Beast disturb onely one to feed many People But the Brahmans answer That they by the pulling of many Herbs out of the Ground do not sin so much as the Settrea's by killing of one Goat because the Souls which reside in Herbs are in the meanest condition and by their transmigation remove into nobler Bodies as Men or Beasts Nevertheless they pretend that they would if it were possible live without Food so to prevent the disturbing of any Soul Yet few amongst them are so exact but freely eat of the Fruits Herbs Roots and Plants which the Earth produces judging they may do it without offence But they will never eat of any thing that had life chusing rather to die of Hunger The Brahmans are very moderate in their Diet and have no peculiar Dainties nor do they use to drink Wine or any other strong Liquor but their common Drink is clear Water without any kind of mixture yet sometimes with great delight they drink a Draught of Milk at Meals with which to supply them most People of Note keep Cows Their usual Food is Rice Plants and Herbs according to the Season of the Year They extremely abhor Drunkenness and account it one of their five Mortal Sins Those amongst them who perform the meanest Offices and do the greatest Lahor have the most freedom allow'd them in their Diet because they require the most Sustenance which makes many of them not scruple to drink Wine The Brahmans out of a high esteem or self-conceit of themselves will in no wise be perswaded to eat or drink any thing in a House inhabited by one of another Tribe but onely Teyer that is thick Milk because they account that to be a sort of Amortam or Nectar of the Gods Nay a Brahman will not eat in another Brahman's House that is of a different Sect and if a Byahman be Marry'd to a Woman of another Family she is not allow'd to eat with nor to see him eat but if a Man out of love to his Wife permit her to eat with him and other Brahmans are informed thereof they will not onely resent it very ill but shun the House of such a Person and account him unworthy of their Society The pride of the Pandite or Boten These Idolaters are very proud for those of any Quality will if possible avoid to eat with any of a meaner Degree There are some amongst the Brahmans call'd Pandite and Boten who being highly esteem'd will not eat in the House of a Brahman Sinai Naike or any other Nobleman because they eat Fish These Sinai or Naike are vulgarly call'd Mazarens and are of less esteem than the other eat freely with a Pandite or Boti and account it a great favor and so with the other Some are so vainly curious that they will not eat in a place where another of a contrary Sect or Tribe hath Din'd or Supp'd before the Floor is rubb'd over with Ox-dung which they believe cleanses it The Indians never eat with any of another Religion nor will they drink out of one Cup with them but shun their company and endeavor by all means possible to avoid touching of them fearing to be defil'd thereby nay an Indian of great Quality will not onely refuse to eat with another of a lower Degree out will not be touch'd by him and if he should accidentally he would immediately cleanse his Body by rubbing it with Herbs The common People shew great reverence and obedience to their Nobility for meeting them in the Street they not onely give them the Way but run from one side of the Street to the other like mad Men for fear of touching them nay the Noblemen if they did otherwise would beat them into better manners In regard no Indian will drink with another of a different Opinion out of one and the same Cup for fear of being defil'd therefore when they are in the Field and have but one Cup with which they are forc'd to make shift they have found out a means not to defile one another by drinking together viz. they touch not the Cup with their Lips but holding it with one Hand a pretty distance from their Mouths pouring the Liquor therein very dexterously not spilling a drop The Fast-days of the Brahmans The Brahmans are also very strict in keeping certain appointed Fast-days viz. they Fast the eleventh day after the full Moon and again eleven days after a new Moon when they eat no kind of Food not so much as Betel for the space of twenty four hours but spend that time in Reading and Praying In November the Brahmans of the Sect Seivia as also the Soudra's who are of the same Opinion with the Brahmans and in some Observances as religious as they Fast every Monday and abstain from all manner of Food till the Stars arise They are generally not allow'd during their time of Fasting to undertake any manner of Business though of never so small a Concern Some of them Fast eight others fifteen twenty and thirty days contenting themselves with very little Sustenance and a draught of Water Perushi relates that a certain penitent Person by long Fasting lost his left Eye which flew out of his Head The Fast Dauli They have also a Fast of nine days call'd Dauli or Davili during which whole time the Sammi otherwise call'd The Giogi or Spiritual Party utterly abstain from Meat and Drink sitting all that time on one place in a Pagode fearing if they should stir to provoke an appetite notwithstanding they do this freely and without any Obligation Commonly in the last Evening of the Fast a great number of Singers go with the noise of little Bells and other Instruments to the Pagods just as if they were going to a Funeral where finding the afroesaid Giogi sitting on Carpets on the Ground they place themselves round them in a Circle and having spent a considerable time in Singing and jingling their Bells one of the Sammi gives each of them out of a Dish two or three Kernels of Pomegranate with several little pieces of Quinces after this he plucks several Ears of Corn which is planted near the place where they sit whil'st the Singers fill the Air with their Voices and the jingling noise of their Bells and other Instruments The Sammi relate that this Corn which they cut was Sow'n with their own Hands in the beginning of their Fasting and that they had every day since water'd and bless'd the same with all their usual Ceremonies On the last Evening of their Fast they begin gain to eat a little so to bring their Stomachs by degrees to its usual appetite fearing that if they should eat too much at first they might prejudice their Healths and endanger their Lives We might justly suspect the truth of this their long Fasting did not very credible Eye-witnesses confirm the same All the Moneth of December the Brahmans eat a Pap made of Rice Sugar and some Fruit mixt
and to throw the same into the Sea and further that they should cause therein such violent emotions as should force it to throw up and disgorge that Wealth which was the occasion of its Pride Whereupon Mahadeu himself assisted on Bramma's side and the Deytes or Giants on the other so moved the Sea by shaking this Mountain that first it threw up the Money call'd Lecseny secondly the invaluable Jewel Consenchmany or a Carbuncle which in the night gives as great a Light as the Moon Thirdly the Tree Paersatich Fourthly her Silver Pot with the Water Sora Fifthly the Physician Dannewanter Sixthly Indema or the Moon Sevently the white Cow of Superfluity Camdoga Eighthly the Water of Everlasting Life call'd Ammaril Ninthly the Elephant with seven Trunks call'd Hierawanesti Tenthly the beautiful dancing Maid Remba Eleventhly the seven-headed Horse Exmognogora Twelfthly the Bowe Dennock Thirteenthly the Horn Sank And lastly the Poyson Sahar The Sea having by this great motion vomited up all these things became very calm Whereupon Mahadeu commanded the Mountain Meerparwat to be carried again to its place and left the Serpent Signage or Soesja to perform the same Then giving the conquer'd Treasures to several Countreys and People he return'd to Heaven Thus Kaurams Altar ended having lasted in the first Age 2500 Years Waras or Warrahas Altar the third WHen in the First Age the World was wholly spoil'd and no Belief amongst Men the Serpent Signage or Seesja with a hundred Heads who supported the World fainted through the weight of the Peoples sins insomuch that not being able to bear the same up any longer he went from it and thereby turning the whole World topsie-turvey at last thrust it into a bottomless Sea where all the Creatures were drown'd Thereupon Bramma the four-headed God implor'd Wistnow to fetch the World out of the bottomless Water and place it on the dry Land again Mahadeu's strange shape in his third appearance Mahadeu consenting to his Request descended in the following Shape viz. He had a Head like a Hog with two mighty Tusks bigger than those of an Elephant a Body like a Man with four Arms and Hands in one of which he held the great and terrible Sword Godda and on the first Finger of the other Hand a Ring in the third the before-mention'd great Horn which they call Sank and in the fourth the Book Kittaep In this manner Mahadeu descended first no bigger than a Dwarf but grew ere long to that horrible bigness before he came quite down that had the Earth been above the Waters and he stood upon it he would undoubtedly have touch'd the Heavens with his Head In this horrid Shape he div'd into the Deep where he kill'd the Monstrous Giant Hirnacks or Hirnacas which colour'd the whole Sea as red as Blood and Mahadeu made him his Footstool to tread on and striking his Tusks into the World pull'd up the same out of the Waters and calling the Tortoise and thousand-headed Serpent Signage to him he plac'd the Tortoise above the Waters and upon the Tortoise the Serpent Signage and above him the World This done he ascended again into Heaven and with one word Bramma created new Men. The Brahmans and other Tribes of the Indians seem highly to esteem this Appearance of Wistnow in the shape of a Man with four Arms and a Hogs Head for in the City Trimottam about Zinzi is a Pagode or Temple call'd Adi Warraha in which a Hogs head stands to publick view which the Brahmans affirm grew out of the Ground and worship as the Image of Wistnow in commemoration of his Birth in that shape Above Wistnow or Mahadeu sits the fair dancing Maid Remba with her Legs across under her The Giant Hirnacs representation The Giant Hirnacs lying under Mahadeu's Feet is represented in the shape of a horrible Demon with two Horns on his Haed mighty great Ears and bristly Hair on his Forehead and the Crown of his Head Cross his left Shoulder hangs a Black String his Body from Head to Foot full of bloody Spots His Fingers are like those of a Man but his Toes are rather Claws Thus ended Waras Altar having lasted 2700 Years in the First Age. Narsings Altar the Fourth WHen in the First Age the Giant Hirrenkessep had by great Penance and Religious Exercises moved Bramma the four-headed God to appear unto him and had obtain'd his Request he ask'd him what he desir'd whereto Hirrenkessep replied Hirenkessep's Request to Bramma Most powerful Bramma make me by your Favours a Monarch and mighty Prince on Earth and thereby grant that I may never be kill'd either by Heaven Earth Water Sun Moon Planets Clouds Wind Hail Snow Rain Thunder Lightning Birds Beasts Fishes Men Devils Serpents Adders Poyson Swords Arrows nor by any other Weapons neither without my House nor within it by Day nor by Night All which Bramma promising him the Giant Hirrenkessep raised himself and left off imploring Bramma any longer but marching into the Field conquer'd many Towns and Countreys and by Degrees subdu'd the whole World Which done he publish'd an Edict His Edict whereby he commanded all Men on pain of death to worship no Deity but him onely and that all those which should be found to do the contrary should die without mercy Waras of Warrahas autaer de derde Narsings autaer de vierde Wamans autaer de vyfde Mahadeu having perform'd all this in three days ascended up to Heaven again and so ended the fourth Altar in the first Age Cortesingke after a Reign of seventeen hundred twenty eight thousand years in which hapned all the foremention'd Wonders And notwithstanding the time of these Miracles doth not amount to more in all than seventy seven hundred years and three days yet it is to be understood that the seventeen hundred and twenty thousand years and three hundred and sixty two days were expir'd before between and after the Miracles Vanam's Altar the Fifth begins with the second Age Tretrsingke MAhadeu in the first Age had plac'd a Ragia Inder in Heaven to Govern the happy Souls as a Reward for his pious Life and continual Offerings which whil'st he liv'd on Earth he made every day in honor of Mahadeu with promise moâ—â—over that he should enjoy that place till some body else should exceed him for he had made a hundred Siasjas which are costly Offerings in honor of Mahadeu and besides all that forsook his Estate Wife and Children nay his own Life and spent all his time in Fasting and Praying Moreover in this second Age was born a Bell Ragia who growing up to a Youth betook himself to the reading of holy Books and amongst many other things read that a King was plac'd in Heaven to Govern the happy Souls till such time as some one should exceed him as abovesaid Since which this Ragia being a powerful King to exceed Ragia Inder in Piety spent whole days in searching and reading of holy Books nor
the end the World might be fully Peopled in all Parts spending their time in teaching their People several Arts. Brammon instructed them in Religion Kuttery in Matters of State Shuddery in Merchandise and Wyse in Mechanicks So that at this time the VVorld consisted of these four sorts of People each Tribe living apart according to their Office for avoiding all Confusions and Disorders And thus the VVorld was Planted in each Part and all thing were for a time in good Order But their Joy did not long continue they having no sooner tasted the sweetness of it than it vanish'd for as Multitude is the Mother of Confusion and occasions much Mischief and many Evils happen where the People are numerous and careless and Negligence reigns chiefly in prosperous Times so by the Sensuality of these four Brethren forgetting all thoughts of their present and former Happiness all things began to run into miserable Confusion because the People were too much enclin'd to Voluptuousness and Ease Brammon neglecting his Duty and Religion and Service of God Kuttery became a Tyrant Shuddery falsified his VVeights and Balance and practis'd all manner of Knavery to defraud his Brothers Wyse grew unconscionable employing the Benefits which arose from his Inventions in Profuseness Thus each of them derogating from their first Principles grew malicious to each other Brammon not being able to dispense with the Insolence of his Brother Kuttery who on the other side refus'd to shew Reverence to Brammon which he was oblig'd to as being his elder Brother moreover he was very cruel and took delght in putting to death those he dislik'd forc'd Shuddery to pay Tribute to him and reap'd the benefit of Wyse's Lahor These bad Examples were the first Seeds of Wickedness which encreas'd to a greater height amongst their Successors and made a breach of the sweet Union which reign'd at that time in the first Age of the World Wyse seeing Brammon love his Credit and Respect which was due to him concluded to make him yet more miserable by instituting a new manner of Religion in the World viz. The Worshipping or Images which he was commanded by a Vision hereupon he built Pagods under the Shades of Trees ordaining many new Ceremonies But because there was no mention made of them in the Books of Brammon great Disputes were held for a long time to know whether they should be receiv'd or not but after Wyse had confirm'd that he had receiv'd them from the Mouth of God they were adjudg'd Lawful Moreover they inventing new and wicked Designs daily and thereby encreasing their Sins God was displeas'd thereat the Heavens were cover'd with Horror and Darkness the Sea swell'd with Anger as if it would unite with the Clouds to ruin the People a great Noise was heard in the Air Thunder and Lightning arose from the Center of the Earth as if it threatned to purge the World from its Filthiness by a total Destruction For soon after hapned a great Deluge which swallow'd up all the Inhabitants of the Earth whereby their Bodies were punish'd for their Sins yet their Souls were entertain'd in the Almighties Bosom In this manner according to the Opinion of the Benjans ended the first Age of the World and they further add That God shew'd his Power in destroying the Creatures he had made which perhaps else would never have been known yet he Created a new World and People which were all Clean and deserving of his Wisdom and Mercy And because the first Age of the World was thus destroy'd by the wickedness of the People he resolv'd by means of three more perfect Persons than the first call'd Bremaw Wistney and Rudderey to make a second and in order thereunto God leaving the Heavens descended upon a great Mountain call'd Meropurbattee from the top of which he utter'd these words Rise up Bremaw the first of Living Creatures of the second Age Whereupon the Earth opening Bremaw started up out of the Bowels thereof and at the same instant knew his Creator and Worshipp'd him after which God by a second and third Command caus'd Wistney and Rudderey also to arise and worship him But as God does nothing without serious Consideration and appoints all things to a certain end so likewise he did not create these three Persons to live alone in Idleness but to repeople the World and gave to Bremaw who was the first the Power of making new Creatures for say the Benjans as Princes do not Officiate their Affairs but by Agents so did it not stand with God's Greatness to humble himself to make his own Creatures as long as he was able to do it by means of his Servants To Wistney who was the second he gave the Charge of taking Care to preserve those Creatures which as he had commanded through his Mercy to be made so it did likewise beseem his Wisdom to see them preserv'd Yet to Rudderey who was the third he give Power to destroy them for he foresaw that they would grow wicked and deserving of Punishment And as God had given the Power to these three Persons to make such wonderful Creatures he was also oblig'd to give them a means whereby they might be able to perform their several Offices Bremaw therefore had the Power to Create and Produce such Creatures as he thought most fit And to the end Wistney might be able to preserve them God gave him a full Power over all things which might tend to their Preservation making him Lord of the Sun and Moon Clouds Rain and the Dew which falls on the Earth as also of Hills and Valleys leaving it to his discretion to appoint the several Seasons of the Year and giving him Power of bestowing Riches Health and Honor on whom he pleas'd in a word he made him Master of all things which tend to the welfare and support of Humane Creatures And to the end Ruddery might be the onely Instrument to execute God's Justice God gave him Power over all things which might occasion the Ruin of Living Creatures giving him Power to chastize Sinners with Sickness Poverty War Pestilence and Death After their several Offices were prescrib'd to these three Persons a certain time was limited them to live upon the Earth And because the Work of the Creation which belong'd to Bremaw was perfected in the second Age he deservedly at the end thereof was taken up into Heaven to dwell with the Almighty Furthermore since the other Age was to be Peopled by those which were preserv'd from the General Destruction of the World Wistney staid twice as long on the Earth as his Brother Bremaw because there was a longer time requir'd for their farther Preservation And because the World was to be ended by a general Ruin and Destruction therefore Ruddery was to stay three times longer on the Earth than Wistney to the end that when the great day of Judgement should come he should destroy all Creatures and carry their Souls with him into a Place of Glory
descend in great abundance from whence there are lesser Pipes that convey the Water under Ground which supplies with much variety several artificial Fountains which gliding from thence fall into a Lake on the farther side of the Garden The Suburbs of Ispahan About this City of Ispahan are several Suburbs the greatest of which they call Tzulpha having in it three thousand Houses and twelve Mosques or Churches which in beauty are not inferior to any within the Walls being the Residence of rich Armenian Merchants whom Schach Abbas remov'd from Armenia thither they pay the King yearly two hundred Tomans for Tribute On the other side of the River Senderuth lie the Suburbs Tabrisabath otherwise Abasabath so call'd because Scach Abbas brought the Inhabitants thither from Tabris Another part of the Suburbs call'd Hassenabath is inhabited by Castilians brought thither from Georgia they are great Merchants and like the Armenians travel from one Countrey to another The Manners and Religion of the Kebbers Another eminent part of the Suburbs lieth on the West side and is call'd Kebrabath and the Inhabitants thereof Kebbers who are also rich Merchants they have long Beards and wear other fashion'd Clothes than the Persians viz. long wide Coats which are open in no place but about the Neck and on the Shoulders where they tie them together with Ribbons The Women go without Shoes and bare-fac'd They are accounted a civil and courteous People Extracted from an ancient Pagan Family and to this day suffering themselves neither to be Baptiz'd nor Circumcis'd They have neither Temples nor Priests neither do they with Hottinger's good leave worship the Fire as the ancient Kebbers did When any one dies they drive a Cock into the Fields out of the House of the Deceased which if it be caught by a Fox then they believe that the Soul of the Deceased is taken up into a better World but if this proof chance to be hindred by any Accident then they try another way on which their assurance chiefly depends viz. they carry the Corps clad with their best Apparel and adorn'd with Gold Chains and other Ornaments to the Church-yard where they set the Body up against the Wall propping up the same by placing a Pole under the Chin where if the Fowls of the Air pick out the right Eye then they assuredly believe the Soul to be ascended to Heaven but if the left they judge it to be gone to Hell They have also two sorts of Graves in one they tenderly lay the Bodies of their supposed Saints and into the other those whom they believe to be Damn'd are thrown headlong In a small circumference about the City Ispahan are reckon'd a thousand four hundred and sixty Villages and Hamlets all inhabited by Weavers The City Jarustan A League from Ispahan and seven from the Village Mahier lies the City Jarustan pleasantly situated as it were in the midst of a Garden on the Bank of a River It is full of Inhabitants and hath plenty of all manner of Provisions and several fair Structures but one more magnificent than all the rest surrounded with a Gallery and containing many handsom Rooms the biggest and chiefest whereof is built after the fashion of the Chappels belonging to the Jesuits Cloysters in Europe with many Windows on the top The Persians tell us that this Structure was formerly a Colledge wherein Schach Thamas's time Disputations were held Near this House is also a Garden with several Springs and Fountains in it but not always flowing KOM SABA In the Way from Casbyn to Ispahan are several Places whence Salmon is brought salted from Kilan where the best Salmon is caught in the Mouth of the River Araxes From Ispahan runs a straight and pleasant Way on both sides of which are several fair Houses and delightful Gardens Situation and Description of the City Cashan The City Caschan or Cashan lies according to the Persians in thirty five Degrees Longitude and thirty four Northern Latitude But Olearius after three days observation found the same to lie nine Minutes more Southerly It being built long extends half a League from East to West and is surrounded with Walls and Bulwarks of a clayie sort bf Earth round about the same is good arable Land On the South side of the City is a kind of a Tilt-yard with a Post in the middle where the Persians use to run at the Ring On the left side of the foremention'd Way is one of the King's Orchards in which are two Banquetting-houses one near the High-way and the other in the middle which last hath very many Windows which according to the manner of the Persian Gardens open the Doors into as many Walks two Doors amongst the rest generally stand open opposite one against another the Walls are a Yard thick When the King comes hereabouts he commonly takes up his Residence in this Garden Cashan is one of the most populous and greatest Cities of Trade in all Persia having many fair Houses stately Caravansera's and above all a magnificent Bazar and Maidan set out with arch'd Portico's and Rooms and being every where so neatly built that no City in Persia is comparable to it It is inhabited by all manner of People but especially Persians and Indians who have every one their peculiar Trade or Manufacture which they exercise in Shops open to the Streets but most of them are Weavers of Cloth-of-Gold and Silks The several Names with the Description of the little Town Natens Twelve Leagues from Caschan lies the little but pleasant Town call'd Natens but by Contareno in the Description of his Travels Nethas and by Clavius and Herbert Natan by Ananâ—as Jesâ—i by Texeira Yazd and by Thevet Jex from whence it is said that this Province hath receiv'd the Name of Jez The several Streams of fresh Water which run through the same make the Countrey very fertile in the production of Corn and Grapes It lies in a pleasant Valley at the end whereof towards Ispahan appears a fruitful Mountain over which they travel to Ispahan The Valley is full of little Villages interspers'd with neat Gardens and lying at so small a distance from each other that they seem to be one entire Town and therefore have no peculiar Names Opposite to the City lie two high spiring Rocks or Mountains on the highest of which stands a Turret which Schack Abbas built in commemoration of a Falcon that conquer'd an Eagle for the foremention'd King travelling by this Place took up one of his Falcons which spying an Eagle broke loose and flying at him after a long and fierce Combat brought him down According to Mandeslo's observation the Tower on the foremention'd Mountain is built of eight-square Brick or Coctile Stone and runs up sharp with a glaz'd Roof about which is a narrow Walk The Arch underneath is eight Paces crossways and by the multiplicity of Windows and Doors is very light Besides this there are several other Structures upon
to follow it Sofy's are as much as Clergy-men The Clergy as we may so call them are term'd Sofy's living poorly and receiving daily Alms from the King's Court they dwell altogether under one Superior call'd Basci-Sofi with great appearance of Humility so that they are highly esteem'd not onely by the Common-people but by the King because they are the Successors of Schach Ismael Sofi whom Schach Abbas accounted the Head of their Sect which he manifested in his Prayers for having nam'd God then Mahomet and Aaly he addeth Sofi Sciah Imam Dinum that is Sciah Sofi the High Priest of my Law They live at the King's Allowance At all times there are two or three hundred of these Sofy's with the King where so e're he goes Every Evening they have several Dishes of Meat brought them out of the King's Kitchin which they eat either in publick in the first Court or some other place appointed for that purpose whither many of the Nobility repair to see them at Supper There are some Zealots which fall down at the feet of these Sofy's confessing their Sins They confess their Sins and imploring Absolution for the same whereupon he gives the Penitent several blows on the back with a small Cane by means whereof they believe their Sins to be pardon'd how great so ever they are This kind of Absolution is in the Persian Tongue call'd Astaraet There are also amongst them several Sects Other Sects viz. Camaraths and Mutazelis which allow of nothing but what they can make out by Natural Reason like our Scepticks There are also Mahadelis or according to Ananias Molochadis which denying the divine Power affirm that all things are govern'd by the Starrs especially the Planets The two chiefest Teachers after Sofi and in high esteem amongst the Persians were Xeque Aydar and Imam Harust these the Turks and all other Mahumetans in Barbary and other Parts of Africa and also in Tartary abhor more than all others being transported with much fury against the whole Nation so that they think they do God and Mahomet greater Service in killing one Persian than a hundred Christians nor do the Persians less resent the Turks upon the same account holding them a hundred times more pernicious and less Believers than the Christians The Parties that follow the Persians are spred over all Armenia Assyria Diarbeck Hierack The Followers of the Persians Persia Corassan Hircania Carmania Sagistan and a Part of India It is very common in Persia to see the Metzids without a Roof yet notwithstanding they are very large nay some that were built by King Abbas at Ispahan are yet uncover'd Their High-Priests They have also a High-priest call'd Mustaed Dini that is the Head of the Law who is like the Mufti of the Turks and hath his Seat in the Metropolis Ispahan In the lesser Towns are others nam'd also Mustaed Dini but they are inferior to the first Their inferior Priests yet he hath not power to elect them because they are onely chosen by the Grand Sophy under these Mustaed Dini are the Califs who perform daily Service in their Temples Two other Sects and their Opinions In several Provinces of Perfia especially in that of Lar are two other Sects the first was introduc'd above two hundred years since by one Magmud of Babylon and these have the most Disciples which are call'd Ehl el Tabquid that is Men of Truth These affirm that there is no other God but the four Elements which they conclude out of the Name Allah that is God in the Arabick as also from the four Parts of the World They hold also that there is no rational Soul nor another life after this but that each Creature is a mixture of the Elements of which likewise Man is compos'd during his life after which the Soul who kept he Elements together being fled they return to their first Principles They mock at all things that have either been written or said by the Prophets Saints or ancient Law-givers alledging that they were either ignorant in the Truth or else would not reveal it to them Paradise and Hell they affirm is in this World for he that hath once enjoy'd the Nature of Man returns again into the World after Death either in the shape of a Beast Plant happy or unhappy man great and powerful or poor and despicable according to his Merits and this is all the Reward or Punishment of a good or bad life What Books Novices may read The Followers of this Sect have many Books which they will not permit people differing from their opinion to read If it happens that any one of their own Sect which is not fully instructed therein or another desirous to embrace their Religion requests to see the Books they first give him an Oath of Secrecy which they call the little Oath and then give him such of them as contain the lesser Mysteries upon perusal whereof if he continues in his Resolution then they give him another Juramentum magnum a greater Oath which impowers him freely to receive all their Books for his better Satisfaction and Instruction in the more mysterious parts of their Tenents They bear great respect and kindness to each other dealing with the greatest Amity imaginable and shew extraordinary obedience to their Governors or Chiefs in the Persian Tongue call'd Pir that is old men whom they also furnish with all things necessary for their Subsistance The greatest part of the Inhabitants of a Village built near the way to Sciras hold many of their opinions so also do the Provinces of Arak and Persia proper Another Sect and the Tenets of it's Disciples The other Sect hath not so many Upholders and is call'd Tarick Zena Deca that is the way of the Covetous they deny the transmigration of Souls and believe that God is in all places and performs all things from whence they conclude that whatever appears to the eye is God These resemble either the Saduces or Manichees Della Valle thinks that this Sect may be a Relict of the Saduces because they are of the same opinion concerning Transmigration or else are Manichees for Manes as Suidas relates had his Original from the Indian Brachmans and was flead alive by Behram King of Persia and therefore this Sect is sometimes call'd Manei Zendick that is Manes the covetous Reverence old Trees The Persians shew peculiar Reverence to old and great Trees out of a superstitious belief that they are the Residence of happy Souls and therefore call a Tree Pir that is old man from the signification which that word hath in the Persian Language wherefore when they call a Place or Tree Pir they mean thereby the Soul of a happy Person residing therein The Seyds have great Priviledges Amongst the Persians are also many Mahumetans call'd Seyd which in the Arabick signifies Lord which name is onely given to those in Persia who boast themselves to be
will not suffer them to come into their Houses nor touch any thing that belongs to them The Brahmans have their Denomination from one Brahma or Bramma Original of the Brahmans from whom they boast their Extract and though they ascribe the original of the other Tribes likewise to him yet they affirm that they have gotten the Name or Bramma because they proceed from the chiefest part of him viz. the Head as the Settrea's out of the Arms the Weinsja's out of the Thumb and the Soudra's out of the Feet The Vedam is the Book of their Law How and from whence this Brahman had his original some of his Sect relate out of their Vedam after this manner Before the World was created Wistnow that is God had some inclination to have a new place to recreate and delight himself in are and that upon the Leaf of a Tree he swam on the Water for according to their opinion there was nothing but God and Water before the Creation like a little Child with his great Toe in his Mouth in the form of a Circle in testimony that he is without beginning or end and that God caus'd a Flower in the Countrey Language call'd Temara and by us a Water-Llliy to grow out of his Navel and not long after out of that this Bramma sprang So soon as he had receiv'd Life he stood with great admiration and consider'd from whence lie was deriv'd which because he could not possible find out God declar'd it to him whereupon he shew'd great signs of thankfulness and obedience wherewith Westnow was so well pleas'd that he gave Bramma power to create the World who thereupon created the same and gave Life to all things in it Barthruerri an Indian Writer in his Book of the Way to Heaven confirms this and says One of great prudence and understanding created this World and more plainly in another place Why hath Bramma made the Mountain Merouwa and again in another Bramma hath made nothing in the World that is constant by which it appears that this is really these Pagans opinion viz. That this Bramma was the first Man as they say that by the power which God gave him created the World with all things therein Yet nevertheless few amongst them positively ascrib'd the Creation of the World to one Man but either to God himself or his Son whence we may suppose that the Brahmans judge their foremention'd Chief to be the Head of the Angels or the Son of God These further affirm that this Bramma had anciently five Heads but from the power which had been given him growing more ambitious he attempted to defile Eswara Wistnow's Consort which when he heard he was so enraged that he caus'd her to bring forth the Daemon Beirewa the chief of the Devils who with his Claws scratch'd off the middlemost Head of Bramma as a punishment for his bold attempt so that he kept onely four Heads with which he is represented in their Pagode Not long after which Bramma made many Verses in praise of Eswara who was so delighted therewith that she promis'd to let him live in great Honor and Repute with his four Heads and put the fifth on her own The same Bramma as the Brahmans affirm shall in the other World serve in a lower Degree and that Annemonta a faithful Servant to Wistnow shall enjoy his Place all which will be inflicted on him as a punishment for his ambition But the Brahmans do not onely ascribe the Creation of the World to this Bramma but also the Government thereof God as they say not once taking cognisance of it for they alledge that as a King will not take the trouble upon him to Govern his Realm himself but appoint Vice-Roys or Lieutenants for that purpose so likewise God doth not concern himself with the Government of this World but gave the Charge thereof to Bramma The same Brathrouherri in the foremention'd Book ascribes the limitation of time which a Man is to live here on Earth to Bramma saying The longest time which Bramma hath granted Men to live is a hundred years and All things which happen to Mankind on Earth is by the appointment of Bramma which in his Book of good Conversation he thus expresses According as Bramma designs so it shall be for it is with a Man as with the Bird Tzataca who whether it Rains much or little he gets not above one drop thereof His meaning is That though a Man strive never so much to raise his Fortune it will be in vain for whatever Bramma hath appointed for him he shall attain to and no more The Bird Tzataca as the Brammans relate drinks not of the Water which falls on the Earth but in rainy Weather holds open his Bill to receive the Drops so that whether it Rains much or little it avails not the Bird not being able to take above a Drop at once The same Author affirms in another place that whatever Bramma hath decreed for Mankind that will happen to him and if any one be poor it is by his appointment For saith he he hath appointed the Winds to feed the Serpents and the Grass for Beasts whereby it appears that this Bramma is the principal who hath some others under him to whom he commits the care of some peculiar Places but these are not accounted Gods but onely Geweta's or Angels The most eminent of them is a Dewendre who bears great sway and is chief over all the Heads of the eight Worlds to seven whereof they say those that have liv'd well here go after their Decease and are all commanded by Dewendre otherwise call'd Indre as the supream Governor besides whom every Place hath a peculiar Tutelary Angel who Commands one of the eight Worlds which are plac'd above the Earth Next follow the foremention'd eight Worlds lying between ours and Bramma-lokon that is The Residence of Bramma the one in the North the other in the South the Brahmans call them as followeth viz. the first Indre-Lokon where Dewendre or Indre hath his Residence the second Achmi-Lokon the third Jamma-Lokon which is Hell wherein the Wicked are punish'd the fourth Niauti-Lokon the fifth Warronna-Lokon the sixth Cubera-Lokon the seventh Wajouvia and the eighth Isangja-Lokon But these Worlds are not such as we inhabit onely places of happiness like the Elysian Fields Besides the care which these Governors have of their peculiar Places they have other Concerns to look after viz. Achmi hath the Charge over the Fire Warrouna commands the Waters Wajouvia the Wind Cubera Riches c. Some account this Bramma to be the same with Pythagoras and accordingly the Brahmans have some Books which they firmly believe to be Pythagoras's own Works which agrees with what Jarchas according to Philostratus told Apollonius Thyaneus viz. That the Indians believ'd that which Pythagoras taught them concerning the Soul and instructed the Egyptians therein But Diogenes Laertius who writ the Life of Pythagoras makes mention in no
place that ever he was in India or that he had any acquâ—antance with the Brahmans therefore it is to be suppos'd that if Pythagoras hath taught the Indians any thing of his Doctrine he did it not himself but by his Books that perhaps were brought into these Countreys The several Sects of the Brahmans These Brahmans differing amongst themselves are divided into six several Sects viz. the Wistnowa Sciva Smarta Scharwacka Pasinda and Tschecktea which have each their peculiar Followers The Wistnowa's account Wistnow the supream God and none equal to him and from him they take their Denomination This Sect is again divided into two the one call'd Tadwadi Wistnowa or Madwa Wistnowa and the othe Ramanouja Wistnowa Tadwadi signifies a Disputer and Tadwa Knowledge of God for the Followers thereof are accounted great Disputers knowing how to discourse of God and all his Works firmly maintaining all their Arguments The Name Madwa is deriv'd from one Madway Asjaria who as they say was the first Promoter and Raiser of this Sect as also the Name of Ramnouja from one Ramanouja Asjarr the Promoter of the Sect Ramanouja Wistnowa The Westnowa's have each a peculiar way and manner to know one another Ceremonies of the Tadwadistes The Tadwadistes mark themselves daily with a white Stroak which from their Forehead comes down their Nose and with a round Circle about the bigness of a Groat on their Temples as also the upper part of the Arms near the Shoulder and on both Breasts which they say is the work of Wistnow and serves as a Shield to defend them against the Devil and Jamma the infernal Judge that they dare not touch nor approach them They make Promises to Wistnow to acknowledge him for the onely God to whom they owe Reverence and Obedience neither do they think it sufficient to make the foremention'd Promise but they must always lead a pious and vertuous Life They are under one supream Head who dwells up in the Countrey near the City Pallacatta in a Place call'd Combeconne He wears not the Cord call'd Tsandhan about his Neck as the other Brahmans neither hath he a Wife but upon his entring into that Office he forsakes all worldly things and commonly walks with a Cane in his Hand The Ramanouja's Tenets The Ramanouja Wistnowa's mark themselves with a Sign in form like the Greek Letter Ypsilon viz. they begin from their Noses upwards to their Foreheads which is done with a Stuff like Whiting or Chalk They also burn another Mark in their Flesh under their Armpits which some account sufficient thinking it needless to mark all their Limbs every day This Sect think it enough when they have once with an upright Heart promis'd their God to be his Servants and believe that though they live wickedly all their days after God will be merciful to them for that Promise sake that Wistnow will never forsake those he once hath receiv'd into his favor alledging that a Father will not kill his Child though it offend that a Man cannot live without sin and therefore it is impossible that Wistnow should cast off those whom once he lov'd The Ramanouja's Wistnowa's must go bare-headed with short Hair except one Lock on the top of their Heads which in a Knot hangs down their Neck The supream Head of this Sect who resides in the City Causjewaram in the Kingdom of Carmatica may from a peculiar Priviledge wear a Cloth about his Head yet not always but onely when he speaks with any body The Ramanouja's esteem their Sect to be better than that of the Tadwadistes because they are no Traders nor frequent Houses of publick Entertainments The second Sect of the Brahmans is call'd Seivia or Ardhiha the Followers thereof believe one Eswara to be the supream God making all other Deities inferior to him nay Wistnow himself They make two or three Stroaks with the Ashes of burn'd Cow-dung on their Foreheads Some also wear a certain Stone call'd Lingama about their Necks others in the Hair of their Heads in testimony that they put their whole confidence in Eswara and acknowledge no other God but him Their Children also wear this Stone cover'd with Wax at a String ty'd about their Arms when they come to be eight or ten years of age The third Sect is call'd Smarta whose Promoter was Sancra Atsjaria the Followers of whom account Wistnow and Eswara to be one and the same though they worship them in two several Shapes They wear no outward Marks of distinction Amongst the common People this Sect is not much esteem'd and therefore hath not very many Followers because their Opinion is somewhat above the Vulgars apprehension as to the Deity of the two foremention'd Gods The fourth Sect is call'd Scharwaka the Followers whereof after the opinion of the Epicureans believe no Life after this and whatever others alledge to demonstrate it they deny and will not be convinc'd without a peculiar Demonstration The fifth Sect is call'd Pasenda the Followers whereof affirm that the Doctrine taught amongst the Heathens is irrational and senceless and therefore they regard it not but onely mind their Bellies and let all things run at random believing also with the Scharwaka's that the Soul of a Man dies with his Body For how say they is it possible that the Body of a Man being burnt to Ashes should ever come to life again But this Argument they maintain not against the Christian Belief of the Resurrection of the Dead of which they have no knowledge but contradict the Heathens Opinion herein who set down a certain time after the expiration of which all things shall be as they are now Annus Platonicus This Opinion was held by Plato and others who make the time to be thirty six thousand years The Pasenda's are by the Brahmans esteem'd worse than those of the fourth Sect not onely for this their Opinion but also because like Beasts they make no distinction between Father and Mother Brother and Sister They eat with all Men and sleep by any Women alledging that in the Person of another Woman they lie with their own Wives and for a good Name amongst Men they regard it not yet they are afraid to dispute their Opinion with the other Sects as fearing they should suffer Death for the other being provok'd with indignation against their wicked and abominable manner of living would certainly fall upon and kill them as hath often hapned to the ruine and destruction of many of these Atheists The sixth Sect call'd Tschectea neither Believe in Wistnow nor Eswara but acknowledge one Tschecti for the supream God from whom they affirm Wistnow Eswara and Bramma to have had their original and also their power and likewise that the World and all things in the same proceeded and had their Being from him These three last Sects being by the Brahmans accounted superstitious have but few Followers of their wicked Opinions Those Brahmans who by their retir'd
Husband which last word Husband she repeated five times whereupon they answer'd This shall be done in the other Life then she immediately dy'd and the Sun arose the next day as before Liverty given to Women A Woman may Dress her self when her Husband is from home or be merry during his absence but she must die with her Husband or presently after and in confirmation of this some Brahmans maintain that the Women ought to hold their Husbands in so great esteem that they must be the first thing in their thoughts and spend their whole time in studying how to oblige them telling them that though they spend their time without one thought of God yet it is no sin especially if they will die with them A Brahman's Funeral When a Brahman is dead and his Body brought to the place where it is to be burnt they wash their Hands and lay each a little Rice on the Deceased's Mouth which done they wash their Hands a second time then a Beteani which is a Perrea one of those which beat on small Drums when a Corps is to be burn'd goes thrice about the Body which is laid on a Pyle of Wood and afterwards makes an Oration to the People after his manner speaking earnestly in the Name of the Deceased alledging that he Governs over all young and old rich and poor and that those which do good in their life-time shall be requited after their Death and those that do ill shall meet with the same But all the Bodies of the Brahmans are not burnt but some are bury'd Likewise the Bodies of the Wistnowa's and Smarta's are always burnt but those of the Seivia's and Sanjasies are bury'd The two first give this Reason for the burning of their Bodies viz. because the Fire purifies the Souls from sin for those that have serv'd Wistnow never so faithfully are not wholly free from sin and therefore must on necessity be purifi'd by Fire The Defunct whether those which are to be bury'd or burnt are in some places clad in rich Apparel as if living and sitting in a Sedan and so carry'd to the place of Interment the Sedan being open before that the Corps may be seen behind follow several Persons carrying Vessels of Oyl which are to be thrown into the Fire with the Body A Woman may not Marry after her Husbands Death A Woman is not permitted to Marry after her Husbands Death but the Man may neither will any Marry her because she would be accounted Dishonest to have had two Husbands These severe and strict Laws prove very prejudicial to young Widows who being cautious to preserve their Reputation by continuing single do privately prostitute themselves to People of another Religion or to any else others on the contrary abhorring so wicked a Life suffer themselves to be burnt with their Husbands dead Body which is done after this manner How she is burnt with his Corps As soon as the Breath is departed out of the Man's Body if his Wife hath resolv'd to follow him at his death they immediately make ready all Necessaries thereto belonging for then the Woman cannot go back from her word of recall her promise if she be a Brahmans Wife she is carry'd to the Funeral Pyle in a handsom Sedan under a Canopy accompany'd by all her Friends who encourage and extol her resolution present her with Betel and delight her Ears with the noise of Cymbals and Drums The Settrea's and Soudra's mix their Betel which they give to the Woman with a certain Powder which takes away all apprehensions of fear and makes them courageous and bold but this is never done by the Brahmans they being not permited to force perswade or use any means to a Woman to gain her consent to be burn'd If she be of the Family of the Settrea's or Soudra's then she carries a Lemmon in one Hand and a Looking-glass in the other but if of the Brahmans or Weinsja's Tribe onely a few red Flowers such as they strew in the Pagodes on their Idols and have already been Offer'd to them Coming to the place where her Husband is to be burn'd she first go's to a Pool of Water to wash her self giving away her Jewels if she hath any after which a Brahman says a Prayer this done and the Woman having put on a yellow Garment she goes with great joy to the place from whence she is to leap into the Fire which is made of glowing Coals in a deep Pit and that she may not be terrifi'd with the sight of the Fire they put Mats quite round to prevent her looking into it At the side of the Pit is a little rising Ascent made on which she sits down against the Mats and takes leave of her Relations and Friends who still encourage her Undertaking Lastly having thus taken her leave she throws a Pilang or Pestle with which she us'd to stamp Rice a small Ricepot and the like Kitchin Utensils over the Mat into the Fire poures also a Pot of Oyl over her Head and Body whereupon the mat being taken away she suddenly leaps with the Pot of Oyl into the Fire round about which stand divers People with great pieces of Wood in their Hands which they throw upon her as soon as she is in the Fire and cover her therewith above a Man's heighth Thus the Women of the Settrean Weinsja's and Soudrean Tribes come to their ends but those of the Brahmans endure far greater pain viz. they leap not into the Fire but are laid on a Pyle of Wood by their dead Husbands as if they were to sleep by them then they lay over them a great heap leaving onely their Heads bare on which they pour Oyl and other such combustible stuff Not allow'd amongst the Mahumetans This Burning is not allow'd in those Countreys which are under the Mahumetans unless the Governor of the Countrey gives consent thereto who first examines the Person whether she be willing which if he find then he gives permission Neither is this Custom at all observ'd except amongst People of great Quality who are more exact in preserving their Honor than other People for Noblemens Wives account it a great testimony of their love and fidelity to their Husbands to be burnt with their dead Bodies Others are carry'd on Horseback about the Towns in State with a Lemmon in one Hand and a Looking-glass in the other in which they look as they ride and in a mournful tone sing certain Elegies whil'st many other Men and Women follow them on foot over her Head they carry an Umbrella after the Custom of the Countrey and before her walk several beating on Drums In all their Passage they shew a pleasant and undaunted Countenance not shedding one Tear expressing more sorrow for the death of their Husbands than their own and seeming more joyful to go to him in the other World than sorry to leave this But some chuse to be burnt alive with him after
contrary opinion to make an advantage take any live Bird and bringing the same to sell amongst these Indians cry like mad-men I will kill it instantly I will wring of its Neck Whereupon the innocent Indians immediately come running and buy it above its worth onely to release it from death To this purpose they have Cages in many places to keep lame or hurt Birds and also for four-footed Beasts which with great care are cured and fed at the Publick Charge Cages for Birds like Hospitals Not very far from Cambava are according to Della Valle divers such Cages viz. one for wounded and sick Birds another for sick or lame Beasts as Goats Rams and Sheep and another for great Cattel as Cowes and Calves of which there were a great number some with broken Legs others sick old and â—an which were put in there to be fatned and cur'd Amongst these foremention'd Beasts was also a poor Mahumetan who for a Robbery which he had committed had both his Hands cut off but was by these Indians put in amongst the Beasts to be cured and fed Perusci also makes mention out of Emanuel Pinner's Letter of such Places for Birds in these words There are several Hospitals for Birds in Cambaya but none for Men or Women whom they suffer to perish without any relief In their own Cities they suffer no Indian to kill any manner of Beast Wherefore strange Merchants run a great hazard in killing a Sheep or any other Beast privately in their Houses to eat for if it should happen any way to be discover'd it would undoubtedly cost them their Lives The great esteem they have for Cows Amongst all Beasts Cows are the most highly esteem'd for they tip their Horns with Gold and beset them with Precious Stones Nay they hold them in such Veneration that when the Indians Trading with Christians or any other People are provok'd to swear their onely Oath is By the death of a Cow viz. He that swears having a Cow by him and a Knife in his Hand says that if he doth not speak the truth and the business be otherwise than he affirms he wishes that the Knife which he hath in his hand may kill the Cow A strange Marriage of Bulls and Cows These Heathens have another ridiculous and unheard of Custom about this Beast especially in Surat viz. they marry Bulls and Cows together publickly with many Ceremonies after this manner The Beasts having a Rope tied about their Necks are led to a River where the Priest washeth their Heads Then the Priest standing on the Shore makes strange Signs to them with his Hands whilst the Owners of the Beasts making a Fire of dry'd Cow-dung set themselves round about it Whereupon the Priest also drawing near the Fire throws in Sandal-wood Benjamin and Aloes Then going to the Water again the Beasts are brought before him and held so as that their fore-legs may stand on the Shore and the hindermost in the Water whilst the Priest taking off the old Ropes that a were about their Necks puts on new This done they hold the Beasts Mouthes close together while the Priest marks them with a yellow Stroke in the Forehead Mean while the Priest reads many strange Prayers out of a Book which done he throws several Perfumes into a Copper Pan full of glowing Coals with which he smokes the new-married Beasts under their Heads Bellies and Tails then he goes again praying about the Fire and at last perfumes the Tails of both which are held together If by chance the Beasts during this Ceremony happen to urine the Women strive one with another to catch it some with Pots others with their Hands and drink it for they esteem this Water holy and good for a barren Womb. After this Marriage and Ceremonies are perform'd the Beasts are led home again accompanied with a great number of Men Women and Children who make a Feast Texeira tells us That a Benjan Merchant spent 12000 Ducats at the Marriage of his Cow with a Bull of his Neighbors Moreover at some Seasons they have a Custom to feed their Cows with unthresh'd Rice which done they wash their Dung in a Sieve and dry those Corns which are undigested and remain in the Sieve which Corns being afterwards consecrated by the Priest are accounted holy and being made into Cakes and bak'd are given to sick People for a wonderful Medicine Why the Indians have Cows in great esteem The Indians shew this great reverence to a Cow for three special Reasons The first is Because they believe that the Souls of the Pious which have liv'd justly and such as God will not punish in this World are transmigrated into these Beasts Secondly Because with the Mahumetans they believe That the Foundation of the World is supported onely on the Horns of these Beasts by them call'd Behemoth which name they have taken out of Job and that when the Cow moves any faster than ordinary it occasions Earthquakes Thirdly When Mahadeu being on a time highly incens'd by reason of the many sins which the People had committed had resolv'd to destroy the World a Cow appeasing him obtain'd Pardon for all their sins and deliver'd the World from utter ruine Moreover this their abstaining from Flesh and from killing of Beasts the Indians seem to have suck'd out of Pythagoras's Doctrine if it was not customary amongst them before for Pythagoras after the same manner and by reason he believ'd the Transmigration of Souls forbade also his Scholars to eat Flesh The Brahmans forbid the eating of Flesh and why The Brahmans also maintain That the eating of Flesh is not to be allow'd because it cannot be done without forcing the Soul from the Body which they account a horrid sin And as it is accounted a sin to kill a Man or Woman because thereby is occasion'd a separation of Soul and Body for the same reason say they it is sin to kill any Beast since by the death thereof the Soul is separated from the Body and necessitated to pass to another whereby its condition is not made better but worse for the Soul which formerly resided in a Cow might chance to be transmigrated into the Body of some despis'd Beast or Plant For the Brahmans believe That not onely the Souls of Men transmigrate into Beasts but also into Trees and Herbs and that Humane Creatures Beasts Trees and Plants have all one and the same Soul and differ onely in the outward appearance of the Body The Sendra's and Settrea's condemn'd by the Brahmans And for this reason the Brahmans condemn the Soudra's and Settrea's declaring them guilty of unpardonable sins because both these Tribes kill all manner of Beasts for their Food except onely Cows from which they all abstain But the Settrea's on the contrary affirm That they do better than the Brahmans who disturb many Souls by plucking divers Herbs out of the Ground to feed one Person when as they by killing a
by the Brahmans The Brahmans belief concerning the transmigration of the Soul The Brahmans believe that each Man hath had a Life before this present and that that which he meets withal in this whither good or bad is either a reward or punishment for his works in the former so likewise they maintain that no Man meets with any reward for his good works in this Life but is to undergo the punishments inflicted upon him for his sins in his former Life and that those which do good in this Life shall meet with a reward proportionable in that to come And notwithstanding few see any probability by their good works to attain to or merit Wemcontam that is Heaven or a place of everlasting happiness because that is onely appointed for the faithfullest Servants of Wistnow and Eswara and find themselves destitute of these Perfections requir'd thereto yet they speak much of the forgiveness of sins and in order thereunto have invented several means whereby they alledge the remission or forgiveness of sins may be obtain'd nay some of them are so superstitiously zealous that they undertake to do more than their Vedam requires of them meerly out of an ambition to live a more perfect Life in hopes that thereby they may obtain an extraordinary place in Heaven and therefore many undergo great hardships torture and punish themselves divers ways some wearing Iron Collars about their Necks of twenty four pound weight in form of a Grate four Foot square Others have Iron Chains made fast about their Legs at one end carrying the other on their Shoulders Some also go on woodden Clogs full of Iron Pins which are so sharp that it is a wonder how they can go upon them Many others there are who chain themselves by the Legs to a Tree resolving there to end their Lives Some also lock themselves up in little square Houses or rather Cages built on two Images of the Idol Mahadeu with intentions never to come out of them notwithstanding they endure great hardship partly by the heat and smoak of the many Lamps which they burn therein and partly for the inconvenience of the Rooms which are so little that they can but just sit in them with their Legs across under them on the Floor Others hang a considerable time on a cross piece of Timber by an Iron Hook driven into their Sides notwithstanding the pain and effusion of Blood whilst with a Shield and Sword which they hold in their Hands they Fence in the Air and Sing Songs in honor of their God Others wound and kill themselves before the Idols There are likewise some who being desirous to go to Paradise leap into the River Ganges across which they swim several times in hopes to be devour'd by the Crocodiles All those People that torture themselves after this manner are call'd Fakyrs or begging Monks of which some that go stark naked neither set nor lay themselves down to sleep at no time but when they will rest themselves or sleep they tie a Rope to a House or Tree with a piece of Wood at one end on which only leaning with their Arms and Head they sleep Places accounted holy and visited by the Brahmans Followers Besides these means the Brahmans have invented several others for remission of their sins and to purifie themselves viz. to visit such holy Places as are highly esteem'd amongst them the chiefest and holiest whereof are six viz. Ayot-ja Matura Casi Canje Awentecapouri and Dwaraweti Many things they relate of these Places viz. That all those which die in the Casi shall immediately ascend to Heaven whether Man or Beast but those that die in any other of the foremention'd Places shall go to Bramma and there having stay'd a considerable time shall return into the World again to be transmigrated into one or other Body but if they have liv'd out their time and have dy'd twice then they shall go directly to Heaven and not return again into this World They affirm that it is sufficient for the Vulgar to die onely in the holy Places from whence they undoubtedly go to Heaven These Places have each their Limits but are not of an equal bigness for that of Casi is but a Mile that of Ayot-ja twelve Leagues and notwithstanding they account it a happiness to die in one of them yet none are allow'd out of a longing desire of Salvation to bereave themselves of life there except at Preyaga of which more hereafter As to what concerns these Places in particular they are describ'd after this manner Ayot-ja lying twelve Leagues Northward from Casi was the Birth-place of Wistnow under the Name of Ram. In Matura near Agra the Great Mogol's Court Wistnow came into the World by the Name of Cristna Casi otherwise call'd Waranasi lying in Bengala near the Kiver Ganges twelve Leagues from Ayot-ja and twelve from Preyaga is situate twelve Leagues higher up the Ganges then Casi and nearer to the City Agra where three Branches of the Ganges uniting are accounted so holy that the Heathens believe those which die in this Water to be certainly purg'd from their sins and therefore this Place is very famous amongst them which indeed is no wonder because as they say all those which die there are happy The City Canje or Cansjewaram a great and well known City in the Kingdom of Carnatica hath many Pagodes and is therefore accounted very holy Awentecapouri or Awenteutica is a City lying Northward from Agra Dwaraka or Dwaraweti formerly lay near Zurratte but is said to have been wash'd away by the Sea In this Place they relate that Cristna dy'd and that his Body when according to the Custom of the Countrey it was going to be burnt was also wash'd away by the Sea and driven to Sjangernata or Prousotamai a Place near Bengala wherefore they account the Pagode Sjangernata to be very holy The visiting of these holy Places extends not onely to the forgiveness of sins but they also ascribe so great a power thereto that by the naming of them onely they believe they shall obtain pardon wherefore Persons of Quality that are religious read over the Names of them every Morning therefore those that cannot go to Casi and other holy Places content themselves onely with the bare naming of them They hold that the keeping of their Feasts and washing their Bodies with salt Water also merits remission of sins also they go in Pilgrimage to the Pagode Rammeswara by the Malabars call'd Rammanatakovil partly for the great Sanctity of the Place and partly because the Sea-water that flows by this Pagode is always clear and fit to wash in The like opinion they have of the Ganges and therefore the Inhabitants of Bengala which dwell about it have a Custom to bring all dying Persons thither and put one half of their Bodies into it to wash away their sins But all Persons are not permitted to wash themselves therein without paying Tribute to those Kings
through whose Countreys the River runs The Brahmans derive the Sanctity of this River from Heaven and confirm their Fancy with many ridiculous Fables yet they firmly believe the same because their Vedam or Law-book doth confirm it All the foremention'd ways the Heathens practise to obtain remission of their sins and if any chance not to have endeavor'd the same yet they believe that their Friends or Relations which survive may do something for their benefit after Death particularly they carry and throw the Bones of the Deceased into the holy River Ganges which they firmly believe will turn much to the Deceased's advantage who for every year that their Bones lie in the said River they shall enjoy a thousand years of pleasure in Dewendre Thirty Leagues Southward from Casi lies a City call'd Goya where it is said that God setting his Foot on a great Stone left the print thereof behind him which is yet to be seen Round about this City is a Fort for the preservation of the foremention'd Relick Those that go in Pilgrimage to Preyaga commonly spend a whole month there and wash themselves daily before the Sun rises in the River Ganges after the expiration of which they go from thence to Casi where also they spend a considerable time they come again to Gaga where making a Paste of fine Flour they lay several pieces thereof on the foremention'd Stone naming at the laying down of each piece one of their deceased Friends who as their Vedam or Law-book affirms are deliver'd out of Jamma Locon or Hell and convey'd to the place of Dewendre They maintain that the Wicked shall meet with more or less punishment after this Life according to their deserts and that some after Death are punish'd in this World and others in some other place They also believe that the Souls of some when they die transmigrate into other Bodies Amongst those whose Souls are transmigrated into the Bodies of Beasts they account those which enter into a Cow the most happy because of all Beasts that is most acceptable to their God Some they believe are for their sins condemn'd to be evil Spirits flying up and down in the Air till the time of their punishment be expir'd Those that are not punish'd in the World are tortur'd in Jamma or Hell though some are releas'd after the expiration of many years and coming again into this World enter into one or other Body yet some never return from thence but are for ever punish'd there viz. those that are put into the Antam Tappes that is The Pit of Darkness out of which none can come but must remain there for ever and undergo perpetual torments the place being full of Thistles and Thorns Crows with Iron Bills devouring Dogs stinging Worms and all things else to make them miserable Moreover they affirm that there are five deadly Sins never to be forgiven viz. 1. To commit Incest with their Mother by the word Mother they not onely understand their natural Mother but also their Mother-in-law and the Wife of their Masters or Tutors 2. To kill a Brahman 3. To steal Gold 4. To be a Drunkard and 5. To converse with them As to what concerns the condition of those that are esteem'd happy after Death they give this Account That some of them return again to the World after the expiration of a certain limited time though others attain a perpetual and everlasting happiness at the first That such as are ordain'd to come a second time into the World have seven places appointed for them viz. Indre-Locon or Dewendre-Lokon Agni-Locon Niruti-Locon Wajoiva-Locon Cubera-Locon Isanja-Locon and Wasrouna-Locon all of them so call'd from the Persons which Govern them Those which come into these Places enjoy so much happiness in them that they wish for no greater and every one accounts his own Place the best But besides these seven which are call'd by the general Name of Dewendre-Locon or Surgam there is another call'd Bramma-Locon the place where Bramma resides and is the nearest Heaven Those which go thither after Death must after the expiration of some years return again into the World where having stay'd their appointed time they certainly go to Heaven for ever to enjoy all manner of Delights and Pleasures Those that inhabit the Surgam they name Deweta's which are of two sorts some staying there onely for a time return again into the World after which they enjoy all manner of Pleasures Other Deweta's stay for ever in the Surgam as also the Sun Moon Stars c. They also beget Children in the Surgam where they affirm no sins are committed because God himself appearing therein instructs them Moreover the happiest that depart from hence are those which attain to the Weicontam which is Heaven it self But the Brahmans make mention of two Weicontams a Lila-Weicontam that is The Delightful Heaven and a Singel-Weicontam where God himself hath his Residence Thus far of the Religion of the Brahmans and other Heathen Idolaters The Religion Customs and Constitution of the Hassenists or Moors MAny years since the Mahumetan Religion was brought by the Arabians Persians and Moors into India where it hath gotten no small footing having gain'd many Proselytes insomuch that most of the Nobility nay the Great Mogol himself is a Mahumetan as also the Kings of India Cambaya and Bengala which sprang from hence The Moors which were brought as Slaves into India after some time making themselves Masters of the Countrey forc'd the Idolaters to embrace their Religion Yet although these Mahumetans have the Alcoran like the Turks and use it yet they differ in many-things for the Turks onely worship God and Mahomet but the Indian Mahumetans reverence also Aaly and his Son Hassan but chiefly Hassan whom they account their chiefest Mediator yet they agree in all outward Ceremonies of Marriage Burying Eating and Praying with the Persians and Arabians They also go without Shoes into their Metzids or Temples where when many of them are in company they stand in Rows with their Faces towards the South whil'st the Molla or Priest standing before them fixes his Eyes on a place in the Walk which hath an Inscription upon it and shakes both his Arms up and down like a Bird that is going to flie which all die Congregation imitate in silence after which the Priest and People falling down on their Knees bow their Heads down to the Ground which some kiss and standing up again perform the same five several times together which done they salute God and their Prophet Hassan in these words Ssalom Alecum then they Pray aloud after the Molla after which some go away again and others staying in the Temple discourse one with another about worldly Affairs as if on an Exchange and also take Tobacco in the same to which purpose many carry a Steel Flint and Tinder with Pipes and Tobacco at their Girdle Amongst them are commonly two or three Barbers who carry Raisins a Steel Mirror and a Copper
accompany the Corps to the Grave go beating themselves yet with a profound silence till they come within fifty or a hundred Paces from the Place of Interment where the Herboot at a lesser distance from the Grave expects them having a yellow Cloth wrapp'd about his Body and a little Tulbant on his Head The Bearers carry the Corps to a little House built like an Oven where they perform certain ancient Ceremonies which done they draw the Body up to the top of a round Stone Building of twelve Foot high and twenty four in Circumference with a double Entrance on the North-East side consisting of two Holes through which they put the Bodies viz. those that have lived well through the one and the wicked through the other This Structure is flat on the top and paved with white Clay which when dry is very hard and smooth like Plastering In the middle there is left an open Hole into which fall the Bones of the Deceased who are laid naked in two Rows on this Structure in the heat of the Sun and serve for Food for the Fowls of the Air which in great numbers coming thither tear and disfigure the Bodies after a horrid manner And the Air round about this Place is in the heat of Summer so infected with the smell of the corrupted Carcasses which often lie to the number of three or four hundred on the top of the forementioned Place that it often occasions great Sicknesses especially in Strangers Twist affirms That these Burying Places are a League or more From the Towns or Villages to which they belong and being built of Stone are about three Fathom high with a Hole in the middle over which the Deceased are laid for the Fowls to devour and their Flesh being consum'd their Bones fall through an Iron Grate into the foremention'd Hole or Pit These kind of Grave are of three several sorts one for Men another for Women and the third for Children On the North side of the City Surrat beyond the great Pool of Water before describ'd and about a Bowe-shoot beyond the great Prince Garden the Persians have three round Stone Towers about a Pistol-shot from each other and about three Fathom high where they also dispose of their Dead In each of these Towers is a Door or Entrance about six Foot from the Ground through which they draw the dead Bodies up to the top which are made flat and so as that the Corps may lie round in three Rows in Troughs or Chests of about half a Foot deep They account the Bodies of Men to be much more unclean than those of Beasts and more especially the Bones of them for they will by no means touch the Bones of a dead Man or Woman And if any should chance accidentally to touch them with their Clothes they are oblig'd immediately to put them off and all things they have on and throw them away as being unclean and after having wash'd their whole Bodies to put on others and stay within nine days without driving any Trade or so much as touching their Wives or Children Moreover they account all those Persons damn'd whose Bones after their decease happen to fall into the Water and believe That the Souls of such have committed many hainous Sins whilst living upon Earth The Riches and Trade of Surrat The Kingdom of Surrat though very rich hath neither Gold nor Silver Mines but three Plants which are exceeding profitable viz. That of Cotton Anil or Indico and Opium so call'd by the Greeks and by the Arabians who pronounce the P like an F Ofion and corruptly by the vulgar sort of People Anfion It is incredible what an advantage this Kingdom reaps by each of these Plants for which it is resorted unto from all Places and swallows all the Gold and Silver which comes from the Persian Gulph and Arabia as also as great part of the Riches of India and the Gold of China All the Trade is driven in the Haven of Surrat from whence every Year a Ship lading is sent to Gidda or the Straits of Meccha The Commodities which the Europeans generally fetch from Surrat are all sorts of Cloths and Fine Linnen with which they Trade in the Inland Countries as also to Persia Indico Quilts or Carpets Cotton Spica nardi Guaiacum dry'd white Comyn Assa Foetida which comes out of the Province of Utrad Borax Saltpetre Amfion all sorts of Drugs preserv'd Mirobalans Diamonde Aggats and other Precious Stones For all which Commodities Surrat receives Spices Tin Lead Copper Aguil-wood Pepper Camphire from Japan and Borneo Brimstone Elephants Teeth Tortoise-shell Benjamin Coral Amber Saffron Chinese Silks Ruynas Gum-wax Sugar Allom Turpentine China-Root Sandal-wood Quicksilver Vermillion Cloth of all Colours though in no great abundance Chinese Anniseeds c. The chiefest Factories which the Hollanders possess in Surrat are the Towns of Surrat Protchia Brodera and Amadabat As to what concerns the English with the Progress of their Trade in these Parts we shall reserve the Relation thereof to a particular Place apart by it self The Malabarins drive a great Trade with their Vessels to Surrat Cambaya and Brotchia whither they come in December and go from thence again about the middle of April The Commodities which they bring thither are Cayro or the Bark of Coco-Trees of which they make their Cordage Copera or the Pith of Coco-Nuts without the Shell and some whole Coro-Nuts Sigaga or Black Sugar which comes most from the Maldives Islands Areka and Betel Leaves a sort of Red Wood call'd Pang Rozin which they use about their Ships as also abundance of Rice and other Provisions For which they receive and carry away in Barter Afion or Opium Saffron Coral course Cloths as Baftas black Candakyns and several others besides Cotton and Cotton-yarn The General Trade of Surratte The Moors of Surrat drive also a great Trade to Arabia viz. Mecha and the Coast of Aden and to several Places along the Red Sea to which they carry Cotton Callicoes of all sorts Tobacco Allom Camphire Indico Brimstone Benjamin Spices Preserves and Mirabalons The Commodities which they bring from thence consist in Red Coral Amber Misseyt a certain Stuff to Dye withal Kahoe or Coffee-berries some Druggs and Anfion which is accounted the best in all India The rest consists in Gold and Silver Ducats The Ships which Sail thither from Surrat though big enough are very ill built their Guns being placed upon the Deck without any shelter against the Weather They set Sail generally at a New Moon in March and return again in September They might easily make their Voyage much shorter viz. in two Months but that the tempestuous Winds which in the Rainy Season rage in the Indian Sea are very prejudicial to Navigation In each Ship are commonly a thousand People which do not all go to Trade but the most part out of Zeal to visit Mahomet's Tomb for those which have been there are ever after accounted
Moreover when they had all things granted them wanting nothing but to put in execution those Commandments which God had laid upon them Bremaw began seriously to consider with himself after what manner he might behave himself most honourably in the Employment that God had put him upon when on a sudden he felt a strange alteration in his Body accompanied with a general Pain through all his Parts such as that with a Woman in her Travel foretelling some strange and wonderful Event his Body was in an instant swell'd after a strange manner and his Intrails grew sensibly bigger than before At last his Body open'd in two Places viz. on his Right and Left Side out of which came two Twins the one a Male the other a Female both of their full growth Bremaw having receiv'd Strength again instructed them in things concerning Religion and call'd the Man Manow and the Woman Ceteroupa who after they had worshipp'd God thank'd Bremaw that brought them into the VVorld and having receiv'd his Blessing they travell'd towards the East setling on a Mountain call'd Munderpurvool to the end that those which they should beget might spread themselves East West North and South No sooner were they come to the foremention'd Mountain but Ceteroupa was deliver'd of three Sons and three Daughters whereof the eldest Son was call'd Priauretta the second Outanapautha the third Scomeraut the eldest Daughter was nam'd Kammah the second Sooneretaw and the third Sumboo As soon as they came to Age they were sent to several Places Priauretta and Kammah to the West to a Mountain call'd Segund Otanapautha and Soonurettaw to the North to the Mountain Ripola Someraut and Sumboo to the South to the Mountain Supars all which Countries they made very populous By this means Bremaw was the first Father of all the Inhabitants of the Earth whilst Wistney took care for all necessary things for the preservation of humane Creatures which Bremaw had made by affording them all the Blessings that make Men happy in this Life till at last Ruddery sent Sickness Death and a Curse among the Children of Men who by their wicked Lives had justly merited God's Vengeance This was the manner of Government which God us'd for the restoring of the World and all humane Creatures which were to inhabit in the second Age. Furthermore God according to the Relation of the Benjans taught Men to serve him after this manner When God saw that there could be no Order nor lawful Government in those Places where his Worship and Service was not Establish'd he resolv'd to make Laws for the preventing of Man's committing those Crimes which were the destruction of the first Age In order whereunto he descended upon the Mountain Meropurbatee to which Place he call'd Bremaw to whom he appear'd in his Glory through a dark and thick Cloud telling him That he was necessitated to destroy the first Age by reason Men would not obey his Commands which were contain'd in the Book he had given to Brammon At the same time God gave Bremaw another Book and commanded him to teach all things that were contain'd therein Bremaw to Execute his Office publish'd God's Commandments to all People on the Earth The Benjans call this Book Shaster that is The Book of Written Words which contains three Treatises or Parts the first whereof contains their Fundamental Laws with an Explanation of each Commandment The second treats of the Ceremonial Law and teaches them the Ceremonies which are to be observ'd in their Religion The third Treatise distinguishes all Men into certain Families or Tribes and comprehends the Commandments of each Tribe in particular which is all that is contain'd in the Book Shaster out of which we will here set down the chief Heads thereof The first Treatise in which is describ'd the Fundamental Laws which Bremaw taught contain'd the following eight 1. Thou shalt not kill any Creature that hath Life in it for thou art one of the Creatures and so is that thou art endu'd with a Soul as that is therefore thou shalt not take away the Life of any thing whatsoever it be which belongs to me 2. Thou shalt make a Contract with the five Senses First with thy Eyes that they may not see any thing that is ill Secondly with your Ears that they may not hearken to any bad thing Thirdly with your Tongue not to express any ill words Fourthly with your Pallat that you taste nothing unclean as Wine or the Flesh of living Creatures Lastly with your Hands that they may not touch any thing to defile them 3. Thou shalt exactly observe and keep all the Days and Times appointed for Devotion as likewise Cleansing with Worshipping and Praying which thou must perform with an upright and zealous Heart 4. Thou shalt not give any false Testimonies or speak Lies by means of which thou mightest defraud thy Brother and enrich thy self by fraudulent means when thou Tradest with him 5. Thou shalt be merciful to the Poor according to thy Power and assist them in their Necessities with Meat Wood and other things they may stand in need of for their support 6. Thou shalt not oppress the Poor and serve thy self with that Power which is given thee to destroy thy Brother unjustly 7. Thou shalt keep certain Feasts and Holidays without pampering thy Body and feeding thy self with Laciviousness but on the contrary spend certain Days in Fasting and in stead of Sleeping over much Watch often to be the better prepar'd for Praying and for the performance of all other Holy Offices 8. Thou shalt not take any thing from thy Brother whatever it be wherewith thou art entrusted but content thy self with what he shall give thee for thy Reward remembring thou hast no Right to that which belongs to another These eight Commandments are prescrib'd to all the four Tribes in general but besides them they have two more which are particular to each Tribe First Bramines and Schuddery that is the Priests and Merchants are strictly oblig'd to observe their Religious Commandments and have near Relation one to another in Matters of Religion as there is between those of Kuttery and Wyse that is the Magistrates and Handicrafts They ascribe to the Bramines which are the Priests the first and second Commandments because they place the chief of their Religion in these two things first to prevent the killing of living Creatures and next to abstain from all forbidden things as eating of Flesh drinking of Wine and the like which the Kutteries and Benjans are also strictly to observe They attribute particularly the third and fourth Commandments to Schuddery as being very suitable to his Office because it may possess the People with Devotion and prevent those fraudulent Practises which are common among Traders To Kuttery they prescribe being the Governors or Magistrates the fifth and sixth Commandments because they admonish the People of Love and Compassion to the Poor well knowing that Oppression is a common Sin among those that