Part 10

Besides this, they haue another saint which they call Neoma, and was borne in a towne called Cuchi, in the prouince of Ochiam. This they saye was daughter vnto a principall man of that towne, and would neuer marrie, but left her owne naturall soyle and went vnto a little iland, which is right ouer against Ingoa, whereas she liued a verie straight life, and shewed manie false miracles. The occasion why they haue her in reputation of a saint is: There was a certaine captaine of the king of China, whose name was Compo; he was sent vnto a kingdome not farre from thence to make warre against the king. It so chaunced that he, with his nauie, came to an anker at Buym, and being readie to departe, hee would haue wayed his ankers, but by no meanes he could not mooue them: being greatly amazed thereat, and looking foorth, he sawe this Neoma sitting on them. Then the captaine came vnto her, and told her with great humilitie, that he was going to warres by commandement of the king. And that if so be she were holie, that she would giue him counsell what were best for him to do: to whom she answered and sayd, that if he would haue the victorie ouer them that hee went to conquer, that he should carrie her with him. He did performe that which she said, and carried her with him vnto that kingdome, whose inhabitantes were great magicians, and threw oyle into the sea, and made it seeme that their shippes were all on fire. This Neoma did worke by the same art, and did vndoe that which the other did practise or imagine, in such sort, that their magicke did profitte them nothing, neither could they doe anie harme vnto them of China. The which being perceiued by them of ye kingdome, they did yeeld themselues to be subjectes and vassales vnto the king of China. The captaine beleeued this to be a myracle, yet notwithstanding he did coniure her (as one of good discretion), for that thinges might fall out to the contrarie; and the better to certifie his opinion, whereby hee might the better giue relation thereof vnto the king, he said: Ladie, turne me this rodde the which I haue in my hand drie, to become greene and florishing, and if you can so do, I will worship you for a saint. Then she at that instant did not onely make it greene, but also to haue an odoriferous smell. The which rod he put vpon the poope of his ship for a remembrance, and for that he had a verie prosperous and good viage, he did attribute it vnto her. So that vnto this day, they haue her in reputation of a saint, and carrie her picture vppon the poope of their ships, and such as be trauellers to the sea doo offer vnto her sacrifices.

These aforesaide they doo esteeme for their principall saints, yet besides all these they haue an infinite number of carued idols, which they doo place vpon alters in their tempels: the quantity of them is such that in my presence it was affirmed by frier Geronimo Martin, he that entred into China, and is a man of great credite woorthy to giue credite vnto, that amongst many other things, he was in one of their temples in the cittie of Vcheo, where as hee did count one hundred and twelue idols: and besides this they haue manie in the high wayes and streetes, and vppon their principall gates of the citie, the which they haue in small veneration, as you shall perceiue in this chapter following: whereby it is plainlie to be seene, in what subiection they are vnto errours and idolatrie, such as doo lacke the trueth of true Christian religion.

CHAP. III.

_How little they doo esteeme their idols whome they worshippe._

These miserable idolaters doo so little esteeme their idols, that it is a great hope and confidence, that at what time soeuer the gospel shal haue any entry into that country, straightwayes they will leaue off all their superstitions: in particular in casting of lots, which is a thing much vsed throughout all that kingdome: also this will be a great helpe thereunto, for that they are generally men of good vnderstanding, and ducible and subiect vnto reason, in so ample sort (as is declared by that religious Dominicke aforesaid), he being in Canton in a temple whereas they were sacrificing vnto their idols, being mooued with great zeale to the honour of God, did throw certaine of them downe to the grounde. When these idolaters did see his boldnesse, which seemed vnto them to be without reason, they laide hands on him with an infernall furie, with determination for to kill him: then he did request of them that before they did execute it, that they would heare what he would say: the which his petition seemed vnto the principals that were there to bee iust, and commanded all the people to withdrawe themselues, and to heare what he woulde say. Then he, with the spirit that God did put in him, said, that they should aduertise themselues, for that God our Lorde and creator of heauen and earth, had giuen vnto them so good vnderstandings, and did equall them vnto the politikest nations in all the world: that they should not imploy it vnto euil, neither subiect themselues to worship vnto stones and blocks of wood, which haue no discourse of reason, more then is giuen them by the workmen that did make them, and it were more reason the idols should reuerence and worship men, because they haue their similitude and likenesse: with these words, and other such like in effect, they were all quieted, and did not only approoue his saying to be true, but did giue him great thankes, excusing themselues: saying, that vntill that time there was none that euer did giue them to vnderstand so much, neither how they did euill in doing their sacrifices, and in token of gratefulnes (leauing their idols on the ground, and some broken all to pieces) they did beare him company vnto his lodging. Hereby you may vnderstand with what facilitie, by the helpe of almightie God, they may be reduced vnto our Catholicke faith: opening (by the light of the gospel) the doore which the diuell hath kept shut by false delusions so long time, although the king, with all his gouernors and ministers, hath great care that in all that kingdome there be none to induce nouelties, neither to admit strangers or any new doctrin without license of the said king, and of his roial counsel, vpon pain of death, the which is executed with great rigor. They are people very ducible and apt to bee taught, and easie to bee turned from their idolatrie, superstition, and false gods: the which they haue in smal venerati[=o] as aforesaid. With great humility they do receiue and approue corrections of their weaknes, and do know the vauntage that is betwixt the gospell and their rights and vanities, and do receiue the same with a verie good will, as it hath beene and is seene in manie Chinos that haue receiued baptisme in the citie of Manila, vpon one of the Ilands Philippinas, whereas they do dwell, and leaue their owne naturall countrie for to enioy that which they vnderstande to bee for the saluation of their soules. So that those who haue receiued baptisme are become verie good Christians.

CHAP. IV.

_Of lots which they doo vse when they will doe anie thing of importance, and howe they doe inuocate or call the diuell._

[Sidenote: They cast lottes.]

[Sidenote: They throw their gods under their feet.]

[Sidenote: A hogs head for a sacrifice.]

The people of this countrie do not alonely vse superstitions, but they are also great augurisers or tellers of fortunes, and do beleeue in auguries, as a thing most certaine and infallible, but in especiall by certaine lots which they do vse at all times, when they beginne any jorney, or for to doe anything of importance, as to marie a sonne, a daughter, or lend anie money, or buy any lands, or deale wt merchandise, or any other thing whose end is incertaine or doubtfull. In all these matters they do vse lottes, the which they do make of two sticks, flat on the one side, and round on the other, and being tyed togither with a small threede, throwe them before their idols. But before they do throwe them, they do vse great ceremonies in talke, and vse amorous and gentle wordes, desiring them to giue them good fortune. For by them they doe vnderstand the successe to be good or euill in their iourney, or any other thing that they do take in hande. Likewise they do promise them, if they do giue them good fortune, to offer vnto them victuales, frontalles, or some other thing of price. This being done, they throwe downe their lots, and if it so fall out that the flat side be vpper, or one flat side and the other round, they haue it for an euill signe or token. Then they returne vnto their idols, and say vnto them manie iniurious words, calling them dogs, infamous, villaines, and other names like in effect. After they haue vttered vnto them all iniuries at their pleasure, then they beginne againe to fawne vpon them, and intreat them with milde and sweet words, crauing pardon of that which is past, and promising to giue them more gifts then before they did, if their lot do fal out wel. Then, in the like manner as before, they do proceed, and throw the lots before the idols: but if it fal not out according vnto their expectation, then they returne againe with vituperous and vile words: but if to their desire, then with great praises and promises. But when that in matters of great importance, it is long before their lots do fall well, then they take them and throwe them to the grounde, and treade vppon them, or else throwe them into the sea, or into the fire, whereas they let them burne a while: and sometimes they doo whippe them vntill such time as the lottes doo fall as they would haue them, which is the rounde side vpwards, and is a token of good successe vnto that for which they do cast their lottes. Then if the lottes doo fall out vnto their content, they doo make vnto them great feastes with musicke and songes of great praise, and doo offer vnto them geese, duckes, and boyled rise. But if the thing whereon they doo cast their lottes bee of importance, then they doo offer vnto them a hogges heade boyled, dressed with hearbes and flowers, the which is esteemed aboue all other thinges, and therewith a great pot with wine. Of all that they doo offer, they doo cut off their billes, and the clawes of the fowles, and the hogges snowte, and do throw vpon it graines of rise, and sprinkling it with wine, they set it in dishes vpon the altar, and there they do eate and drinke, making great feast and cheere before their idols.

[Sidenote: Another kind of lots.]

Another kinde of lots they doo vse, in putting a great number of little stickes into a pot, and vpon everie one of them is written a letter: and after that they haue tumbled and tossed them together in the pot, they cause a child to put in his hand and take out one, and when they haue seene the letter, they seeke in a booke which they haue for that purpose the leafe that beginneth with that letter, and looke what they doo finde written therein, they do interpret of it conformable vnto the thing that they cast their lots for.[62]

[Sidenote: Inuocation to the diuell.]

[Sidenote: The diuell telleth lies.]

Generally in all this country when they finde themselues in any trouble, they do inuocate and call vpon the diuell, with whom they do ordinarily talke (euen as we do cal vpon God in our neede): of him they doo demande what way and order they might take to cleere themselues thereof, as they did in the presence of frier Pedro de Alfaro, of the order of Saint Francis, in the yeare of our Lorde 1580, at such time as he came from China, as may be seene in his relation. The order that they haue in inuocating or calling on the diuell, is as followeth. They cause a man to lie vpon the ground, his face downwards, then another beginneth to reade vpon a booke singing, and part of them that are present do answere vnto him, the rest do make a sound with little bels and tabers; then within a little while after, the man that lieth on the ground beginneth to make visages and iestures, which is a certaine token that the diuell is entered within him: then do they aske of him what they doo desire to know; then he that is possessed doth answere, yet for the most part they bee lies that hee doth speake; although hee doo keepe it close, yet doth hee giue diuers reasons vnto that which hee dooth answere, for that alwayes they doo answere either by worde or by letters, which is the remedie they have when that the diuell will not answere by worde. And when that he doth answere by letters, then do they spread a redde mantle or couerlet vpon the ground, and throw thereon a certaine quantitie of rice dispersed equally in euery place vpon the couerlet; then do they cause a man that cannot write to stand there with a sticke in his hand; then those that are present do begin to sing and to make a sounde as at the first inuocation, and within a little while the diuell doth enter into him that hath the sticke, and causeth him to write vpon the rice, then do they translate the letters that are there formed with the sticke, and being ioyned altogether, they finde answere of that they do demaunde; although for the most part it falleth out as aforesaide, as vnto people that do communicate with the father of all lying, and so do their answeares fall out false and full of leasings. If that at any time he do tell them the truth, it is not for that he dooth it by nature or with his will, but to induce them vnder the colour of a truth to perseuir in their errors, and they do giue credite vnto a thousand lies: in this sort doo they inuocate the diuell, and it is so ordinarie a thing throughout al the kingdome, that there is nothing more vsed nor knowne.

CHAP. V.

_Of the opinion they haue of the beginning of the worlde, and of the creation of man._

Although the Chinos be generally verie ingenious, and of a cleere vnderstanding, yet in their owne respect they say that all other nations in the worlde be blinde, except the Spaniards, whom they have knowne but of late time; they haue amongst them both naturall and morall philosophie, the which is read publikely amongst them, and also astrologie.

But nowe touching the beginning of the worlde, and the creation of man: they have many errors, wherof some of them shalbe declared in this chapter, taken out of their owne books, and specially out of one that is intituled the beginning of the world.

[Sidenote: Strange opinions.]

[Sidenote: Marvellous varieties.]

[Sidenote: The first invention of fire.]

[Sidenote: Strange opinions.]

[Sidenote: The invention of plough and spade.]

[Sidenote: Sic. orig.]

[Sidenote: The first king of China.]

They say that at the beginning, the heaven, the earth, and the water were a masse or lumpe ioyned in one. And that there is one resident in heaven, whom they call by name Tayn, hee by his great science did separate heaven and earth the one from the other, so that the heaven remained hie in the state that it is, and the earth following his naturall inclination, as grave and heauie, did remaine whereas it is. They say that this Tayn did create a man of nothing, who they call Panzon,[63] and likewise a woman, who they call Pansona. This Panzon, by the power that was given him by Tayn, did create of nothing another man, who they call Tanhom,[64] with thirteen other brothers. This Tanhom was a man of great science, in so ample sort, that hee did give name vnto all created things, and did know by the assignement and doctrine of Tayne the vertue of them all, and to apply them to heale all manner of diseases and sicknesses: this Tanhom and his brethren, but especially the eldest, who was called Teyencom,[65] he had twelve; his first begotten, called Tuhuncom, had nine, so had al the rest very many. They do believe that the linage and generation of these did indure for more than ninty thousand yeeres, and in the end and conclusion of them did end all humaine nature; for that it was the will of Tayn, who did first create the man and woman of nothing, for to be reuenged on certaine iniuries that they did vnto him, and for euery one that he had shewed vnto them, they did almost knowe so much as himselfe, and would not acknowledge any superioritie, as they did promise him, at such time as hee did give vnto him the secreat of all his science. At that time did the heauen fall downe, then did Tayn raise it vp againe, and created another man vpon the earth named Lotzitzam;[66] hee had two hornes, out of the which proceeded a verie sweete sauour, the which sweet smell did bring forth both men and women. This Lotzitzam vanished away, and left behind him in the world manie men and women, of whom did proceede all nations that now are in it. The first that this Lotzitzam brought foorth was called Alazan, and lived nine hundred yeares; then did the heauen create another man called Atzion, whose mother, called Lutin, was with childe with him, onely in seeing a lyons head in the aire: he was borne in Truchin in the province of Santon, and liued eight hundred yeares. At this time was the worlde replenished with much people, and did feede on nothing but on wilde hearbs and raw things: then was there borne into the worlde one called Vsao, who gave them industrie to make and do many things, as to vse the trees to make defence to save them from wilde beasts, which did them much harme, and to kill them, and make garments of their skinnes. After him came one called Huntzui, who did inuent the vse of fire, and instructed them what they should doo, and how to rost and boyle their victuals, and how to barter and sell one thing for another. They did understande one another in their contradictions by knots made vpon cords, for that they had not the vse of letters nor any mention thereof. After that, they say that a certain woman, called Hautzibon, was deliuered of a son named Ocheutey,[67] who was the inuentor of many things and ordained mariage, and to play on many and diuers instruments. They do affirme that he came from heauen by myracle for to doo good vpon the earth: for that his mother going by the way did see the print of a mans foote, and putting her foote on it, she was straight wayes invironed with a lightning, with whom she was conceiued, and with child with this son. This Ocheutey had a son called Ezoulom,[68] who was the inuentor of phisicke and astrology, but, in especiall, matters touching lawe and iudgement. Hee showed them how to till the lande, and inuented the plough and spade; of this man they do tell manie wonderfull and maruellous things, but amongst them all, they say that he did eate of seuen seuerall kindes of hearbes that were poyson, and did him no harme; he liued 400 hundred yeares; his son was called Vitey, the first they had amongst them; hee reduced all things to be vnder gouernement, and to haue it by succession, as shalbe declared in the chapter whereas I will treate of the king of this mightie kingdome that now liueth. These and many other varieties and toyes they saie of the beginning of the world, whereby may be vnderstood how little men may do without the fauour of God, and the light of the catholike faith, yea, though they be of the most subtilest and finest wit that may be imagined.

CHAP. VI.

_How they hold for a certaintie that the soule is immortall, and that he shal haue another life, in the which it shalbe punished or rewarded according vnto the workes which he doth in this world; and how they pray for the dead._

By that aforesaid it appeareth to be of a truth that the apostle S. Thomas did preach in China, and we may presume that all which wee haue seene dooth remaine printed in their hearts from his doctrine, and beareth a similitude of the truth and a conformity with the things of our catholike religion. Now touching this that wee will treate of in this chapter, of the immortalitie that they believe of the soule, and of the rewarde or punishment which they shall have in the other life, according vnto the workes doone in company with the bodie, which appeareth to be the occasion that they do not live so euill as they might, not hauing the knowledge of this truth.

[Sidenote: The soul is immortal.]

[Sidenote: Strange obsequies.]

[Sidenote: They make their sacrifices in the night.]

[Sidenote: Great superstition.]