Chapter 7

CHAP. I.

Concerning the Inhabitants of this Island.

Wee shall in this Part speak of the Inhabitants of this Countrey, with their Religion, and Customs, and other things belonging to them.

[The several Inhabitants of this Island.] Besides the Dutch who possess, as I judg, about one fourth of the Island, there are Malabars, that are free Denizons and pay duty to the King for the Land they enjoy, as the Kings natural Subjects do; there are also Moors, who are like Strangers, and hold no Land, but live by carrying goods to the Sea-Ports, which now are in the Hollanders hands. The Sea-Ports are inhabited by a mixt people, Malabars and Moors, and some that are black, who profess themselves Roman Catholicks, and wear Crosses, and use Beads. Some of these are under the Hollander; and pay toll and tribute to them.

But I am to speak only of the natural proper People of the Island, which they call Chingulays.

[The Original of Chingulays.] I have asked them, whence they derive themselves, but they could not tell. They say their Land was first inhabited by Devils, of which they have a long Fable. I have heard a tradition from some Portugueze here, which was; That an antient King of China had a Son, who during his Fathers Reign, proved so very harsh and cruel unto the people, that they being afraid he might prove a Tyrant if he came to the Crown, desired the King to banish him, and that he might never succeed. This that King, to please the people, granted. And so put him with certain Attendants into a ship, and turned them forth unto the Winds to seek their fortune. The first shore they were cast upon, was this Island. Which they seated themselves on, and peopled it. But to me nothing is more improbable than this Story. Because this people and the Chineses have no agreement nor similitude in their features nor language nor diet. It is more probable, they came from the Malabars, their Countrey lying next, tho they do resemble them little or nothing. I know no nation in the world do so exactly resemble the Chingulays as the people of Europe.

[Wild-men.] Of these Natives there be two sorts, Wild and Tame. I will begin with the former. For as in these Woods there are Wild Beasts so Wild Men also. The Land of Bintan is all covered with mighty Woods, filled with abundance of Deer. In this Land are many of these wild men; they call them Vaddahs, dwelling near no other Inhabitants. They speak the Chingulayes Language. They kill Deer, and dry the Flesh over the fire, and the people of the Countrey come and buy it of them. They never Till any ground for Corn their Food being only Flesh. They are very expert with their Bows. They have a little Ax, which they stick in by their sides, to cut hony out of hollow Trees. Some few, which are near Inhabitants, have commerce with other people. They have no Towns nor Houses, only live by the waters under a Tree, with some boughs cut and laid round about them, to give notice when any wild Beasts come near, which they may hear by their rustling and trampling upon them. Many of these habitations we saw when we fled through the Woods, but God be praised the Vaddahs were gone.

[By an Acknowledgment to the King.] Some of the tamer sort of these men are in a kind of Subjection to the King. For if they can be found, tho it must be with a great search in the Woods, they will acknowledg his Officers, and will bring to them Elephants-Teeth, and Honey, and Wax, and Deers Flesh: but the others in lieu thereof do give them near as much, in Arrows, Cloth &c. fearing lest they should otherwise appear no more.

[How they bespeak Arrows to be made them.] It hath been reported to me by many people, that the wilder sort of them, when they want Arrows, will carry their load of Flesh in the night, and hang it up in a Smith's Shop, also a Leaf cut in the form they will have their Arrows made, and hang by it. Which if the Smith do make according to their Pattern they will requite, and bring him more Flesh: but if he make them not, they will do him a mischief one time or another by shooting in the night. If the Smith make the Arrows, he leaves them in the same place, where the Vaddahs hung the Flesh.

[They violently took away Carriers goods.] Formerly, in this Kings Reign these wild men used to lye in wait, to catch Carriers people, that went down with Oxen to trade at the Sea-Ports, carrying down Betelnuts, and bringing up Cloth, and would make them to give them such things as they required, or else threatning to shoot them. They fearing their lives, and not being able to resist, were fain to give them what they asked; or else most certainly they would have had both life and goods too. At which this King sent many Commanders with their Soldiers to catch them, which at length they did: But had not some of themselves proved false to them, being incouraged by large promises, they could never have taken them. The chief being brought before the King, promising amendment, were pardoned: but sent into other Woods with a Command not to return thither any more, neitheir to use their former courses. But soon after their departure, they forsook those Woods they were put into, and came to their old haunt again, falling to their former course of Life. This the King hearing of, and how they had abused his Pardon, gave command either to bring them dead or alive. These Vaddahs knowing now there could be no hope of Pardon, would not be taken alive, but were shot by the Treachery of their own men. The heads of two of the chiefest were hanged on Trees by the City. And ever since they have not presumed to disturb the Countrey, nor the King them he only desiring their quiet, and not to be against him.

[Hourly Vadahs trade with the people.] About Hourly the remotest of the Kings Dominions there are many trade with the of them, that are pretty tame, and come and buy and sell among the people. The King once having occasion of an hasty Expedition against the Dutch, the Governour summoned them all in to go with him, which they did. [One made to serve the King.] And with their Bows and Arrows did as good service as any of the rest but afterwards when they returned home again they removed farther in the Woods, and would be seen no more, for fear of being afterwards prest again to serve the King.

[Their habit and Religion.] They never cut their hair but tye it up on their Crowns in a bunch. The cloth they use, is not broad nor large, scarcely enough to cover their Buttocks. The wilder and tamer sort of them do observe a Religion. They have a God peculiar to themselves. The tamer do build Temples, the wild only bring their sacrifice under Trees, and while it is offering, dance round it, both men and women.

[A Skirmish about their bounds.] They have their bounds in the Woods among themselves, and one company of them is not to shoot nor gather hony or fruit beyond those bounds. Neer the borders stood a Jack-Tree; one Vaddah being gathering some fruit from this Tree, another Vaddah of the next division saw him, and told him he had nothing to do to gather Jacks from that Tree, for that belonged to them. They fell to words and from words to blows, and one of them shot the other. At which more of them met and fell to skirmishing so briskly with their Bows and Arrows, that twenty or thirty were left dead upon the spot.

[Curious in their Arrows.] They are so curious of their Arrows that no Smith can please them; The King once to gratifie them for a great Present they brought him, gave all of them of his best made Arrow-blades: which nevertheless would not please their humour. For they went all of them to a Rock by a River and ground them into another form. The Arrows they use are of a different fashion from all other, and the Chingulays will not use them.

[Now they preserve their flesh.] They have a peculiar way by themselves of preserving Flesh. They cut a hollow Tree and put honey in it, and then fill it up with flesh, and stop it up with clay. Which lyes for a reserve to eat in time of want.

[How they take Elephants.] It has usually been told me that their way of catching Elephants is, that when the Elephant lyes asleep they strike their ax into the sole of his foot, and so laming him he is in their power to take him. But I take this for a fable, because I know the sole of the Elephants foot is so hard, that no ax can pierce it at a blow; and he is so wakeful that they can have no opportunity to do it.

[The dowries they give. Their disposition.] For portions with their Daughters in marriage they give hunting Dogs. They are reported to be courteous. Some of the Chingulays in discontent will leave their houses and friends, and go and live among them, where they are civilly entertained. The tamer sort of them, as hath been said, will sometimes appear, and hold some kind of trade with the tame Inabitants, but the wilder called Ramba-Vaddahs never shew themselves.

[A description of a Chingulay.] But to come to the civilized Inhabitants, whom I am chiefly to treat of. They are a people proper and very well favoured, beyond all people that I have seen in India, wearing a cloth about their Loyns, and a doublet after the English fashion, with little skirts buttoned at the wrists, and gathered at the shoulders like a shirt, on their heads a red Tunnis Cap, or if they have none, another Cap with flaps of the fashion of their Countrey, described in the next Chapter, with a handsom short hanger by their side, and a knife sticking in their bosom on the right side.

[Their disposition.] They are very active and nimble in their Limbs: and very ingenious: for, except Iron-work, all other things they have need of, they make and do themselves: insomuch that they all build their own houses. They are crafty and treacherous, not to be trusted upon any protestations: for their manner of speaking is very smooth and courteous, insomuch that they who are unacquainted with their dispositions and manners, may easily be deceived by them. For they make no account nor conscience of lying, neither is it any shame or disgrace to them, if they be catched in telling lyes: it is so customary. They are very vigilant and wakeful, sufficed with very little sleep: very hardy both for diet and weather, very proud and self conceited. They take something after the Bramines, with whom they scruple not both to marry and eat. In both which otherwise they are exceeding shy and cautious. For there being many Ranks or Casts among them, they will not match with any Inferiour to themselves; nor eat meat dressed in any house, but in those only that are of as good a Cast or Race as themselves: and that which any one hath left, none but those that are near of kin will eat.

They are not very malitious one towards another; and their anger doth not last long; seldom or never any blood shed among them in their quarrels. It is not customary to strike; and it is very rare that they give a blow so much as to their Slaves; who may very familiarly talk and discourse with their Masters. They are very near and covetous, and will pinch their own bellies for profit; very few spend-thrifts or bad husbands are to be met with here.

[The Inhabitants of the Mountains differ from those of the Low-Lands.] The Natures of the Inhabitants of the Mountains and Low-lands are very different. They of the Low-lands are kind, pittiful, helpful, honest and plain, compassionating Strangers, which we found by our own experience among them. They of the Up-lands are ill-natured, false, unkind, though outwardly fair and seemingly courteous, and of more complaisant carriage, speech and better behaviour, than the Low-landers.

[Their good opinion of Virtue, though they practice it not.] Of all Vices they are least addicted to stealing, the which they do exceedingly hate and abhor, so that there are but few Robberies committed among them. They do much extol and commend Chastity, Temperance, and Truth in words and actions; and confess that it is out of weakness and infirmity, that they cannot practice the same, acknowledging that the contrary Vices are to be abhorred, being abomination both in the sight of God and Man. They do love and delight in those Men that are most Devout and Precise in their Matters. As for bearing Witness for Confirmation in any matters of doubt, a Christians word will be believed and credited far beyond their own: because, they think, they make more Conscience of their words.

[Superstitious.] They are very superstitious in making Observations of any little Accidents, as Omens portending good to them or evil. Sneezing they reckon to import evil. So that if any chance to sneeze when he is going about his Business, he will stop, accounting he shall have ill success if he proceeds. And none may Sneeze, Cough, nor Spit in the King's Presence, either because of the ill boding of those actions, or the rudeness of them or both. There is a little Creature much like a Lizzard, which they look upon altogether as a Prophet, whatsoever work or business they are going about; if he crys, they will cease for a space, reckoning that he tells them there is a bad Planet rules at that instant. They take great notice in a Morning at their first going out, who first appears in their sight: and if they see a White Man, or a big-bellied Woman, they hold it fortunate: and to see any decrepit or deformed People, as unfortunate.

[How they travail.] When they travel together a great many of them, the Roads are so narrow, that but one can go abreast, and if there be Twenty of them, there is but one Argument or Matter discoursed of among them all from the first to the last. And so they go talking along all together, and every one carrieth his Provisions on his back for his whole Journey.

[A brief Character of them.] In short, in Carriage and Behaviour they are very grave and stately like unto the Portugals, in understanding quick and apprehensive, in design subtil and crafty, in discourse courteous but full of Flatteries, naturally inclined to temperance both in meat and drink, but not to Chastity, near and Provident in their Families, commending good Husbandry. In their dispositions not passionate, neither hard to be reconciled again when angry. In their Promises very unfaithful, approving lying in themselves, but misliking it in others; delighting in sloath, deferring labour till urgent necessity constrain them, neat in apparel, nice in eating; and not given to much sleep.

[The Women their Habit and Nature.] As for the Women, their Habit is a Wastcoat of white Callico covering their Bodies, wrought into flourishes with Blew and Red; their Cloath hanging longer or shorter below their Knees, according to their quality; a piece of Silk flung over their heads; Jewels in their Ears, Ornaments about their Necks, and Arms, and Middles. They are in their gate and behaviour very high, stately in their carriage after the Portugal manner, of whom I think they have learned: yet they hold it no scorn to admit the meanest to come to speech of them. They are very thrifty, and it is a disgrace to them to be prodigal, and their Pride & Glory to be accounted near & saving. And to praise themselves they will sometimes say, That scraps and parings will serve them; but that the best is for their Husbands. The Men are not jealous of their Wives, for the greatest Ladies in the Land will frequently talk and discourse with any Men they please, altho their Husbands be in presence. And altho they be so stately, they will lay their hand to such work as is necessary to be done in the House, notwithstanding they have Slaves and Servants enough to do it. Let this suffice concerning the Nature and Manners of the People in general: The ensuing Chapters will be spent in more particular accounts of them. And because they stand much upon their Birth and Gentility, and much of what is afterwards to be related hath reference unto it: I shall first speak of the various ranks and degrees of Men among them.

CHAP. II.

Concerning their different Honours, Ranks, and Qualities.

[How they distinguish themselves according to their qualities.] Among this People there are divers and sundry Casts or degrees of Quality, which is not according to their Riches or Places of Honour the King promotes them to, but according to their Descent and Blood. And whatsoever this Honour is, be it higher or lower, it remains Hereditary from Generation to Generation. They abhor to eat or drink, or intermarry with any of Inferior Quality to themselves. The signs of higher or meaner Ranks, are wearing of Doublets, or going bare-backed without them: the length of their Cloth below their knees; their sitting on Stools, or on Blocks or Mats spread on the Ground: and in their Caps.

[They never marry beneath their rank.] They are especially careful in their Marriages, not to match with any inferior Cast, but always each within their own rank: Riches cannot prevail with them in the least to marry with those by whom they must eclipse and stain the Honour of their Family: on which they set an higher price than on their lives. And if any of the Females should be so deluded, as to commit folly with one beneath her self, if ever she should appear to the sight of her Friends, they would certainly kill her, there being no other way to wipe off the dishonour she hath done the Family, but by her own Blood.

[In case a Man lies with a Woman of inferior rank.] Yet for the Men it is something different; it is not accounted any shame or fault for a Man of the highest sort to lay with a Woman far inferior to himself, nay of the very lowest degree; provided he neither eats nor drinks with her, nor takes her home to his House, as a Wife. But if he should, which I never knew done, he is punished by the Magistrate, either by Fine or Imprisonment, or both, and also he is utterly ecluded from his Family, and accounted thenceforward of the same rank and quality, that the Woman is of, whom he hath taken. If the Woman be married already, with whom the Man of better rank lies, and the Husband come and catch them together; how low soever the one be and high the other, he may kill him, and her too, if he please.

And thus by Marrying constantly each rank within it self, the Descent and Dignity thereof is preserved for ever; and whether the Family be high or low it never alters. But to proceed to the particular ranks and degrees of Men among them.

[Their Noblemen.] The highest, are their Noblemen, called Hondrews. Which I suppose comes from the word Homdrewné, a Title given to the King, signifying Majesty: these being honourable People. 'Tis out of this sort alone, that the King chooseth his great Officers and whom he imploys in his Court, and appoints for Governors over his Countrey. Riches are not here valued, nor make any the more Honourable. For many of the lower sorts do far exceed these Hondrews in Estates. But it is the Birth and Parentage that inobleth.

[How distinguished from others.] These are distinguished from others by their names, and the wearing of their cloth, which the Men wear down half their Legs, and the Women to their Heels: one end of which Cloth the Women fling over their Shoulders, and with the very end carelesly cover their Breasts; whereas the other sort of Women must go naked from the wast upwards, and their Cloaths not hang down much below their Knees: except it be for cold; for then either Women or Men may throw their Cloth over their Backs. But then they do excuse it to the Hondrews, when they meet them, saying, Excuse me, it is for warmth.

[The distinction by Caps.] They are distinguished also by their own Countrey-Caps, which are of the fashion of Mitres: there are two flaps tied up over the top of the Crown. If they be Hondrews, their Caps are all of one Colour, either White or Blew: if of inferior quality, than the Cap and the flaps on each side be of different Colours, whereof the Flaps are always Red.

[Of the Hondrews two sorts.] Of these Hondrews there be two sorts, the one somewhat Inferior to the other as touching Marriage; but not in other things. The greatest part of the Inhabitants of the Land are of the degree of Hondrews.

All Christians either White or Black are accounted equal with the Hondrews. The Whites are generally Honourable, only it is an abatement of their Honour that they eat Beef, and wash not after they have been at Stool; which things are reckoned with this People an Abomination.

[An Honour like unto Knighthood.] Among the Noblemen may be mentioned an Honour, that the King confers, like unto Knighthood; it ceaseth in the Person's death, and is not Hereditary. The King confers it by putting about their Heads a piece of Silk or Ribbond embroidered with Gold and Silver, and bestowing a Title upon them. They are stiled Mundianna. There are not above two or three of them now in the Realm living.

[Goldsmiths, Blacksmiths, Carpenters, &c.] Next after the degree of Hondrews may be placed Goldsmiths, Blacksmiths, Carpenters and Painters. Who are all of one degree and quality. But the Hondrews will not eat with them: however in Apparel there is no difference; and they are also privileged to sit on Stools, which none of the Inferior ranks of People hereafter mentioned, may do. Heretofore they were accounted almost equal to the Inferior sort of Hondrewes, and they would eat in these Artificers Houses, but afterwards they were degraded upon this occasion. It chanced some Hondrews came to a Smith's Shop to have their Tools mended, when it came to be Dinner time, the Smith leaves work, and goes in to his House to dine, leaving the Hondrewes in his Shop: who had waited there a great while to have their work done. Now whether the Smith fearing lest their hunger might move them to be so impudent or desperate as to partake with him of his Dinner, clapt to his Door after him: Which was taken so hainously by those hungry People in his Shop, that immediately they all went and declared abroad what an affront the Smith had put upon them. Whereupon it was decreed and confirmed, that for ever after all the People of that rank should be deposed, and deprived of the Honour of having the Hondrewes to eat in their Houses. Which Decree hath stood in force ever since.

[The Privilege and state of the Smiths.] Nevertheless these Smiths take much upon them, especially those who are the King's Smiths; that is, such who live in the King's Towns, and do his work. These have this Privilege, that each has a parcel of Towns belonging to them, whom none but they are to work for. The ordinary work they do for them is mending their Tools, for which every Man pays to his Smith a certain Rate of Corn in Harvest time according to ancient Custom. But if any hath work extraordinary, as making new Tools or the like, besides the aforesaid Rate of Corn, he must pay him for it. In order to this, they come in an humble manner to the Smith with a Present, being Rice, Hens, and other sorts of Provision, or a bottle of Rack, desiring him to appoint his time, when they shall come to have their work done. Which when he hath appointed them, they come at the set time, and bring both Coals and Iron with them. The Smith sits very gravely upon his Stool, his Anvil before him, with his left hand towards the Forge, and a little Hammer in his Right. They themselves who come with their work must blow the Bellows, and when the Iron is to be beaten with the great Maul, he holds it, still sitting upon his Stool, and they must hammer it themselves, he only with his little Hammer knocking it sometimes into fashion. And if it be any thing to be filed, he makes them go themselves and grind it upon a Stone, that his labour of fileing may be the less; and when they have done it as well as they can, he goes over it again with his file and finisheth it. That which makes these Smiths thus stately is, because the Towns People are compelled to go to their own Smith, and none else. And if they should, that Smith is liable to pay Dammages that should do work for any in another Smith's Jurisdiction.

[Craftsmen.] All that are of any Craft or Profession are accounted of an inferior degree, as Elephant Catchers, and Keepers, who are reckoned equal with the Smiths, &c. abovesaid, tho they neither eat nor marry together; and these may wear Apparel as do the Hondrews, and sit on Stools, but the Hondrews eat not with them.

No Artificers ever change their Trade from Generation to Generation; but the Son is the same as was his Father, and the Daughter marries only to those of the same Craft: and her Portion is such Tools as are of use, and do belong unto the Trade: tho the Father may give over and above what he pleaseth.

[Barbars.] Next are are Barbars; both the Women and Men may wear Doublets, but not sit on Stools, neither will any eat with them.

[Potters] Potters yet more Inferior, may not wear any Doublets, nor their Cloth much below the Knee, nor sit on Stools, neither will any eat with them. But they have this Privilege, because they make the Pots, that when they are athirst being at a Hondrew's House, they may take his Pot, which hath a Pipe to it, and pour the Water into their mouths themselves: which none other of these inferior degrees may be admitted to do: but they must hold their hands to their mouths and gape, and the Hondrews themselves will pour the Water in. The Potters were at first denied this Honour, upon which they joyntly agreed to make Pots with Pipes only for themselves, and would sell none to the Hondrews that wanted; whereat being constrained, they condescended to grant them the Honour above other inferior People, that they should have the favour to drink out of these Pots with spouts at their Houses.

[Washers.] The next are the Ruddaughs, Washers. Of these there are great Numbers. They wash Cloths for all People to the degree of a Potter; but for none below that degree. Their usual Posture is to carry a Cloth on their Shoulder, both Men and Women: They use Lye in their washing, setting a Pot over the Fire holding seven or eight Gallons of Water, and lay the foul Cloths on the top; and the steam of the water goes into the Cloths and scalds them. Then they take them and carry them to a River side, and instead of rubbing them with their hands, slap them against the Rock, and they become very clean; nor doth this tear the Cloths at all, as they order it.

[Jaggory-Makers.] Another rank after these are the Hungrams, or Jaggory-Makers. Tho none will eat with them, yet it is lawful to buy and eat the Jaggory they make, (which is a kind of Sugar) but nothing else.

[The Poddah.] Another sort among them is the Poddah. These are of no Trade or Craft, but are Husbandmen and Soldiers, yet are inferior to all that have been named hitherto. For what reason neither I, nor, I think, themselves can tell: only thus it falls to them by Succession from their Predecessors, and so will ever remain.

[Weavers.] After these are the Weavers. Who beside their Trade, which is Weaving Cloth, are Astrologers, and tell the People good Days and good Seasons: and at the Birth of a Child write for them an account of the day, time and Planet, it was born in and under. These accounts they keep with great Care all their Life-time: by which they know their Age, and what success or evil shall befall them.

These People also beat Drums, and play on Pipes, and dance in the Temples of their Gods, and at their Sacrifices; they eat and carry away all such Victuals as are offered to their Idols. Both which to do and take, is accounted to belong to People of a very low degree and quality. These also will eat dead Cows.

[Basket-Makers.] Next to the Weavers are the Kiddeas or Basket-Makers. Who make Fans to fan Corn, and Baskets of Canes, and Lace, Bedsteds and Stools.

[Mat-Makers.] Then follow the Kirinerahs. Whose Trade is to make fine Matts. These Men may not wear any thing on their Heads. The Women of none of these sorts ever do. Of these two last there are but few.

[The lower ranks may not assume the Habit or Names of the higher.] All below the Couratto or Elephant-Men, may not sit on Stools, nor wear Doublets, except the Barbar, nor wear the Cloth low down their Legs. Neither may any of these ranks of People, either Man or Woman, except the Potter and the Washer, wear the end of their Cloth to cover their Bodies, unless they be sick or cold. Neither may they presume to be called by the Names that the Hondrews are called by; nor may they, where they are not known, change themselves by pretending or seeming to be higher than Nature hath made them: and I think they never do, but own themselves in the rank and quality wherein they were born, and demean themselves accordingly.

All Outlandish People are esteemed above the inferior ranks. The Names of the Hondrews always end in oppow, of others below the degree of the Elephant People in adgah.

[Slaves.] The Slaves may make another rank. For whose maintenance, their Masters allow them Land and Cattle. Which many of them do so improve; that except in Dignity they are not far behind their Masters, only they are not permitted to have Slaves. Their Masters will not diminish or take away ought, that by their Diligence and Industry they have procured, but approve of it, as being Persons capable to repose trust in. And when they do buy or otherways get a new Slave, they presently provide him a Wife, and so put him forward to keep House, and settle, that he may not think of running away. Slaves that are born of Hondrew Parents, retain the Honour of their degree.

[Beggars.] There is one sort of People more, and they are the Beggars: who for their Transgression, as hereafter shall be shewn, have by former Kings been made so low and base, that they can be no lower or baser. And they must and do give such titles and respects to all other People, as are due from other People to Kings and Princes.

[The Reason they became so base and mean a People.] The Predecessors of these People, from whom they sprang, were Dodda Vaddahs, which signifies Hunters: to whom it did belong to catch and bring Venison for the King's Table. But instead of Venison they brought Man's flesh, unknown; which the King liking so well, commanded to bring him more of the same sort of Venison. The king's Barbar chanced to know what flesh it was, and discovered it to him. At which the King was so inraged, that he accounted death too good for them; and to punish only those Persons that had so offended, not a sufficient recompence for so great an Affront and Injury as he had sustained by them. Forthwith therefore he established a Decree, that all both great and small, that were of that Rank or Tribe, should be expelled from dwelling among the Inhabitants of the Land, and not be admitted to use or enjoy the benefit of any means, or ways, or callings whatsoever, to provide themselves sustinence; but that they should beg from Generation to Generation, from Door to Door, thro the Kingdom; and to be looked upon and esteemed by all People to be so base and odious, as not possibly to be more.

And they are to this day so detestable to the People, that they are not permitted to fetch water out of their Wells; but do take their water out of Holes or Rivers. Neither will any touch them, lest they should be defiled.

And thus they go a begging in whole Troops, both Men, Women, and Children, carrying both Pots and Pans, Hens and Chickens, and whatsoever they have, in Baskets hanging on a Pole, at each end one, upon their Shoulders. The Women never carry any thing, but when they come to any House to beg, they Dance and shew Tricks, while the Men beat Drums. They will turn Brass Basons on one of their fingers, twirling it round very swift, and wonderfully strange. And they will toss up Balls into the Air one after another to the number of Nine, and catch them as they fall, and as fast as they do catch them, still they toss them up again; so that there are always Seven up in the Air. Also they will take Beads of several Colours, and of one size, and put them in their mouths, and then take them one by one out of their mouths again each Colour by themselves. And with this Behaviour, and the high and honourable Titles which they give, as to Men, Your Honour, and Your Majesty; and to Women, Queens, Countesses; and to white Men, White of the Royal Blood, &c. They do beg for their living; and that with so much importunity, as if they had a Patent for it from the King, and will not be denied; pretending that it was so ordered and decreed, that by this very means they should be maintained, and unless they mean to perish with hunger they cannot accept of a denyal. The People on the other hand cannot without horrible shame, lift up their hand against them to strike or thrust them away; so rather than to be troubled with their importunity, they will relieve them.

[They live well.] And thus they live, building small Hovels in remote Places, Highways, under Trees. And all the Land being, as it were of Necessity, Contributers towards their maintenance, these Beggars live without labour, as well or better, than the other sorts of People; being free from all sorts of Service and Duties, which all other are compelled to perform for the King. [Their Contest with the Weavers about dead Cows.] Of them it is only required to make Ropes of such Cow-hides, as die of themselves, to catch and tie Elephants with: By which they have another Privilege, to claim the flesh there of for themselves, from the Weavers. Who when they meet with any dead Cows, use to cut them up and eat them. But if any of these Roudeahs, Beggars, see them, they will run to them and drive them away, offering to beat them with the Poles, whereon they carry their Baskets, saying to them, How can we perform the King's Service to make Ropes of the Hide, if the Weavers hack and spoil it? telling them also, That it is beneath such honourable People as they, to eat such Unclean and Polluted flesh. By these words, and the fear the Weavers are in to be touched by that base People, than which nothing could be more infamous, they are glad to get them away as fast as they can.

[Incest common among them.] These Men being so low that nothing they can do, can make them lower, it is not unusual with them to lay with their Daughters, or for the Son to lay with his Mother, as if there were no Consanguinity among them.

[A Punishment to deliver Noble Women to these Beggars.] Many times when the King cuts off Great and Noble Men, against whom he is highly incensed, he will deliver their Daughters and Wives unto this sort of People, reckoning it, as they also account it, to be far worse Punishment than any kind of Death. This kind of Punishment being accounted such horrible Cruelty, the King doth usually of his Clemency shew them some kind of Mercy, and pittying their Distress, Commands to carry them to a River side, and there to deliver them into the hands of those, who are far worse than the Executioners of Death: from whom, if these Ladies please to free themselves, they are permitted to leap into the River and be drowned; the which some sometimes will choose to do, rather than to consort with them.

[Some of these Beggars keep Cattle and shoot Deer.] There are some of this sort of People which dwell in remote Parts, distant from any Towns, and keep Cattle, and sell them to the Chingulayes, also shoot Deer and sell them where they fall in the Woods; for if they should but touch them, none would buy them.

[Refuse Meat dressed in a Barbar's house.] The Barbar's Information having been the occasion of all this misery upon this People, they in revenge there of abhor to eat what is dressed in the Barbar's House even to this day.

CHAP. III.

Of their Religion, Gods, Temples, Priests.

To take a more particular view of the state of this Countrey, we shall first give some account of their Religion, as it justly requires the first place, and then of their other secular concerns.

Under their Religion will come to be considered, Their Gods, their Temples, their Priests, their Festivals, Sacrifices, and Worship, and their Doctrines and Opinions; and whatsoever other matters occur, that may concern this Subject.

[Their Religion, their gods.] The Religion of the Countrey is Idolatry. There are many both Gods and Devils, which they worship, known by particular Names, which they call them by. They do acknowledge one to be the Supreme, whom they call Ossa polla maupt Dio, which signifieth the Creator of Heaven and Earth; and it is he also, who still ruleth and governeth the same. This great Supreme God, they hold, sends forth other Deities to see his Will and Pleasure executed in the World; and these are the petty and inferior gods. These they say are the Souls of good men, who formerly lived upon the Earth. There are Devils also, who are the Inflicters of Sickness and Misery upon them. And these they hold to be the Souls of evil men.

[They worship the God that saves Souls.] There is another great God, whom they call Buddou, unto whom the Salvation of Souls belongs. Him they believe once to have come upon the Earth. And when he was here, that he did usually fit under a large shady Tree, called Bogahah. Which Trees ever since are accounted Holy, and under which with great Solemnities they do to this day celebrate the Ceremonies of his Worship. He departed from the Earth from the top of the highest Mountain on the Island, called Pico Adam: where there is an Impression like a foot, which, they say, is his, as hath been mentioned before.

[The Sun and Moon they repute Deities.] The Sun and Moon they seem to have an Opinion to be gods from the Names they sometimes call them by. The Sun in their Language is Irri, and the Moon Handa. To which they will sometimes add the Title Haumi, which is a name they give to Persons of the greatest Honour; and Dio, that signifies God: saying Irrihaumi, Irridio: Handahaumi, handa Dio. But to the Stars they give not these Titles.

[Some of their Temples of exquisite Work.] The Pagoda's or Temples of their Gods are so many that I cannot number them. Many of them are of Rare and Exquisite work, built of Hewn Stone, engraven with Images and Figures; but by whom and when I could not attain to know, the Inhabitants themselves being ignorant therein. But sure I am they were built by far more Ingenious Artificers, than the Chingulayes that now are on the Land. For the Portugueze in their Invasions have defaced some of them, which there is none found that hath Skill enough to repair to this day.

[The form of their Temples.] The fashion of these Pagoda's are different; some, to wit those that were anciently built, are of better Workmanship, as was said before; but those lately erected are far Inferior; made only with Clay and Sticks, and no Windows. Some, viz. Those belonging to the Buddou, are in the form of a Pigeon-House, foursquare, one Story high, and some two; the Room above has its Idols as well as that below. Some of them are Tiled, and some Thatched.

[The shape of their Idols.] In them are Idols and Images most monstrous to behold, some of silver, some of brass and other metals: and also painted sticks, and Targets, and most strange kind of Arms, as Bills, Arrows, Spears and Swords. But these Arms are not in the Buddou's Temples, he being for Peace: therefore there are in his Temples only Images of men cross-legged with yellow coats on like the Gonni-Priests, their hair frilled, and their hands before them like women. And these they say are the spirits of holy men departed. Their Temples are adorned with such things as the peoples ability and poverty can afford; accounting it the highest point of Devotion, bountifully to dedicate such things unto their Gods, which in their estimation are most precious.

[They worship not the Idol, but whom it represents.] As for these Images they say they say they do not own them to be Gods themselves but only Figures, representing their Gods to their memories; and as such, they give to them honour and worship.

[The revenues of the Temples; and the honours thereof.] Women having their natural infirmities upon them may not, neither dare they presume to come near the Temples or houses of their Gods. Nor the men, if they come out of houses where such women are.

[They are dedicated to Gods.] Unto each of these Pagodas, there are great Revenues of Land belonging: which have been allotted to them by former Kings, according to the State of the Kingdom: but they have much impaired the Revenues of the Crown, there being rather more Towns belonging to the Church, than unto the King. These estates of the Temples are to supply a daily charge they are at; which is to prepare victuals or sacrifices to set before the Idols. They have Elephants also as the King has, which serve them for State. Their Temples have all sorts of Officers belonging to them, as the Palace hath.

Most of these Pagodas are dedicated to the name and honour of those, whom they call Dio or Gods: to whom, they say, belong the Government on earth, and of all things appertaining to this life.

[Private Chappels.] Besides these Publick Temples, many people do build in their yards private Chappels, which are little houses, like to Closets, sometimes so small, that they are not above two foot in bigness, but built upon a Pillar three or four foot from the ground wherein they do place certain Image of the Buddou, that they may have him near them, and to testifie their love and service to him. Which they do by lighting up candles and lamps in his house, and laying flowers every morning before him. And at some times they boyl victuals and lay it before him. And the more they perform such ceremonious service to him here, the more shall be their ward hereafter.

All blessings and good success, they say, come from the hand of God, but sickness and diseases proceed from the Devil; not that of himself he hath such absolute power, but as servants have power, licence and authority from their Masters, so they from God.

[The Priests.] But the Gods will require some to wait at their Altars; and the Temples, men to officiate in them: their Priests therefore fall under the next confederation. Of these there are three sorts according to the three differences of Gods among them. And their Temples are also called by three different names.

[The first order of them.] The first and highest order of Priests are the Tirinanxes. Who are the Priests of the Buddou God. Their Temples are styled Vehars. There is a religious house in the City of Digligy, where they dwell and assemble and consult together about their affairs, which being the meeting place of such holy men, they call it a Vihar; also they admit none to come into their order but persons of the most noble birth, and that have learning and be well bred; of such they admit many. But they do not presently upon their admission arrive unto the high degree of a Tirinanx. For of these there are but three or four: and they are chose out of all the rest of the order unto this degree; These Tirinanxes only live in the Vihar, and enjoy great Revenues, and are as it were the Superiors of all the Priests, and are made by the King.

Many of the Vehars are endowed and have Farms belonging to them. And these Tirinanxes are the Landlords, unto whom the Tenants come at a certain time and pay in their Rents. These Farmers live the easiest of any people in the Land, for they have nothing to do but at those set times to bring in their dues and so depart, and to keep in repair certain little Vehars in the Countrey. So that the rest of the Chingulais envy them and say of them, Though they live easy in this world, they cannot escape unpunished in the life to come for enjoying the Buddou's land and doing him so little service for it.

[The habit of these Priests.] All the rest of the order are called Gonni. The habit is the same to the whole order, both Tirinanxes and Gonni. It is a yellow coat gathered together about their wast, and comes over their left shoulder, girt about with a belt of fine pack-thread. Their heads are shaved, and they go bare-headed and carry in their hands a round fan with a wooden handle, which is to keep the sun off their hands.

[Their Priviledges.] They have great benefit and honour. They enjoy their own lands without paying scot or lot or any Taxes to the King. They are honoured in such a measure, that the people, where ever they go, bow down to them as they do to their Gods, but themselves bow to none. They have the honour of carrying the Tallipot with the broad end over their heads foremost; which none but the King does: Wheresoever they come, they have a mat and a white cloth laid over upon a stool for them to sit upon; which is also an honour used only to the King.

[What they are prohibited.] They are debarred from laying their hands to any manner of work; and may not marry nor touch women, nor eat but one meal a day, unless it be fruit and rice and water, that they may eat morning and evening: nor must they drink wine. They will eat any lawful flesh that is dressed for them, but they will have no hand in the death of it; as to give order or consent to the killing of it.

They may lay down their order, if they please; which some do, that they may marry. This is done by pulling off their coat, and flinging it into a River, and washing themselves head and body, and then they become like other lay-men.

[When any is religiously disposed, these Priests sent for in great ceremony.] There is a benefit that accrueth to them, which is, when any man is minded to provide for his soul, they bring one of these Priests under a cloth held up by four men, unto his house, with drums and Pipes and great solemnity which only can be done unto the King besides. Then they give him great entertainment and bestows gifts on him according as they are able: which, after he hath tarried a day or more, they carry for him, and conduct him home with the like solemnities as he came. But the night that he tarries with them he must sing Bonna, that is matter concerning their Religion out of a Book made of the leaves of Tallipot: and then he tells them the meaning of what he sings, it being in an eloquent style which the Vulgar people do not understand.

[None ever used violence towards them before the present King.] Some of these Priests, against whom the King took displeasure, were beheaded, afterwards cast into the River. Which thing caused amazement in all the people, how the King durst presume to do it towards such holy and reverend persons.

And none heretofore by any former Kings have ever been so served: being reputed and called Sons of Boddou. But the reason the King flew them was because they conspired in the Rebellion. They threw aside their Habits, and got their swords by their sides.

[The second order of their Priests.] The second order of Priests are those called Koppuhs. Who are the Priests that belong to the Temples of the other Gods. Their Temples are called Dewals. These are not distinguished by any habit from the rest of the People, no, nor when they are at their worship; only they wear clean cloths, and wash themselves before they go to their service. These are taken out from among the Hondrews. They enjoy a piece of Land that belongs to the Dewal where they officiate, and that is all their benefit, unless they steal somewhat that is dedicated to the Gods. They follow their Husbandry and employments as other men do, but only when the times of worship are, which usually is every morning and evening, oftner or seldomer according as the Revenue will hold out, that belongs to that Temple, whereof each is Priest. The service is, that when the boyled rice and other victuals are brought to the Temple door by others, he takes it and presents it before the Idol. Whence, after it hath stood a while, he brings it out again, and then the drummers, pipers, and other servants that belong to the Temple, eat it. These Gods have never any flesh brought in sacrifice to them, but any thing else.

[The third order.] The third order of Priests are the Jaddeses, Priests of the Spirits, which they call Dayautaus. Their Temples are called Covels, which are inferior to the other Temples, and have no revenues belonging to them. A man piously disposed, builds a small house at his own charge, which is the Temple, and himself becomes Priest thereof. Therein are Bills, and Swords, and Arrows, and Shields, and Images, painted upon the walls like fierce men. This house is seldom called Gods house, but most usually Jacco, the Devils. Upon some extradinary festival to the Jacco, the Jaddese shaves off all his beard.

[How they dedicate a red Cock to the Devil.] When they are sick, they dedicate a red Cock to the Devil. Which they do after this manner. They send for the Jaddese to their house, and give him a red Cock chicken, which he takes up in his hand and holds an Arrow with it, and dedicates it to the God, by telling him that if he restore the party to his health, that Cock is given to him; and shall be dressed and sacrificed to him in his Covel. They then let the Cock go among the rest of the Poultry, and keep it afterwards, it may be, a year or two: and then they carry it to the Temple, or the Priest comes for it. For sometimes he will go round about, and fetch a great many Cocks together, that have been dedicated, telling the owners that he must make a sacrifice to the God; though it may be when he hath them, he will go to some other place and convert them into mony for his own use, as I my self can witness, We could buy three of them for four pence half-peny.

When the people are minded to enquire any thing of their Gods, the Priests take up some of the Arms and Instruments of the Gods, that are in the Temples, upon his shoulder; and their he either fains himself to be mad, or really is so: which the people call Pissowetitch; and then the spirit of the Gods is in him, and whatsoever he pronounceth, is looked upon as spoken by God himself, and the people will speak to him, as if it were the very person of God.

CHAP. IV.

Concerning their Worship, and Festivals.

[The chief days of worship.] Wednesdays and Saturdays are the days, when people, who have any business with the Gods, come and address themselves; that is either to pray to their God for health, or for their help in some weighty matters, as in War &c. or to swear concerning any matter in controversy, which is done before the Idols.

[How they know what God or Devil have made them sick.] But one of their great and frequent businesses with their Gods is for the Recovery of health. And that God or Devil that hath made them sick, in his power only it is to restore them. Therefore when they feel themselves sick or sore, first, they use means to know which God or Devil hath been the cause or author thereof. Which to find they use these means. With any little stick they make a bow, and on the firing thereof they hang a thing they have to cut Betel-nuts, somewhat like a pair of Sizzars; then holding the stick or Bow by both ends, they repeat the names of all both God and Devils: and when they come to him who hath afflicted them, then the Iron on the bow-string will swing. They say by that sign they know their ilness proceeds from the power of that God last named; but I think this happens by the power of the Hands that hold it. The God being thus found, to him chiefly they offer their oblations and sacrifices.

[The Gods of their fortunes.] There are nine Deities, which they call Gerehah, which are the Planets (reckoning in probably the Dragons head and Tail.) From whom proceed their Fortunes. These they reckon so powerful, that if they be ill affected towards any party, neither God nor Devil can revoke it.

[What worship they give the Planets.] When they are disposed to worship these Gerehah, they make Images of Clay according to the number that stand disaffected, towards them, which by certain Magick Tricks they know these Images, which are made by the Weavers, they paint of divers colours, of horrible and monstrous shapes; some with long tusks like a Boar, some with hornes like a Bull, all in a most deformed manner, but something resembling the shape of a man. Before them they prostrate Victuals, the sick party sitting all the while before them. These ceremonies are always celebrated in the night with Drums and Pipes and dancing until almost day, and then they take these Images and cast them out into the high ways to be trampled under foot: and the Victuals taken away and eaten by the attendants, and despicable people that wait there on purpose.

[What worship they give Devils.] When they worship those whom they call Devils, many of whom they hold to be the Spirits of some that died heretofore, they make no Images for them, as they did for the Planets; but only build a new house in their yard, like a Barn very slight, covered only with leaves, and adorn it with Branches and Flowers. Into this House they bring some of the Weapons or Instruments, which are in the Pagods or Temples, and place them on Stools at one end of the house, which is hanged with Cloth for that purpose, and before them on other Stools they lay Victuals: and all that time of the Sacrifice there is Drumming, Piping, Singing, and Dancing. [Who eat the Sacrifices.] Which being ended, they take the Victuals away, and give it to those which Drum and Pipe, with other Beggars and Vagabonds; for only such do eat of their Sacrifices; not that they do account such things hallowed, and so dare not presume to eat them, but contrariwise they are now looked upon as polluted meat. And if they should attempt to eat thereof, it would be a reproach to them and their Generations.

[Their Gods are local.] These Spirits or Gods are local. For those which they worship in one County or part of the Land, are not known or owned to have power over the People in other parts. But each Countrey hath several Spirits or Devils, that are peculiar to those places, and do domineer over them, and are known by several names they call them by: under whose subjection the People do acknowledge themselves to be: and, as I well perceive, do stand in a greater awe of them, than they do of them, whom they call and own to be their Gods.

[The subjection of this People to the Devil.] And indeed it is sad to consider, how this poor People are subjected to the Devil, and they themselves acknowledge it their misery, saying their Countrey is so full of Devils, and evil Spirits, that unless in this manner they should adore them, they would be destroyed by them. Christians they do acknowledge have a Prerogative above themselves, and not to be under the Power of these infernal Spirits.

[Sometimes the Devil possesses them.] I have many times seen Men and Women of this People strangely possest, insomuch that I could judge it nothing else but the effect of the Devil's power upon them: and they themselves do acknowledge as much. In the like condition to which I never saw any that did profess to be a worshipper of the Holy Name of JESUS. They that are thus possest, some of them will run mad into the Woods, screeching and roaring, but do mischief to none; some will be taken so as to be speechless, shaking, and quaking, and dancing, and will tread upon the fire and not be hurt; they will also talk idle, like distracted folk.

This may last sometimes two or three Months, sometimes two or three dayes. Now their Friends reckoning it to proceed from the Devil, do go to him and promise him a reward if he will cure them. Sometimes they are cured, and sometimes die. The People do impute this madness to some breach of promise that the Party affected had made to the Devil, or else for eating some fruit or Betel-leaves dedicated to him: For they do dedicate some fruit-trees to the Devil; and this they do, to prevent People from stealing them (which few will dare to do after such a Dedication) and also to excuse themselves in not bestowing their fruit upon any that might ask or desire it. But before this dedicated fruit is lawful for them to use, they must carry some of it to the Temple.

[The Devil's Voice often heard.] This for certain I can affirm, That oftentimes the Devil doth cry with an audible Voice in the Night; 'tis very shrill almost like the barking of a Dog. This I have often heard my self; but never heard that he did any body any harm. Only this observation the Inhabitants of the Land have made of this Voice, and I have made it also, that either just before or very suddenly after this Voice, the King always cuts off People. To believe that this is the Voice of the Devil these reasons urge, because there is no Creature known to the Inhabitants, that cry like it, and because it will on a sudden depart from one place, and make a noise in another, quicker than any fowl could fly: and because the very Dogs will tremble and shake when they hear it; and 'tis so accounted by all the People.

This Voice is heard only in Cande Uda, and never in the Low Lands. When the Voice is near to a Chingulaye's house, he will curse the Devil, calling him Geremoi goulammah, Beef-eating Slave be gone, be damned, cut his Nose off, beat him a pieces. And such like words of Railery, and this they will speak aloud with noise, and passion, and threatning. This Language I have heard them bestow upon the Voice; and the Voice upon this always ceaseth for a while, and seems to depart, being heard at a greater distance.

[Their Sacrifice to the chief Devil.] When smaller Devils do fail them, they repair unto the great one. Which they do after this manner. They prepare an Offering of Victuals ready dressed; one dish whereof is always a red Cock. Which they do as frequently offer to the Devil, as Papists do Wax-Candles to Saints. This Offering they carry out into a remote place in the Woods, and prostrate it to the honour and service of the Grand Devil, before which there are men in an horrible disguise like Devils, with Bells about their Legs and Doublets of a strange fashion, dancing and singing, to call, it it were possible, the Devil himself to come and eat of the Sacrifices they have brought; the sick Party is all the while present.

[Their Festivals.] I have hitherto spoke of their ordinary and daily Worship, and their private and occasional Devotions; besides these they have their solemn and annual Festivals. Now of these there are two sorts, some belonging to their Gods that govern the Earth, and all things referring to this life; and some belonging to the Buddou whose Province is to take care of the Soul and future well-being of Men.

[Festivals to the honour of the Gods that govern this World.] I shall first mention the Festivals of the former sort. They are two or three. That they may therefore honour these Gods, and procure their aid and assistance, they do yearly in the Month of [The great Festival in June.] June or July, at a New Moon, observe a solemn Feast and general Meeting, called Perahar; but none are compelled, and some go to one Pagoda, and some to another. The greatest Solemnity is performed in the City of Cande; but at the same time the like Festival or Perahar is observed in divers other Cities and Towns of the Land. The Perahar at Cande is ordered after this manner.

The Priest bringeth forth a painted stick, about which strings of Flowers are hanged, and so it is wrapped in branched Silk, some part covered, and some not; before which the People bow down and worship; each one presenting him with an Offering according to his free will. These free-will Offerings being received from the People, the Priest takes his painted stick on his Shoulder, having a Cloth tied about his mouth to keep his breath from defiling this pure piece of Wood, and gets up upon an Elephant all covered with white Cloth, upon which he rides with all the Triumph that King and Kingdom can afford, thro all the Streets of the City. But before him go, first some Forty or Fifty Elephants, with brass Bells hanging on each side of them, which tingle as they go.

Next, follow men dressed up like Gyants, which go dancing along agreeable to a Tradition they have, that anciently there were huge men, that could carry vast Burthens, and pull up Trees by the Roots. &c. After them go a great multitude of Drummers, and Trumpetters, and Pipers, which make such a great and loud noise, that nothing else besides them can be heard. Then followeth a Company of Men dancing along, and after these Women of such Casts or Trades as are necessary for the service of the Pagoda, as Potters and Washer-women, each cast goeth in Companies by themselves, three and three in a row, holding one another by the hand; and between each Company go Drummers, Pipers and Dancers.

After these comes an Elephant with two Priests on his back: one whereof is the Priest before spoken of, carrying the painted stick on his Shoulder, who represents Allout neur Dio, that is, the God and Maker of Heaven and Earth. The other sits behind him, holding a round thing, like an Umbrello, over his head, to keep off Sun or Rain. Then within a yard after him on each hand of him follow two other Elephants mounted with two other Priests, with a Priest sitting behind each, holding Umbrello's as the former, one of them represents Cotteragom Dio, and the other Potting Dio. These three Gods that ride here in Company are accounted of all other the greatest and chiefest, each one having his residence in a several Pagoda.

Behind go their Cook-women, with things like whisks in their hands to scare away flies from them; but very fine as they can make themselves.

Next after the Gods and their Attendance, go some Thousands of Ladies and Gentlewomen, such as are of the best sort of the Inhabitants of the Land, arrayed in the bravest manner that their Ability can afford, and so go hand in hand three in a row; At which time all the Beauties on Zelone in their Bravery do go to attend upon their Gods in their Progress about the City. Now are the Streets also all made clean, and on both sides all along the Streets Poles stuck up with Flags and Pennons hanging at the tops of them, and adorned with boughs and branches of Coker Nut-Trees hanging like Fringes, and lighted Lamps all along on both sides of the Streets, both by day and night.

Last of all, go the Commanders sent from the King to see these Ceremonies decently performed, with their Soldiers after them. And in this manner they ride all round about the City once by day and once by night. This Festival lasts from the New Moon until the Full Moon.

Formerly the King himself in Person used to ride on Horseback with all his Train before him in this Solemnity, but now he delights not in these Shows.

Always before the Gods set out to take their Progress, they are set in the Pagoda-Door, a good while, that the People may come to worship and bring their Offerings unto them; during which time there are Dancers, playing and shewing many pretty Tricks of Activity before him; To see the which, and also to shew themselves in their Bravery, occasions more People to resort hither, than otherwise their Zeal and Devotion would prompt them to do.

Two or thee days before the Full Moon, each of these Gods hath a Pallenkine carried after them to add unto their honour. In the which there are several pieces of their superstitious relicts, and a Silver Pot. Which just, at the hour of Full Moon they ride out unto a River, and dip full of water, which is carried back with them into the Temple, where it is kept till the year after and then flung away. And so the Ceremony is ended for that year.

This Festival of the Gods taking their Progress thro the City, in the year 1664. the King would not permit to be performed; and that same year the Rebellion happened, but never since hath he hindred it.

At this time they have a Superstition, which lasteth six or seven days, too foolish to write; it consists in Dancing, Singing, and Jugling. The reason of which is, lest the eyes of the People, or the Power of the Jacco's, or Infernal Spirits, might any ways prove prejudicial or noisom to the aforesaid Gods in their Progress abroad. During the Celebration of this great Festival, there are no Drums allowed to be beaten to any particular Gods at any private Sacrifice.

[The Feast in November.] In the Month of November the Night when the Moon is at the Full, there is another great solemn Feast, called in their Language Cawtha Poujah. Which is celebrated only by lighting of Lamps round about the Pogada. At which time they stick up the longest Poles they can get in the Woods, at the Doors of the Pagods and of the King's Palace. Upon which they make contrivances to set Lamps in rows one above the other, even unto the very tops of the Poles, which they call Tor-nes. To maintain the charge hereof, all the Countrey in general do contribute, and bring in Oil. In this Poujah or Sacrifice the King seems to take delight. The reason of which may be, because he participates far more of the Honour, than the Gods do, in whose name it is celebrated; his Palace being far more decked and adorned with high Poles and Lights, than the Temples are. This Ceremony lasteth but for one Night.

[The Festival in honour of the God of the Soul.] And these are their Anniversary Feasts to the honour of those Gods, whose power extends to help them in this Life; now follows the manner of their Service to the Buddou, who it is, they say, that must save their Souls, and the Festival in honour of him.

To represent the memorial of him to their eye, they do make small Images of Silver, Brass, and Clay, and Stone, which they do honour with Sacrifices and Worship, shewing all the signs of outward reverence which possibly they can. In most places where there are hollow Rocks and Caves, they do set up Images in memorial of this God. Unto which they that are devoutly bent, at New and Full Moons do carry Victuals, and worship.

His great Festival is in the Month of March at their New-years Tide. The Places where he is commemorated are two, not Temples, but the one a Mountain and the other a Tree; either to the one or the other, they at this time go with Wives and Children, for Dignity and Merit one being esteemed equal with the other.

The Mountain is at the South end of the Countrey, called Hammalella, but by Christian People, Adam's Peak, the highest in the whole Island; where, as has been said before, is the Print of the Buddou's foot, which he left on the top of that Mountain in a Rock, from whence he ascended to Heaven. Unto this footstep they give worship, light up Lamps, and offer Sacrifices, laying them upon it, as upon an Altar. The benefit of the Sacrifices that are offered here do belong unto the Moors Pilgrims, who come over from the other Coast to beg, this having been given them heretofore by a former King. So that at that season there are great numbers of them always waiting there to receive their accustomed Fees.

The Tree is at the North end of the King's Dominions at Annarodgburro. This Tree, they say, came flying over from the other Coast, and there planted it self, as it now stands, under which the Buddou-God at his being on earth used, as they say, often to fit. This is now become a place of solemn worship. The due performance whereof they reckon not to be a little meritorious: insomuch that, as they report, Ninety Kings have since reigned there successively, where by the ruins that still remain, it appears they spared not for pains and labour to build Temples and high Monuments to the honour of this God, as if they had been born only to hew Rocks, and great Stones, and lay them up in heaps. These Kings are now happy Spirits, having merited it by these their labours.

Those whose Ability or Necessity serve them not to go to these Places, may go to some private Vihars nearer.

[The high honour they have for this God.] For this God above all other, they seem to have an high respect and Devotion; as will appear by this that follows. Ladies and Gentlewomen of good Quality, will sometimes in a Fit of Devotion to the Buddou, go a begging for him. The greatest Ladies of all do not indeed go themselves, but send their Maids dressed up finely in their stead. These Women taking the Image along with them, carry it upon the palms of their hand covered with a piece of white Cloth; and so go to mens houses, and will say, We come a begging of your Charity for the Buddou towards his Sacrifice. And the People are very liberal. They give only of three things to him, either Oyl for his Lamps, or Rice for his Sacrifice, or Money or Cotton Yarn for his use.

Poor men will often go about begging Sustenance for themselves by this means: They will get a Book of Religion, or a Buddou's Image in a Case, wrapping both in a white Cloth, which they carry with great reverence. And then they beg in the name of the Book or the God. And the People bow down to them, and give their Charity, either Corn, or Money, or Cotton yarn. Sometimes they will tell the Beggar, What have I to give? And he will reply, as the saying is, as much as you can take up between your two fingers is Charity. After he has received a gift from any, he pronounceth a great deal of blessing upon him, Let the blessing of the Gods and the Buddou go along with you; let your Corn ripen, let your Cattle increase, let your Life be long, &c.

Some being devoutly disposed, will make the Image of this God at their own charge. For the making whereof they must bountifully reward the Founder. Before the Eyes are made, it is not accounted a God, but a lump of ordinary Metal, and thrown about the Shop with no more regard than any thing else. But when the Eyes are to be made, the Artificer is to have a good gratification, besides she first agreed upon reward. The Eyes being formed, it is thenceforward a God. And then, being brought with honour from the Workman's Shop, it is dedicated by Solemnities and Sacrifices, and carried with great state into its shrine or little house, which is before built and prepared for it.

Sometimes a man will order the Smith to make this Idol, and then after it is made will go about with it to well-disposed People to contribute toward the Wages the Smith is to have for making it. And men will freely give towards the charge. And this is looked upon in the man that appointed the Image to be made, as a notable piece of Devotion.

I have mentioned the Bogahah Tree before, which in memory of this God they hold Sacred, and perform Sacrifices, and celebrate Religious Meetings under. Under this Tree at some convenient distance about ten or twelve foot at the outmost edge of the Platform, they usually build Booths or Tents; some are made slight only with leaves for the present use, but some are built substantial with hewn Timber and Clay Walls, which stand many years. These Buildings are divided into small Tenements for each particular Family. The whole Town joyns, and each man builds his own Appartment: so that the Building goes quite round like a circle, only one gap is left, which is to pass thro to the Bogahah Tree: and this gap is built over with a kind of Portal. The use of these Buildings is for the entertainment of the Women. Who take great delight to come and see these Ceremonies, clad in their best and richest Apparel. They employ themselves in seeing the Dancers, and the Juglers do their Tricks: who afterwards by their importunity will get Money of them, or a Ring off their Fingers, or some such matters. Here also they spend their time in eating Betel, and in talking with their Consorts, and shewing their fine Cloths. These Solemnities are always in the Night, the Booths all set round with Lamps; nor are they ended in one Night, but last three or four, until the Full Moon, which always puts a Period to them.

CHAP. V.

Concerning their Religions Doctrines, Opinions, And Practices.

[As to their Religion they are very indifferent.] There are few or none zealous in their worship, or have any great matter of esteem for their Gods. And they seldom busie themselves in the matters of their Religion, until they come to be sick or very aged. They debar none that will come to see the Ceremonies of their worship; and if a stranger should dislike their way, reprove or mock at them for their Ignorance and Folly, they would acknowledge the same, and laugh at the superstitions of their own Devotion, but withall tell you that they are constrained to do what they do, to keep themselves safe from the malice and mischiefs that the evil spirits would otherwise do them, with which, they say, their Country swarm.

[If their Gods answer not their desires, they Curse them.] Sometimes in their Sickness they go to the House of their Gods with an Offering, with which they present him, intreating his favour and aid to restore them to health. Upon the recovery whereof they promise him not to fail but to give unto His Majesty (for so they entitle him) far greater Gifts or Rewards, and what they are, they do particularly mention; it may be, Land, a Slave, Cattle, Money, Cloth, &c. and so they will discourse, argue and expostulate with him, as if he were there present in Person before them. If after this, he fails on his part, and cannot restore them to their health, then the fore-promised things are to remain where they were; and instead of which perhaps he gets a Curse, saying, He doth but cheat and deceive them.

[They undervalue and revile their Gods.] It is a usual saying, and very frequent among them (if their Gerahah, which is their fortune, be bad) What can God do against it: Nay, have often heard them say, Give him no Sacrifice, but shit in his Mouth, what a God is He? So slight an estimation have they of their Idol-Gods; and the King far less esteems them. For he doth not in the least give any countenance either to the Worshipper, or to the manner of worship. And God's name be magnified, that hath not suffered him to disturb or molest the Christians in the least in their Religion, or ever attempt to force them to comply with the Countreys Idolatry. But on the contrary, both King and People do generally like the Christian Religion better than their own: and respect and honour the Christians as Christians; and do believe there is a greater God than any they adore. And in all probability they would be very easily drawn to the Christian or any other Religion: as will appear by this story following.

[A fellow gives out himself for a Prophet.] There was lately one among them that pretended himself a Prophet sent to them from a new God, that as yet was nameless. At which the People were amused, especially because he pretended to heal the Sick, and do Miracles: and presently he was had in high veneration. He gave out it was the command of the new nameless God to spoil and pull down the Dewals, that is, the Temples of the former Gods. This he made a good progress in, with no let or impediment from King or People. The King all this while inclined neither to one or other, as not regarding such matters, until he might see which of these Gods would prevail, the old or the new. For this People stand in fear of all that are called Gods; and this especially surprized them, because without a Name; so contrary to all their old ones, who have Names. This new-found God therefore went on boldly and successfully without controul: [His Success.] the People all in general began to admire him thus come among them. And great troops of People daily assembled thither with Sacrifices, and to worship him. Whereby seeing their inclination so strong towards him, he began to perceive it was not only possible, but also easie and probable to change his Priesthood for a Kingdom.

[The King sends for one of his Priests.] At which time, whether the King began to suspect or not, I cannot say; but he sent for one of his Priests to be brought up to the Court. For this God had his residence in the Countrey at Vealbow in Hotcourly, somewhat remote from the King. This Priest having remained at the City some days, the King took a Ring from off his Finger, and put it in an Ivory Box, and sent it by three of his great Men to him, bidding him to enquire of his nameless God what it was that was therein; which amazed this Priest; but he returned this subtil answer, that he was not sent to divine, but to heal the Diseases and help the Infirmities of the People. Upon which the King gave Command to take him and put him in the Stocks under a Tree, there to be wet with the Rain, and dry again with the Sun. Which was executed upon him accordingly.

[Flies to Columba, pretends himself to be a former King's Son.] The Chief Priest, who was the first Inventor of this new God, hearing what the King had done, and fearing what might follow, suddenly dispatched, and carried all what he had plundered out of the Pagods with him to Columba, and stole one of the King's Elephants to carry it upon. Where being arrived, he declares himself to be Son of the King of Mautoly; who was elder Brother to this King that now is, and for fear of whom he fled to Columba; being at that time when the Portugals had it, who sent him to Goa, where he died.

[Flies from the Dutch.] This being noised abroad that he was a Prince, made the People flock faster to him than before. Which changed both his heart and behaviour from a Priest to a King. Insomuch that the Dutch began to be in doubt what this might grow to. Who to prevent the worst, set a watch over him: which he not liking of, took the advantage of the night, and fled with all his Followers and Attendance up to the King again, and came to the same place where he lay before.

[The King catches and quarters him.] No sooner had the King notice of his arrival, but immediately he dispatched five of his greatest Commanders with their Soldiers to catch him, and to bring him up to him. Which they did, laying both him and all his followers in Chains. The King commanded to keep him in a certain Pagoda of the Chingulayes, until the matter were examined, the People in general much lamenting him, tho not able to help. The chief of their Church-men, viz. their Gonni-nancies, were all commanded to make their Personal appearance at Court. Which all thought was to see the Prince or Priest, should have a legal Trial. But in the mean time, the King commanded to cut him in four quarters, and hang them in places, which he appointed. Which was done.

[The Peoples opinion still of this new God.] Nevertheless the Vulgar People to this day do honour and adore the name & memorial of the nameless God. With which if he could have been content, and not have gone about to usurp the Crown, the King so little regarding Religion, he might have lived to dye a natural death.

[Their Doctrins and Opinions.] These people do firmly believe a resurrection of the body, and the Immortality of Souls, and a future State. Upon which account they will worship their Ancestors. They do beleive that those they call Gods are the spirits of men that formerly have lived upon the earth. They hold that in the other world, those that are good men tho they be poor and mean in this world, yet there they shall become high and eminent; and that wicked men shall be turned into beasts. There is a Spider among them, that breeds an Egg, which she carries under her belly, 'tis as wide as groat, and bigger then the body of the Spider. This egg is full of young Spiders that breed there: it hangs under her belly wheresoever she goes: and as their young ones grow to bigness they eat up the old one. Now the Chingulayes say, that disobedient children shall become Spiders in the other world, and their young ones shall eat them up.

They hold that every mans good or bad Fortune was predetermined by God, before he was born, according to an usual Proverb they have, Ollua cottaula tiana, It is written in the head.

[The highest points of Devotion.] They reckon the chief poynts of goodness to consist in giving to the Priests, in making Pudgiahs, Sacrifices to their Gods, in forbearing shedding the blood of any creature: which to do they call Pau boi, a great Sin: and in abstaining from eating any flesh at all, because they would not have any hand, or any thing to do in killing any living thing. They reckon Herbs and Plants more innocent food. It is religion also to sweep under the Bogaha or God-Tree, and keep it clean. It is accounted religion to be just and sober and chast and true and to be endowed with other vertues, as we do account it.

[Their Charity.] They give to the poor out of a Principle of Charity, which they extend to forraigners, as well as to their own Country-men. But of every measure of rice they boyl in their houses for their families they will take out an handful, as much as they can gripe, and put into a bag, and keep it by it self, which they call Mitta-haul. And this they give and distribute to such poor as they please, or as come to their doors.

[The priviledg of the Moorish beggars.] Nor are they charitable only to the poor of their own Nation, but as I said to others: and particularly to the Moorish beggars, who are Mahometans by religion. These have a Temple in Cande. A certain former king gave this Temple this Priviledg, that every Free-holder should contribute a Ponnam to it. And these Moors go to every house in the land to receive it. And if the house be shut, they have power to break it open, and to take out of goods to the value of it. They come very confidently when they beg, and they say they come to fulfill the peoples charity. And the people do liberrally releive them for charity sake.

There is only one County in the Land, viz. Dolusbaug, that pays not the aforesaid duty to the Moors Temple. And the reason is, that when they came first thither to demand it, the Inhabitants beat them away. For which act they are free from the payment of that Ponnam and have also another priviledg granted them for the same, That they pay no Marral, or Harriots, to the King as other Countreys do.

These Moors Pilgrims have many pieces of Land given them by well disposed persons out of charity, where they build houses and live. And this land becomes theirs from generation to generation for ever.

[They respect Christians, and why.] They lay Flowers, out of religion, before their Images every morning and evening, for which Images they build little Chappels in their yards as we said before. They carry beads in their hands on strings, and say so many prayers as they go. Which custom in all probability they borrowed of the Portugueze. They love a man that makes conscience of his ways. Which makes them respect Christians more than any others, because they think they are just and will not lye. And thus we have finished our discourse of their Religion.

CHAP. VI.

Concerning their Houses, Diet, Housewifry, Salutation, Apparel.

Having already treated of their Religion, we now come to their secular concerns. And first we will lead you into their houses, and shew you how they live.

[Their houses.] Their Houses are small, low, thatched Cottages, built with sticks, daubed with clay, the walls made very smooth. For they are not permitted to build their houses above one story high, neither may they cover with tiles, nor whiten their walls with lime, but there is a Clay which is as white, and that they use sometimes. They employ no Carpenters, or house-builders, unless some few noble-men, but each one buildeth his own dwelling. In building whereof there is not so much as a nail used; but instead of them every thing which might be nailed, is tyed with rattans and other strings, which grow in the woods in abundance; whence the builder hath his Timber for cutting. The Country being warm, many of them will not take pains to clay their walls, but make them of boughs and leaves of Trees. The poorest sort have not above one room in their houses, few above two, unless they be great men. Neither doth the King allow them to build better.

[No chimneys.] They are not nice nor curious in their houses. They have no Chimneys in them, but make their fires in one corner, so that the roof is all blacked with the smoak.

[The houses of the better sort.] The great people have handsom and commodious houses. They have commonly two buildings one opposit to the other, joined together on each side with a wall, which makes a square Court-yard in the middle. Round about against the walls of their houses are banks of clay to sit on; which they often daub over with soft Cow-dung, to keep them smooth and clean. Their Slaves and Servants dwell round about without in other houses with their wives and children.

[Their Furniture.] Their Furniture is but small. A few earthen pots which hang up in slings made of Canes in the middle of their houses, having no shelves; one or two brass Basons to eat in, a stool or two without backs. For none but the King may sit upon a stool with a back. There are also some baskets to put corn in, some mats to spread upon the ground to sleep on: which is the bedding both for themselves and friends when they come to their houses. Also some Ebeny pestels about four foot long to beat rice out of the husk, and a wooden Morter to beat it in afterwards to make it white, a Hirimony or Grater to grate their Coker-nuts with, a flat stone upon which they grind their Pepper and Turmeric, &c. With another stone which they hold in their hands at the same time. They have also in their houses Axes, Bills, Houghs, Atches Chissels, and other Tools for their use. Tables they have none, but sit and eat on the ground.

[How they eat.] And now we are mentioning eating, let us take a view of this people at their meals. Their Dyet and ordinary fare is but very mean, as to our account. If they have but Rice and Salt in their house, they reckon they want for nothing. For with a few green Leaves and the juice of a Lemmon with Pepper and Salt, they will make a hearty meal. Beef here may not be eaten; it is abominable: Flesh and Fish is somewhat scarce. And that little of it they have, they had rather sell to get mony to keep, then eat it themselves: neither is there any but outlandish men, that will buy any of them. It is they indeed do eat the fat and best of the Land. Nor is it counted any shame or disgrace, to be a niggard and sparing in dyet; but rather a credit even to the greatest of them, that they can fare hard and suffer hunger, which they say, Soldiers ought to be able to endure.

[How the great men eat.] The great ones have always five or fix sorts of food at one meal, and of them not above one or two at most of Flesh or Fish, end of them more pottage than meat, after the Portugal fashion. The rest is only what groweth out of the ground. The main substance with which they fill their bellies is Rice, the other things are but to give it a relish.

[Discouraged from nourishing Cattel.] If these people were not discouraged from rearing and nourishing of Cattle and Poultry, provisions might be far more plentiful. For here are many Jackalls, which catch their Hens and some Tigres, that destroy their Cattle: but the greatest of all is the King; whose endeavour is to keep them poor and in want. For from them that have Hens his Officers take them for the Kings use giving little or nothing for them; the like they do by Hogs. Goats none are suffered to keep, besides the King, except strangers.

[Cleanly in dressing their meet.] In dressing of their victuals they are not to be discommended: for generally they are cleanly and very handy about the fame. And after one is used to that kind of fare, as they dress it, it is very savoury and good. They sit upon a mat on the ground, and eat. But he, whom they do honour and respect, sits on a stool and his victuals on another before him.

[Their drink and manner of eating.] Their common drink is only water: and if they drink Rack, it is before they eat, that it may have the more operation upon their bodies. When they drink they touch not the Pot with their mouths, but hold it at a distance, and pour it in. They eat their Rice out of China dishes, or Brass Basons, and they that have not them, on leaves. The Carrees, or other sorts of Food which they eat with their Rice, is kept in the Pans it is dressed in, and their wives serve them with it, when they call for it. For it is their duties to wait and serve their Husbands while they eat, and when they have done, then to take and eat that which they have left upon their Trenchers. During their eating they neither use nor delight to talk to one another.

[Their manner of washing before and after meals.] They always wash their hands and mouths both before and after they have eaten; but for others to pour the water on their hands is looked upon as an affront. For so they do to them, whom they account not worthy to handle their Water pot. But when they wash, with one hand they pour it themselves upon the other. They are very cleanly both in their bodies and heads, which they do very often wash, and also when they have been at stool they make use of water.

[None must speak while the Rice is put into the Pot.] But to give you a little of their Cookery. If People be in the room talking together, the woman being ready to put the Rice into the Pot, bids them all be silent till she has put it in, and then they may procede with their discourse. For if they should talk while the Rice is putting in, it would not swell.

[Sawce made of Lemmon juyce.] At the time of the year that there is most plenty of Lemmons, they take them and squeez the juyce into an earthen Pot, and set over the fire, and boil it so long, till it becomes thick and black like Tar. This they set by for their use, and it will keep as long as they please. A very small quantity of it will suffice for sawce. They call it Annego.

[Their sweet meats.] They have several sorts of sweet-meats. One they call Caown. It is like to a Fritter made of Rice-flower, and Jaggory. They make them up in little lumps, and lay them upon a Leaf, and then press them with their thumbs, and put them into a Frying-Pan, and fry them in Coker-nut Oyl or Butter. When the Dutch came first to Columba, the King ordered these Caown to be made and sent to them as a royal Treat. And they say, the Dutch did so admire them, that they asked if they grew not upon Trees, supposing it past the Art of man to make such dainties.

Oggulas another sort of sweet-meats, made of parched Rice, Jaggory, Pepper, Cardamum, and a little Cinnamons. They rowl them up in Balls, which will grow hard. These they tie up in bags and carry them with them when they travail to eat in afternoons when they are hungry.

Alloways made much after the former manner, only they are flat in the fashion of a Lozenge; which are good for faintings and thirsty souls to relish their water, and to eat of in afternoons when they are at home. We carried some of these along with us in our travayl.

[A kind of Puddings.] Tacpetties, made of Rice-flower, and the meat of the Coker-nut and Jaggory. They are made up into small lumps, and so put in a Leaf, and laid on a cloth over a Pot of boyling water. The stream of which heats that which is laid upon it: and so they are sodden like a Pudding. They tast like white bread, Almonds and Sugar.

Pitu. Which is made thus. They take flower of Coracan, and sprinkle a little water into it, being both put into a large Pot for the purpose. Then they stir and rowl it in the Pot with their hands: by which means it crumbles into corns like Gun-Powder. Then they have a Pot of boyling water with a cloth tyed over it; and upon this cloth they lay so much of this corn flower as they can conveniently cover with another Pot. And so the steam coming through the cloth boils it, that it will be much like unto a Pudding. And this they use to eat as they do Rice.

[The Womens Houswifry.] The womens Housewifry is to beat the Rice out of the husk; which they do with an Ebeny Pestle before mentioned. They lay the Rice on the ground, and then beat it, one blow with one hand, and then tossing the Pestle into the other, to strike with that. And at the same time they keep stroke with their feet (as if they were dancing) to keep up the Corn together in one heap. This being done, they beat it again in a wooden Morter to whiten it, as was said before. This work tho it be very hard, belongeth only to the women: as also to fetch both wood and water. The wood they bring upon their heads, the water in an earthen Pot, placing it upon their hip. To the women also belongs a small bill to cut Herbs, Pumkins &c. Which she is to dress. Which bill she lays upon the ground, the edg upwards, and sets her self upon a Staff or handle to hold it fast, and what she meaneth to cut, she lays it upon the edge, and shoveth it on it.

[How they entertain strangers.] When one comes to anothers house, being set down the Entertainment is, green Leaves, they call Bullat, which they eat raw with Lime and Betel-nut, and Tobacco. And being set a while, the man of the house will ask the Stranger what he comes tor, which if he does not suddenly, the Stranger will take exceptions at it, as thinking he is not welcom to him. Neither do they ever go one to visit the other, unless it be for their own ends, either to beg or borrow.

[And Kindred.] And if Kindred, that are very nearly related come together, they have no loving or private conference one with the other, but fit like strangers very solid and grave. And if they stay above one night, which is the common custom, then they do help and assist the man of the house in any work or service he hath to do.

[When they visit.] When any friends go to anothers house to visit, they never go empty handed, but carry provisions and sweat meats with them to their friend. And then he makes them a Feast according to his ability, but they never eat of those things, which themselves brought. But there is but little feasting among them unless at a Wedding.

We have been long enough in the house, let us walk abroad, and show you how the People demean themselves without doors.

[Their manner of Salutations.] When they meet one another, their manner of Salutation or obeisance is, to hold forth their two hands, the Palms upwards, and bow their Bodies: but the superior to the inferior holds forth but one hand, and if the other be much beneath, him he only nods his head. The women salute by holding up both their hands edgways to their Foreheads. The general complement one to another at first meeting is to say Ay; it signifies how do you: and the other answers, Hundoi, that is, well.

[The Nobles in their best Apparel.] The Habit of the men when they appear abroad is after this sort. The Nobles wear Doublets of white or blew Callico, and about their middle a cloth, a white one next their skin, and a blew one or of some other colour or painted, over the white: a blew or shash girt about their loyns, and a Knife with a carved handle wrought or inlaid with Silver sticking in their bosom; and a compleat short Hanger carved and inlaid with Brass and Silver by their sides, the Scabbard most part covered with Silver; bravely ingraven; a painted Cane and sometimes a Tuck in it in their hands, and a boy always bare-headed with long hair hanging down his back waiting upon him, ever holding a small bag in his hand, which is instead of a Pocket, wherein is Betel-leaves and nuts. Which they constantly keep chewing in their mouths, with Lime kept in a Silver Box rarely engraven, which commonly they hold in their hands, in shape like a Silver Watch.

[The fashion of their hair.] The great ones also generally, and spruce young men, do wear their hair long hanging down behind: but when they do any work or travail hard, it annoying them, they tie it up behind. Heretofore generally they bored holes in their ears and hung weights in them to make them grow long, like the Malabars, but this King not boring his, that fashion is almost left off. The men for ornament do wear Brass, Copper, Silver Rings on their Fingers, and some of the greatest Gold. But none may wear any Silk.

But the women in their Apparel do far surpass the men, neither are they so curious in clothing themselves as in making their wives fine. The mens Pride consists in their Attendance, having men bearing Arms before and behind them.

[The Women drest in their bravery.] In their houses the women regard not much what dress they go in, but so put on their cloths as is most convenient for them to do their work. But when they go abroad, and make themselves fine, They wear a short Frock with sleeves to cover their bodies of fine white Callico wrought with blew and red Thread in flowers and branches: on their Arms Silver Bracelets, and their fingers and toes full of Silver Rings, about their necks, Necklaces of Beads or Silver, curiously wrought and engraven, guilded with Gold, hanging down so low as their brests. In their ears hang ornaments made of Silver set with Stones, neatly engraven and guilded. Their ears they bore when they are young, and rowl Coker-nut leaves and put into the holes to stretch them out, by which means they grow so wide that they stand like round Circles on each side of their faces, which they account a great ornament, but in my Judgment a great deformity, they being well featured women.

[How they dress their heads.] Their other ornaments and Apparel show very comely on them Their Hair they oyl, with Coker-nut oyl to make it smooth, and comb it all behind. Their hair grows not longer than their wasts, but because it is a great ornament to have a great bunch of hair, they have a lock of other hair fastened in a Plate of engraved Silver and guilded, to tie up with their own, in a knot hanging down half their Backs. Their hands are bare, but they carry a scarf of striped or branched Silk or such as they can get, casting it carelesly on their head and shoulders. About their Wasts they have one or two Silver girdles made with Wire and Silver Plate handsomly engraven, hanging down on each side, one crossing the other behind. And as they walk they chew Betel. But notwithstanding all their bravery neither man nor woman wears shoos or stockings, that being a Royal dress, and only for the King himself.

[They commonly borrow their fine cloths.] It is in general a common custom with all sorts of People, to borrow Apparel or Jewels to wear when they go abroad, which being so customary is no shame nor disgrace to them, neither do they go about to conceal it. For among their friends or strangers where they go, they will be talking saying, This I borrowed of such an one, and this of another body. Their Poverty is so great, that their ability will not reach to buy such Apparel as they do desire to wear; which nevertheless is but very mean and ordinary at the best.

CHAP. VII.

Of their Lodging, Bedding, Whoredom, Marriages, and Children.

Having been thus entertained with the fine Ladies abroad, it is time now to return home to our Lodging. And the night coming on, we will lead you to their Bed-Chambers, and shew you how they sleep. About which they are not very curious. If their house be but one room (as it often is) then the men sleep together at one end and the women at the other.

[Their Bed, and how they sleep a nights.] They have Bedsteads laced with Canes or Rattans, but no Testars to them, nor Curtains; that the King allows not of; neither have they nor care they for more than one Bedstead, which is only for the Master of the house to sit or sleep on. To this Bedstead belongs two mats and a straw Pillow. The Woman with the Children always lyes on the ground on mats by the fire-side. For a Pillow she lays a block or such like thing under her mat, but the Children have no Pillows at all. And for covering and other bedding they use the cloth they wear by day. But always at their feet they will have a fire burning all night. Which makes more work for the Women; who must fetch it all upon her head. For it is accounted a disgrace for the man to meddle or make with those affairs, that properly do belong unto the Woman.

[They rise in the night.] The younger sort of Children, such as go naked by day, creep in under a corner of their mothers cloths. And if they feel themselves cold in the night, they rise and blow the fire with their mouths, having no Bellows in that Countrey, and so sit and warm themselves thereby.

They are so little given to sleep, that they do rise many times in the night to eat Beatel and to take Tobacco. Which done they lay them down, and sing songs until they fall a sleep again.

[Children taught to sing at going to Bed.] At their first going to bed, it is very seldom that they do pray to God, neither do they ever teach their Children so to do. But sometimes will say Auh Dio, which is God help or keep me. But they do instead of that, teach and bid their Children to sing songs when they go to bed.

[Young People lie at one anotheir houses.] Where their houses consist but of one room, the Children that are of any years always go and sleep in other houses among their neighbours. Which please them better than their own. For so they come to meet with bedfellows, nor doth it displease the Parents, if young men of as good quality as themselves become acquainted with their daughters, but rather like well of it; knowing that their daughters by this means can command the young men to help and assist them in any work or business that they may have occasion to use them in. And they look upon it so far distant from a disgrace, that they will among their consorts brag of it, that they have the young men thus at their command.

[Nothing so common as Whoredom.] So that youth are bred up to Whoredom. Indeed here are no Publick Whores allowed by Authority. In the City some that have followed that Trade, have oftentimes by the King's order been severely punished by Whipping, and having their Ears and Hair cut off. But in private few or none can exempt themselves. And for the matter of being with Child, which many of them do not desire, they very exquisitely can prevent the same.

[They are guilty of the thing, but love not the name.] Indeed the Publick Trade would be bad, and hardly maintain them that exercised it, the private one being so great. And tho I think they be all Whores, yet they abhor the Name of Vesou, which is Whore. Neither do they in their anger reproach one another with it, unless they should lay with a Man of an inferior quality to themselves, And the Woman reckons her self as much obliged to the Man for his Company, as he does to her for hers. In these affairs the Women are very expert (it being their continual practice) to keep their design from the Husbands knowledge: tho by his own Experience he cannot be ignorant of Womens devices. And unless he catch them in the act he doth not much trouble himself to prove himself a Cuckold; Cuckolds being so common, that it is not here regarded.

[The Man may kill whom he finds in Bed with his Wife.] It is a Law here, that if a Man catch another in Bed with his Wife, he may, be it whosoever, kill him and her, if he please. It hath so happened that the Man hath come to the Door, when another hath been within with his Wife, there being no way to escape, the Woman has took a pan of hot ashes, and as she opened the Door, her Husband being entring, cast them in his Eyes, and so she and her Bedfellow made an escape.

[The Womens craft to compass and conceal their Debauchery.] To fetch wood out of the Woods to burn, and to fetch home the Cattle is the Woman's work. If they cannot have their opportunities at home, now they appoint their meetings, while the Husband stays at home holding the Child. In the Evenings it is common for them with whom the Women be acquainted, to come and wait behind the House when it is dark to attend their coming forth to them. To which end they give them notice either by breaking of a stick, or by putting some Betel over the Wall to fall in such places as they have appointed, where she will look to find it. And when she has such notice, she cannot want an excuse to go forth to meet him.

They bear such love to their Bedfellows, that I have known this done, The Husband hath beset the House, and the Womans Friend in it, when she hath holpen him to make a hole thro the Thatch to get out at, which he hath done and made his Escape, and she remain behind to suffer all the blame her self. When other opportunities are wanting to enjoy the Company of their Paramours whole Nights together, they usually take occasion to be discontented and fall out with their Husbands, and so go home to their Friends houses, to get longer enjoyments. Who to shew their Friendship will not hinder but further them in what they delight in.

[They do treat their Friends with the use of their Wives and Daughters.] In some Cases the Men will permit their Wives and Daughters to lye with other Men. And that is, when intimate Friends or great Men chance to Lodge at their houses, they commonly will send their Wives or Daughters to bear them company in their Chamber. Neither do they reckon their Wives to be Whores for lying with them that are as good or better than themselves.

[The Mother for a small reward prostitutes her Daughter.] They do not matter or regard whether their Wives at the first Marriage be Maids or not. And for a small reward the Mother will bring her Daughter being a Maiden unto those that do desire her. But it is so much abhorred for Women of the high Cast or Descent to admit Men of the low Cast to have any thing to do with them, that I think they never do it.

[Marriages.] But enough of this Ribaldry, let us turn away to more honest Practices. To speak of their Marriages, which make the Bed lawful. There are not many Ceremonies used in or about the same. [No wooing.] Here is no wooing for a Wife. The Parents commonly make the Match, and in their choice regard more the Quality and Descent than the Beauty. If they are agreed, all is done. The Match being thus made, the Man carrieth or sends to the Woman her Wedding Cloths; which is a Cloth containing six or seven yards in length, and a Linnen Wast-coat wrought with Blew and Red. If the Man be so poor that he cannot buy a Cloth, it is the Custom to borrow one. In case the Man with his Friends goes and carries it himself, that Night they both sleep together to beget acquaintance one with the other. And then they appoint a day when he is to come and fetch her home; which is the Marriage-Day.

[The Bridegroom goes to the Brides House.] The day being come, he attended with his Friends goes to her house, which is always in the Evening, and brings Provisions and Sweet-meats with him according to his Ability, towards the Charges of the Wedding. Which is never more than two Meals. Whereof Supper is the first. Then the Bride and Bridegroom both eat together in one Dish, which is to intimate that they are both of one rank and quality, and sometimes they tye their Thumbs together, but not always: and that Night go to sleep together.

[How the Bridegroom carrieth home his Bride.] The next day having dined he taketh his Bride and departeth home with her, putting her before him, and he following her, with some of her Friends to Conduct her. For it is the constant Custom and Fashion in this Land for the Husband to follow his Wife. The reason whereof is a Tradition among them, that a Man once going foremost, it happened that his Wife was stoln away, and he not aware of it. Being come home the Bridegroom makes a Feast as he is able.

[A Ceremony of Marriage.] Some few days after, her Friends usually come to see her bringing a present of Provision with them. And sometimes they use this Ceremony, the Man is to stand with one end of the Woman's Cloth about his Loins, and she with the other, and then they pour water on both their Heads, wetting all their Bodies: which being done, they are firmly Married to live together, so long as they can agree.

The Elder sorts of People usually woe and conclude their Marriages as they are in Bed together. For when they have lost their Maidenheads, they fear not much what Man comes to sleep with them, provided he be of as good quality as they, having nothing more to lose. And at the day appointed the Man gives the Woman her Cloths, and so takes her home.

[Man and Wife may part at pleasure.] But their Marriages are but of little force or validity. For if they disagree and mislike one the other; they part without disgrace. Yet it stands firmer for the Man than for the Woman; howbeit they do leave one the other at their pleasure. They do give according to their Ability a Portion of Cattle, Slaves and Money with their Daughters; but if they chance to mislike one another and part asunder, this Portion must be returned again, and then she is fit for another Man, being as they account never the worse for wearing.

[Men and Women change till they can please themselves.] Both Women and Men do commonly wed four or five times before they can settle themselves to their contentation. And if they have Children when they part, the Common Law is, the Males for the Man, and the Females for the Woman. But many of the Women are free from this controversie, being Childless.

[Women have two Husbands.] In this Countrey each Man, even the greatest, hath but one Wife; but a Woman often has two Husbands. For it is lawful and common with them for two Brothers to keep house together with one Wife, and the Children do acknowledge and call both fathers.

[Women unclean] So long as the Women have their Infirmities or Flowers upon them, they are accounted very unclean, insomuch that the very house is polluted in that degree that none will approach near it. And even she her self cares not to conceal it, but calls out to them that come near, that they may avoid her house. But after she hath washed her Head and Body all is purified again. [Privileges of Men above Women.] It is lawful for no Woman, altho they be great Men's Wives, to sit on a Stool in the presence of a Man. It is customary for Men upon any frivolous account to charge one another in the King's Name to do or not to do, according as they would have it. This the Women upon Penalty of having their Tongues cut out, dare not presume to do.

As it is usual to punish Men for faults committed by Imprisonment and Chains, or by making them stand with a weight on their Backs, until they do pay such a Sum of Money as is demanded: which for ordinary faults may be five or ten Shillings. So the Punishment which is inflicted upon Women, is to make them stand with a Basket of Sand upon their Heads, so long as they shall think fitting, who appoint the Punishment. Punishment by stripes is never used either to Men or Women, but only to those on whom the King Commands them to be laid.

[Privileges of Women.] Lands of Inheritance which belong to Women are exempted from paying Harriots to the King. Women pay no Custom for things they carry to the Sea-Ports. Neither is any Custom paid for what is carried upon any Female Cattel, Cow or Buffalo.

[They often destroy new born Infants.] They have no Midwives, but the neighbouring good Women come in and do that Office. As soon as the Child is born, the Father or some Friend apply themselves to an Astrologer to enquire, whether the Child be born in a prosperous Planet, and a good hour or in an evil. If it be found to be in an evil they presently destroy it, either by starving it, letting it lye and die, or by drowning it, putting its head into a Vessel of water, or by burying it alive, or else by giving it to some body of the same degree with themselves; who often will take such Children, and bring them up by hand with Rice and Milk; for they say, the Child will be unhappy to the Parents, but to none else. We have asked them why they will deal so with their poor Infants, that come out of their Bowels. They will indeed have a kind of regret and trouble at it. But they will say withal, Why should I bring up a Devil in my House? For they believe, a Child born in an ill hour, will prove a plague and vexation to his Parents by his disobedience and untowardliness.

[But seldom a First-born.] But it is very rare that a First-born is served so. Him they love and make much of. But when they come to have many, then usual it is, by the pretence of the Childs being born under an unlucky Planet, to kill him. And this is reputed no fault, and no Law of the Land takes cognizance of it.

[Their Names.] In their Infancy they have Names, whereby one may be called and distinguished from the other. But when they come to years it is an affront and shame to them either Men or Women, to be called by those Names. Which they say is to be like unto Dogs. Then they change their Names into Titles according to the Town wherein they were born or do dwell. Also they have other Names, which may be compared to Coats of Arms, properly and only belonging to that Family: by which likewise they are called.

[They are ambitious of high Titles.] This People are very Ambitious of their Titles having but little else that they can boast in; and of Names and Titles of respect they have great plenty in their Language; instances whereof shall be given afterwards.

CHAP. VIII.

Of their Employments and Recreations.

It is full time now, that we relate what course of life the People take, and what means they use for a livelihood. This has been in part already related.

[Their Trade.] As for Commerce and Merchandize with Foreign Nations, there is little or nothing of that now exercised. Indeed in the times when the Portugueze were on this Island, and Peace between them and the King, he permitted his People to go and Trade with them. The which he would never permit them to do with the Hollander, tho they have much sought for it. They have a small Traffic among themselves, occasioned from the Nature of the Island. For that which one part of the Countrey affords, will not grow in the other. But in one part or other of this Land they have enough to sustain themselves, I think, without the help of Commodities brought from any other Countrey: exchanging one Commodity for another; and carrying what they have to other parts to supply themselves with what they want.

[Work not discreditable to the best Gentleman.] But Husbandry is the great Employment of the Countrey, which is spoken of at large before. In this the best men labour. Nor is it held any disgrace for Men of the greatest Quality to do any work either at home or in the Field, if it be for themselves; but to work for hire with them is reckoned for a great shame: and very few are here to be found that will work so; But he that goes under the Notion of a Gentleman may dispence with all works, except carrying, that he must get a man to do when there is occasion. For carrying is accounted the most Slave-like work of all.

[How they geld their Cattel.] Under their Husbandry, it may not be amiss to relate how they geld their Cattel. They let them be two or three years old before they go about this work; then casting them and tying their Legs together; they bruise their Cods with two sticks tied together at one end, nipping them with the other, and beating them with Mallets all to pieces. Then they rub over their Cods with fresh Butter and Soot, and so turn them loose, but not suffer them to lye down all that day. By this way they are secured from breeding Maggots. And I never knew any die upon this.

[How they make Glew.] Whensoever they have occasion to use Glew, they make it after this fashion. They take the Curd of milk, and strain the water from it through a cloth. Then tying it up in a cloth like a Pudding, they put it into boyling water, and let it boyl a good while. Which done it will be hard like Cheese-curd, then mixing it with Lime, use it. If it be not for present use, they will roul up these Curds into a Ball; which becomes hard, and as they have occasion will scrape some of it off with a Knife, and so temper it with Lime. This Lime with them is as soft as Butter.

[Their Manufactures.] Their Manufactures are few: some Callicoes, not so fine as good strong Cloth for their own use: all manner of Iron Tools for Smiths, and Carpenters, and Husbandmen: all sorts of earthen ware to boil, stew, fry and fetch water in, Goldsmith's work, Painter's Work, carved work, making Steel, and good Guns, and the like.

But their Art in ordering the Iron-Stone and making Iron, may deserve to be a little insisted on. For the Countrey affords plenty of Iron, which they make of Stones, that are in several places of the Land; they lay not very deep in the ground, it may be, about four or five or six foot deep.

[How they make Iron.] First, They take these Stones, and lay them in an heap, and burn them with wood, which makes them more soft and fitter for the Furnace. When they have so done they have a kind of Furnace, made with a white sort of Clay, wherein they put a quantity of Charcoal, and then these Stones on them, and on the top more Charcoal. There is a back to the Furnace, like as there is to a Smith's Forge, behind which the man stands that blows, the use of which back is to keep the heat of the fire from him. Behind the Furnace they have two logs of Wood placed fast in the ground, hollow at the top, like two pots. Upon the mouths of these two pieces of hollow wood they tie a piece of a Deers Skin, on each pot a piece, with a small hole as big as a man's finger in each skin. In the middle of each skin a little beside the holes are two strings tied fast to as many sticks stuck in the ground, like a Spring, bending like a bow. This pulls the skin upwards. The man that blows stand with his feet, one on each pot, covering each hole with the soles of his feet. And as he treads on one pot, and presseth the skin down, he takes his foot off the other, which presently by the help of the Spring riseth; and the doing so alternately conveys a great quantity of wind thro the Pipes into the Furnace. For there are also two Pipes made of hollow reed let in to the sides of the Pots, that are to conduct the wind, like the nose of a Bellows, into the Furnace.

For the ease of the Blower, there is a strap, that is fastned to two posts, and comes round behind him, on which he leans his back: and he has a stick laid cross-ways before him, on which he lays both his hands, and so he blows with greater ease. As the Stones are thus burning, the dross that is in them melts and runs out at the bottom, where there is a slanting hole made for the purpose so big as the lump of Iron may pass thro: out of this hole, I say, runs out the dross like streams of fire, and the Iron remains behind. Which when it is purified, as they think, enough, so that there comes no more dross away, they drive this lump of Iron thro the same sloping hole. Then they give it a chop with an Ax half thro, and so sling it into the water. They so chop it, that it may be seen that it is good, Iron for the Satisfaction of those that are minded to buy.

[How they make Butter.] For a farewel of their labours, let it not be unacceptable to relate here a piece of their Housewifry; and tell you how they make Butter. First, They boil the Milk, then they turn it into a Curd; the next morning they skim off the Cream, and drill it in an earthen Vessel with a stick having a cross at the bottom of it, somewhat like a Chocolate stick. When the Butter is come, they put it in a pan, and fry it, to get all the water dry out of it, and so put it into an earthen pot for use.

[Shops in the City.] There are no Markets on the Island. Some few Shops they have in the Cities, which sell Cloth, Rice, Salt, Tobacco, Limes, Druggs, Fruits, Swords, Steel, Brass, Copper, &c.

[Prizes of Commodities.] As to the Prices of Commodities, they are sold after this rate. Rice in the City, where it is dearest, is after six quarts for fourpence half-peny English, or a small Tango, or half a Tango; six Hens as much; a fat Pig the same: a fat Hog, three shillings and six pence or four shilling: but there are none so big as ours. A fat Goat, two and fix pence. Betle-nuts 4000 nine pence Currant price, when a Trad.

And now we are discoursing or their Traffick, we will speak a little of their Measures, Weights, and Coin.

[Of their Measures.] First for Measures. A Rian is a Cubit, which is with them from the bone on the inside of the Elbow to the tip of the fourth Finger. A Waddo rian is the Carpenters Rule. It is as much as will reach from one Elbow to the other, the Thumbs touching one the other at the tops, and so stretching out both Elbows.

For their Corn-measures, the least is a Potta, which is to contain as much Grain as a man can hold heaped up in his whole hand palm and fingers and all. Four Pottas make a lawful or Statute-measure, called Bonder Nellia, signifying the King's measure. Which is the King's ordinary allowance to a man, that is as much as he can eat in a day. But we Englishmen were allowed two. Four of these Bonder Nellias make a Courney. In fashion it is an handsom turned measure, some of them are made with Canes like a Basket. Ten of these Courneys make a Pale, that is forty measures, which is the usual quantity that they sell for a Laree, or fifth part of a Piece of eight, the usual price in Cande Vda. But in time of Harvest two Pales for a Laree. Four of these Pales make an Ommouna. In which they keep the account of their Corn, reckoning by Ommounas.

[Their Weights.] For their Weights, their smallest is Collonda, six make just a Piece of eight. They have half Collondas and quarter Collondas. When they are to weigh things smaller than a Collonda, they weigh them with a kind of red Berries, which grow in the Woods, and are just like Beads. The Goldsmiths use them, Twenty of these Beads make a Collonda and Twenty Collondas make a Pallum.

[Measures bigger than the Statute punishable, but less not; and why.] Here is no Punishment for those that make less weights and measures. They are more circumspect that their measures be not too big than too little. For Money being scarce, Corn passeth instead of Money, and every man mets by his own measure. Which therefore he makes as large as he can or dares, that so when he receives his Debt of Corn, he may get as much as he can. Which upon this account would be a great injury to the poorer sort of People, who commonly are the Debtors. Therefore the Adigars Officers will go about the Towns to examine the measures by a Statute-Measure; and where they find great ones they cut them in pieces, and hang them up in the Streets to terrifie others, and sometimes will amerce a Fine upon them that have them.

[Of their Coin.] Of Money they have but three sorts that passeth for Coin in the King's Dominions. The one was Coined by Portugals, the King's Arms on one side, and the Image of a Frier on the other, and by the Chingulayes called Tangom massa. The value of one is nine pence English, Poddi Tangom, or the small Tangom is half as much. There is another sort, which all People by the King's Permission may and do make. The shape is like a fish-hook, they stamp what mark or impression on it they please. The Silver is purely fine beyond pieces of Eight. For if any suspect the goodness of the Plate, it is the Custom to burn the Money in the fire red hot, and so put it in water: and if it be not then purely white, it is not Currant Money.

The third sort of Money is the King's proper Coin. For none upon pain of Death may Coin it. It is called a Ponnam. It is as small as a Spangle: Seventy five make a piece of Eight, or a Spanish Dollar. But all sorts of Money is here very scarce: And they frequently buy and sell by exchanging Commodities.

[Of their Play.] Pass we now from their Business to their Pastimes and Diversions. They have but few Sports, neither do they delight in Play. Only at their New year, they will sport and be merry one with another. Their chief Play is to bowl Coker-nuts one against the other, to try which is the hardest. At this time none will work, until their Astrolagers tell them, it is a good hour to handle their Tools. And then both Men and Women do begin their proper works; the Man with his Ax, Bill, and Hough, and the Woman with her Broom, Pestle, and Fan to clean her Corn.

[A Play or a Sacrafice.] There is another Sport, which generally all People used with much delight, being, as they called it, a Sacrifice to one of their Gods; to wit, Potting Dio. And the benefit of it is, that it frees the Countrey from grief and Diseases. For the beastliness of the Exercise they never celebrated it near any Town, nor in sight of Women, but in a remote place. The manner of the Game is thus. They have two crooked sticks like Elbows, one hooked into the other, and so with contrivances they pull with Ropes, until the one break the other; some riding with one stick, and some with the other; but never is Money laid on either side. Upon the breaking of the stick, that Party that hath won doth not a little rejoyce. Which rejoycing is exprest by Dancing and Singing, and uttering such sordid beastly Expressions, together with Postures of their Bodies, as I omit to write them, as being their shame in acting, and would be mine in rehearsing. For he is at that time most renowned that behaves himself most shamelesly and beast-like.

[For the filthiness of it forbid by the King.] This filthy Solemnity was formerly much in use among them; and even the King himself hath spent time in it, but now lately he hath absolutely forbidden it under penalty of a forfeiture of Money. So that now the practice hereof is quite left off.

[A cunning stratagem of an Officer.] But tho it is thus gone into dis-use, yet out of the great delight the People had in it, they of Gompala would revive it again; and did. Which coming to the King's ear, he sent one of his Noblemen to take a Fine from them for it. The Nobleman knew the People would not come to pay a Fine, and therefore was fain to go to work by a Stratagem. Pitching therefore his Tents by a Pond, he gave order to call all the People to his assistance to catch Fish for the King's use. Which they were very ready to do, hoping to have the refuse Fish for themselves. And when they were all thus assembled together with their Tools, and necessary Instruments for that purpose, the Nobleman charged them all in the King's Name according to the Countries fashion, which was by pulling off his Cap, and falling down upon the ground three times, that not a man of them should budge till they had paid such a Sum of Money, which was so much a piece, for reviving that Play that the King had forbid. Which they were forced to do before they departed from the Pond side. And the Money was carried into the King's Exchequer.

[Tricks and feats of Activity.] When they would be merry, and particularly at their great Festival in the New Moon of June or July (before mentioned;) they have People that shew pretty tricks and feats of Activity before them. A man sets a Pole of seven or eight foot long upon his Breast; a Boy gets to the top of this Pole, and leans with his Belly upon the end of it; and thus the man danceth with the Pole on his Breast, and the Boy on it, and but little holding the Pole. A man takes four Arrows with blades about a foot long, they are tied one cross another, and so laid upon the end of a Pole, which rests upon the man's Breast. On a sudden he squatts down upon the ground, and the four Arrows all fall on the four sides of him, sticking in the ground. Two Cross-bows stand bent one opposite to the other, charged with Arrows drawn up to the heads: they are placed just so high, as they may fly over a man's back when he lyes flat upon the ground. A man danceth between them and shows Tricks, and when he is pleased, he touches a string made fast to both their trickers, at which they both instantly Discharge, and he falls flat down between them, and the Arrows fly over his back, which if they hit him, undoubtedly fly thro his Body. A Woman takes two naked Swords under each Arm one, and another she holds in her mouth, then fetcheth a run and turns clear over, and never touches the ground till she lights on her feet again, holding all her Swords fast. There are divers other Diversions of this nature too large to mention.

[At leisure times they meet, and discourse of News.] At their leisure when their affairs will permit, they commonly meet at places built for strangers and way-faring men to lodge in, in their Language called Amblomb, where they sit chewing Betel, and looking one upon the other very gravely and solidly, discoursing concerning the Affairs at Court, between the King and the great Men; and what Employment the People of the City are busied about. For as it is the chief of their business to serve the King, so the chief of their discourse is concerning such matters. Also they talk of their own affairs, about Cattel and Husbandry. And when they meet with Outlandish-men they enquire about the Laws and Government of their Countrey, and if it be like theirs; and what Taxes and Duties we are bound to pay, and perform to our King, &c.

[Drunkenness abhored.] And this manner of passing their leisure time they account the greatest Recreation. Drunkenness they do greatly abhor, neither are there many that do give themselves to it. Tobacco likewise they account a Vice, but yet is used both by Men and Women; but more eaten than drunk in Pipes.

[Their great delight in Betel.] But above all things Betel leaves they are most fond of, and greatly delighted in: when they are going to Bed, they first fill their mouths with it, and keep it there until they wake, and then rise and spit it out, and take in more. So that their months are no longer clear of it, than they are eating their Victuals. This is the general practice both of Men and Women, insomuch that they had rather want Victuals or Cloths than be without it; and my long practice in eating it brought me to the same condition. And the Reasons why they thus eat it are, First, Because it is wholsom. Secondly, To keep their mouths perfumed: for being chewed it casts a brave scent. And Thirdly, To make their Teeth black. For they abhor white Teeth, saying, That is like a Dog.

The better sort of Women, as Gentlewomen or Ladies, have no other Pastime but to sit and chew Betel, swallowing the spittle, and spitting out the rest. And when Friends come to see and visit one the other, they have as good Society thus to sit and chew Betel, as we have to drink Wine together.

[The Manner of their eating Betel-leaves.] But to describe the particular manner of their eating these Leaves. They carry about with them a small Box filled with wet Lime; and as often as they are minded to eat Betel, they take some of this Lime, as much as they judge convenient, and spread it thin upon their leaf; then they take some slices of the Betel-nut, and wrap them up in the leaf, and so eat it, rubbing their Teeth therewith ever and anon to make them black. Thus they eat it generally: but sometimes they eat it otherwise, according as they please; neither spreading the Lime on the leaf, nor rolling up slices of the Nut into it: But they will take a little of the Lime out of their Box between their Fingers, and put it in their mouths, and eat of the Nut and the Leaf by themselves. But whensoever they eat of the Betel-leaf, the Lime and the Nut always accompany it.

[How they make Lime.] They have a pretty shift of making their Lime, when they chance to need it as they are travailing. They take certain Shells, almost resembling Snails Shells, which they pick up in fresh water Rivers, washed a shore with the water beating upon the Rocks. These Shells, mixed with Charcoal and, fire they wrap up in a wisp of Rice-straw, and bind them together in a round bundle of a convenient bigness, tying all up with green Withs, that they may not fall in pieces. By a With some four foot long they hold it in their hands, swinging it round over their heads. Which motion blows the Coals and makes them burn. And as they are weary with swinging it in one hand, they shift and take it in the other: and so keep swinging it for half an hour or thereabouts. By which time it will be burnt to very good Lime, and most part of the straw consumed: but it is still kept together by the green Withs. Then they take it and wet it in water, and put it into their Pots or Boxes for their use. The Lime made of white stone burnt in a Kiln they do indifferently use to eat with their Leaves, as well as this made of Shells now described.

CHAP. IX.

Of their Laws and Language.

There are three things, that ingenious men may possibly be inquisitive after, which have not yet been professedly handled, their Laws, their Language, and their Learning.

[Their Laws.] Concerning the first, here are no Laws, but the Will of the King, and whatsoever proceeds out of his mouth is an immutable Law. Nevertheless they have certain antient usages and Customes that do prevail and are observed as Laws; and Pleading them in their Courts and before their Governors will go a great way.

[Lands descend.] To hint some of them, their Lands are hereditary, and do descend from Parents to their Children. But the eldest son by Priviledg of Birth-right does not possess and enjoy all the Land, but if the Father please he can divide it among his Children. Yet in case the eldest son does enjoy the Land, then without dispute he is to maintain his Mother and her Children until they come to years or ability to provide for themselves.

[In case Corn receives dammage by a Neighbours Cattle.] They have a custom in the Land Ouvah, which is a great breeder of Cattle, and hath but very little Wood, so that they have not where with to make hedges; It is that when they sow their Lands, they drive their Cattle thence, and watch them all day that they break not into the Corn; and at night they tie their Cattle to secure them from straying into the Corn-Lands: otherwise if one Neighbours Cattle eats another neighbours Corn, he must pay the dammage.

Those that are lazy and loath to Plow, or that are Poor and want Corn to sow, the Custom is, to let out their ground to others to Till at Ande, that is at halves; but fees and accustomable dues taken, out by the Husbandman that tills it, the Owner of the Land receives not much above a third part.

[The loss of leting out land to Till.] For the Husband hath divers considerable payments besides his half share of the Corn. As namely, first he hath Cotoumaun, that is, so much Corn as they scratch off from the whole heap of trodden Corn by drawing a bundle of Thorns over it. Secondly, Waracool, that is a consideration for the expences they are at in Tilling and Sowing; for which there is a Rate according to the bigness of the field. Thirdly, Warrapoll, that is the Corn they leave at the bottom of the heap after they have done fanning. Which is the Womans fee for their pains in weeding the Corn, and in pulling it it up where it is too thick, and planting it where it is thin, &c. Fourthly, Bolerud which is the Chaff and sweepings of the Pit. This sometimes comes to a considerable value according to the quantity of Corn that is trodden. Fifthly, Peldorah, which is a piece of Corn they leave standing before the watch house, which is set up in their Corn grounds to watch their Corn from the wild beasts. And this left standing is the fee for watching. There is yet another due Ockyaul which belongs to their Gods, and is an offering sometimes carried away by the Priest; and sometimes they bestow it upon the beggar, and sometimes they will take it and hang it up in their houses, and at convenient time sacrifice it themselves. It is one of their measures, which is about half a Peck.

[The great consideration for Corn borrowed.] And in the mean time until this Corn is ripe, the Owner is fain to go a borrowing Corn to sustain himself and Family. Which he pays consideration for; which is, when his own Corn is ripe, a bushel and an half for a bushel that is, at the rate of Fifty per Cent. Which manner of lending Corn is a means that doth maintain many strangers and others. For they who have got a small stock of Corn by that Profit may competently live upon it. Which was the means that Almighty God prepared for my relief and maintenance.

Corn thus lent is somewhat difficult to receive again. For the Debtor being Poor, all the Creditors will come into the field, when the Corn is a shareing, that being the place of payment: and as soon as it is divided each one will scramble to get what he can. And having taken possession of it, from thence the Creditor must carry it home himself, be it far or near.

[The debt becomes double in two years.] If the Debt remains in the Debtors hands two years, it becomes doubled: and from thence forward be it never so long, no more use is to be paid by the Law of the Land, which Act was established by the King in favour of the Poor, there having been some whole Families made Slaves for a bushel of Corn.

[If the debtor pay not his debt he is lyable to be a slave for it.] But yet it is lawful for the Creditor, missing Corn, to lay hands on any of his goods: or if the sum be somewhat considerable on his Cattle or Children, first taking out a License from the Magistrate so to do, or if he have none, on himself or his wife, if she came with him to fetch the debt, if not, she is clear from this violence; but his Children are not.

[Divers other Laws and Customes.] If a woman goes away from her Husband without his consent, no Man may marry her, until he first be married. In lending of mony by the use of it in one years time, it becomes double. And if the Creditor receive not his mony at the expiration of the year, but lets it lie in the Debtors hands never so long after, no more than double is to be paid, the encrease never runs up higher as it is in lending Corn. If a Bond-woman has Children by a Free-man, the Children all are Slaves to her Master: but if a Bond-man has Children by a Free-woman, the Children are free: For the Children are always as the Mother, whether Bond or Free. No man may cut down a Coker-nut-Tree. If any man to a bargain or promise gives a stone in the Kings name, it is as firm as hand and seal. And if any after this go back of his word, it will bear an Action. If any man be taken stealing, he must restore seven for one, or else be made a Slave, if he be not able to pay it.

It is lawful and customary for a man in necessity to sell or pawn his Children, or himself. No man building an house either in his own or another mans ground, if he be afterwards minded to leave his Land, where his house stood, may pull it down again: But must let it stand for the benefit of whosoever comes after him.

[For deciding controversies.] For the deciding of matters in controversie especially of more abstruse cognizance, the parties do both swear before their Gods, sometimes in their Temples, and sometimes upon more extraordinary occasions in hot Oyl.

[Swearing in the Temples.] Sometimes in their Temples. To explain which, take this following relation. A Slave was accused by a Merchant to have robbed his house. Whereupon to clear himself, the Slave desired he might swear. So the Merchant and Slave went both to the Temple to swear. The Merchant swore positively that the Slave had robbed his house; and the Slave swore as poynt blank that he had not robbed his house: and neither of them having any witnesses, God who knew all things was desired to shew a Judgment upon him that was forsworn. They both departed to their houses, waiting to see upon whom the Judgment would fall. In the mean time the Slave privatly sets the Merchants house on fire, and his house was burnt down to the ground. Then it was clear by this supposed divine Judgment, the Merchant was forsworn. The Slave presently demands satisfaction for laying Theft falsly to his charge. The Merchant could not tell what to say to it, but would give him none. The Slave was now to take his own satisfaction, as he had opportunity. And his Master bids him seize upon the Merchants Person or any other relating to him, and bring them to his house, and there detain them. Within a short time after, the Slave seeing a Kinsman of the Merchants passing by, offers to seize him. But he, rather than be taken, draws his Knife and Stabs the Slave on the shoulder, and so escapes. In Fine, the Merchant was fain to bribe the Great Men to save himself from further dammage, and sit down contented with the loss of his goods and house. Though the Slave was a person of a very bad reputation, and had done divers Thefts; and some of his stolen goods he hath brought to me to sell.

[The benefit of swearing in hot Oyl.] Sometimes they do decide their debates by swearing in hot Oyl. Which because it is remarkable, I will relate at large. They are permitted thus to swear in matters of great importance only, as when Law Suits happen about their Lands, or when their is no witness. When they are to swear, each party hath a Licence from the Governor for it, written with his hand to it. Then they go and wash their heads and bodies, which is a religious ceremony. And that night they are both confined Prisoners in an house with a guard upon them, and a cloth tyed over each of their right hands and sealed, least they might use any charm to harden their fingers.

The next morning they are brought out; they then put on clean cloths, and purifie themselves, reckoning they come into the presence of God. Then they tie to their wrists the Leaf wherein the Governors Licence is, and repair under some Bogahah, God-Tree, and all the Officers of the County assemble with a vast number of people besides. Coker-nuts are brought, and Oyl is there extracted from them in the sight of the people, that all may see their is no deceit. Also they have a Pan of Cow-dung and water boyling close by: The Oyl and Cow-dung being both boyling and throughly hot, they take a young leaf of a Coker-nut Tree and dip that into the Oyl, that all may see it is hot. For it singes, and frizzels up, and roars as if you poured water into hot boyling Oyl. And so they do likewise to the Cow-dung. When all are satisfied the Oyl is hot, the two men come and stand on each side of this boyling Oyl; and say, The God of Heaven and Earth is witness, that I did not do this that I am accused of; Or, The four sorts of Gods be witness, That this Land in controversie is mine. And then the other swears quite contrary. But first the Accuser alwayes swears. The Accused also relates his own innocence, or his own Right and Title. The cloths that their hands were bound up in are taken off. And immediatly upon using the former words, he dips his two fingers into the hot Oyl, flinging it out three times. And then goes to the boyling Cow-dung, and does the same. And so does the other. Then they tie up their hands again with the cloth, and keep both of them Prisoners till the next day. When their hands are looked upon, and their fingers-ends rubbed with a cloth, to see if the skin come off. And from whose fingers the skin comes, he is forsworn. The Penalty of which is a great forfeiture to the King and great satisfaction to the Adversary.

I am able to testifie, that the fingers of some of these that have thus sworn have been whole from any scald after this use of hot Oyl: but whether it be their innocence or their Art, that it thus comes to pass, I know not. The penalty of the breach of the Laws or Customes of this Land is at the pleasure of the Judg, either amercement, or imprisonment, or both.

[How they exact Fines.] For the taking of Fines from men, on whom they are laid, this is their Custom. The Officers, wheresoever they meet the man, stop him in the place. Where they take away his Sword and Knife; and make him pull off his Cap and Doublet; and there he sits with his Keepers by him, till he pays the Fine. And if he delays paying it, they clap a great Stone upon his back; in which condition he must remain till he pays it. And if he doth not pay, they load him with more Stones, until his compliance prevent further pains. Another way they have to exact the payment of the Fines laid upon them. They take some sprigs of Thorns, and draw them between the mans naked Legs till he pays. But if he remain obstinate they clap him up in chains.

They have an odd usage among them to recover their debts. Which is this. They will sometimes go to the house of their debtor with the leaves of Neiingala a certain Plant, which is rank Poyson, and threaten him, that they will eat that Poyson and destroy themselves, unless he will pay him what he ows. The debtor is much afraid of this, and rather than the other should Poyson himself, will sometimes sell a Child to pay the debt: Not that the one is tender of the life of the other, but out of care of himself. For if the party dyes of the Poyson, the other for whose sake the man Poysoned himself must pay a ransome for his life. By this means also they will sometimes threaten to revenge themselves of those with whom they have any contest, and do it too. And upon the same intent they will also jump down some steep place or hang or make away with themselves; that so they might bring their Adversary to great dammage.

[Of their Language.] To speak now a little of their Language. It is a language peculiar to that Island: and I know not any Indian Nations that speak it but themselves. There are a few words that are common to the Chingulays and the Malabars, which they might borrow of one another, by Intercourse and Commerce, but the words are so few, that a Malabar cannot understand a Chingulay, nor on the contrary.

Their language is Copious Smooth, Elegant, Courtly; according as the People that speak it are. Who are full of words, Titles and Complements. They have no less than twelve or more Titles that they use when they speak to Women according to their ranks and qualities.

[Titles to women according to their qualities.]

Puddeci. A word for a woman of the lowest condition. Kiddekel. A term of more respect, given to a young wench. Nanda. A term for an inferior woman something in years signifies also Ant. Nandadga. A little higher yet, of the like years. Nauchere. A Title may be given to an ordinary woman, still, but yet higher. Lamhaumi. A Title higher than any yet. Ettani. Higher still. Lam-Ettani. Of more respect. Ettanihaumi. Higher than that. Maugi. Proper only to an old woman but of good quality. Maugiwanxi. Better then the Maugi. Comaurehaumi. A Title due to the greatest Ladies. Hondreunié. Given to the Queen or the King.

So that it is hard to speak to a woman without they know what she is before, least they might mistake her Title. And the women are much pleased with some of the better Titles.

[Titles given to men.] The men also have various Titles, tho not so many as the women. People give to them these Titles according to the business they have with them. If they come for some favour or kindness to be done them, they bestow the better sort of Titles upon them.

They have seven or eight words for Thou, or You, which they apply to persons according to their quality, or according as they would honour them. And they are so, Topi, Umba, Umbela, Tomnai, Tomsi, Tomsela, Tomnanxi. All these words are gradually one higher than the other.

[No difference between a Country man and a Courtier for Language.] Their ordinary Plow men and Husbandmen do speak elegantly, and are full of complement. And there is no difference between the ability and speech of a Country-man and a Courtier. When any hath a favour to beg of a Noble-man, or any business with him, they do not abruptly speak their desires or errand at first, but bring it in with a long harangue of his worth or good disposition or abilities; [Their speech and manner of Addresses is Courtly and becoming.] and this in very handsom and taking stile. They bring up their Children to speak after this manner, and use them to go with errands to great men; and they are able to tell their tale very well also.

In their speech the people are bold without sheepish shame facedness, and yet no more confidence than is becoming.

[Their Language in their address to the King.] The King they call by a name, that signifies somewhat higher than a man, and next to God. But before the Wars they stiled him Dionanxi, which is a Title higher than God by the addition of Nanxi. This Title the King took before the Rebellion, but since he forbad it. When they speak to the King concerning themselves, they do not speak in the first person, and say I did so or so, but Baulagot the limb of a Dog did it or will do it. And when they speak of their Children unto the King, they call them Puppies. As if he ask them how many Children they have, they say so many Puppy dogs, and so many Puppy-bitches. By which by the way, we may conjecture at the height of the King and the slavery of the People under him.

[Words of Form and Civility.] They have certain words of Form and Civility, that they use upon occasion. When they come to another mans house, he asks them what they come for, which is his civility, and they answer Nicamava, I come for nothing, which is their ordinary reply, tho they do come for something. And upon this they have a Fable.

A God came down upon earth one day, and bad all his Creatures come before him and demand what they would have and it should be granted them. So all the beasts and other Creatures came, and one desired Strength, and another Legs, and another Wings, &c. And it was bestowed on them. Then came the White men, the God asked them, what they came for? And they said, they desired Beauty and Valour and Riches. It was granted them. At last came the Chingulays, the God required of them, what they came for. They answered, Nicamava, I come for nothing. Then replyed he again, do you come for nothing, then go away with nothing. And so they for their complement fared worse than all the rest.

When one proffers something as a gift to another, altho it be a thing that he is willing to have, and would be glad to receive, yet he will say, E eppa queinda, No, I thank you; how can I be so chargeable to you? And in the same time while the words are in his mouth, he reacheth forth his hand to receive it.

[Full of words and complement.] Neither are they free or forward to requite them, from whom they have received a gift or good turn, otherwise than with words and windy protestations; the which shall not be wanting. But forwards they are to receive, yet very backward to part with any thing. And if one neighbour asketh ought of another, or to borrow any thing, which the other is unwilling either to give or lend, they never will plainly deny by saying, I cannot or will not; but with dissembling they will excuse themselves, saying, They have it not, or is it lent abroad already, altho it be with them in the house at the same time.

[By whom they swear.] Their usual manner of swearing in protestations, is by their Mother, or by their Children, or by their two Eyes, oftner than by their Gods. But their protestations be they never so deep, and seem they never so serious, they are not to be regarded, as proceeding more from custom than truth.

[Their Railery] Some of their words of Reproach, or Railery are such as these. One brother will say to another, and that in presence of their Mother, Tomotowoy, go lye with your Mother, the other replyes go you and lye with your Mother. And the Mother will say to the Daughter, Jopi oppota audewind, go lye with your Father; intimating she is good for nothing. They will commend their Children, when they can use their tongues in their own defence by scolding and say, Hoerri, oppana, Well said, valiantly spoken. They will say also in reproach, Creep between my legs, cut your Nose off. If you have five hundred lives, you shall be damned. The worst railery they can give a woman is to tell her, she has laid with ten sorts of inferior ranks of People, which they will rather dye than do. If any thing be stole out of their grounds or Plantations fruit or the like, they will cry out aloud, This was done by some low-cast begotten Rogue, or She was a whore to some inferior rank who dressed it; and this Language they will continue for half an hour together, tho they know not who hath done it. The worst word they use to Whites and Christians, is to call them Beaf-eating Slaves.

I shall conclude this Discourse of their Language, by giving you a tast of their Proverbs, some hints of the strain of their Speech.

[Proverbs.] Miris dilah, ingurah gotta. I have given Pepper, and got Ginger. Spoken when a man makes a bad exchange. And they use it in reference to the Dutch succeeding the Portugueze in their Island.

Datta horrala Badda perind. Pick your Teeth to fill your Belly. Spoken of stingy niggardly People.

Caula yonawa ruah atti. To eat before you go forth is handsom and convenient. Which they therefore ever do.

Kiallah tiannah, Degery illand avah oppala hanguand mordy, As the saying is, if I come to beg Butter-milk, why should I hide my Pan. Which is ordinarily spoken to introduce the business that one man comes to speak to the other about.

Hingonna wellendam cor cottonwat geah par wardenda netta. A Begger and a Trader cannot be lost. Because they are never out of their way.

Atting mitting delah hottarah harracurnowah. To lend to another makes him become an Enemy. For he will hate you if you ask him for it again.

Annuna min yain ecka ourowaying younda eppa. Go not with a Slave in one Boat. It signifies, to have no dealing or correspondence with any ones Slave. For if any dammage should happen, it would fall upon your head, and by their Law you must make it good.

Issara otting bollanowa pos cotting. First look in the hand, afterwards open the mouth. Spoken of a Judge, who first must have a Bribe before he will pronounce on their side.

Take a Ploughman from the Plough, and wash off his dirt, and he is fit to rule a Kingdom. Spoken of the People of Cande Uda, where there are such eminent Persons of the Hondrew rank; and because of the Civility, Understanding, and Gravity of the poorest Men among them.

No body can reproach the King and the Beggar. Because the former is above the slander of the People, and nothing can be said bad enough of the latter:

Like Noia and Polonga. Denoting Irreconcileable Enemies. The story of which two Serpents hath been related before.

He that hath Money to give to his Judge, needs not fear, be his Cause right or wrong. Because of the corruption of the great Men, and their greediness of Bribes.

If our Gerehah, fortune be bad, what can God do against it? Reckoning that none of their Gods have Power to reverse the fate of an ill Planet.

The Ague is nothing, but the Head-ach is all. That Countrey is very subject to Agues, which do especially afflict their heads who have them. I might multiply many more of their Proverbial sayings, but let these suffice.

I cannot pretend to give an account, of the Grammar of this Tongue; I shall only give a few instances of their words, and leave it to the Learned to make their Conjectures. First, I will give you some of their Nouns Plural.

[Something of their Grammer.]

Minnia, A Man. Minnis, Men. Cucula, A Cock. Cuculong, Cocks. Cole-la, A Boy. Colani, Boyes. Gahah, A Tree. Gos, Trees. Auhoun, A Horse. Auspio, horses. Polaha, A young Jack Polas, Jacks.

But usually when they have occasion to speak of many they express themselves by Numerals set after the Noun; as Dissawva two, three, &c. An Egg, Bittera, Eggs, Bittera cattei, word for word, Egg many.

Their Verbs they form after this manner:

Mam conna, I eat. Mam conyum, I will eat. Mam cava, I have eat. Conowa, Eating. Caupoudi, Let him eat. Caum, Let us eat. Conda, To eat. Caula, Eaten.

Mam denyam, I will give. Mam Doun na, I gave. Dila, I have given. Dendi, Shall I give? To give. Dem, Let us give. Dennowa, Giving. Dipon, Give him. Douna, or Dila tiana, Given.

Mam yonyam, I'le go. Mam yonda oni, I will go. Yong, Let us go. Yonowa, Going. Yonda dipadi, Let him go. Pollatch, Gone, spoken of an ordinary person. Pollad-da, Gone, spoken of a person of great quality.

Mam oy, I am, Eai, He, or They or He is. Mam gia atti, I have been. [Atti] signifieth [have] Gia dendi. Let him, or give him leave to go.

[A Specimen of their words.]

Dio, God. Dio loco, Heaven. Jacco, The Devil. Narra cauda, Hell. Aucoi, The Sky. Taurcoi, A Star. Deure, Water. Gindere, Fire. Gani, A Woman. Rodgura, A King. Haul, Raw rice. Bat, Boyled rice. Banglale, A Table. Wellau, Time. Wauri, Season. Colading, Harvest

Oppa, Father. Pianannah, Oppatchi,

Omma, Mother. Ommandea,

Puta, Son. Putandi,

Dua, Daughter. Donianna,

Molla, A flower. Gauhah, A tree. Courilla, A bird. Gom, A town. Oppuland, To wash cloths. Naund, To wash the body. Pinaund, To swim. Coppaund, To cut. Horraund, To bore. Hoppacaund, To bite. Coraund, To do. (done. Corowaund, To cause to be Goumanic, A journey. Gauman corowaund, To send, word for word, to cause to do a journey.

Heuwoya, All words Signifying Common Soldiers, only they Heuwoynanna, are titles one above another, and the two last Heuwoynanoura, are as much to say Gentlemen Soldiers.

Heuwaycom, To fight Coraund, as much as as to say, To act the Soldier.

Mihi, To dye. Mich, Dead. Mienyum, I will dye. Mioenowa, Dying. Eppa, Do not.

Negatind, To rise. Upaudénowa, The Resurrection. Negantind Eppa, Do not rise.

Tonnaund, To build. Tannitch, Built.

Touncheroutwitch, It is finished. Na & Natti, No, or not.

I shall only make one Observation from these words, and that is concerning the four first. It is this, that they have no words of their own Language for God and Heaven, but in all probability borrowed them from the Portugueze. But for the two next, The Devil and Hell, words of their own. They number thus,

[Their Numbering.]

Eckhoi I. Deckhoi II. Tunhoi III. Hotterhoi IV. Pauhhoi V. Hoyhoi VI. Hothoi VII. Ot hoi VIII. Novihoi IX. Dauhoihoi X. Eckolauhoi XI. Dolahoi XII. Dauhottunhoi XIII. Dauhotterhoi XIV. Paulohoi XV. Dauhossahoi XVI. Dauhahottoi XVII. Dauha ot hoi XVIII. Dauhanovihoi XIX. Vishoi XX. Tihoi XXX. Hottalehoi XL. Ponnahoi L.

CHAP. X.

Concerning their Learning, Astronomy, and Art Magick.

[Of their Learning.] Their Learning is but small. All they ordinarily learn is to read and to write. But it is no shame to a man if he can do neither. Nor have they any Schools wherein they might be taught and instructed in these or any other Arts.

[Their Books, and Arts.] Their Books are only of their Religion and of Physick. Their chief Arts are Astronomy and Magick. They have a Language something differing from the vulgar tongue (like Latin to us) which their Books are writ in. [How they learn to write.] They learn to write upon Sand, spreading it upon the ground, and making it smooth with the hand, and so write the letters with their fingers to bring their hand in use.

They write not on Paper, for of that they have little or none; but on a Talli-pot leaf with an Iron Bodkin, which makes an impression. This leaf thus written on, is not folded, but rolled up like Ribbond, and somewhat resembles Parchment.

[How they make and write a Book.] If they are to write a Book, they do it after this manner. They take the Tallipot leaf, and cut it into divers pieces of an equal shape and size, some a foot, some eight inches, some a foot and an half long, and about three fingers broad. Then having thus prepared the leaves, they write in them long ways from the left hand to the right, as we do. When the Book is finished they take two pieces of board, which are to serve for the cover of the Book. To these boards are fastened two strings, which do pass thro every leaf of the Book, and these tye it up fast together. As the Reader hath read each leaf, he lifts it up, and lays it by still hanging upon the strings, and so goes to the next leaf, something resembling Bills filed upon Wyre.

[The Priests write Books of Bonna.] The Gonnies, who are men of leisure, write many Books of Bonna, that is of the Ceremonies of their Religion: and will sometimes carry them to great Men, as a present, and do expect a reward.

[The King's Warrants how wrapped up.] The King when he sends any Warrants or Orders to his Officers, hath his Writings wrapped up in a way proper to himself, and none else do or may fold up their leaves in that manner but He.

[They write upon two sorts of leaves.] They write upon the Tallipat leaves Records or matters of great moment, or that are to be kept and preserved: but for any ordinary business as Letters, &c. they commonly use another leaf, called Taulcole. The leaves of which will bear a better impression than the Tallipat, but they are more stubborn, and harder than the other, and will not fold.

[Their Skill in Astronomy.] But to speak a little of their Astronomy. They who have understanding in it, and practise it, are the Priests of the highest Order, of which the present King's Father was. But the common sort of Astronomers are the Weavers. These men can certainly foretel Eclipses of the Sun and Moon. They make [Their Almanacks.] Leet, that is Almanacks that last for a Month. They are written upon a Tallipat leaf, a little above a foot long, and two fingers broad. In them are told the Age of the Moon, and the good Seasons and times to begin to Plough or to Sow, or to go a Journey, or to take any work in hand. On this precise time they will be sure to sprinkle their first Seed, tho they sow all their Field it may be a Month after. And so they will begin to set forth at the very moment, tho possibly they will not go till some days after.

These Astronomers tell them also when the old year ends to the very minute. At which time they cease from all work, except the Kings, which must not be omitted. They acquaint them also with the good hour of the New year, they are to begin to work. At which time every Man and Woman begins to do somewhat in their employment they intend to follow the ensuing year. They have also another season directed them by their Astronomers: that is, when to begin to wash their heads, which is assigned to every one according to the time of their Nativities, which Ceremony they observe very religiously.

[They pretend to know future things by the Stars.] These Astronomers, or rather Astrologers, are skilful in the Knowledge of the Stars, and Planets, of which they reckon nine: 'tis supposed they may add the Dragon's Head and Tail. By which they pretend to foretel all things concerning the health and recovery of Sick Persons; also concerning the fate of Children born, about which the Parents do presently consult them, and save their Children or kill them according to the fortunate or unfortunate hour they tell the Parents they were born in.

When a Person is Sick, he carries to the men his Nativity, which they call Hanna hom pot, upon the perusal of which they tell his destiny. These also direct fit times for beginning Journeys, or other undertakings. They are likewise consulted concerning Marriages by looking upon the Man and Womans Nativity.

[Their Æra, Their Years, Months, Weeks, Days, Hours.] They reckon their Time from one Saccawarsi an ancient King. Their year consists of 365 days, They begin their year upon our Eight and twentieth day of March, and sometimes the Seven and twentieth, and sometimes, but very seldom, on the Nine and twentieth. The reason of which I conceive to be, to keep it equal to the course of the Sun, as our Leap year doth. They call the year Ouredah. This they divide in to Twelve Months, named, Wasachmaha, Pomaha, Ahalamoha, Micheneha, Bochmoha, &c. They divide their Months into Weeks, each consisting of seven days, called Fridah, Sandudah, Onghorudah, Bodadah, Braspotindah, Secouradah, Henouradah. The first of which they account a good and a fortunate day to begin to do or undertake any thing: and it falls out upon our Sunday. On their Wednesdays, and Saturdays they open their Churches, and perform their Ceremonies. Their day, which they call Dausack, they divide into Thirty Pays, hours or parts, and begin their account from the Sun rising, and their Night also into as many, and begin from Sun-setting: So that the Fifteenth Pay is Twelve a Clock at Noon. They have a Flower by which they judge of the time, which constantly blows open seven Pays before Night.

[How they measure their time.] They have no Clocks, Hour-glasses, or Sun-Dials, but keep their time by guess. The King indeed hath a kind of Instrument to measure time. It is a Copper Dish holding about a Pint, with a very small hole in the bottom. This Dish they set a swimming in an Earthen Pot of water, the water leaking in at the bottom till the Dish be full, it sinks. And then they take it out, and set it empty on the water again, and that makes one Pay. Few or none use this but the King, who keeps a man on purpose to watch it continually. The People will use it upon some occasions, as if they are to sow their Corn at any particular hour, as being the good lucky Season, then they make use of the Copper Pan, to know the time exactly.

[Their Magick.] They do practise Magick. Whereof take these two remarkable instances of many that might be given.

[The Plenty of a Countrey destroyed by Magick.] The Countrey of Neurecalava formerly brought forth great plenty of Corn, occasioned by reason of its large waterings. A Neighbour Kingdom, the Kingdom of Cournegal which lyes in Hotcourley, in those times was brought to a great dearth. At which the King sends to the People of Neurecalava, that they would bring a supply of Corn to his Countrey, which they did in great store upon Beasts in Sacks, and arrived at the King's City: and there for the more expeditious measuring out every Housholder his proportion of Corn, they made a hole in the Sacks, and let it run out, still driving on the Beasts before them: and all that was shed before every man's House, was to be his share. This exceedingly gratified the King.

Afterward the King to requite them, asked what they most needed in their Countrey? They answered, They had plenty of all things only they wanted Cahah mirris, that is Turmeric and Pepper. The King to gratifie them sent them such a quantity of each as his Country could afford. As soon as this was brought to the People of Neurecalava, they went to measure it out to every man his Portion, but finding it of so small a quantity, they resolved to grind it, as they do when they use it with their Victuals, and put it into the River to give a seasoning to the water, and every Man was to take up his Dish of water thus seasoned. From whence Neurecalava had its denomination, viz. from Neur, signifying a City, and Cahah that signifies Turmeric, and Lava, as if it were Lalla, put into the River.

The King hearing of this Action of theirs was offended, in that they so contemned his gift; but concealed his displeasure. Sometime after he took a Journey to them, and being there, desired to know how their Countrey became so very fruitful. They told him, it was the water of the River pent up for their use in a very vast Pond. Out of which they made Trenches to convey the water down into their Corn Grounds. This Pond they had made with great Art and Labour with great Stones and Earth thrown up of a vast length and thickness, in the fashion of an half Moon. The King afterwards took his leave of them and went home; and by the help of his Magicians brake down this vast Dam that kept in the water, and so destroyed the Pond. And by this means this fruitful Countrey wanting her water is become as ordinary Land as the rest, having only what falls out of the Sky.

[Their Charm to find out a Thief.] When a Robbery is committed to find the Thief, they Charm a Coker-nut, which is done by certain words, and any one can do it, that can but utter the Charm words. Then they thrust a stick into it, and set it either at the Door or hole the Thief went out at. Then one holds the stick with the Nut at the end of it, and the Nut pursues and follows in the Tract that the Thief went. All the way it is going they still continue Charming, and flinging the Blossoms of the Betel-nut-Tree upon it. And at last it will lead to the house or place where the Thief is, and run upon his Feet. This Nut will sometimes go winding hither and thither, and sometimes will stand still. Then they follow their Charms, strewing on Blossoms, and that sets it forward again. This is not enough to find the Thief guilty; but if they intend to prosecute the Man upon this Discovery, the Charmer must swear against him point blank: which he sometimes will do upon the Confidence of the Truth of his Charm. And the supposed Thief must either Swear or be Condemned.

[The way to dissolve this Charm.] Oftentimes Men of courage and metal, will get Clubs, and beat away the Charmer, and all his Company, and by this means put all to an end. If the Thief has the wit to lay his tail by the way, the Coker-nut when it comes thither will stop and run round about it, but go no further. I doubting the truth hereof, once took the stick, and held it my self, when they were upon this Business, but it moved not forward while I held it in my hand, tho they strewed their Flowers, and used their mutterings to provoke it. But afterwards when another took it, it went forward. I doubted whether they did not guide it with their hand, but they assured me it guided their hand.

[Inscriptions upon Rocks.] Here are some antient writings engraven upon Rocks which poseth all that see them. There are divers great Rocks in divers parts in Cande Uda, and in the Northern Parts. These Rocks are cut deep with great Letters for the space of some yards, so deep that they may last to the worlds end. Nobody can read them or make any thing of them. I have asked Malabars, Gentuses, as well as Chingulays and Moors, but none of them understood them. You walk over some of them. There is an antient Temple Goddiladenni in Tattanour stands by one place where there are of these Letters. They are probably in memorial of something, but of what we must leave to learned men to spend their conjectures.

CHAP. XI.

Of their Sickness, Death and Burial.

[The diseases this Countrey is subject to.] Nothing now remains, but to carry you to their Sick-beds, and to tell you what they do with the Bodies of their friends deceased, and their Behavior on these occasions. They live to a great Age very often to fourscore, and hale at that age the Kings Sister was near an hundred. They are healthy and of a sound constitution. The Diseases this Land is most subject to are Agues and Feveurs, and sometimes to Bloody-fluxes. The Small-Pox also sometimes happeneth among them. From which they cannot free themselves by all their charms and inchantments, which are often times successful to them in other distempers. Therefore they do confess like the Magicians in Egypt, that this is the very finger of Almighty God. They are also subject to Aches and Pains in their Bodies. For the Remedy whereof they have excellent oyntments and oyls, which they make and keep to have ready when they have occasion.

[Every one a Physitian to himself.] Here are no professed Physitians nor Chyrurgeons, but all in general have some skill that way, and are Physitians and Chyrurgeons to themselves. Their Medicines they make of the leaves that are in the Woods, and the barks of Trees. With which they purge and vomit themselves, and will do notable Cures upon green wounds, and also upon sore eyes.

To give a few hints of their method of Physick and what Ingredients they make use of.

[To purge.] For purging they make use of a Tree called Dallugauhah. It bears no leaves, nothing but thorns, and is of a soft substance. Being cut there runs out a white thick milk; in which we soak some whole corns of Pepper a whole night. The next day the Pepper is taken out, and washed clean, and then boyled in fair water with a sower fruit they call Goraca, which we shall speak of by and by. This they drink, and it purgeth very well. This milk is rekoned as rank Poyson as any thing can be, and yet the Goats eat of the Tree greedily without harm.

[To Vomit.] For a Vomit, there is is a leaf of a Plant called Warracole in colour like a Cabbage leaf, but smaller; it grows upon a long stalk some three foot high. This leaf as soon as it is broken from the stalk is full of milk, which runs out. In this milk they put a lump of Salt, and let it lye a whole night. The next day they take the Salt out, which is not dissolved, and wash it clean: then boyl a little Rice and Water together. After tis taken off the fire, they put this salt into it, and drink it.

There is a strong Purge they make with a berry called Jawpolls, which is a little long greenish berry. Of it self it is rank Poyson. They boyl it with Goraca, and Pepper in water, and drink a little of the water.

[To heal Sores.] For drawing and healing of Sores, they have a leaf called Mockina-cola; it is a very like our Tunhoof or Ground-ivy, only it is a brighter green; it runs along upon the ground and spreads it self as Tunhoof doth. They only take the leaf and clap it upon the sore.

[To heal an Impostume.] For an Impostume in the Throat, we take the rind of the Tree Amaranga and bruise it and rub it with green Turmeric, and wrap it up in a Plantane leaf, and bury it in hot ashes, and there let it lye an hour or two till the fire hath well qualified it. Then the Patient takes it, and keeps chewing it for a day or two swallowing the spittle. The Virtue of this I my self can testifie being exceedingly ill with a sore Throat, and could not swallow. By the use of this I was well within a day and a night.

[For a hurt in the Eye.] For a sore or hurt in the eye, they take Oulcande-cole, Goderacole, two herbs, the juyce of each, and womans milk and having mingled them, drop them into the eye. I had a Thorn of a considerable length run into the gray of my eye, and put me to great pain, the Chingulays advised me to use this means, assuring me how successful it was wont to be; but I was loath to tamper with so tender a place; and thanks be to God, after some days the Thorn fell out of it self.

[To cure the Itch.] It is a speedy Cure of the Itch, to take Coudouro giddi, a fruit of a Tree in form somewhat like a Mussel but bigger. This fruit they cut in slices and fry it in Coker-nut oyl. And with this oyl they anoint the body.

[The Caudle for Lying in women.] The ordinary Caudle for Women in Child-bed, is Goraca boyled in water with Pepper and Ginger. Women in that condition use nothing else. This [Goraca.] Goraca is a fruit round like an Apple marked with divers creases along the sides of it. Being ripe it is within and without red like blood, but sower, they use this fruit as we do Lemons and Oranges. The core is sweet and pleasant, but They regarding it not sling it away. If you bite this fruit, it sticks to the Teeth like wax or pitch. But their chief use of it, is to boyl it with other things to make them tast sower. They gather them at the time of year, and break the cloves assunder by their fingers, for they, if they be pulled, will part at the creases. And then they lay them in the Sun and dry them, being dryed they look like mens ears. And so they keep them for their use. Two or three of these will give a pleasant sower relish unto a large vessel of any liquid thing. This Goraca is in great use among them.

[Excellent at the cure of Poyson.] As there are in this Countrey very many Poysonous Plants, and Creatures, so the People have excellent skill in the healing thereof. There is one plant among the rest so strong a venom, that no creature will eat or touch it; and this is the leaf, that the People sometimes carry with them when they go to demand their debts, and threaten their debtors, they will poyson themselves before them, unless they will pay them. It is called Neiingala, a sprig that springs out of the ground almost like an Hony-suckle, but not so big: and bears a curious Flower much like an Hony-suckle.

[They easily heal the biting of Serpents, by herbs.] They are oftentimes stung with venomous Serpents, upon which sudden death follows without speedy help: But if the bite be taken in time, they can certainly cure themselves, and make nothing of it. Which they perform both by Herbs and Charms. Tho upon the sting they presently vomit blood. The knowledg of these antidotal Herbs they have learned from the Mounggoutia a kind of Ferret. This creature when the Noya and he meets always fight. If he chanceth to be bitten by the Serpent, which is very venomous, he runs away to a certain herb and eats it and so is cured, and then comes back and fights again. The Chingulays when they see these two creatures fighting, do diligently observe them, and when they see the Mounggouttia goes away, they take notice of the herbs he eats, and thereby have learned what herbs are proper to cure such venoms.

[And charms.] They are skilful also in the use of Charms, to cure the stings of Serpents or to prevent them, the Noyas they can charm to that pass, that they will take them up in their hands and carry them in baskets and handle them and kiss them without any harm. But the Polonga will not hear a charm. They charm other wild and venomous creatures also; as the Tyger that he shall not hurt their Cattel.

[Nor good at healing inward distempers.] But to cure inward diseases they are not excellent. But generally when they are sick they apply themselves to their Gods. But their chief supplication they make to the Devil, as being God's instrument, sent to punish and afflict whom he pleaseth; as I have discoursed at large already.

[They both bury and burn their dead.] These People are very loath to dye, and as much afraid of the Devil in their sickness, whom at such times they chiefly invoke. Being dead none will come near the house for many days, lest they should be defiled. The better sort burn the dead, because worms and maggots should not eat them. But the poorer sort who regard not such matters bury them making a hole in the Woods, and carrying the body wrapped up in a mat upon a Pole on their shoulders with two or three attending it, and so laying it in without any ceremony, and covering it.

[They send for a Priest to pray for his Soul.] Some days after his decease, if his friends wish well to his Soul, they send for a Priest to the house, who spends a whole night in praying and singing for the saving of that Soul. This Priest besides very good entertainment, in the morning must have great gifts and rewards. And to encourage them therein, he tells them that the like bounty and liberality as they shew to him, shall the Soul of their departed friend receive in the other world. And so according to their ability they freely give unto him, such things as they are possessors of. And he out of his Wonderful good nature refuseth not any thing, be it never so mean. And thus with Drums and Pipes sounding before him, they conduct him home to his house.

[How they mourn for the dead.] Their manner of mourning for the dead is, that all the Women that are present do loose their hair, and let it hang down, and with their two hands together behind their heads do make an hideous noise, crying and roaring as loud as they can, much praysing and extolling the Virtues of the deceased, tho there were none in him: and lamenting their own woful condition to live without him. Thus for three or four mornings they do rise early, and lament in this manner, also on evenings. Mean while the men stand still and sigh.

[The nature of the Women.] These women are of a very strong couragious spirit, taking nothing very much to heart, mourning more for fashion than affection, never overwhelmed neither with grief or love. And when their Husbands are dead, all their care is where to get others, which they cannot long be without.

[How they Bury.] It may not be unacceptable to relate how they burn their Dead. As for Persons of inferior Quality, they are interred in some convenient places in the Woods, there being no set places for Burial, carried thither by two or three of their Friends, and Buried without any more ado. They lay them on their Backs, with their heads to the West and their feet to the East, as we do. Then those People go and wash; for they are unclean by handling the Dead.

[How they Burn.] But Persons of greater quality are burned, and that with Ceremony. When they are dead they lay them out, and put a Cloth over their Privy Parts, and then wash the Body, by taking half a dozen Pitchers of water, and pouring upon it. Then they cover him with a Linnen cloth, and so carry him forth to burning. This is when they burn the Body speedily. But otherwise, they cut down a Tree that may be proper for their purpose, and hollow it, like a Hog-trough, and put the Body being Embowelled and Embalmed into it, filled up all about with Pepper. And so let it lay in the house, until it be the King's Command to carry it out to the burning. For that they dare not do without the King's order, if the Person deceased be a Courtier. Sometimes the King gives no order in a great while, it may be not at all. Therefore in such cases, that the Body may not take up house-room, or annoy them, they dig an hole in the floar of their house, and put hollowed tree and all in and cover it. If afterwards the King commands to burn the Body, they take it up again in obedience to the King, otherwise there it lyes.

Their order for burning is thus. If the Body be not thus put into a Trough or hollowed Tree, it is laid upon one of his Bedsteds, which is a great honour among them. This Bedsted with the Body on it, or hollowed Tree with the Body in it, is fastned with Poles, and carried upon Mens Shoulders unto the place of Burning: which is some eminent place in the Fields or High ways, or where else they please. There they lay it upon a Pile of Wood some two or three foot high. Then they pile up more Wood upon the Corps, lying thus on the Bedsted, or in the Trough. Over all they have a kind of Canopy built, if he be a Person of very high Quality covered at top, hung about with painted Cloth, and bunches of Coker-nuts, and green Boughs; and so fire is put to it. After all is burnt to ashes, they sweep together the ashes into the manner of a Sugar-loaf: and hedg the place round from wild Beasts breaking in, and they will sow Herbs there. Thus I saw the King's Uncle, the chief Tirinanx, who was as it were the Primate of all the Nation, burned, upon an high place, that the blaze might be seen a great way. If they be Noblemen, but not of so high quality, there is only a Bower erected over them, adorned with Plantane Trees, and green boughs, and bunches as before.

[How they bury those that that die of the Small Pox.] But if any dye of the small Pox, be his Degree what it will, he must be Buried upon Thorns, without any further Ceremony.