Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	pope_n	rome_n	5,434	5	6.6788	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05331	A geographical historie of Africa, written in Arabicke and Italian by Iohn Leo a More, borne in Granada, and brought vp in Barbarie. Wherein he hath at large described, not onely the qualities, situations, and true distances of the regions, cities, townes, mountaines, riuers, and other places throughout all the north and principall partes of Africa; but also the descents and families of their kings ... gathered partly out of his owne diligent obseruations, and partly out of the ancient records and chronicles of the Arabians and Mores. Before which, out of the best ancient and moderne writers, is prefixed a generall description of Africa, and also a particular treatise of all the maine lands and isles vndescribed by Iohn Leo. ... Translated and collected by Iohn Pory, lately of Goneuill and Caius College in Cambridge; Della descrittione dell'Africa. English	Leo, Africanus, ca. 1492-ca. 1550.; Pory, John, 1572-1636.	1600 (1600)	STC 15481; ESTC S108481	490,359	493

very deed so great is the force of antiquitie and custome that where they once take roote they can hardly be remooued And it is a woonder that the Ethiopians do so often repeat baptisme when as they cannot be circumcised any more then once But in regard of all these defects what can we better deuise to do then in our daily praiers to wish them mindes better informed and the puritie and integritie of faith which is agreeable vnto gods worde The Ethiopians conceiued exceeding ioy at the first arriuall of the Portugals in their countrie hoping that their mutuall acquaintance and familiaritie would breed a similitude and coniunction as well of their religions as of their affections and mindes But I am verily afraid least the reprochfull and sterne carriage of the Popish priests and monkes towards the Ethiopick ambassadours before mentioned hath more then euer in times past estranged the mindes of that nation from the Christians of Europe Howbeit the singular care and industrie of those two renowmed Princes Iohn the second and Emanuel kings of Portugall is most highly to be extolled and celebrated who by infinit charges emploied vpon their nauigations to The east Indies and to these parts haue opened a way for the European Christians to the southerne church of Ethiopia and for the Ethiopians to this westerne church of Europe Which had not these two woorthie Princes brought to effect we should not so much as haue knowne the name of a Christian church in Ethiopia For thither by the way of Arabia and Egypt in regard of the Arabians and Mahumetans most deadly enmitie to the Christian faith it is so dangerous and difficult to trauell as it seemeth to be quite barred and shut vp Vnlesse therefore ouer the Atlantike Ethiopick and Indian seas the Portugals had thither found a passage by nauigation it had almost beene impossible for any ambassadours or other persons to haue come out of Ethiopia into these westerne parts Thus 〈◊〉 Matthew Dresserus An ambassage sent from Pope Paule the fourth to Claudius the Emperour of Abassia or the higher Ethiopia for planting of the religion and ceremonies of the church of Rome in his dominions which ambassage tooke none effect at all IN the yeere 1555 Iohn the third king of Portugal determined to leaue no meanes vnattempted for the absolute reconciliation of Prete Ianni vnto the church of Rome For though Dauids ambassador had performed obedience to Pope Clement the seuenth on his emperours behalfe yet doubted the king of Portugal as true it was that for want of speedie prosecution those forward beginnings would proue but altogether fruitlesse in that for all this they still embraced the heresies of Dioscorus and Eutiches and depended on the authoritie of the Patriark of Alexandria receiuing their Abuna from him who is the sole arbitrator of all their matters ecclesiasticall the administrer of their sacraments the giuer of orders ouer all Ethiopia master of their ceremonies and Instructer of their faith Whereupon he supposed that he could not do any thing more profitable or necessarie then to send thither a Patriark appointed at Rome who might exercise spirituall authority ouer them as also with him some priests of singular integrity and learning who with their sermons disputations discourses both publike and priuate might reduce those people from their errors and heresies to the trueth and might confirme and strengthen them in the same And vnto this it seemed a wide gate was already open because not many yeeres before Claudius the emperour of Ethiopia receiued great succours from the Portugals against Graadamet king of Zeila who had brought him to an hard point and in a letter written from him to Stephen Gama he called Christopher Gama his brother who died in this war by the reuerend name of a Martyr The king of Portugal therefore hauing imparted this his resolution first with Pope Iulius the third and then with Paul the fourth it was by them concluded to send into Ethiopia thirteene priests men of principall estimation and account aboue others of their qualitie Iohn Nunnes Barretto was made Patriark and there were ioyned vnto him two assisting Bishops Melchior Carnero and Andrea Oiuedo vnder title of the Bishops of Nicea and Hierapolis King Iohn set forth this ambassage not onely with whatsoeuer the voiage it selfe necessarily required but further with all royall preparation and rich presents for Prete Ianni Neuerthelesse the better to lay open an entrance for the Patriarke there was by the kings appointment sent before from the city of Goa Iago Dias and with him Gonsaluo Rodrigo into Ethiopia to discouer the minde of the Neguz and the disposition of his people These two being admitted to the presence of that Prince shewed him the letters of king Iohn wherein he congratulated with him on the behalfe of all Christians for that following the example of his grandfather and father he had embraced the Christian faith and vnion Whereat Claudius was amazed ' as at a thing neuer before thought of And it being demaunded why he had written to the king of Portugal to that effect he excused himselfe by the writer and interpreter of his letter adding thereunto that though hee esteemed that king as his very good brother yet was he neuer minded to swerue one iot from the faith of his predecessors Roderigo for all this was no whit daunted but wrought all meanes to bring Claudius to his opinion But the greatest difficultie against this his busie enterprise was the ignorance of the emperour and the princes of Ethiopia in all the generall Councels and ancient Histories Afterwards perceiuing that the Neguz did not willingly admit him to audience he wrote and diuulged a booke in the Chaldean toong wherein confuting the opinions of the the Abassins he laboured mightily to aduance the authoritie of the Romaine church Which booke raised so great a tumult that the emperour to auoide woorse inconueniences which were likely to ensue was faine quickly to suppresse it Iago Dias perceiuing that he did but loose time the terme of his returne approching tooke his leaue of the Neguz And hauing made knowne in Goa how matters stood it was not thought requisite that the Patriarke should expose his owne person togither with the reputation of the Romaine church vnto so great hazard But rather not wholy to abandon the enterprise they determined to send thither Andrew Ouiedo newe elect bishop of Hierapolis with two or three assistants who with greater authoritie might debate of that which Roderigo alreadie had so vnfruitfully treated of Ouiedo most willingly vndertaking this attempt put himselfe on the voiage with father Emanuel Fernandez and some fewe others When he was come into Abassia he stood in more need of patience then disputation For king Claudius within a fewe moneths after being vanquished and slaine Adamas his brother succeeded who was a great enimie to the sea of Rome This man drew 〈◊〉 and his assistants to the warres with him and

also to embrace it In times past Ethiopia was gouerned by Queenes onely Whereupon we reade in the history of the old testament that the Queene of the south came to King Salomon from Saba to heare his admirable wisedome about the yeere of the world 2954. The name of this Queen as the Ethiopians report was Maqueda who from the head-city of Ethiopia called Saba which like an Isle is enuironed on all sides by the riuer Nilus trauelled by Egypt and the Red sea to Ierusalem And she brought vnto Salomon an hundred twenty talents of gold which amount to 720000. golden ducates of Hungarie that is seuen tunnes of gold and 20000 Hungarian ducates besides This mightie sum of gold with other things of great value she presented vnto Salomon who likewise requited her with most princely giftes She contended with him also in propounding of sage questions obscure riddles Amongst other matters as it is reported by Cedrenus she brought before him certaine damosels and yoong men in maides attire asking the king how he could discerne one sexe from another He answered that he would finde them out by the washing of their faces And foorthwith he commanded all their faces to be washed and they which washed themselues strongly were found to be males but the residue by their tender washing bewraied themselues to be damosels The Ethiopian kings suppose that they are descended from the linage of Dauid and from the family of Salomon And therefore they vse to terme themselues the sonnes of Dauid and of Salomon and of the holy patriarkes also as being sprung from their progenie For Queene Maqueda say they had a sonne by Salomon whome they named Meilech But afterward he was called Dauid This Meilech as they report being growen to twentie yeeres of age was sent backe by his mother vnto his father and instructor Salomon that he might learne of him wisedome and vnderstanding Which so soone as the said Meilech or Dauid had attained by the permission of Salomon taking with him many priests and nobles out of all the twelue tribes he returned to his kingdome of Ethiopia and tooke vpon him the gouernment thereof As likewise he carried home with him the law of God and the rite of circumcision These were the beginnings of the Iewish religion in Ethiopia And it is reported that euen till this present none are admitted into any ministry or canonship in the court but such as are descended of their race that came first out of Iury. By these therfore the doctrine of God in Ethiopia was first planted which afterward tooke such deepe root as it hath since remained to all succeeding ages For the Ethiopians did both retaine the bookes of the Prophets and trauailed also to Ierusalem that they might there worship the true God reuealed in the kingdome of Israel Which manifestly appeereth out of the Historie of the Ethiopian Eunuch whose name was Indich which was a principall gouernour vnder Queene Candaces properly called Iudith For he about the tenth yeere after the death and resurrection of our blessed Sauiour trauailed for the space of two hundred and fortie miles to Ierusalem Where hauing performed due worship vnto God returning homeward as he sate in his chariot he read the prophet Esaias And by the commandement of the holy Spirit Philip one of Christ his disciples was sent vnto him And when they were both come to the citie Bethzur three miles distant from Ierusalem the Eunuch at the foote of a mountaine espied a certaine water wherein he was baptized by Philip. And being returned into Ethiopia this Eunuch baptized the Queene and a great part of her family and people From which time the Ethiopians began to be Christians who since that haue continually professed the Christian faith They beleeue also that Philip sent into Ethiopia a disciple of his called Lycanon who as they suppose ordained the verie forme of religion which they now holde Now these beginnings aswel of the Iewish as the christian religion among the Ethiopians being thus declared we are next to intreat of the doctrine religion it selfe togither with the rites ceremonies vsed at this present in the Ethiopicke church so far foorth as we can gather out of the ambassages which haue bin performed from these parts thither backe againe Besides which there is no historie nor discourse of any worth to be found which entreateth of the religion maners and customes of the Ethiopians So as it is a matter very strange that for so many hundred yeeres togither Ethiopia was so barred from our knowledge that we had not so much as any report thereof Vntill about the yeere of our Lord 1440. certaine ambassadours sent from thence to Pope Eugenius returned backe with his letters and Papall benediction to their king Which letters are most charily kept among the records of this Ethiopian king and are preserued for perpetuall monuments From which time also as though Ethiopia had beene againe quire debarred from the knowledge and conuersation of our men there were not any Europeans that went into Ethiopia nor any Ethiopians that came into Europe till the yeere of our Lord 1486. what time Iohn the second king of Portugall sent Pedro de Couilham and Alonço de Paiua to search out Ethiopia This Pedro was a man very learned eloquent skilfull in sundrie languages painfull in his endeuors fortunate in his attempts and most desirous to finde out new countries and people both by sea and land He therefore in the yeere aboue mentioned togither with his companion Alonço de 〈◊〉 who died in the voiage trauailed first to Alexandria and Cairo in Egypt from whence in the companie of certaine Mores of Fez and Tremizen he proceeded on to El Tor an hauen towne vpon the Arabian shore of the Red sea and thence to Aden situate without the entrance of the Arabian gulfe Where hauing embarqued himselfe in a ship of Mores he trauailed to Calicut Goa and other places of the east Indies and being fully informed of the state of the Spiceries he crossed ouer the maine Ocean to çofala sailed thence to Ormuz and then returned backe to Cairo From whence hauing dispatched letters vnto his king in the company of Rabbi Ioseph a Iew he made a second voiage to Ormuz and in his returne he tooke his iourney towards Ethiopia the Emperour whereof at that time was called Alexander Vnto whom when he had deliuered a letter and a mappe of the world sent from king Iohn he was most kindly entertained and rewarded with many rich gifts And albeit he most earnestly desired to returne into his owne countrey yet could he neuer obtaine leaue but had wealth honour and a wife of a noble family bestowed vpon him to asswage his desire of returning home Wherefore in the yeere 1526. which was fortie yeeres after his departure out of Portugall hee was left by Rodrigo de Lima the Portugall ambassadour still remaining in the court of Prete Ianni In all this meane

getting of their 〈◊〉 that they are free from those violent passions of lust Infants that die before baptisme they name halfe christians because being sanctified onely by the faith of 〈◊〉 parents they are not as yet by baptisme throughly engraffed into the church From meates which the law of Moses accounted vncleane they also do abstaine The heresies of Arrius Macedonius and Nestorius they reiect and condemne The whole church of Ethiopia is gouerned by a patriark called in the Ethiopick language Abuna which signifieth A Father This patriark of theirs is first solemnely created at Ierurasem by the voices of those monkes which keepe the sepulchre of our Lord. Afterward hee is confirmed and sent into Ethiopia by the patriarke of Alexandria The emperour Prete Ianni so often as there is need of a new patriark sendeth an ambassage with many gifts to Ierusalem and requireth a patriark from thence Which patriarke together with a monke of the order of Saint Antony the Hermite being come into Ethiopia is according to an ancient custome receiued with the generall consent congratulation applause and reioycing of all degrees and estates of people To this high function is singled out some one man of singular piety grauity 〈◊〉 and of more ancient yeeres then the rest His speciall duties are to giue holy orders to administer church-discipline and to excommunicate contumaces or obstinate offenders which are for their stubbornnes famished to death But the authoritie of giuing Bishopricks and spirituall benefices the Emperour reserueth to himselfe In Ethiopia there are infinit numbers of priests and of monkes Francis Aluarez saw at one time ordained by the Patriarke two thousand three hundred fiftie sixe priests And the like manner of ordaining or instalment they haue euerie yeere twise It seemeth that those which are chosen into that order are men destitute of learning and liberall artes Vnto their priesthood none is admitted before he be full thirtie yeeres of age It falleth out likewise that during the vacation of the Patriarkship the church hath great want of priests Which vacation is often times prolonged by reason of the continuall wars betweene the Christians and the bordering Mahumetans and Gentiles whereby all passage from Ethiopia to the monks of Ierusalem is quite cut off Hence proceedeth great desolation in that church But with monks all places in this Abassin empire do mightily swarme These do not onely confine themselues in monasteries wherof here are great numbers but also take vpon them offices in the court and intangle themselues in militarie affaires and in buying and selling of merchandize Neither are there anie kinde of people in those easterne parts more conuersant in trade of merchandize then priests 〈◊〉 monkes So that the old said sawe is most truelie verified What ere the world doth put in vre The Monke will intermeddle sure It is 〈◊〉 to be noted that the priests monkes and other ministers of 〈◊〉 Ethiopian church are not maintained by tithes and almes as they are in Europe They haue onelie certaine fieldes and gardens which must be manured by the monkes and clergie themselues To beg ought of the common people they are in no wise permitted vnlesse perhaps some man will of his owne accorde bestowe somewhat in their churches for the exequies of the dead or for some other sacred vses These Ethiopians haue a certaine booke which they suppose to haue beene written by all the Apostles when they were assembled at Ierusalem This booke in their language they call Manda and Abetilis and do beleeue that all thinges therein contained are to be holden for gospel In it amongst other matters are contained certaine penal statutes as for example If a priest be conuicted of Adultery Man-slaughter Robberie or periurie he is to receiue like punishment with other malefactors Likewise that aswell ecclesiasticall as secular persons are to abstaine from comming to church for the space of fower and twentie howers after carnall copulation Some lawes also there are concerning the purification of women after their moneths and their child-birth which bicause we can make but little vse of them I do heere passe ouer in silence One thing there is in this booke very well prouided namely that twise euery yeere there be a Synod assembled in the church of Christ for the handling and discussing of all matters ecclesiasticall These are the principall points of the religion faith and ceremonies of the Ethiopicke church vnder Prete Ianni which hitherto haue come to our knowledge A good part whereofis agreeable vnto the scriptures of the old and new testament And such in very deed they are as represent vnto vs the acknowledgement of one true God and the faith and worship of our onely Lord and Sauiour Iesus Christ. But as neuer any church vpon earth was quite voide of blemish so neither is this of Ethiopia free from all staines of errour Which notwithstanding may seeme the lesse strange bicause in Ethiopia there are no schooles nor Seminaries of liberall artes saue only that the priests themselues according to their simple skill traine vp their sonnes vnto such learning as may in time make them capable of priesthood Neither was there euer any man yet that reformed their errors Francis Aluarez reporteth that the Patriarke of this Ethiopick church in a certaine priuate conference did grieuously complaine of all such errours as were there maintained and was most earnestly desirous of a reformation Which desire of his as it is most holy cōmendable so is it by al christiās to be approoued God almightie grant that the Ethiopians may one daie attaine to the accomplishment of this his compassionate well-wishing and may haue a happie reformation of their church For this to desire and praie for is farre more conuenient and Christian-like then to disgrace them with reprochfull words and to bereaue them of the name of Christians Which harde and vnchristian measure Zagazabo the Ethiopian ambassadour reporteth with griefe that he found among the Popish priests of Portugall by whom he was quite restrained from the vse and communion of the 〈◊〉 supper as ifhe had beene a meere Gentile or Anathema It is indeed an errour or rather a great infirmitie that they do as yet retaine and vse some of the Iewish ceremonies But we are 〈◊〉 to impute it to their ignorance of Christian liberty And wheras they permit mariage to their priests it is neither repugnant to the sacred word of God nor to the institution of the Apostles Wherefore it ought not to be disallowed of any Christians Vnlesse they will preferre the decrees of the Pope before the commandement of God established by Christ and his apostles Wherby it may plainly appeere how impiously and sauagely the Priests of Portugall dealt in that especially for this cause they so sharpely inneied against the Ethiopick ambassadour and so vnciuilly entreated him Their yeerely renewing ofbaptisme was at the first brought in by errour and since by ancient vse and tradition hath growen authenticall For in

intreated them most barbarously as also those Abassins whom they had conuerted He likewise was afterwards ouerthrowne in battaile by the Turkes who stripped Ouiedo and his companions of all things that they had Whereupon they grew into such pouertie and miserie as all helpe failing them they were enforced to get their liuing with the plough and spade till they all died one after another This Ethiopian Christianitie is brought at this day to an hard point by the inuasions of the Turkes and Mores as is before declared Notwithstanding their religious men affirme that they haue prophesies of the comming of a Christian nation to their Ports from farre countries with whom they shall go to the destruction of the Mores and these they hold to bee Portugals They haue farther certaine presagements of Saint Sinoda who was an Egyptain Hermite of the ruine of Meca the recouerie of the holy sepulcher and the taking of Egypt and Cairo by the Abassins vnited with the Latines Of the Christians of the isle of Socotera VIcinitie of place and conformitie of customes inuite me to crosse the sea and to visite the Christians of Socotera This island is sixtie miles long and fiue and twentie in bredth It is situate ouer against the Red sea The people thereof receiued the faith from Saint Thomas the Apostle for they affirme that heere he suffred shipwracke and that of the broken and battered ship he built a church which is as yet extant They imitate for the most part the rites customes and fashions of the Abassins but with great ignorance and errour for being separated from all commerce with the Christians of these parts they remaine depriued of that spirituall helpe which the westerne church by communication might impart vnto them They retaine circumcision and some other Moisaicall ceremonies Also they pray for the dead and obserue ordinarie fasts hauing prefixed howers for praier and bearing great reuerence to their religion in honour whereof they build chappels wherein assembling togither with an high and loude voice they make supplications and praiers in the Hebrew toong But their farre distance as I said from these parts of Christendome the sterilitie of the island and the pouertie of the people are occasions that the little light of truth which they haue is in a manner quite eclipsed by multitudes of errors Vnto other things may be added the tyrannie of the king of Fartac a Mahumetan who subdued them about the yeere of our Lord 1482. and partly by dominion partly by affinitie and kinred and partly also by conuersation brought in amongst them the deadly poison of Mahumet From this seruitude they were deliuered by Tristan d' Acunna one of the king of Portugals captaines sixe and twentie yeeres after they fell into the same And for their better securitie he repaired the fortresse leauing therein a Portugall garrison But bicause the charges farre surmounted any benefite that came of the island not long after the said fortresse was ruinated and the island abandoned by the Portugals Iohn the third king of Portugall had a great desire to assist and free them from the tyrannie of the Turkes whereunto after the taking of Aden they were subiect But for feare of prouoking the great Turke or giuing him occasion to disturbe and molest those seas with his fleetes as also for the dispatching of other affaires he had in hand he neuer went about that enterprise Of the Christians of Nubia FRantis Aluarez in his Aethiopicke relation writeth that he being at the court of Prete Ianni there arriued certaine ambassadors frō Nubia to make 〈◊〉 vnto that prince for some priests and ministers of the Gospell and sacraments by whom they might be instructed in the Christian faith But Prete Ianni answered them that he had not enough for his owne countrey whereupon they returned home very discōtent so that hauing no helpe from the Christians on the otherside being daily sollicited by the Mahumetans vpon whom they border on many sides it is thought that at this present they remaine in a manner without any religion at all Notwithstanding at this day there are more then an hundred and fiftie churches standing with diuers other notes and signes of Christianitie Their language partaketh much with the Egyptain and no lesse with the Chaldean and Arabick Of the Christians in the king dome of Congo HItherto we haue described that little which remaineth of the ancient Christianity of Africk It now resteth that we giue some notice of that which hath beene brought in of late Congo is a kingdome about the bignes of France situate as is before said beyond the equinoctiall betweene Cabo da Catherina and Bahia das vacas It was conuerted to Christian religion by the meanes of Don Iohn the second king of Portugal in manner following Don Diego Cano a captaine of that king by his commission coasting along Africa after a great nauigation arriued at length in the great riuer of Zaire and 〈◊〉 to saile vp into it he discouered along the banks thereof many townes where he found much more affability in the inhabitants then in those of other countries which before he had discouered And that he might be able to giue the more faithfull aduertisement thereof to his king his hart moued him to go to the court of that kingdome Whither bein̄g come and courteously brought to the kings presence he shewed them the vanity of their Idolatry the high reuerence of christian faith And he found in that Prince so good a disposition as returning into Portugal besides an ambassador he was permitted to carry with him certaine youths of noble parentage to the end they might learne the Christian doctrine and be well instructed therein and being baptized also might afterwards be sent back with Portugall priests to preache the gospel and to plant the Christian faith in that kingdome These youthes remained in Portugal two yeeres and were there liberally entertained and with all diligence instructed in matters of religion and were at length with great solemnity baptized When they came to riper yeeres king Iohn sent them backe againe into their owne countrey with an honorable ambassage in whose company went for teachers and instructers of that nation three Dominick-Fryers reputed for men of exquisit learning and holy life Being arriued in Congo they first cōuerted Mani-Sogno the kings vncle with one of his sonnes After that ensued the baptisme of the king and Queene for which cause in short time there was a goodly Church erected vnder the name and title of Santa Cruz. And in the meane while there were infinit Idols burnt The king was called Iohn the Queene Leonora and his eldest sonne Alonso This Alonso was a singular good man who not being satisfied in his owne conuersion laboured also with a kind of Apostolicall zeale for the conuersion of his subiects But let no man thinke that the planting of religion can euer passe without some labour and trouble These Dominick-Fryers besides the intemperature of

length into Congo with two friers and fower priests and ordered matters reasonablie well In the meane while Don Aluaro died and his sonne of the same name succeeded him who failed not to sollicite both Don Sebastian and Don Henrie kings of Portugall and the king of Spaine also that they would send him some competent number of preachers and ecclesiasticall persons for the augmentation of the Christian faith in his kingdome and amidst these determinations he died and a sonne of his called also Don Aluaro succeeded him During these tumults certaine other Portugall Priests went into Congo labouring to prune that vine which had beene long time giuen ouer and forsaken These men haue built them an house in the island of Loanda where do remaine sixe or seauen of their companie that are readie to goe sometimes hither and sometimes thither as neede requireth In the yeere of our Lord 1587. king Aluaro who bicause hee was not borne of lawfull matrimonie was but little esteemed by his people would needes haue one of these priests about him by whose meanes and authoritie he came to reputation and credite And God himselfe fauoured his proceedings for meeting a sister of his by the fathers side and one of her brothers with a great armie in the fielde he gaue him battaile and bore himselfe therein with such valour as he did not onely ouerthrow the forces of his enime but further slew the ring-leader and generall thereof and in the place where he was slaine he would needs build a church to the honour of Christianitie And the more by his owne example to mooue others himselfe was the very first man that put hand to this worke and likewise with edicts and fauourable proclamations he furthered and doth still aduance the preaching of the Gospell and the propagation of religion Who so is desirous to be more fully instructed concerning the Christianitie of this kingdome let him read the third and eight bookes of Osorius de Reb. gest Eman. the second booke of Philippo Pigafetta his story of Congo most properly and decently translated by the iudicious master ABRAHAM HARTWELL Of the Christian religion in the kingdome of Angola THose Portugal priests that remaine in the Iland Loanda as aboue we declared bend themselues more to the conuersion of Angola then of Congo The reason is as I suppose because the enterprise is new and more neerely concerneth the Portugals who there make war vnder the conduct of Paulo Diaz to get possession of the mountaines of Cabambe which abound with rich mines of very fine siluer It seemeth that god hath fauoured the amplification of his holy name in those parts with some myraculous victories For first in the yeere 1582 a fewe Portugals in an excursion that they made put to flight an innumerable companie of the Angolans And by this victory they brought in a manner the halfe of that kingdome into their handes and many Princes and nobles of the land vpon this were moued to request and make suit to be baptized Among whom was Songa prince of Banza the kinges Father in law whose brother and children were baptized already Tondella also the second person of Angola was conuerted many Idols were throwne to the ground and insteede thereof they erected crosses and built some churches And within this little while all the Prouince of Corimba is in a manner conuerted Also in the yeere 1584 an hundred and fiftie Portugals together with such succors as were conducted by Paule Prince of Angola who was not long before conuerted discomfited more then a million of Ethiopians In an other place we declared the readie meanes and oportunities that the Princes of Ethiopia and of India haue to assemble and bring togither such infinite armies They say that certaine Ethiopians being demaunded by a Portugal how it came to passe that so great a multitude turned their backes to so few men they answered that the Portugals strength did it not which with a blast they would haue confounded but a woman of incomparable beawty apparelled in shining light and brightnes and an old man that kept her company with a flaming sword in his hand who went aloft in the ayre before the Portugals and ouerthrew the squadrons of the Angolans putting them to flight and destruction In the yeere 1588 were conuerted Don Paulo Prince of Mocumba and with him a thousand persons more The Christian religion of Monomotapa IN the dominions of the Monomotapa the light of the faith being with incredible ease kindled was also as suddenly 〈◊〉 by the deuises of the Mahumetans For some Portugals going to the court of that monarche and giuing himselfe with some of his Princes and vassals a taste of the gospel were an occasion afterwards that Gonsaluo de Sylua a man no lesse famous for the integrity of his life then for his bloud and parentage went ouer thither from Goa in the yeere 1570. This man arriuing with a prosperous voiage in the kingdome of Inambane conuerted and baptized the king his wife children and sister with his Barons and nobility and the greatest part of his people Through whose perswasion Gonsaluo left his companions prosecuting his voiage towards the Monomotapa onely with sixe Portugals Thus hauing passed Mozambique and the mouth of the riuer Mafuta and of Colimane they came to Mengoaxano king of Quiloa where they were courteously receiued entertained And though they had licence in this place to preach the gospell yet would not Gonsaluo here stay iudging that vpon the cōuersion of the Monomotapa that of the neighbor kings would follow without delaie Embarking themselues therefore vpon the riuer Cuama they sailed along the coast of Africa eight daies till they came to Sena a very populous village where Gonsaluo baptized about fiue hundred slaues belonging to the Portugal merchants and prepared for the receiuing of the gospel the king of Inamor one of the Monomotapaes vassals In the ende Antonio Caiado a Portugall gentleman came from the court to guide Gonsaluo towardes the same place Whither being in short time come he was presently visited on the emperours behalfe and bountifullie presented with a great summe of gold and many oxen But he returning back these presents gaue the Monomotapa to vnderstand that he should know of Caiado what he desired The emperour was astonished at this his magnanimity receiued him afterwards with the greatest honor that could possibly be deuised And causing him to sit vpon the same carpet whereon also his owne mother sate he presently demaunded how many women how much ground and how many oxen thinges mightily esteemed of in those countries he would haue Gonsaluo answered that he would haue no other thing but himselfe Whereupon the emperour turning to Caiado who was their interpreter said that surely it could not be otherwise but that he who made so little account of thinges so highly valued by others was no ordinary man and so with much courtesie he sent him back to his lodging Not long time after