sing Aspody pomelui or Lord haue mercie vpon vs thirty times together Whereunto the boyes that are in the Church answere all with one voyce rowling it vp so fast as their lippes can goe Verij Verij Verij Verij or Prayse Prayse Prayse c. thirty times together with a very straunge noyse Then is read by the priest vpō the holidaies sung the first Psalme Blessed is the man c. And in the end of it is added Alleluia repeated ten times The next in order is some part of the gospell read by the Priest which hee endeth with Alleluia repeated three times And so hauing said a collect in remembrance of the Saint of that day he endeth his euening seruice All this while the Priest standeth aboue at the altar or high table within the Chancel or Sanctum Sanctorum whence he neuer moueth al the seruice time The Deacon or Deacons which are many in their cathedrall Churches stand without the chancell by the Scharsuey dwere or heauenly doore for within they may not be seene all the seruice time though otherwise their office is to sweepe and keepe it and to set vp the waxe candels before their Idols The people stand together the whole seruice time in the body of the Church and some in the church porch for piew or seate they haue none within their churches The Sacrament of baptisme they administer after this manner The child is brought vnto the Church this is done within eight daies after it is borne if it bee the childe of some Nobleman it is brought with great pomp in a rich sled or wagō with chaires cushiōs of cloth of gold such like sumptuous shew of their best furniture When they are come to the Church the Priest standeth ready to receiue the child within the church porch with his tub of water by him And thē beginneth to declare vnto them that they haue brought a little Infidell to be made a Christian c. This ended he teacheth the witnesses that are two or three in a certeine set forme out of his booke what their dutie is in bringing vp the childe after hee is baptised vz. That he must be taught to know God and Christ the Sauiour And because God is of great maiestie and wee must not presume to come vnto him without mediatours as the manner is when wee make any suit to an Emperour or great Prince therefore they must teach him what Saints are the best chiefe mediatours c. This done he cōmandeth the diuell in the name of God after a coniuring manner to come out of the water so after certeine praiers he plungeth the childe thrise ouer head eares For this they holde to be a point necessary that no part of the childe be vndipped in the water The words that beare with thē the forme of baptisme vttered by the Priest when he dippeth in the childe are the very same that are prescribed in the gospell vsed by vs vz In the name of the Father of the Sonne of the Ghost For that they should altar the forme of the words and say by the holy Ghost as I haue heard that they did folowing certein heretikes of the Greeke church I found to be vntrue aswell by report of them that haue bin often at their baptismes as by their booke of Leiturgie it selfe wherein the order of baptisme is precisely set downe When the childe
is baptiszed the Priest laieth oile and salt tempred together vpon the forehead and both sides of his face and then vppon his mouth drawing it along with his finger ouer the childes lippes as did the Popish priestes saying withall certeine prayers to this effect that God will make him a good Christian c all this is done in the Church porch Then is the childe as being now made a Christian and meet to be receiued within the church dore carried into the church the Priest going before and there he is presented to the chiefe Idoll of the Church being layd on a cushion before the feete of the image by it as by the mediatour to bee commended vnto God If the child be fick or weake specially in the winter they vse to make the water luke warme After baptisme the manner is to cut of the haire from the childes head and hauing wrapped it within a piece of wax to lay it vp as a relique or monument in a secret place of the church This is the māner of their baptisme which they accoūt to be the best perfectest form As they doo all other parts of their religion receiued as they say by tradition from the best church meaning the Greeke And therfore they will take great paynes to make a proselite or cōuert either of an infidell or of a forrein Christian by rebaptizing him after the Russe manner When they take any Tartar prisoner commonly they will offer him life with condition to be baptized And yet they perswade very few of them to redeeme their life so because of the naturall hatred the Tartar beareth to the Russe and the opinion he hath of his falshood and iniustice The yere after Mosko was fired by the Chrim Tartar there was taken a Diuoymorsey one of the chiefe in that exploit with 300. Tartars more who had all their liues offered thē if they would be baptized after the Russe manner Which they refused all to doo with many reproches against those that perswaded them And so beyng carried to the riuer Mosko that runneth through the citie they were all baptized after a violent manner being thrust downe with a knock on the head into the water through an hole made in the yse for that purpose Of Lieflanders that are captiues there are many that take on thē this secōd Russe baptisme to get more libertie somwhat besides towards their liuing which the Emperour ordinarily vseth to giue them Of Englishmen since they frequented the countrie there was neuer any found that so much forgot God his faith and countrie as that he would bee content to be baptized Russe for any respect of feare preferment or other meanes whatsoeuer saue onely Richard Relph that following before an vngodly trade by keeping a Caback against the order of the countrie and being put of from that trade spoiled by the Emperours officers of that which he had entred himself this last yeare into the Russe profession so was rebaptised liuing now asmuch an idolater as before he was a rioter and vnthrifty person Such as thus receiue the Russe baptisme are first carried into some Monasterie to be instructed there in the doctrine and ceremonies of the church Where they vse these ceremonies First they put him into a new and fresh suite of apparell made after the Russe fashion and set a coronet or in Sommer a garland vpon his head Then they annoint his head with oile put a waxe candle light into his hand and so pray ouer him foure times a day the space of seuen daies All this while he is to abstaine from flesh and white meats The seuen daies being ended he is purified and washed in a bathstoue and so the eight day hee is brought into the church where he is taught by the Friers how to behaue himselfe in presence of their idols by ducking downe knocking of the head crossing himself and such like gestures which are the greatest part of the Russe religion The sacrament of the Lordes supper they receiue but once a yeare in their great Lent time a litle before Easter Three at the most are admitted at one time and neuer aboue The manner of their cōmunicating is thus First they cōfesse themselues of all their sins to the Priest whō they call their ghostly father Then they come to the Church are called vp to the Cōmunion table that standeth like an altar a little remoued frō the vpper end of the Church after the Doutch maner Here first they are asked of the Priest whither they be cleane or no that is whither they haue neuer a sinne behind that they left vnconfessed If they answere No they are taken to the table Where the Priest beginneth with certeine vsuall prayers the communicants standing in the meane while with their armes foulded one within an other like penitentiaries or mourners When these prayers are ended the Priest taketh a spoone and filleth it full of claret wine Then he putteth into it a small piece of bread and tempereth them both together and so deliuereth them in the spoone to the Communicants that stande in order speaking the vsuall wordes of the Sacrament Eat this c. Drinke this c. both at one time without any pause After that he deliuereth them againe bread by it self and then wine carded together with a little warme water to represent bloud more rightly as they thinke and the water withall that flowed out of the side of Christ Whiles this is in doing the communicants vnfold their armes And then foulding them againe follow the Priest thrise round about the communion table and so returne to their places againe Where hauing said certeine other prayers he dismisseth the communicants with charge to bee meary and to cheere vp themselues for the seuen daies next following Which being ended he enioyneth them to fast for it as long time after Which they vse to obserue with very great deuotion eating nothing els but bread and salt except a little cabbage and some other hearbe or roote with water or quasse mead for their drinke This is their manner of administring the Sacraments Wherein what they differ from the institution of Christ and what ceremonies they haue added of their owne or rather borrowed of the Greekes may easily be noted Of the doctrine of the Russe church and what errours it holdeth The 23. Chapter THeir chiefest errours in matter of faith I find to be these First concerning the word of God it self they will not read publiquely certeine bookes of the Canonicall scripture as the bookes of Moses specially the foure last Exodus Leuiticus Numeri and Deuteronomie which they say are al made disauthentique and put out of vse by the comming of Christ as not able to discerne the difference betwixt the morall and the ceremoniall law The bookes of the prophets they allow of but read thē not publikely in their churches for the same reason because they were but directers vnto Christ
table in a set forme with great manners and reuerence to the Bridegroome If she behaue her selfe otherwise it is a great preiudice to her credite and life euer after and will highly be disliked of the Bridegroome himselfe After the third day they depart to their owne and make a feast to both their friends together The marriage day and the whole time of their festiuall the Bridegroome hath the honour to bee called Moloday Knez or yong Duke and the Bride Moloday Knezay or young Dutchesse In liuing with their wiues they shewe themselues to be but of a barbarous condition vsing them as seruants rather then wiues Except the Noble-women which are or seeme to be of more estimation with their husbands then the rest of meaner sort They haue this fowle abuse contrary to good order and the worde of God it selfe that vpon dislike of his wife or other cause whatsoeuer the man may goe into a Monasterie and shire himselfe a Frier by pretence of deuotion and so leaue his wife to shift for her selfe so well as she can Of the other Ceremonies of the Russe Church The 25. Chapter THe other ceremonies of their Churche are manie in number especially the abuse about the signe of the Crosse which they set vp in their high wayes in the tops of their Churches and in euery doore of their houses signing themselues continually with it on their foreheads and brests with great deuotion as they will seeme by their outward gesture Which were lesse offence if they gaue not withall that religious reuerence and woorship vnto it which is due to God onely and vsed the dumbe shewe and signing of it insteede of thanksgiuing and of all other dueties which they owe vnto God When they rise in the morning they goe commonly in the sight of some steeple that hath acrosse on the toppe and so bowing themselues towardes the crosse signe themselues withal on their foreheads and brests And this is their thanksgiuing to God for their nightes rest without any word speaking except peraduenture they say Aspody Pomeluy or Lorde haue mercie vpon vs. When they sitte downe to meate and rise againe from it the thanksgiuing to God is the crossing of their foreheads and brests Except it be some few that adde peraduenture a worde or two of some ordinarie prayer impertinent to that purpose When they are to giue an oath for the deciding of anie controuersie at Lawe they doe it by swearing by the Crosse and kissing the feet of it making it as God whose name onely is to bee vsed in such triall of iustice When they enter into any house where euer there is an idole hanging on the wall they signe themselues with the crosse bow themselues to it When they begin any work bee it little or much they arme them selues first with the signe of the crosse And this cōmonly is all their prayer to God for good speede of their businesse And thus they serue God with crosses after a crosse and vaine maner not vnderstanding what the crosse of Christ is nor the power of it And yet they thinke all strangers Christians to be no better then Turkes in comparison of themselues and so they wil say because they bow not themselues when they meete with the crosse nor signe themselues with it as the Russe maner is They haue holie water in like vse and estimation as the Popish Church hath But herein they exceede them in that they doe not onely hallow their holie water stockes and tubbes ful of water but all the riuers of the countrey once euery yeere At Mosko it is done with great pompe and solemnitie the Emperour himselfe being present at it with all his Nobility marching through the streets towards the riuer of Moskua in manner of procession in this order as followeth First goe two Deacons with banners in their hands the one of Precheste or our Ladie the other of S. Michael fighting with his dragō Then follow after the rest of the Deacons the priests of Mosko two two in a ranke with coaps on their backs and their idols at their brests carried with girdles or slinges made fast about their necks Next the priests come their Bishops in their pontificalibus then the Friers Monks and Abbots and after the Patriarches in very rich attite with a ball or sphere on the top of his myter to signifie his vniuersalitie ouer that Church Last commeth the Emperor with all his nobility The whole traine is of a mile long or more When they are come to the riuer a great hole is made in the yse where the market is kept of a rod and a halfe broad with a stage round about it to keepe off the presse Then beginneth the Patriarch to say certaine praiers and coniureth the diuel to come out of the water and so casting in salt and censing it with frankincense maketh the whole riuer to become holy water The morning before all the people of Mosko vse to make crosses of chawlke ouer euerie doore and window of their houses least the Diuell beyng coniured out of the water shoulde flye into their houses When the ceremonies are ended you shal see the black Gard of the Emperours house and then the rest of the Towne with their pailes and buckets to take off the hallowed water for drinke and other vses You shall also see the women dippe in their children ouer head and eares and many men and women leape into it some naked some with their clothes on when some man woulde thinke his finger woulde freese off if hee should but dippe it into the water When the men haue done they bring their horse to the riuer to drinke of the sanctified water and so make them as holie as a horse Their set day for this solemne action of hallowing their riuers is that we cal Twelfthday The like is done by other Bishops in al parts of the Realme Their maner is also to giue it to their sick in their greatest extremitie thinking that it will eyther recouer them or sanctifie them to God Whereby they kill many through their vnreasonable superstition as did the Lord Borris his onely sonne at my beyng at the Mosko whom he killed as was said by the phisitions by powring into him colde holie water and presenting him naked into the Church to their Saynt Basileo in the colde of the Winter in an extremitie of sicknesse They haue an image of Christ which they call Neruchi which signifieth as much as Made without hands for so their priests superstition withal perswadeth them it was This in their processions they carry about with them on high vpon a pole enclosed within a Pixe made like a lanthorn and doe reuerence to it as to a great mysterie At euery brewing their maner is likewise to bring a dish of their woort to the Priest within the Church which beyng hallowed by him is powred into the brewing and so giueth it such a vertue as