A
DISCOVERIE
OF
THE
BANIAN
RELIGION
.
CHAP.
I.
Of
God
,
the
Creation
of
the
world
,
the
creation
of
the
first
Man
and
Woman
,
and
the
Progeny
from
them
descending
,
as
it
is
by
the
Banians
deliuered
.
THE
great
God
(
say
the
Banians
)
being
alone
,
bethought
himselfe
how
hee
might
make
his
excellency
and
power
manifest
to
others
;
for
his
great
vertue
had
beene
obscured
and
hid
,
if
it
had
not
beene
communicated
to
his
creatures
.
What
meanes
might
then
bee
better
to
giue
euidence
of
both
these
,
then
the
creation
of
a
world
,
and
creatures
therein
?
For
this
cause
the
Almighty
consulted
with
himselfe
,
about
the
making
of
this
great
worke
,
which
men
call
the
World
or
Vniuerse
,
and
as
the
Ancients
(
say
they
)
haue
deliuered
;
the
Lord
made
foure
Elements
as
the
ground-worke
of
this
mighty
frame
;
to
wit
,
Earth
,
Aire
,
Fire
,
and
Water
,
which
foure
Elements
were
at
first
all
mingled
together
in
a
confusion
,
but
the
Almighty
separated
them
in
manner
following
.
First
,
it
is
deliuered
,
that
by
some
great
Cane
or
like
instrument
,
hee
blew
vpon
the
Waters
,
which
arose
into
a
bubble
,
of
a
round
forme
like
an
egge
,
which
spreading
it selfe
further
and
further
,
made
the
Firmament
so
cleare
and
transparent
,
which
now
compasseth
the
world
about
.
After
this
,
there
remaining
the
Earth
,
as
the
sediment
of
the
Waters
,
and
some
liquid
substance
with
the
same
;
the
Lord
made
of
both
these
together
,
a
thing
round
like
a
ball
,
which
hee
called
the
lower
world
,
the
more
solid
part
whereof
became
the
Earth
,
the
more
liquid
the
Seas
;
both
which
making
one
Globe
,
he
by
a
great
noyse
or
humming
sound
,
placed
them
in
the
middest
of
the
Firmament
,
which
became
aequi-distant
from
it
on
euery
side
.
Then
he
created
a
Sunne
and
Moone
in
the
Firmament
,
to
distinguish
the
times
and
seasons
:
and
thus
these
foure
Elements
that
were
at
first
mixt
together
,
became
separate
and
assigned
to
their
seuerall
places
;
the
Aire
to
his
place
,
the
Earth
to
his
,
the
Water
to
his
place
,
and
the
Fire
to
his
place
.
These
Elements
thus
disposed
,
each
of
them
discharged
his
seuerall
parts
;
the
Aire
filled
vp
whatsoeuer
was
emptie
;
the
Fire
began
to
nourish
with
his
heate
;
the
Earth
brought
forth
his
liuing
creatures
;
and
the
Sea
his
.
And
the
Lord
conueyed
to
these
a
seminall
vertue
,
that
they
might
bee
fruitfull
in
their
seuerall
operations
,
and
thus
the
great
world
was
created
.
This
World
,
as
it
had
his
beginning
from
foure
Elements
,
so
it
was
measured
by
foure
maine
points
of
the
Compasse
;
East
,
West
,
North
,
and
South
;
and
was
to
be
continued
for
foure
Ages
;
and
to
be
peopled
by
foure
Casts
or
sorts
of
men
,
which
were
maried
to
foure
Women
appointed
for
them
,
of
which
wee
shall
speake
as
order
may
giue
occasion
.
God
hauing
thus
made
the
world
,
and
the
creatures
thereto
belonging
;
then
God
created
Man
,
as
a
creature
more
worthy
then
the
rest
,
&
one
that
might
be
most
capable
of
the
workes
of
God
.
The
earth
then
did
at
Gods
voyce
and
command
,
render
this
creature
from
his
bowels
,
his
head
first
appearing
,
and
after
that
his
body
,
with
all
the
parts
and
members
of
the
same
,
into
whom
God
conueyed
life
,
which
as
soone
as
he
had
receiued
,
witnessed
it selfe
:
for
,
colour
began
to
shew
it selfe
red
in
his
lippes
,
his
eye
liddes
began
to
disclose
the
two
lights
of
Nature
,
the
parts
of
his
body
bewrayed
their
motion
,
and
his
vnderstanding
being
informed
,
hee
acknowledged
his
Maker
,
and
gaue
him
worship
.
That
this
creature
might
not
bee
alone
,
who
was
made
by
nature
sociable
;
God
seconded
him
with
a
Companion
,
which
was
Woman
;
to
whom
not
so
much
the
outward
shape
,
as
the
likenesse
of
the
minde
and
disposition
seemed
agreeing
:
and
the
first
mans
name
was
Pourous
,
and
the
womans
name
was
Parcoutee
,
and
they
liued
conioyned
together
as
Man
and
Wife
,
feeding
on
the
fruites
of
the
earth
,
without
the
destruction
of
any
liuing
creature
.
These
two
liuing
in
this
coniunction
,
had
foure
sonnes
;
the
first
was
called
Brammon
,
the
second
Cuttery
,
the
third
Shuddery
,
the
fourth
Wyse
.
These
foure
brethren
were
of
Natures
distinct
each
from
the
other
;
the
foure
Elements
claiming
in
each
of
them
a
different
predominance
:
For
Brammon
was
of
an
earthly
constitution
,
and
therefore
Melancholly
;
and
Cuttery
was
of
a
fiery
constitution
,
and
therefore
of
a
Martiall
spirit
.
Shuddery
was
of
a
flegmaticke
constitution
,
and
therefore
of
a
peaceable
or
conuersable
disposition
;
Wyse
was
of
an
ayery
temper
,
and
therefore
full
of
contriuements
and
inuentions
.
And
because
Brammon
was
of
a
melancholly
constitution
,
and
ingenious
;
God
indued
him
with
knowledge
,
and
appointed
him
to
impart
his
Precepts
and
Lawes
vnto
the
people
;
his
graue
and
serious
looke
,
best
fitting
him
for
such
a
purpose
:
for
which
cause
hee
gaue
him
a
Booke
,
containing
the
forme
of
diuine
Worshippe
and
Religion
.
And
because
Cuttery
was
of
a
Martiall
temper
,
God
gaue
him
power
to
sway
kingdomes
with
the
Scepter
,
and
to
bring
men
into
order
,
that
the
Weale-publicke
might
thriue
by
vnited
indeauours
for
the
common
good
:
as
an
Embleme
of
which
the
Almighty
put
a
sword
into
his
hand
,
the
instrument
of
victory
and
domination
.
And
because
Shuddery
was
of
a
nature
mild
and
conuerseable
,
it
was
thought
meete
,
that
he
should
bee
a
Merchant
,
to
inrich
the
Common-wealth
by
Trafficke
,
that
so
euery
place
might
abound
with
all
things
,
by
the
vse
of
shipping
and
Nauigation
:
as
a
monitour
to
put
him
in
minde
of
which
course
of
life
,
he
had
a
paire
of
Ballances
put
into
his
hand
,
and
a
bagge
of
waights
hung
at
his
girdle
,
instruments
most
accommadate
to
his
profession
.
Lastly
,
because
Wyse
was
of
an
Ayery
temper
,
whose
conceipts
vse
to
bee
more
subtle
and
apprehensiue
,
he
was
indued
with
admirable
inuentions
,
and
was
able
by
his
first
thoughts
,
to
forme
any
thing
that
belonged
to
the
Mechanicke
or
handy-crafts
man
:
For
which
purpose
hee
had
a
bagge
of
tooles
or
instruments
,
consisting
of
such
variety
,
as
were
necessary
to
effectuate
the
workes
of
his
fancy
or
conceipt
.
Thus
you
haue
the
first
Man
and
Woman
,
and
the
Progeny
from
them
descending
,
according
to
Banians
tradition
;
and
a
world
to
be
raised
of
so
few
,
the
persons
(
as
they
thinke
)
could
not
be
better
fitted
to
the
same
,
the
whole
world
being
well
considered
,
consisting
of
,
and
subsisting
by
,
such
foure
kindes
of
men
.
The
World
being
in
this
Mayden
puritie
,
that
the
generations
of
men
might
not
be
deriued
from
a
polluted
beginning
of
mankinde
;
the
Almighty
gaue
not
Pourous
and
Parcoutee
any
daughters
,
least
some
of
these
foure
〈◊〉
preferring
the
needes
of
propagation
,
before
piety
and
Religion
,
should
haue
defloured
their
Sisters
,
and
haue
blemished
the
world
with
impurity
:
but
prouiding
better
for
the
holinesse
and
sanctity
of
our
Ancestors
,
that
the
worke
of
generation
might
be
agreeable
to
the
worke
of
Creation
,
God
made
foure
Women
,
for
these
foure
Men
,
and
placed
them
at
the
foure
Windes
,
one
at
the
East
,
another
at
the
West
,
a
third
at
the
North
,
and
a
fourth
at
the
South
;
that
thus
being
diuided
,
there
might
be
a
better
meanes
for
the
spreading
of
their
generations
ouer
the
face
of
the
earth
,
with
which
foure
Women
,
how
the
foure
Sonnes
of
the
first
Man
met
,
shall
be
vnderstood
in
the
sequeale
of
their
seuerall
stories
in
the
Chapters
following
.
CHAP.
II.
Of
Brammon
the
eldest
Sonne
of
Pourous
,
his
Trauaile
towards
the
East
;
he
meeteth
with
the
Woman
appointed
for
him
,
the
passages
that
happened
in
their
Accoast
,
their
Marriage
,
and
peopling
of
the
East
.
THis
eldest
sonne
of
the
first
Man
,
called
Brammon
,
grewe
in
stature
,
and
had
the
preheminence
of
his
birth
,
both
in
place
,
and
in
respect
aboue
the
rest
of
his
brethren
;
as
also
in
regard
of
his
neere
relations
to
God
in
religious
seruices
,
was
highly
honoured
of
his
Brethren
,
and
was
an
Instructor
vnto
them
;
and
the
Almighty
communicated
himselfe
to
him
,
in
presence
,
and
vision
;
he
gaue
himselfe
therefore
much
to
reading
,
and
conuersed
with
the
booke
that
God
gaue
him
,
containing
the
platforme
of
diuine
worshippe
.
Being
therefore
growne
to
mans
age
,
and
(
as
it
should
appeare
by
circumstances
)
man
being
created
in
the
middest
of
the
earth
,
in
some
pleasant
place
,
where
the
Sunne
at
high
Noone
depriued
substances
of
their
shadowes
,
(
for
it
was
fit
that
man
should
be
produced
out
of
such
a
place
,
as
might
be
the
Nauell
of
the
World
)
God
who
would
now
disperse
the
Brethren
from
the
Center
as
it
were
,
to
the
Circumference
,
for
propagation
;
commanded
Brammon
to
take
his
booke
in
his
hand
,
wherein
was
written
the
diuine
law
,
and
to
direct
his
Iourney
towards
the
rising
of
the
Sunne
in
the
East
.
As
soone
as
that
glorious
light
of
heauen
had
discouered
his
splendor
from
the
toppes
of
the
Mountaines
,
he
tooke
his
iourney
that
way
(
for
the
East
being
the
most
noble
part
of
the
world
,
it
was
likely
that
had
the
preheminence
in
plantation
)
vntill
he
arriued
at
a
goodly
Mountaine
,
before
the
proud
face
whereof
lay
prostrate
a
valley
,
through
which
there
passed
a
Brooke
,
in
the
descent
of
which
there
appeared
a
Woman
satisfying
her
thirst
,
from
the
streames
of
the
Riuer
;
and
they
were
both
naked
,
Innocence
not
being
then
ashamed
to
publish
her
retyrements
,
and
priuacies
;
nor
hauing
faulted
so
much
with
those
immodest
parts
,
as
to
neede
a
shrowd
to
veile
them
from
the
sight
.
This
Woman
was
of
haire
blacke
,
of
complexion
yealowish
,
or
Saffrony
,
as
on
whose
face
the
Sunne
had
too
freely
cast
his
beames
,
the
remembrance
of
whose
heate
,
was
too
surely
conserued
in
her
countenance
;
she
was
indifferently
sized
,
whose
pitch
could
neither
challenge
the
name
of
lownesse
or
high
stature
;
modest
were
her
Aspect
,
and
her
eyes
Indices
of
so
melancholly
sobernesse
,
and
composed
lookes
,
as
if
shee
seemed
to
bee
sampled
for
him
that
met
her
.
But
her
eyes
vnaccustomed
to
view
such
an
Obiect
,
as
was
before
her
,
hauing
neuer
seene
a
creature
of
proportion
like
her selfe
,
betwixt
wonder
and
shame
shee
was
vncertaine
whether
she
should
flye
,
or
please
her
sight
with
such
a
vision
.
But
Brammon
no
lesse
abashed
at
such
intrusion
,
which
by
retyring
he
could
not
well
shunne
,
with
a
downe-cast
countenance
suppressed
with
shame
,
they
both
aboad
one
anothers
presence
,
with
tongue-tyed
silence
;
whose
backwardnesse
gaue
incouragement
to
the
Woman
,
to
question
the
cause
of
his
comming
thither
;
who
answered
,
That
by
the
command
of
him
who
had
made
the
world
,
him
,
her
,
and
all
creatures
visible
,
together
with
the
light
that
gaue
them
the
comfort
of
their
meeting
;
he
was
sent
thither
.
The
Woman
to
whom
God
had
giuen
that
vnderstanding
,
to
be
capable
of
the
propernesse
of
his
speech
,
and
inquiring
further
into
this
Accident
,
said
that
there
was
an
agreement
in
their
likenesse
,
and
composition
,
that
declared
they
had
one
maker
;
that
it
may
be
,
he
that
had
made
them
,
and
had
his
ends
in
their
disposall
,
had
thus
brought
them
together
,
that
some
neerer
bond
might
make
them
inseparable
,
from
each
others
society
:
and
casting
her
eye
vpon
the
booke
that
Brammon
bare
in
his
hand
,
asked
what
it
was
;
who
acquainting
her
with
the
contents
thereof
,
was
desired
to
sit
down
,
and
communicate
the
religious
Counsels
of
the
same
vnto
her
,
whereunto
hee
condescended
;
and
being
both
perswaded
that
God
had
a
hand
in
this
their
meeting
,
they
tooke
counsell
from
this
booke
,
to
binde
themselues
together
in
the
inuiolable
bond
of
Marriage
,
and
with
the
courtesies
interceding
betwixt
Man
and
Wife
,
were
lodged
in
one
anothers
bosome
:
For
ioy
whereof
,
the
Sunne
put
on
his
nuptiall
lustre
,
and
looked
brighter
then
ordinary
,
causing
the
season
to
shine
vpon
them
with
golden
ioy
;
and
the
siluer
Moone
welcommed
the
euening
of
their
repose
,
whilst
Musicke
from
heauen
(
as
if
Gods
purpose
in
them
had
beene
determinate
)
sent
forth
a
pleasing
sound
;
such
as
vseth
to
fleete
from
the
loud
Trumpet
,
together
with
the
noyse
of
the
triumphant
Drumme
.
Thus
proouing
the
effects
of
generation
together
,
they
had
fruitful
issue
,
&
so
peopled
the
East
,
and
the
womans
name
was
Sauatree
.
CHAP.
III.
Of
Cuttery
the
second
Sonne
of
Pourous
,
his
Trauaile
,
and
the
meeting
hee
had
with
the
Woman
appointed
for
him
;
their
conflict
,
appeasement
,
coniunction
,
and
the
peopling
of
the
West
by
them
.
SVccessiuely
the
second
Brother
Cuttery
,
was
by
the
Almighty
consigned
to
the
West
,
about
the
charge
of
making
men
;
so
taking
the
sword
in
his
hand
,
that
God
had
giuen
him
,
the
instrument
,
on
whose
edge
lay
the
hopes
of
a
kingdome
,
rowsing
vp
his
courage
,
which
hiherto
wanted
occasion
of
exercise
,
from
the
heart
and
bosome
of
the
earth
,
in
which
his
youth
had
conuersed
,
he
turned
his
backe
on
the
rising
Sunne
euery
morning
,
whose
swister
course
ouertook
him
,
&
euery
day
in
his
decline
presented
himself
in
his
setting
glory
before
him
.
As
he
thus
trauailed
towards
the
West
,
he
chafed
with
himselfe
as
he
passed
along
,
that
no
aduenture
presented
it selfe
,
that
might
prouoke
him
to
giue
a
probate
of
his
Courage
,
wishing
that
an
Army
of
men
,
or
a
troope
of
wilde
beasts
,
would
oppose
him
,
that
hee
might
strowe
the
surface
of
the
earth
with
dead
carkeyses
,
and
giue
the
sowles
of
heauen
flesh
to
feede
on
.
And
not
knowing
to
what
purpose
God
had
directed
him
to
●end
his
course
that
way
,
as
onely
sensible
of
his
owne
heroick
stomacke
,
hee
said
:
To
what
end
hath
God
infused
such
Magnanimity
into
my
brest
,
if
it
shal
want
a
Subiect
whereon
to
worke
my
glory
and
renowne
?
shall
I
lose
the
end
of
my
Creation
?
God
forbid
.
Thus
carried
on
with
the
hopes
of
some
Aduenture
,
hee
intended
that
whatsoeuer
should
first
cope
with
him
,
should
haue
the
sense
of
his
fury
;
when
being
come
to
a
Mountaine
,
whose
height
might
make
things
farre
distant
visible
to
the
eye
,
he
might
perceiue
a
creature
of
goodly
personage
,
like
himselfe
,
stalking
forward
with
a
Martiall
steppe
,
no
lesse
slowe
then
maiesticke
in
pace
;
which
two
approaching
,
as
desirous
to
make
experiment
of
each
others
fortitude
vpon
their
meeting
together
,
it
appeared
to
bee
a
Woman
,
whose
tresses
in
a
comely
fertility
hung
downe
by
her
shoulders
,
which
by
motion
of
the
ayre
,
turned
into
a
carelesse
disorder
,
euery
blast
that
made
an
alteration
in
the
same
,
gaue
a
new
grace
to
her
excellent
Person
,
and
made
her
presence
more
full
of
Maiesty
.
In
her
right
hand
shee
bare
a
Chuckerey
,
which
is
an
instrument
of
a
round
forme
,
and
sharpe
edged
in
the
superficies
thereof
,
so
accommodate
for
offence
,
that
by
a
hole
in
the
middest
thereof
,
being
whirled
about
the
finger
,
and
slung
off
,
in
the
quicknesse
of
his
motion
,
it
is
able
to
deliuer
or
conuey
death
to
a
farre
remote
enemy
.
Courage
displayed
his
Banner
in
her
countenance
,
&
maiesticke
fury
sparkled
in
her
eyes
,
bearing
witnesse
how
much
she
thirsted
after
conquest
,
and
the
womans
name
was
Toddicastree
.
In
the
first
encounter
she
made
her
Chuckerey
beare
the
message
of
her
displeasure
,
giuing
entertainement
with
the
instrument
of
Battell
,
which
was
such
as
Cuttery
expected
:
and
no
kinder
behauiour
did
hee
entend
to
proffer
,
as
preferring
the
harsh
effects
of
violence
,
before
the
mollifying
power
of
beauty
;
with
this
hard
greeting
did
they
passe
the
first
day
,
giuing
wounds
on
each
side
,
shee
with
her
Chuckerey
,
he
with
his
Sword
;
both
being
much
spent
in
the
conflict
,
and
often
breathing
when
extreamity
of
exercise
had
languished
their
powers
,
they
renewed
their
battell
by
fresh
Aggression
and
Onset
,
till
darknesse
did
prohibit
the
vse
of
Armes
,
leauing
the
first
day
as
an
indifferent
Arbiter
of
the
battell
,
neither
of
them
able
to
boast
of
Aduantage
.
The
light
of
the
next
day
inuiting
them
to
a
new
experiment
of
Valour
,
they
accoast
one
another
,
renewing
the
remembrance
of
their
iniuries
with
second
attempts
of
violence
:
the
day
well
neere
spent
in
fight
,
Cuttery
gaining
some
aduantage
,
with
his
Sword
hewed
her
Chuckerey
,
in
two
peeces
,
but
fauorable
darkenesse
looking
with
a
partiall
eye
on
the
battell
,
and
patronizing
the
disaduantaged
,
shaded
the
woman
with
her
broken
instrument
from
the
pursuer
;
by
the
benefit
of
which
intermission
,
she
conuerted
her
broken
Chuckerey
into
a
Bowe
,
hauing
prouided
Arrowes
,
to
requite
the
force
of
the
Aduersary
,
by
this
new
stratageme
,
who
was
now
bigge
with
the
hopes
of
her
Ouerthrow
.
The
light
being
the
best
Herauld
they
had
,
to
call
them
to
battell
;
a
third
time
they
met
,
hopefull
to
conclude
this
strange
duello
or
single
Combat
,
which
vrged
on
her
side
by
her
new
inuented
instrument
;
and
on
his
by
the
thought
of
former
aduantage
gained
:
made
the
Assault
more
vehement
;
making
therefore
her
enemy
the
Butte
into
whom
she
meant
to
transfixe
her
pointed
shafts
,
she
freshly
encountered
him
.
But
he
perceiuing
her
aduantage
,
whose
power
was
to
wound
farre
off
,
and
his
iniuries
were
most
forceable
in
little
distance
,
exposing
himselfe
to
greater
perill
,
that
he
might
be
owner
of
a
better
aduantage
,
drew
neerer
,
and
in
a
cloze
,
exchanging
the
losse
of
weapons
for
hand
violence
,
they
thus
proued
their
forces
together
,
wearinesse
hauing
abated
their
vigours
so
equally
,
that
neither
of
them
was
so
strong
to
ouercome
,
nor
so
weake
to
yeeld
,
the
ballance
of
victory
so
iustly
poysed
betweene
them
,
as
inclined
with
partiality
to
neither
,
it
was
fit
the
tongue
should
conclude
that
warre
,
that
the
power
of
the
hand
was
no
longer
able
to
prosecute
.
Hereupon
in
this
doubtfull
strife
,
Cuttery
hauing
seazed
her
by
the
Tresses
of
her
haire
to
bring
her
to
bondage
;
and
exercise
hauing
put
a
fresh
and
liuely
coulour
in
her
cheekes
,
such
as
in
Cutteryes
eyes
made
her
rather
seeme
louely
,
then
one
to
be
iniured
;
he
said
:
Oh
thou
wonder
of
liuing
Creatures
for
strength
and
beauty
,
why
should
fury
mannage
so
strange
a
contention
betweene
vs
two
?
If
I
should
in
this
combate
haue
slaine
thee
,
I
should
haue
curst
this
right
hand
,
for
bearing
an
instrument
to
ruine
so
goodly
a
proportion
;
and
if
thou
hadst
slaine
me
,
thou
shouldst
but
haue
laboured
with
anguish
of
soule
for
thine
owne
discontent
,
and
discomfort
,
who
knowest
not
what
pleasure
thou
mayst
reape
by
my
society
.
Why
should
one
excellent
creature
seeke
the
ruine
of
another
?
will
there
not
be
one
the
lesse
?
and
thy
being
will
bee
nothing
augmented
by
my
disanulment
.
Did
God
to
this
end
conferre
boldnesse
on
vs
to
make
it
the
cause
of
one
anothers
perdition
,
who
are
both
worthy
of
preseruation
?
Surely
courage
in
thee
shall
bee
nothing
impaired
by
my
friendshippe
and
ayde
,
but
vnited
vertues
make
most
powerfull
assaults
,
and
are
best
Muniments
against
iniurie
.
Besides
,
the
world
now
an
Infant
,
and
of
short
standing
,
ought
rather
by
all
meanes
to
haue
her
issue
multiplyed
,
then
impayred
or
diminished
.
Especially
selfe
loue
bindes
vs
to
study
our
owne
preseruations
,
to
which
since
vnity
did
best
conferre
,
he
would
not
follow
the
humour
of
his
high
spirit
to
seeke
glory
so
wickedly
and
vnworthily
,
if
hee
might
purchase
that
peace
hee
sought
by
any
reasonable
concession
.
The
woman
attentiue
to
the
motion
,
prosecuted
with
so
faire
a
carriage
,
after
some
pause
of
silence
,
and
deiection
of
countenance
,
that
gaue
consent
to
bashfulnesse
:
replyed
,
that
though
the
markes
of
his
violence
were
before
her
eyes
,
whose
anguish
were
sufficient
to
maintaine
the
fuell
of
further
passion
,
yet
in
that
he
which
had
felt
tryall
of
like
rage
,
had
first
broke
off
violence
,
shee
gaue
so
good
an
eare
to
the
motion
as
the
short
time
of
desisting
might
permit
:
affirming
that
she
was
so
farre
content
to
suspend
such
passages
,
as
he
continuing
that
peaceable
treaty
,
should
make
his
company
acceptable
,
otherwise
to
renew
the
same
violence
as
shee
found
iust
occasion
of
prouocation
.
Thus
with
plighted
hands
,
the
forme
of
their
new
made
Amity
,
they
became
of
intestine
enemies
,
reconciled
and
amourous
friends
,
till
prompt
and
intelligible
nature
,
apprehensiue
of
her
owne
ends
,
through
some
longer
conuersation
together
,
made
them
proue
the
difference
of
their
sexe
,
from
whom
plentifull
generations
were
descended
,
indued
with
the
fortitude
of
such
as
are
truely
warlike
▪
And
thus
the
West
came
to
be
peopled
from
these
two
,
from
whose
enmities
loue
wrought
so
perfect
and
vnexpected
agreement
.
CHAP.
IIII.
Of
Shuddery
the
third
Sonne
of
Pourous
,
his
Trauaile
,
he
findeth
a
Mine
of
Diamonds
,
meeteth
the
Woman
appointed
for
him
,
they
become
conioyned
together
,
and
by
their
Issue
,
the
North
is
peopled
.
THE
third
Sonne
Shuddery
,
which
was
the
Merchant
man
,
according
to
his
time
and
age
,
was
sent
to
the
North
,
who
taking
his
Ballance
and
waights
with
him
,
the
instruments
by
whose
Iustice
he
was
to
buy
and
sell
,
tended
thither
whither
the
Almighty
had
directed
him
.
Hauing
passed
on
some
part
of
his
way
,
(
as
busie
Nature
loues
to
be
in
imployment
)
hee
desired
hee
might
meete
with
some
affaire
or
businesse
,
suiting
with
his
traffiking
disposition
.
And
being
come
to
a
goodly
Mountaine
,
called
Stachalla
,
there
fell
immoderate
and
excessiue
raines
,
hee
sheltring
himselfe
in
some
hollow
place
of
the
Mountaine
,
till
the
foule
weather
was
past
,
vpon
which
there
followed
a
clearenesse
of
the
skies
,
but
such
a
deluge
succeeded
vpon
the
fall
of
those
waters
,
that
his
iourney
was
prohibited
;
for
the
riuers
not
able
to
containe
the
streames
that
had
in
rowling
currents
from
the
tops
of
the
steepe
Mountaines
,
deuolued
into
their
channels
belowe
;
began
to
make
breaches
in
their
bankes
,
and
returning
their
burthen
into
the
lower
grounds
,
had
turned
the
valley
of
Stachalla
,
into
a
broad
riuer
vnpassable
.
Shuddery
therefore
rested
in
the
hollow
of
this
Mountaine
,
till
the
weather
might
bee
more
propitious
to
his
trauaile
intended
:
when
in
some
dayes
the
faire
weather
had
made
the
thirsty
earth
to
drinke
vp
part
of
the
waters
,
the
Sunne
to
dry
vp
the
other
part
,
and
some
were
left
to
inherit
the
lower
grounds
,
so
that
the
way
being
free
for
him
ouer
the
Valley
,
he
passed
on
;
but
in
the
bottome
of
the
Valley
,
he
found
certaine
pearle
shels
,
that
had
their
pretious
treasure
within
,
which
diuiding
to
bee
made
capable
of
their
contents
,
he
found
in
them
,
that
which
contented
his
eyes
with
their
shining
,
and
promised
in
their
beauties
something
worth
the
prizing
&
preseruation
(
though
he
was
as
yet
altogether
ignorant
of
their
worth
and
value
:
)
so
folding
them
vp
he
renewed
his
trauaile
,
till
he
came
to
a
Mountaine
on
the
other
side
of
the
Valley
,
where
the
Mountaine
,
he
,
and
darke
night
,
met
all
together
.
But
as
if
the
Pearles
had
but
borne
the
message
to
him
of
a
greater
fortune
,
a
Rocke
or
Mine
of
Diamonds
discouered
it selfe
to
his
sight
,
which
the
late
washing
of
the
Waues
,
had
beene
as
a
Midwife
to
bring
to
light
,
as
if
it
had
beene
vnfit
so
great
riches
should
bee
treasured
vp
in
darknesse
,
in
the
armes
of
so
course
an
Element
;
which
Myne
taking
aduantage
by
the
darknesse
of
the
heauens
,
the
better
to
set
of
his
sparkling
lustre
,
seemed
to
inuite
Shuddery
to
come
and
take
knowledge
of
its
admirable
shining
,
who
supposing
it
to
be
fire
,
began
to
mooue
the
loose
sparkles
of
the
same
,
but
perceiuing
their
glory
nothing
to
decrease
by
their
motion
,
grew
enkindled
with
a
great
desire
to
proue
the
strangenesse
of
the
Accident
,
by
the
touching
of
his
finger
:
but
the
darknesse
and
his
vnacquaintance
with
the
thing
,
rather
begetting
admiration
,
then
right
information
of
his
knowledge
;
(
since
it
had
the
light
of
fire
,
but
wanted
the
heate
)
he
was
content
with
a
patient
aboade
to
awaite
the
dayes
light
,
to
giue
him
better
instruction
concerning
these
mysteries
,
which
no
sooner
appeared
,
but
these
Diamonds
concealed
their
glory
,
affoording
onely
a
waterish
coloured
beauty
to
the
eye
;
the
disannulment
of
this
lustre
amazed
him
as
much
,
as
the
presentation
thereof
made
him
admire
.
But
desirous
to
haue
this
excellency
made
knowne
to
mankinde
,
that
seemed
so
wonderfull
to
himselfe
,
hee
carried
so
great
a
quantity
of
the
Diamonds
with
him
,
as
might
be
no
impediment
to
him
in
the
bearing
,
taking
a
remarkeable
obseruation
of
the
place
,
that
hee
might
thereunto
repayre
vpon
better
proofe
of
the
Diamonds
excellence
and
worth
.
Thus
Shuddery
continuing
his
Progresse
forward
,
at
last
arriued
where
the
Woman
to
which
he
was
sent
,
was
wandering
by
the
side
of
a
woode
,
close
adioyning
whereunto
was
an
euen
plaine
,
through
which
hee
made
his
path
;
of
whom
when
his
eyes
had
gained
sight
,
and
that
she
presented
a
person
formed
like
himselfe
;
he
diuerted
from
his
way
towards
her
,
to
gaine
more
perfect
knowledge
of
her
:
she
no
lesse
filled
with
wonder
and
desire
in
the
view
of
him
,
yet
sometimes
possessed
with
feare
,
sometimes
with
ioy
,
sometimes
with
shame
,
in
the
variety
of
passions
,
purposing
many
things
,
but
really
prosecuting
nothing
.
Shuddery
at
length
accoasted
her
,
whose
approach
she
receiued
doubtfully
,
as
if
she
sought
a
meanes
of
euasion
into
the
woode
;
at
which
he
said
,
Oh
thou
worthy
Creature
,
most
like
vnto
my selfe
,
fly
me
not
,
who
hast
cause
to
loue
me
,
because
I
resemble
thee
;
shunne
not
the
conuersation
of
him
,
that
followeth
thee
not
to
giue
thee
displeasure
,
but
that
hee
might
enioy
thy
society
,
things
that
haue
resemblance
in
shape
should
imbrace
consortship
.
The
woman
then
whose
name
was
Visagundah
,
perceiuing
by
the
slownesse
of
his
pace
,
that
he
rather
seemed
to
bee
a
suer
to
her
,
then
a
pursuer
of
her
,
by
the
retardation
of
her
flight
,
witnessing
her
contentment
to
stay
,
if
shee
might
presume
of
her
safety
,
thus
replyed
to
his
words
,
That
if
shee
could
as
much
presume
of
his
good
vsage
,
as
she
was
contented
to
behold
him
,
shee
would
grant
his
request
;
Who
giuing
her
assurance
thereof
,
they
entertained
conference
with
each
other
,
she
moouing
the
question
how
it
might
be
that
they
two
could
bee
capable
of
one
anothers
language
,
hauing
neuer
before
seene
each
other
;
he
made
answer
,
That
that
God
that
had
made
them
like
in
bodies
,
had
also
made
them
like
in
languages
,
that
they
might
receiue
the
comfort
of
one
anothers
speeches
,
&
be
acquainted
with
one
anothers
thoughts
,
without
which
conuersation
should
lose
the
greatest
part
of
his
comfort
.
So
receiuing
stronger
gages
of
each
others
loue
,
they
continued
together
,
he
not
vnmindfull
to
impart
the
fortunes
of
his
trauailes
in
finding
of
Pearles
,
and
Diamonds
,
wherewith
he
adorned
her
,
till
they
in
future
times
became
a
customary
ornament
,
as
also
acquainting
her
with
the
worke
of
the
Creation
,
together
with
his
Parents
and
Brethren
,
they
proued
the
comforts
of
the
conioyned
state
:
from
whom
a
generation
descended
,
that
became
Merchantmen
,
and
followed
Shudderies
profession
,
who
with
some
of
his
Sonnes
,
did
afterwards
trauaile
to
the
Myne
of
Diamonds
by
him
discouered
,
and
stored
themselues
with
them
;
which
euer
since
haue
beene
Merchandize
of
deere
estimation
;
and
thus
the
North
became
inhabited
.
CHAP.
V.
Of
Wyse
the
fourth
Sonne
of
Pourous
,
his
Trauailes
ouer
seuen
Seas
,
his
Architecture
,
hee
meeteth
with
the
Woman
appointed
;
his
reuelations
touching
Religion
,
consummation
of
loue
with
the
Woman
,
and
their
peopling
of
the
South
.
THen
Wyse
the
youngest
of
the
foure
Brethren
,
went
to
the
North
,
hauing
instruments
necessary
with
him
to
effectuate
any
thing
that
his
well
conceipted
inuention
could
finde
out
:
therefore
whatsoeuer
was
conuenient
for
mans
vse
,
hee
had
a
braine
to
thinke
and
contriue
;
that
so
the
needes
of
the
world
might
be
serued
by
the
deuises
of
his
ingenious
fancy
or
conceipt
.
Thus
he
became
the
originall
of
the
handy-crafts
;
for
hee
knew
how
to
reare
the
buildings
of
Townes
,
Cities
,
or
Castles
;
to
set
,
plant
,
and
till
the
ground
;
how
to
make
all
things
needfull
for
the
vse
of
man
;
which
various
disposition
of
his
to
meditate
things
for
mans
conuenience
,
gaue
him
the
name
of
Viskermah
,
which
is
as
much
as
the
Handsman
,
because
he
could
do
any
thing
to
bee
done
by
the
hand
.
Being
indued
with
a
genius
sit
for
Plantations
,
he
(
directed
by
God
)
trauailed
towards
the
South
,
where
he
met
with
seuen
Seas
,
all
which
he
passed
ouer
,
framing
a
vessell
for
his
conuoy
,
and
leauing
in
euery
place
testimonies
of
his
ingenuity
;
and
passing
ouer
the
last
called
Pashcurbatee
,
he
came
to
the
land
called
Derpe
,
there
by
the
Sea
side
hee
built
him
a
faire
house
of
such
Timber
as
grew
by
the
place
,
hauing
Engines
of
Art
,
to
reare
vp
Timber
.
Thus
hauing
made
a
comely
habitation
,
with
roomes
lightsome
,
and
broad
tarrasses
or
roofes
aloft
,
for
pleasure
and
prospect
delightfull
,
where
he
might
sometimes
please
his
eyes
with
the
rowling
Sea
,
which
with
renewed
assaults
smote
against
the
bankes
of
the
shoare
,
and
directing
his
sight
the
other
way
,
might
behold
the
pleasant
woods
and
fieldes
,
he
thus
for
a
time
solaced
himselfe
after
tedious
trauaile
.
But
not
long
had
he
tooke
such
comfort
as
his
solitary
condition
could
affoord
him
,
but
the
Woman
appointed
for
him
wandering
through
the
woods
to
the
Sea
side
,
and
passing
along
the
shoare
thereof
,
set
her
eyes
vpon
this
new
Edifice
;
and
hauing
neuer
beheld
any
before
,
the
rarity
of
it
drew
her
neerer
to
satisfie
her
admiration
with
the
view
of
the
same
;
on
whom
Wyse
chancing
to
cast
his
eye
,
as
shee
thus
came
to
looke
on
his
habitation
,
he
descended
to
take
a
fuller
contemplation
of
her
beauty
,
whose
feature
deserued
his
better
notice
;
for
shee
was
of
body
amiably
white
,
and
her
tresses
were
scattered
with
poudered
Saunders
,
and
other
odors
,
the
sent
of
which
the
blasts
of
the
winde
dispersed
in
such
manner
,
that
he
became
partaker
of
them
by
his
approach
,
which
enkindled
his
senses
with
new
desires
,
to
be
neerer
her
,
who
at
such
distance
gaue
him
a
smell
of
so
great
sweetnesse
:
whose
approach
strucke
her
into
a
blush
,
but
her
shame
giuing
place
,
she
moued
the
question
to
him
,
How
he
came
to
that
place
where
she
onely
had
liued
,
to
interupt
her
in
her
free
walkes
and
wanderings
?
He
made
answer
,
That
God
the
maker
of
light
,
that
makes
all
obiects
visible
,
had
sent
him
thither
to
admire
her
excellency
,
which
was
so
rare
,
That
it
was
not
fit
it
should
bee
shaded
in
a
place
so
solitary
,
but
had
reserued
it
as
a
blessing
for
his
eyes
to
view
and
admire
:
and
because
it
was
pitty
desolation
and
lonelynesse
should
bee
a
waster
and
obscurer
of
such
louelynesse
,
hee
had
with
hazard
of
his
life
aduentured
ouer
seuen
Seas
,
to
be
blest
with
the
enioyment
thereof
;
a
labour
and
trauaile
worthy
of
so
rich
a
recompence
,
and
a
worthy
recompence
and
satisfaction
for
such
a
labour
:
intreated
her
therefore
,
to
accept
of
such
a
blessing
as
God
had
prouided
for
her
by
his
society
.
But
she
that
could
not
be
brought
to
thinke
of
a
course
of
life
different
from
her
former
,
told
him
that
in
his
absence
shee
found
no
need
of
his
presence
,
neither
did
shee
at
that
present
stand
inclined
to
accept
of
his
motion
;
that
therefore
he
would
leaue
her
to
the
liberty
of
her
owne
free
dispose
.
He
loath
to
lose
the
happinesse
of
his
eyes
,
importuned
her
to
view
the
roomes
of
his
building
,
as
if
he
meant
to
wooe
her
with
the
faire
workes
of
his
handes
:
but
she
taking
his
importunity
in
euill
part
,
told
him
,
that
if
hee
desired
her
not
to
shunne
the
place
,
hee
would
dismisse
her
freely
.
So
turning
from
him
with
some
displeasure
,
because
shee
was
by
him
vnwillingly
detained
,
she
fled
from
him
with
coye
distaste
,
he
almost
expiring
with
the
sadnesse
of
her
departure
,
whose
presence
he
could
not
purchase
and
his
pleasure
therein
without
her
anger
.
She
hauing
rob'd
his
eyes
of
that
sight
,
that
they
would
neuer
willingly
haue
lost
,
he
committed
himselfe
to
the
racke
of
pensiue
meditations
,
broke
the
quiet
slumbers
of
repose
,
thinking
darknesse
vnfauorable
to
him
that
suspended
and
prorogued
the
chearefull
day
from
his
appearance
,
in
which
hee
might
renew
his
visitations
of
her
.
So
trauersing
the
woods
to
and
fro
,
hee
at
last
came
into
a
Valley
,
where
hee
found
her
cropping
the
flowers
,
and
gratifying
her
senses
with
their
seuerall
odours
;
on
whom
intruding
ere
shee
well
perceiued
,
he
said
:
Oh
sweeter
then
all
Flowers
or
sents
that
the
field
can
boast
of
,
whose
louelinesse
hath
drawne
me
to
make
proffer
of
new
kindnesse
,
fly
me
not
who
hast
had
a
former
tryall
of
my
behauiour
towards
thee
.
So
bearing
with
his
presence
,
he
tooke
occasion
to
make
knowne
to
her
the
Creation
of
the
world
,
and
the
Parents
from
whence
he
was
descended
,
the
dispersing
of
his
brethren
into
the
seuerall
parts
of
the
world
,
the
hardnesse
and
hazard
of
his
voyages
,
the
qualities
with
which
he
was
indued
,
and
the
seuerall
Monuments
of
his
Art
,
which
hee
had
left
in
the
places
where
hee
had
beene
.
Further
,
he
conceiued
that
the
power
aboue
had
not
prompted
him
with
the
ieopardy
of
a
thousand
liues
to
cut
a
path
through
seuen
ragged
Seas
in
a
floating
habitation
,
but
euen
to
that
end
that
the
bitternesse
of
all
those
euils
might
be
sweetned
by
his
enioyment
of
her
.
She
desirous
to
breake
off
this
speech
,
as
vngratefull
to
her
eares
,
turned
backe
this
discourse
,
desiring
him
to
take
his
contentments
elsewhere
,
then
in
quest
after
her
;
that
if
she
could
preuaile
with
him
in
any
request
,
it
should
be
in
this
,
to
leaue
her
,
and
neuer
after
to
disturbe
her
with
such
motions
.
So
both
departed
,
she
indisdaine
,
he
in
sadnesse
and
sorrow
,
for
such
dismission
:
giuing
him
onely
this
as
a
doubtfull
comfort
at
their
parting
,
that
if
she
found
her selfe
inclined
to
his
society
,
she
knew
where
to
finde
him
,
and
to
manifest
to
him
such
alteration
,
Vpon
this
hauing
left
the
place
that
contained
his
blisse
,
with
oppressed
thoughts
,
he
was
no
sooner
got
into
a
priuate
place
that
might
seeme
as
counsell
keeper
to
his
passions
,
but
hee
humbled
himselfe
vnder
the
greene
trees
,
and
said
;
Oh
thou
to
whom
belongs
the
acknowledgement
of
my
being
,
I
haue
by
thy
guidance
forsaken
the
society
of
my
parents
,
whom
I
know
not
whether
I
shall
euer
behold
againe
,
as
also
the
fellowship
of
my
brethren
;
I
haue
coped
with
as
many
hazzards
as
can
make
trauaile
bitter
and
discomfortable
,
I
haue
left
company
to
come
into
solitude
;
nay
,
which
is
worse
,
to
behold
one
that
might
giue
me
the
wished
comforts
of
society
,
by
her
refusall
to
adde
degrees
to
my
sorrow
.
Oh
make
not
voide
the
end
of
my
being
!
giue
not
such
an
euill
recompence
to
my
aduentures
,
bury
not
all
these
qualities
thou
hast
put
in
this
Essence
,
by
this
one
disaster
:
witnesse
oh
you
heauens
,
vnder
whose
azured
roofe
I
now
am
,
the
sorrow
I
suffer
,
and
witnesse
oh
ye
greene
trees
,
that
if
you
were
sensible
of
my
complaint
,
would
spend
your selues
in
gummy
teares
,
what
Agony
perplexeth
mee
.
And
if
the
Maker
of
creatures
ouerlooke
his
workes
,
let
him
now
appeare
and
redresse
the
miseries
of
his
Seruant
.
With
that
a
still
and
quiet
Ayre
breathed
through
the
leaues
of
the
trees
,
and
a
voyce
issued
thereupon
,
and
said
,
What
requirest
thou
oh
thou
son
of
Pourous
?
And
Wyse
made
answer
,
that
he
onely
desired
that
the
woman
with
whom
he
had
met
,
might
affoord
him
the
comforts
of
society
in
the
copulations
of
Marriage
;
which
request
was
granted
on
these
iniunctions
,
that
he
should
erect
Pagods
for
Gods
worshippe
,
and
adore
Images
vnder
greene
trees
,
because
God
had
vnder
them
manifested
himselfe
by
vision
to
him
.
So
Ieiunogundah
,
(
for
so
was
the
woman
called
)
feeling
the
motions
of
affection
to
renewe
in
her
,
at
the
next
meeting
gaue
such
expressions
of
loue
to
Wyse
,
as
fully
accomplished
his
demaund
:
So
conuersing
together
,
they
made
good
the
nuptiall
ends
,
in
a
fruitfull
generation
.
So
the
South
as
the
other
parts
of
the
world
became
inhabited
.
CHAP.
VI.
Of
the
meeting
together
of
the
foure
Brethren
at
the
place
of
their
birth
;
their
diuisions
and
dissentions
,
the
great
euils
amongst
their
generations
bringing
a
Flood
which
destroyeth
them
,
and
so
the
first
Age
of
the
world
concludeth
.
EVery
thing
by
naturall
motion
passeth
to
his
owne
place
;
so
the
Brethren
hauing
peopled
the
world
in
these
foure
parts
,
turne
their
course
to
the
place
where
they
first
breathed
their
vitall
ayre
;
for
Brammon
hauing
peopled
the
East
,
with
all
such
as
was
of
his
Cast
or
Tribe
,
was
carried
with
a
naturall
desire
to
goe
and
conclude
his
dayes
,
where
he
began
,
and
to
possesse
the
people
of
that
place
with
the
true
forme
of
diuine
worshippe
,
that
so
all
the
world
might
retaine
one
vniformity
of
Religion
,
not
rending
Gods
worship
into
parts
with
the
Factions
of
vnsetled
opinions
,
as
also
not
willing
to
lose
so
great
a
ioy
as
his
eies
should
conuey
vnto
him
in
the
sight
of
his
Parents
and
his
Brethren
,
to
the
former
of
which
Religion
had
enioyned
him
,
to
the
latter
all
expressions
of
a
Brothers
loue
.
Cuttery
also
the
next
that
had
accomplisht
the
end
of
his
trauaile
,
began
to
long
after
the
sight
of
the
place
that
brought
him
forth
,
that
he
might
there
to
his
Father
,
Mother
,
and
Brethren
,
shew
the
blessings
of
God
,
in
his
wife
and
Progeny
,
and
acquaint
them
with
the
story
of
his
Occurencies
,
and
leaue
a
race
of
Souldiers
there
also
in
his
posterity
.
Shuddery
turned
also
by
the
same
inclination
,
had
his
desires
bent
to
his
birth-place
,
being
bigge
with
the
eminency
of
his
accidentall
fortunes
,
which
had
lost
their
greatnesse
,
if
his
Parents
and
Brethren
had
lost
the
knowledge
of
them
,
to
feede
which
humour
,
as
accompanied
with
other
respects
,
formerly
mentioned
,
drew
him
to
giue
his
appearance
amongst
the
rest
.
Lastly
,
Wyse
to
communicate
his
Arts
,
whose
aduenturous
trauaile
was
no
lesse
memorable
then
the
rest
,
transporting
his
sonnes
and
daughters
ouer
the
seuerall
Seas
,
left
them
in
seuerall
places
,
and
repaired
to
his
birth-place
,
to
pay
his
duty
to
his
Parents
,
and
his
loue
to
his
Brethren
.
It
so
happened
that
God
that
would
not
crosse
any
part
of
their
intentions
with
euill
successe
,
did
reserue
them
to
finde
the
happinesse
of
their
meetings
in
their
seuerall
turnes
and
successions
,
as
their
works
were
in
order
accomplished
,
their
seuerall
arriuals
being
congratulated
with
Feastings
and
Triumphes
,
meete
welcome
for
such
Guests
.
It
was
not
to
be
doubted
but
Pourous
and
Parcoutee
,
grew
young
againe
,
hauing
such
a
season
of
happinesse
reserued
to
smile
vpon
them
towards
the
Sunset
of
their
Age
,
such
as
were
able
to
make
their
forewasted
powers
,
spent
with
yeeres
to
renew
their
vigour
:
Euery
one
of
them
when
their
ioy
grew
stale
,
giuing
a
fresh
renewance
of
gladnesse
,
to
their
Parents
,
by
their
successiue
arriuall
.
Neither
could
it
bee
imagined
but
that
the
Brethren
accounted
that
the
blessed
time
that
lost
all
remembrance
of
trouble
,
which
wee
thinke
too
importunate
a
disturber
of
our
ioyes
.
But
ioy
is
neuer
of
long
lasting
,
but
after
the
passage
of
little
time
hath
his
abatement
:
this
the
Brethren
being
sensible
of
,
laid
aside
the
thoughts
of
their
Trauailes
,
and
the
remembrance
of
their
late
comforts
,
and
as
men
newly
transplanted
to
bring
forth
the
fruites
of
their
being
in
that
place
,
begetting
new
generations
there
,
that
the
world
might
bee
compleately
populous
,
and
instructed
in
their
seuerall
qualities
;
by
Brammon
in
matters
of
Religion
;
by
Cuttery
in
matters
of
Rule
and
Domination
;
by
Shuddery
in
matters
of
Trafficke
and
Merchandizing
;
and
by
Wyse
in
the
inuention
of
the
handycrafts
;
of
which
foure
Casts
the
world
consisted
,
euery
one
of
them
liuing
in
his
seuerall
qualitie
,
keeping
his
Tribe
free
from
confusion
or
enterfeering
,
and
thus
the
world
became
peopled
.
But
multitude
and
concourse
that
vseth
to
be
the
nurse
of
mischiefe
;
for
where
there
are
many
men
there
will
be
many
euils
,
and
prosperity
,
that
makes
vs
forgetfull
of
our selues
;
and
length
of
time
,
that
renders
to
vs
the
worst
at
our
latter
endings
;
began
to
confound
all
goodnesse
,
and
turne
euery
thing
out
of
order
.
For
Brammon
grew
neglectiue
of
his
piety
;
and
Cuttery
grew
cruell
and
full
of
vsurpation
;
and
Shuddery
grew
deceiptfull
in
the
waights
and
ballances
,
and
practised
cosenage
amongst
his
brethren
;
and
Wyse
lost
his
conscience
in
his
dealings
,
and
became
a
spend-thrift
,
making
the
profits
that
came
by
his
inuentions
,
but
the
furtherers
of
ryot
and
excesse
;
and
as
they
were
thus
euill
in
themselues
,
so
they
were
euill
one
towards
another
.
For
Brammon
stomacked
Cutteryes
greatnesse
;
and
Cuttery
forgat
to
giue
Brammon
the
preheminence
of
his
birth
,
and
as
if
his
might
had
beene
sufficient
to
giue
him
the
right
of
Priority
,
placing
all
excellency
in
Rule
and
Authority
,
condemned
the
still
and
solitary
spirit
of
his
brother
,
as
vnworthy
of
respect
and
eminence
;
yea
prized
his
owne
lawes
and
gouernment
before
Gods
Lawes
;
because
they
came
from
Brammon
whom
hee
disesteemed
.
On
the
other
side
,
hee
pleased
himselfe
with
the
slaughter
of
those
that
displeased
him
,
layd
Taxations
vpon
Shuddery
,
and
drayned
the
profit
of
Wyses
labours
,
and
like
a
great
Tide
made
all
runne
along
with
his
owne
Current
,
whilst
they
requite
his
iniuries
in
cosenage
and
griping
vpon
their
brethren
in
fraud
and
circumuention
;
these
euils
of
Example
were
seedes
of
wickednesse
,
that
no
doubt
would
grow
in
their
Posteritie
.
And
this
dissention
among
themselues
did
boade
a
breach
of
that
sweete
harmonie
that
concurred
to
the
worlds
first
constitution
.
Wyse
likewise
seeing
Brammon
to
lose
his
respect
,
the
more
to
make
him
despised
sought
to
bring
in
a
new
forme
of
Religion
,
communicated
to
him
in
vision
,
concerning
the
worshippe
of
Images
,
and
bowing
to
Pagods
vnder
greene
trees
,
with
other
new
ceremonies
;
which
since
Brammons
booke
contained
not
,
the
dispute
was
great
whether
they
should
be
receiued
as
Canonicall
,
but
vpon
Wyses
asseueration
that
they
were
receiued
from
God
,
they
were
receiued
as
part
of
the
Ceremoniall
Law
.
Thus
euery
day
presenting
new
platformes
of
wickednesse
,
and
sinnes
that
made
a
noyse
,
God
grew
angry
,
and
the
heauens
were
cloathed
with
blacknesse
and
terror
,
the
Seas
began
to
swell
as
if
they
meant
to
ioyne
with
the
cloudes
in
Mans
destruction
,
great
noyse
was
heard
aloft
,
such
as
vseth
to
dismay
mortall
wretches
,
and
thunder
and
lightning
flashed
from
the
Poles
,
such
as
seemed
to
threaten
a
finall
wracke
to
the
Earth
;
but
as
if
the
world
needed
cleansing
of
his
defilement
,
and
pollution
,
there
came
a
Flood
,
that
couered
all
Nations
in
the
depths
.
Thus
the
Bodies
had
their
iudgement
,
but
the
Soules
were
lodged
in
the
bosome
of
the
Almighty
,
and
so
concluded
the
first
Age
of
the
world
,
according
to
the
Tradition
of
the
Banians
.
CHAP.
VII
.
Of
the
second
Age
of
the
World
,
begunne
by
Bremaw
,
Vystney
,
and
Ruddery
;
of
their
Creation
,
Assignation
to
their
seuerall
workes
,
their
time
of
Continuation
vpon
Earth
,
and
the
meanes
vsed
for
the
Restauration
of
the
World
againe
.
IT
had
now
(
saith
the
Banian
)
beene
to
little
end
for
God
to
disanull
his
owne
creatures
,
for
now
his
wisedome
and
power
must
haue
againe
layne
obscured
;
but
though
his
Iustice
were
so
great
that
he
would
not
let
wickednesse
goe
vnpunished
,
yet
he
would
againe
haue
a
world
of
new
creatures
,
to
whom
his
wisedome
,
power
,
and
mercy
might
be
declared
.
Seeing
therefore
the
first
Age
miscarried
by
their
sinfulnesse
,
(
for
whose
purity
God
had
so
well
prouided
)
the
Almighty
determined
to
beginne
the
second
Age
by
three
persons
of
greater
perfection
and
excellency
,
then
the
other
,
called
,
Bremaw
,
Vystney
,
and
Ruddery
.
The
Almighty
therefore
descending
from
heauen
vpon
a
great
Mountaine
,
called
Meropurbatee
,
vpon
the
top
of
the
same
the
Lord
pronounced
his
word
,
and
said
,
Rise
vp
Bremaw
,
the
first
of
liuing
Creatures
in
the
second
Age
,
the
earth
then
did
render
from
her
wombe
Bremaw
at
the
voyce
of
God
,
who
did
acknowledge
and
worshippe
his
Maker
:
and
by
a
second
and
third
Command
from
the
same
place
,
raised
Vystney
,
and
Ruddery
,
who
with
no
lesse
reuerence
adored
their
Maker
likewise
.
But
God
that
maketh
nothing
without
his
vse
or
end
,
did
not
make
these
to
liue
idle
,
but
to
be
seruiceable
in
the
worlds
restoring
;
to
the
first
therefore
which
was
Bremaw
,
hee
gaue
the
power
to
make
the
Creatures
,
because
(
say
the
Banians
)
as
great
persons
doe
not
their
worke
but
by
deputies
,
so
neither
was
it
fit
God
should
be
seruile
to
the
Creatures
,
but
giue
them
their
being
by
his
Instruments
.
To
the
second
which
was
Vystney
,
hee
gaue
the
charge
to
preserue
the
Creatures
,
for
that
as
it
was
his
mercy
to
cause
them
to
bee
,
so
it
was
his
prouidence
to
keepe
them
in
their
being
.
But
to
the
third
which
was
Ruddery
,
hee
gaue
power
to
destroy
his
Creatures
,
because
he
knew
they
would
bee
wicked
and
deserue
a
Iudgement
amongst
them
.
Now
as
God
had
giuen
to
these
persons
power
to
doe
these
great
workes
,
so
it
was
meete
they
should
bee
fitted
with
meanes
capable
for
the
discharge
of
their
seuerall
charges
.
That
Bremaw
therefore
might
haue
power
to
make
the
Creatures
,
hee
indued
him
with
the
Abilities
of
Creation
and
production
.
Secondly
,
that
Vistney
might
preserue
the
Creatures
,
the
Lord
gaue
all
things
into
his
power
,
that
might
tend
to
the
preseruation
of
those
that
Bremaw
should
make
,
therefore
hee
made
him
Lord
of
the
Sunne
,
and
Moone
,
of
the
Cloudes
,
Showers
,
and
Dewes
that
fall
vpon
the
Earth
,
Lord
of
the
Hils
,
and
Valleies
,
disposer
of
the
changes
of
the
yeare
,
the
conferrer
of
Riches
,
health
,
and
honour
,
and
whatsoeuer
tended
to
the
well
being
of
Man
,
and
the
rest
of
the
Creatures
.
Lastly
,
that
Ruddery
might
bee
a
fit
Executioner
of
Gods
Iustice
,
God
gaue
into
his
possession
whatsoeuer
might
tend
to
the
destruction
of
liuing
Creatures
;
therefore
Ruddery
was
made
the
Lord
of
Death
,
and
Iudgment
,
and
whatsoeuer
might
tend
to
the
punishment
of
Man
,
whether
it
were
Sicknesse
,
Famine
,
Warre
,
or
Pestilence
,
or
any
thing
else
that
might
bee
a
plague
for
sinne
.
According
also
to
the
seuerall
Assignations
of
these
persons
to
their
particuler
Charges
,
they
were
alloted
a
determinate
time
of
Abiding
vpon
Earth
.
Because
the
worke
of
the
Creation
was
concluded
in
the
second
of
their
Ages
(
which
was
a
worke
assign'd
to
Bremaw
)
therefore
Bremaw
was
to
be
taken
vp
to
the
Almighty
in
the
conclusion
of
the
second
Age.
And
because
the
other
Ages
were
multiplied
with
people
by
some
that
were
reserued
fr●m
destruction
,
therefore
Vistney
was
kept
on
earth
till
he
had
doubled
Bremawes
tearme
of
time
,
as
of
whose
preseruation
there
was
longer
neede
.
And
because
the
world
should
end
in
destruction
,
therefore
the
continuance
of
Ruddery
was
three
times
so
long
,
that
when
the
great
day
of
Iudgement
should
come
,
hee
might
destroy
all
the
bodies
,
and
carry
the
soules
with
him
to
the
place
of
Glory
.
Nought
wanted
now
,
but
that
they
should
euery
one
in
their
seuerall
turnes
shew
the
powers
conferred
vpon
them
.
So
Bremaw
consulting
with
himselfe
,
how
he
might
fulfill
the
charge
imposed
vpon
him
,
grew
extraordinarily
afflicted
in
his
body
,
the
strangenesse
of
which
anguish
vexing
him
in
euery
part
,
boaded
some
alteration
or
vnexpected
euent
;
when
loe
such
trauaile
as
happeneth
to
women
in
labour
seazed
him
,
and
a
certaine
tumour
and
swelling
of
his
body
withall
,
according
to
the
suddaine
ripenesse
of
the
burthen
within
,
distended
his
bowels
more
and
more
,
and
gaue
newer
and
greater
extremities
to
him
in
this
Agony
,
till
the
burthen
(
though
Bremaw
farre
exceeded
the
stature
of
common
men
)
made
two
ruptures
,
the
one
on
the
right
side
,
the
other
on
the
left
;
when
behold
two
Twinnes
,
the
one
male
the
other
female
,
to
wit
,
Man
and
Woman
did
betray
themselues
to
the
world
in
full
growth
and
perfect
stature
;
who
thus
produced
and
informed
concerning
God
by
the
instructions
of
Bremaw
,
the
Man
was
by
him
named
Manow
,
and
the
Woman
Ceteroupa
.
So
giuing
worshippe
to
God
the
Creator
,
and
reuerence
to
Bremaw
their
producer
,
with
a
blessing
of
multiplication
pronounced
vpon
them
,
they
were
sent
to
the
East
,
to
a
Mountaine
called
Munderpu●vool
,
thence
to
dispread
their
generations
to
the
West
,
North
,
and
South
;
so
they
departed
,
and
Ceteroupa
brought
forth
three
sonnes
,
and
three
daughters
;
the
eldest
sonne
was
called
Priauretta
,
the
second
Outanapautha
,
the
third
Soomeraut
;
the
eldest
daughters
name
was
called
Cammah
,
the
second
Soonerettaw
,
the
third
Sumboo
.
As
these
grew
in
yeeres
,
they
were
in
their
seuerall
orders
dispersed
seuerall
wayes
,
viz.
Priauretta
and
Cammah
to
the
West
,
to
the
Mountaine
called
Segund
;
Outanapautha
and
Soonerettaw
to
the
North
,
to
the
Mountaine
R●pola
;
Soomeraut
and
Sumboo
,
to
the
Mountaine
Supars
,
all
which
brought
forth
plentiful
generations
.
Thus
Bremaw
made
Man
and
Woman
,
and
replenished
the
earth
with
the
rest
of
the
liuing
Creatures
.
Vystney
likewise
did
prouide
all
things
necessary
that
might
be
to
the
sustentation
and
preseruation
of
the
liuing
creatures
,
that
Bremaw
had
made
,
giuing
them
in
enioyment
such
blessings
as
were
needfull
to
a
wel
being
.
To
conclude
,
Ruddery
did
disperse
afflictions
,
sicknesse
,
death
,
and
iudgement
,
according
as
the
Sonnes
of
men
did
by
their
wickednesse
inuoke
this
smart
vpon
themselues
.
And
this
was
the
order
God
tooke
for
the
restoring
of
people
to
inhabit
the
earth
in
the
second
Age
of
the
World
▪
Now
how
God
prouided
for
the
establishment
of
Religion
in
this
second
Age
,
that
these
that
liued
might
feare
and
worshippe
him
,
shall
be
declared
in
the
Chapter
next
following
,
as
it
is
vnfolded
by
the
Tradition
of
the
Banians
.
CHAP.
VIII
.
How
God
communicated
Religion
to
the
world
by
a
Booke
deliuered
to
Bremaw
,
the
particular
Tracts
of
the
same
:
The
first
Tract
thereof
touching
the
morall
Law
laid
downe
with
the
appropriation
of
the
same
to
the
seuerall
Casts
,
and
a
Confutation
of
the
Errours
thereof
.
GOD
knowing
that
there
would
be
but
euill
gouernment
,
where
there
was
not
the
establishment
of
his
worshippe
and
feare
;
after
the
world
was
replenished
a
new
,
bethought
himselfe
of
giuing
them
lawes
to
restraine
that
euill
in
them
that
was
the
cause
of
the
destruction
of
the
former
Age.
Descending
therefore
on
the
Mountaine
M●ropurbatee
,
he
called
Bremaw
to
him
,
and
out
of
a
darke
and
duskie
cloude
,
with
certaine
glimpses
of
his
glory
,
hee
magnified
himselfe
to
Bremaw
,
telling
him
that
the
cause
why
hee
brought
destruction
on
the
former
Age
,
was
because
they
did
not
obserue
the
Instructions
contained
in
the
Booke
deliuered
to
Brammon
:
so
deliuering
a
booke
out
of
the
cloud
into
the
hand
of
Bremaw
,
commanded
him
to
acquaint
the
people
with
those
things
contained
therein
.
So
Bremaw
made
knowne
the
Sanctions
and
Lawes
vnto
the
dispersed
Generations
.
Of
the
contents
thereof
if
any
desire
to
be
informed
,
the
Banians
deliuer
that
this
Booke
by
them
called
the
SHASTER
,
or
the
booke
of
their
written
Word
,
consisted
of
these
three
Tracts
.
The
first
whereof
contained
their
morall
Law
,
or
their
Booke
of
precepts
,
together
with
an
Explication
vpon
euery
precept
,
and
an
Appropriation
of
the
precepts
to
their
seuerall
Trybes
or
Casts
.
The
second
Tract
vnfolded
their
ceremoniall
Law
,
shewing
what
ceremonyes
they
were
to
vse
in
their
worship
.
The
third
Tract
distinguished
them
into
certaine
Casts
or
Tribes
,
with
peculiar
obseruations
meete
to
each
Cast
or
Tribe
:
such
was
the
summe
of
this
Booke
deliuered
to
Bremaw
,
of
which
particulars
if
any
desire
more
distinct
knowledge
,
we
shall
propose
the
pith
and
substance
of
this
in
that
which
followes
.
First
then
the
Tract
that
containeth
the
Morall
Law
,
and
was
by
Bremaw
published
to
the
Nations
,
comprised
in
the
same
eight
Commandements
;
which
are
these
following
.
The
first
Commandement
,
Thou
shalt
not
kill
any
liuing
Creature
whatsoeuer
it
bee
,
hauing
life
in
the
same
;
for
thou
art
a
Creature
of
mine
,
and
so
is
it
,
thou
art
indued
with
a
soule
,
and
it
is
indued
with
the
same
,
thou
shalt
not
therefore
spill
the
life
of
any
thing
that
is
mine
.
The
second
,
Thou
shalt
make
a
Couenant
with
all
thy
fiue
senses
.
First
with
thine
eyes
that
they
behold
not
things
that
bee
euill
.
Secondly
with
thine
eares
that
they
heare
not
things
that
bee
euill
.
Thirdly
with
thy
tongue
that
it
speake
not
things
that
bee
euill
.
Fourthly
with
thy
pallate
that
it
taste
not
things
that
bee
euill
,
as
wine
or
the
flesh
of
liuing
Creatures
.
Fifthly
with
thy
hands
,
that
they
touch
not
things
defiled
.
The
third
,
Thou
shalt
duely
obserue
the
times
of
deuotion
,
thy
washings
,
worshipping
,
and
prayers
,
to
the
Lord
thy
God
:
with
a
pure
and
vpright
heart
.
The
fourth
,
Thou
shalt
tell
no
false
tales
or
vtter
things
that
bee
vntrue
,
by
which
thou
mightest
defraud
thy
Brother
in
dealings
,
bargaines
,
or
Contracts
,
by
this
cosenage
,
to
worke
thine
owne
peculiar
aduantage
.
The
fift
,
Thou
shalt
be
charitable
to
the
poore
,
and
administer
to
his
need
,
Meate
drinke
and
Money
,
as
his
necessity
requireth
,
and
thine
owne
ability
inableth
thee
to
giue
.
The
sixt
,
Thou
shalt
not
oppresse
,
iniure
or
doe
violence
to
the
poore
,
vsing
thy
power
vniustly
to
the
Ruine
and
ouerthrow
of
thy
Brother
.
The
seuenth
,
Thou
shalt
celebrate
certaine
Festiuals
,
yet
not
pampering
thy
body
with
excesse
of
any
thing
,
but
shalt
obserue
certaine
seasons
for
fasting
,
and
breake
off
some
houres
of
sleepe
for
watching
,
that
thou
mayest
be
fitter
for
deuotion
and
holinesse
.
The
eight
,
Thou
shalt
not
steale
from
thy
Brother
any
thing
how
little
soeuer
it
bee
of
things
committed
to
thy
trust
in
thy
profession
or
calling
,
but
shalt
content
thy selfe
with
that
which
hee
shall
freely
giue
thee
as
thy
hyre
,
considering
that
thou
hast
not
right
to
that
which
another
man
calleth
his
.
These
eight
Commandements
are
bestowed
amongst
the
foure
Tribes
or
Casts
,
appropriating
to
each
two
Commandements
in
seuerall
.
First
,
Brammon
and
Shuddery
the
Priest
and
the
Merchant
man
are
bound
in
greatest
strictnesse
of
Religious
obseruance
,
and
hold
the
greatest
agreement
in
their
worshippe
;
and
Cuttery
and
Wyse
the
Ruler
&
the
Handy-crafts
man
,
do
most
correspond
in
theirs
.
To
the
Bramanes
which
are
the
Priests
,
they
giue
the
first
and
second
Commandements
,
as
placing
the
strictest
parts
of
Religion
in
these
two
things
.
First
in
the
preseruation
of
liuing
Creatures
from
destruction
.
Next
in
Abstinence
from
things
forbidden
,
as
in
the
eating
of
Flesh
,
or
drinking
of
Wine
▪
to
which
obseruance
they
doe
also
strictly
enioyne
the
Merchant-men
.
Next
,
more
particularly
they
apportion
to
Shuddery
,
as
most
proper
to
his
profession
,
the
third
,
and
fourth
Commandements
,
which
two
precepts
inioyne
to
Deuotion
,
and
binde
from
cosenage
in
their
dealings
,
a
sinne
too
incident
to
those
that
are
conuersant
in
the
ballance
and
waights
,
who
are
so
mysterious
in
that
particular
as
may
well
neede
an
Act
of
Religion
to
restraine
them
from
such
fraudulency
.
To
Cuttery
their
Rulers
or
Magistrates
,
they
attribute
the
fift
and
sixt
Commandements
,
as
knowing
oppression
to
bee
a
sinne
most
common
to
the
Mighty
,
and
inioyning
them
to
Charity
,
who
are
best
able
to
relieue
the
necessities
of
the
poore
.
To
Wyse
the
handycrafts
man
they
referre
the
seuenth
and
eight
Commandements
,
who
haue
neede
of
some
free
times
of
enioyment
,
yet
giuen
to
lauishment
of
their
gettings
,
if
they
were
not
admonished
by
their
Law
;
as
also
binding
them
from
theft
,
a
sinne
to
which
they
may
be
inuited
by
opportunity
,
as
they
discharge
the
duties
of
their
callings
in
other
mens
houses
.
In
fine
,
to
all
these
they
owe
a
generall
obseruance
,
but
are
more
particularly
cautious
in
keeping
the
Commandements
appropriated
to
their
owne
peculiar
Tribe
or
Cast.
Since
then
the
Lawes
or
Precepts
of
any
Religion
,
are
no
further
to
be
allowed
,
than
they
seeme
to
be
well
grounded
,
and
to
carry
truth
and
good
reason
with
them
:
Me
thinks
by
the
way
,
here
is
something
to
be
excepted
against
,
in
this
Banian
Law
,
which
distinguishing
them
from
men
of
other
Religions
,
may
bee
examined
whether
it
may
haue
allowance
or
no.
The
principall
part
of
their
Law
admitting
nothing
prodigious
to
opinion
,
we
passe
ouer
,
onely
that
which
commeth
into
exception
,
is
that
which
is
laid
downe
in
the
first
and
second
Commandement
,
and
is
enioyned
the
Bramanes
and
Banians
to
obserue
,
viz.
First
,
that
no
liuing
creature
should
be
killed
.
Next
,
that
they
should
not
taste
wine
,
or
the
flesh
of
liuing
creatures
.
Concerning
the
first
,
that
they
should
not
kill
any
liuing
creature
,
the
reason
by
which
they
confirme
this
precept
,
is
because
it
is
endued
with
the
same
soule
that
man
is
.
This
we
deny
,
for
the
Banians
here
seeme
to
halt
in
their
Philosophy
,
and
the
learning
of
the
Ancients
,
who
haue
deliuered
,
that
there
is
a
threefold
kinde
of
soule
.
First
,
a
vegetant
soule
,
such
as
is
in
hearbes
and
plants
.
Secondly
,
a
sentient
soule
,
such
as
is
in
beasts
.
Thirdly
,
a
reasonable
soule
,
such
as
is
in
man
;
which
soule
hath
more
noble
Acts
to
distinguish
it selfe
from
the
other
two
;
As
also
that
when
the
other
doe
interire
cum
corpore
,
perish
with
the
body
,
this
suruiueth
,
and
therefore
is
not
the
same
soule
,
as
shall
hereafter
be
prooued
.
But
that
this
Tenent
of
theirs
denying
the
slaughter
of
liuing
Creatures
for
Mans
vse
is
nothing
soueraigne
,
may
appeare
by
Scripture
,
which
after
the
Flood
declareth
Gods
allowance
in
this
particular
,
G●n
.
9.3
.
Euery
moouing
thing
that
liueth
shall
be
meate
for
you
,
euen
as
the
greene
hearbe
haue
I
giuen
you
all
things
.
Next
by
the
custome
of
Nations
,
who
differenced
in
other
points
of
Religion
,
yet
hold
consent
in
this
slaughter
of
liuing
Creatures
;
adde
vnto
this
the
practise
of
Pythagoras
,
one
whose
name
they
adore
,
and
who
did
lay
the
ground
whereon
this
Secte
leaneth
,
he
killed
an
Oxe
,
as
Athenaus
euicteth
,
lib.
1.
Dipnosoph
.
in
this
distichon
.
Inclyta
Pythagorae
cum
primum
inuenta
figura
est
,
Inclyta
,
propter
quam
victima
bos
cecidit
.
Neither
haue
they
beene
abhorrent
to
this
practise
themselues
,
if
the
report
of
History
may
be
credited
,
for
Coel
▪
Rodigin
reporteth
,
that
the
ancient
Indians
(
which
are
the
people
now
in
mention
)
when
Liber
Pater
discouered
those
parts
,
were
cloathed
with
the
skinnes
of
wilde
beasts
,
which
were
before
by
them
slaughtered
.
Neither
is
this
obserued
by
the
Cutteries
now
,
and
therefore
may
seeme
to
be
a
Tradition
of
their
owne
deuising
,
neither
from
the
beginning
by
them
practised
,
nor
by
authenticke
law
enioyned
,
that
it
should
be
an
essentiall
part
of
their
Religion
.
And
so
we
come
to
their
second
Commandement
,
which
containeth
in
it
two
prohibitions
to
be
excepted
against
.
The
first
,
forbidding
to
drinke
of
wine
:
the
next
,
the
eating
of
flesh
.
To
the
first
,
whereas
the
Bramanes
and
the
Banians
abstaine
from
wine
by
a
Religious
kinde
of
forbearance
,
at
all
times
and
seasons
,
without
the
absolute
vse
of
the
creature
;
we
answer
,
that
this
is
a
Tradition
voyde
of
ground
or
reason
.
First
,
it
is
against
the
common
end
and
vse
of
the
Creature
,
which
God
hath
made
to
comfort
the
heart
of
Man
,
obseruing
these
cautions
.
First
,
that
men
drinke
not
too
much
for
the
quantity
.
Secondly
,
for
the
manner
,
not
in
boasting
or
ostentation
.
Thirdly
,
for
the
time
,
that
it
be
not
when
Religious
fasts
require
forbearance
.
Fourthly
,
for
the
place
,
that
it
be
not
where
the
vse
of
the
creature
may
bring
scandall
.
Next
,
those
that
haue
abstained
from
wine
,
haue
abstained
for
diuers
endes
,
but
not
precisely
obseruing
the
points
of
this
Banian
iniunction
.
The
Romans
did
forbid
their
seruants
the
drinking
of
wine
,
but
it
was
because
they
might
not
forget
the
bonds
of
duty
towards
their
Masters
.
They
did
also
inioyne
their
women
to
abstaine
from
wine
,
but
it
was
as
Valer.
Max.
reports
,
Lib.
2.
Cap.
1.
Ne
in
aliquod
dedecus
prolaberentur
,
quia
proximus
à
Libero
Patre
intemperantiae
gradus
ad
inconcessam
venerem
esse
consueuit
:
Least
they
should
fall
into
defame
,
for
that
the
next
neighbour
to
intemperancie
is
vnbridled
lust
.
The
Carthaginians
forbad
their
souldiers
the
iuyce
of
the
grape
,
but
it
was
least
drowsinesse
should
oppresse
them
in
their
watch
to
a
publique
perill
.
The
Egyptian
Priests
called
Sarabaitae
,
did
for
temperate
ends
abstaine
from
wine
,
but
it
was
not
for
euer
.
That
false
Prophet
Mahomet
,
by
his
Law
forbad
the
drinking
of
wine
,
but
it
was
a
Tradition
and
Imposture
of
his
owne
,
and
the
very
Mullaes
and
Priests
do
not
obserue
it
alwayes
at
present
,
as
I
my selfe
haue
beheld
.
The
Leuites
were
forbid
to
drinke
wine
,
Leuit.
10.9
.
but
it
was
onely
before
their
enterance
into
the
Sanctuary
,
that
as
Tremelius
obserueth
,
they
might
not
deliuer
the
Counsels
of
the
Lord
with
a
troubled
minde
,
but
know
what
was
fit
for
their
administration
:
this
was
no
perpetuall
prohibition
.
The
Nazarites
vowe
was
to
drinke
no
wine
,
but
this
was
not
euer
,
but
in
the
dayes
of
separation
.
Numb
.
6.2
,
3.
The
Rechabites
vowed
to
drinke
no
wine
,
but
this
was
arbitrary
,
and
not
by
Religious
obligation
,
and
not
for
euer
,
but
for
30.
yeeres
,
the
space
betweene
Iehu
and
Ioachim
the
latter
,
and
Zedekiah
King
of
Iudah
.
The
ciuill
abstinence
neuerthelesse
is
not
to
be
condemned
,
but
this
absolute
disannulment
of
the
vse
of
Gods
Creature
.
Againe
,
the
confirmations
of
men
most
temperate
doe
condemne
this
interdiction
of
wine
.
Gallen
called
it
the
nurse
of
old
age
:
Mnesytheus
allowed
men
laxare
habenas
,
to
loose
the
reynes
in
merry
and
harmelesse
Potations
.
Rigid
Seneca
said
,
though
a
man
ought
not
by
drinking
to
drowne
his
sence
,
yet
hee
might
by
drinking
drowne
his
cares
.
Plato
that
leaned
to
some
of
the
opinions
that
this
people
hold
,
said
that
wine
was
a
remedy
of
God
against
old
age
,
that
a
man
might
haue
Vsum
liberaliorem
vini
,
a
more
liberall
vse
of
wine
;
and
others
thinke
,
that
Pythagoras
did
not
altogether
abstaine
from
the
Greeke
wines
.
To
conclude
,
Historie
reporteth
of
these
ancient
Indians
,
that
they
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
vini
amatores
,
Louers
of
wine
.
Coel.
Rhodigin
.
lib.
18.
cap.
31.
reporteth
,
that
at
the
death
or
Funerall
of
one
Calanus
,
there
was
a
strife
or
contention
mannaged
Acratoposiae
,
of
healths
drinking
,
and
he
that
gained
the
victory
,
who
was
called
Promachus
,
emptied
foure
great
drinking
Bowles
.
So
that
this
Law
prohibiting
the
vse
of
this
Creature
,
was
not
from
the
beginning
,
neither
is
obserued
of
all
,
and
therefore
seemes
no
prohibition
worthy
of
obseruance
or
iniunction
.
To
the
second
prohibition
,
laid
downe
in
their
second
Commandement
,
concerning
the
eating
of
flesh
,
wee
thus
make
our
entrance
.
First
,
it
is
certaine
,
that
these
Bramanes
or
Banians
will
not
eate
of
the
flesh
of
liuing
creatures
,
that
haue
either
had
life
in
them
,
or
the
likenesse
thereof
;
Egges
therefore
come
within
the
precincts
of
their
abstinence
,
because
they
suppose
the
life
to
bee
in
the
shell
,
by
which
they
become
hatched
or
animate
;
Roots
also
that
are
red
are
abstained
from
,
because
they
hold
consanguinity
with
the
colour
of
blood
.
Neither
will
they
cure
their
Feauers
by
Phlebotomy
,
but
by
fasting
,
because
they
suppose
some
of
the
life
issueth
with
the
blood
.
The
reason
why
they
would
deterre
men
from
eating
of
flesh
,
is
because
they
suppose
there
is
a
kinde
of
Metempsychosis
or
passage
of
soules
from
one
creature
to
another
,
that
the
soules
of
men
did
enter
into
other
liuing
creatures
,
which
should
make
men
to
abstaine
from
tasting
of
them
.
Which
opinion
of
theirs
,
that
it
may
appeare
to
bee
vaine
,
wee
will
shew
first
who
were
the
Authors
of
this
opinion
,
concerning
such
Metempsychosis
,
and
how
it
hath
had
his
succession
of
maintainers
.
Secondly
,
what
is
the
effect
and
substance
of
this
opinion
.
Thirdly
,
shew
the
reasons
by
which
it
is
maintained
.
And
lastly
,
proceed
to
the
refutation
of
the
same
.
First
,
then
for
the
originall
of
this
opinion
,
though
certainely
these
Indians
are
a
people
ancient
,
yet
may
it
not
be
thought
,
that
this
opinion
began
first
amongst
them
.
First
,
because
History
that
is
the
light
of
times
,
affirmeth
them
to
be
slaughterers
of
liuing
Creatures
.
Next
,
because
Plato
and
Pythagoras
that
haue
name
for
defending
this
Metempsychosis
or
Metempsomatosis
,
haue
an
honoured
mention
amongst
the
people
.
It
is
likely
therefore
that
they
haue
met
with
some
of
their
writings
,
in
this
particular
,
by
which
they
haue
become
knowne
to
them
.
Thirdly
,
because
Iamblichus
with
Chaeremon
the
Stoicke
,
thinke
it
to
be
first
maintained
amongst
the
Egyptians
:
That
from
the
Egyptians
then
it
came
to
the
Grecians
,
that
after
it
had
beene
rife
amongst
them
,
it
was
made
more
tenable
by
the
wits
and
learnings
of
Pythagoras
,
Plato
,
Empedocles
,
Apolonius
,
Tyanius
,
and
Proclus
,
and
might
in
Liber
Paters
discoueries
of
those
parts
,
bee
dispersed
amongst
this
people
,
as
well
as
by
a
Scholler
of
Pythagoras
,
who
spread
it
in
Italy
,
where
it
found
fauour
with
Numa
Pompilius
that
superstitious
Emperour
,
and
was
maintained
by
the
Albanienses
,
and
Albigenses
,
confuted
by
Athanasius
.
Secondly
,
touching
the
substance
of
this
opinion
that
gained
the
Patronage
of
so
great
Schollers
.
They
did
hold
,
that
there
was
a
passage
of
soules
of
one
Creature
into
another
,
that
this
Transmeation
was
of
the
soules
of
men
into
beasts
,
and
of
beasts
into
men
:
hence
Pythagoras
auerred
himselfe
to
be
Euphorbus
,
&
Empedocles
in
his
verse
affirmed
himselfe
to
bee
a
Fish
.
This
made
it
an
abominable
crime
to
eate
flesh
,
least
as
saith
Tertullian
in
Apologet.
Cont.
gent.
Cap.
48.
Bubulam
De
aliquo
Proauo
,
Quispiam
obsonaret
:
Some
should
eate
vp
the
Oxeflesh
,
that
had
swallowed
vp
his
great
Grandfathers
soule
.
This
opinion
gayned
propugnation
and
defence
by
Pythagoras
,
and
Plato
,
by
this
meanes
;
because
that
beleeuing
the
soules
immortality
,
it
might
gaine
assent
with
others
by
this
thought
of
its
suruiuing
in
other
bodies
,
after
its
relinquishment
of
the
deceased
,
as
Greg.
Tholoss
.
affirmeth
in
his
Syntax
.
Art.
Mirab.
lib.
8.
cap.
12.
Thirdly
,
the
reasons
by
which
they
doe
induce
assent
to
this
Transanimation
of
soules
,
were
these
,
because
the
soule
was
impure
by
the
sinnes
and
corruptions
of
the
body
,
therefore
it
was
needfull
it
should
bee
sublimed
from
this
corruption
,
by
such
transmeation
out
of
one
body
into
another
,
as
Chymicall
spirits
gaine
a
purer
essence
by
passing
through
the
Still
or
Limbecke
,
diuers
times
;
euery
Distillation
taking
away
some
of
his
grosse
part
,
and
leauing
it
more
refined
.
Againe
,
because
it
was
meete
the
soule
should
make
a
satisfaction
for
the
filthinesse
it
had
contracted
,
by
remaining
in
the
prison
of
the
body
,
an
exile
from
blessednesse
a
longer
time
,
till
this
passage
from
one
body
to
another
had
so
purified
them
,
that
they
might
be
fit
to
enter
into
the
Elysium
or
place
of
blisse
.
Lastly
,
in
confutation
of
this
opinion
for
prohibition
of
eating
of
flesh
from
supposall
of
a
Metempsychosis
;
we
maintaine
that
there
is
no
such
Metempsychosis
,
or
transanimation
of
soules
.
First
,
the
immortality
of
the
soule
wee
euince
without
this
Chymera
of
the
fancy
,
by
an
argument
drawne
from
mans
dissolution
:
this
is
the
nature
of
all
things
that
are
compounded
,
that
they
should
bee
resolued
into
that
which
they
were
at
first
before
their
coniunction
.
Man
is
compounded
of
soule
and
body
,
the
very
dissolution
of
these
two
in
death
declareth
this
,
for
that
cannot
be
separated
that
was
not
before
conioyned
.
This
composition
was
by
life
,
and
a
creature
without
life
,
being
in
the
soule
alone
,
it
is
manifest
that
the
soule
had
it
before
euer
it
came
to
the
body
,
or
else
that
which
was
dead
could
neuer
haue
liued
by
the
meanes
of
that
which
was
likewise
dead
.
If
the
soule
had
this
life
before
the
body
,
it
must
needes
haue
the
same
after
in
his
separation
,
and
by
consequence
is
immortall
.
Next
in
confutation
of
their
reasons
for
this
opinion
:
We
answer
.
First
,
that
the
soule
is
not
cleansed
by
such
Transmeation
from
body
to
body
,
but
rather
defiled
by
that
filthinesse
those
bodies
contract
,
as
water
becommeth
defiled
by
infusion
into
an
vncleane
vessell
.
Much
more
,
since
they
affirme
the
soules
of
men
enter
into
beasts
,
which
are
creatures
of
greater
impurity
.
Besides
,
those
spirits
that
are
subtiliated
by
Stils
and
Lymbecks
,
the
fire
is
effectuall
to
their
subliming
,
but
the
bodies
haue
not
the
goodnesse
in
them
that
may
tend
to
the
soules
greater
purity
,
in
such
Transmeation
.
To
conclude
,
it
is
improbable
the
soule
should
be
enioyned
to
such
a
satisfaction
for
sinne
,
as
tendeth
to
its
greater
defilement
.
These
reasons
therefore
auaile
little
to
confirme
the
soules
Transmeation
in
the
manner
premised
.
We
in
the
last
place
shall
prooue
this
Metempsychosis
,
to
be
no
other
then
a
vaine
imagination
,
by
the
reasons
following
.
1.
Then
,
that
the
soules
are
not
deriued
from
one
another
per
traducem
,
by
way
of
traduction
,
appeareth
by
Adams
speech
to
Eue
,
Gen.
2
23.
This
is
bone
of
my
bone
and
flesh
of
my
flesh
:
he
doth
not
say
,
soule
of
my
soule
and
spirit
of
my
spirit
.
It
appeareth
then
,
that
though
shee
receiued
her
body
from
Adam
,
yet
she
had
her
soule
from
God
.
And
this
is
that
which
Zachery
affirmeth
,
Zach.
12.1
.
The
Lord
formeth
the
Spirit
of
a
man
within
him
:
whence
Augustine
saith
,
Eam
infundendo
creari
,
&
creando
insundi
,
That
the
soule
being
put
into
man
was
created
,
and
by
creating
was
into
man
infused
;
if
therefore
God
created
some
,
why
not
all
?
2.
Of
spiritual
things
&
corporal
,
there
shold
seeme
the
same
manner
of
increase
;
but
the
bodies
haue
new
beings
,
therefore
the
soules
.
3.
If
the
soules
were
purified
by
their
passage
from
one
body
to
another
,
then
that
man
that
had
the
soule
last
,
should
be
capable
of
all
that
knowledge
that
was
enioyed
by
them
that
had
it
before
,
and
so
the
Infant
should
be
an
experienced
creature
in
past
occurrences
:
but
we
discerne
no
such
extraordinary
ripenesse
of
knowledge
in
one
more
then
another
,
but
that
all
our
habits
are
gained
by
industry
;
which
whilst
Plato
would
excuse
,
saying
,
that
the
wandering
soules
did
receiue
from
the
diuell
a
draught
of
the
cuppe
of
Obliuion
,
and
so
were
forgetfull
of
that
which
is
past
;
Irenaeus
thus
taunteth
him
:
I●
Plato
had
tryall
that
his
soule
was
obtused
with
such
a
draught
:
I
wonder
that
he
could
remember
,
that
his
soule
had
lost
her
remembrance
.
Lastly
,
if
this
were
true
,
it
would
follow
,
that
the
soules
of
beasts
should
be
immortall
,
which
would
be
absurd
to
thinke
in
these
better
knowing
times
.
Hauing
therefore
proued
this
opinion
of
passage
of
soules
out
of
one
body
into
another
to
be
a
fancy
,
and
nothing
reall
,
this
may
bee
no
iust
cause
to
detaine
them
from
eating
the
flesh
of
creatures
,
that
haue
had
life
in
them
.
Neither
would
they
,
if
there
were
great
reason
to
the
contrary
,
permit
it
as
they
doe
in
the
Casts
of
Cuttery
and
Wyse
,
whom
if
they
pleased
they
might
restraine
by
the
like
iniunction
.
All
which
thus
euidenced
,
this
already
deliuered
may
be
sufficient
to
publish
concerning
the
first
Tract
in
the
Booke
deliuered
to
Bremaw
,
touching
the
Morall
Law
.
CHAP.
IX
.
Of
the
second
Tract
of
the
Booke
deliuered
to
Bremaw
,
containing
their
Ceremoniall
Law
,
in
their
Washings
,
Annointings
,
Offerings
vnder
greene
Trees
,
Prayers
,
Pilgrimages
,
Inuocations
;
Adorations
,
together
with
the
formes
of
their
Baptizings
,
Marriages
,
and
Burials
,
customary
amongst
them
.
THe
second
Tract
of
the
booke
deliuered
to
Bremaw
,
comprized
certaine
ceremoniall
iniunctions
by
them
to
be
obserued
in
the
particulars
following
,
the
knowledge
of
which
being
something
materiall
to
set
forth
the
Religion
of
this
people
,
shall
be
the
Subiect
of
this
present
Chapter
.
First
,
then
they
are
enioyned
to
frequent
washings
of
their
bodies
in
Riuers
:
The
originall
of
which
custome
they
say
began
with
this
second
Age
of
the
world
,
and
was
made
a
part
of
their
worshippe
,
to
keepe
in
memory
the
destruction
that
was
brought
vpon
the
world
,
for
their
defilement
and
sinne
.
The
Ceremony
obserued
in
their
washings
is
this
:
First
,
to
besmeare
their
bodies
in
the
mudde
of
the
Riuer
,
the
Embleme
of
mans
filthinesse
and
corruption
by
nature
;
then
walking
into
the
Riuer
,
and
turning
their
faces
towards
the
Sunne
,
the
Bramane
vtters
this
prayer
:
Oh
Lord
,
this
man
is
foule
and
polluted
as
the
Clay
or
Mudde
of
this
Riuer
,
but
the
water
thereof
can
purge
off
the
defilement
;
doe
thou
in
like
manner
cleanse
away
his
sinne
,
so
diuing
and
plunging
himselfe
three
times
in
the
Riuer
,
whilst
the
Bramane
iterateth
the
name
of
the
Riuer
wherein
hee
washeth
,
called
T●ppee
,
with
the
names
of
other
Riuers
in
India
,
celebrated
for
these
customary
washings
,
as
Gonga
,
and
N●rboda
,
with
other
like
Riuers
,
the
party
shaking
in
his
hand
certaine
graines
of
Rice
,
as
his
offering
on
the
water
,
receiuing
absolution
for
sinnes
past
,
is
there
dismissed
.
Secondly
,
they
vse
a
certaine
Vnction
in
the
forehead
of
red
painting
,
that
hauing
certaine
graines
stucke
in
the
glutinous
matter
,
is
as
their
testimony
that
God
hath
marked
them
for
his
people
;
this
is
no
other
then
to
keepe
in
minde
the
memory
of
their
Baptisme
,
which
accordingly
as
the
Marke
vanisheth
,
is
daily
by
them
renewed
,
according
to
their
Washings
,
with
the
vtterance
of
certaine
words
accompanying
the
action
,
to
put
them
in
minde
to
bee
such
as
becommeth
Gods
marke
.
Thirdly
,
they
are
enioyned
to
tender
certaine
Offerings
and
Prayers
vnder
greene
Trees
,
the
originall
of
which
custome
they
deriue
from
Wyse
,
to
whom
they
say
God
appeared
by
vision
vnder
a
Tree
,
as
is
formerly
mentioned
,
with
iniunction
of
worshippe
in
those
places
;
so
that
the
Bramanes
vnder
such
greene
Trees
,
erect
Temples
to
Pagods
,
in
which
they
giue
attendance
to
performe
Religious
Rites
and
Ceremonies
,
to
such
as
repaire
thither
.
The
Tree
peculiarized
for
this
worshippe
,
is
called
by
some
,
as
by
Pliny
,
and
others
,
Ficus
Indica
,
,
the
Indian
Figtree
;
and
by
Goropius
Becanus
,
affirmed
to
bee
the
tree
of
life
that
grew
in
the
Garden
of
Eden
;
how
farre
forth
to
be
beleeued
,
I
referre
to
St.
Walter
Raleighs
1.
Booke
of
the
History
of
the
World
,
Part
1.
Chap.
4.
Parag.
1.2.3
.
where
the
more
probable
opinion
is
giuen
.
Certaine
it
is
,
that
to
this
Tree
much
is
attributed
by
them
,
and
they
suppose
some
notable
mischance
shall
happen
to
that
party
that
violateth
or
iniureth
the
lea●
bowe
or
branch
of
the
same
.
It
is
a
Tree
of
fertill
growth
,
whose
branches
be
spreading
,
ample
,
and
spacious
,
from
whose
boughes
so
dispred
,
doe
descend
certaine
stemmes
,
that
rooting
themselues
anew
in
the
earth
,
propagate
an
ofspring
,
and
so
dilate
it
,
that
it
seemeth
beyond
the
custome
of
other
Trees
to
be
capacious
.
To
this
Tree
when
they
repaire
,
they
thither
bring
Offerings
,
there
they
receiue
Vnctions
,
and
there
are
sprinklings
of
seuerall
coloured
powders
;
there
they
pay
their
Adorations
,
which
they
number
by
the
clapper
of
a
little
Bell
;
there
they
pray
for
health
,
for
riches
,
for
fruitfulnesse
of
issue
,
for
successe
in
affaires
,
there
they
often
celebrate
their
Festiuals
with
great
concourse
.
In
which
May-game
of
superstition
to
make
further
inquiry
,
would
be
but
vaine
and
fruitlesse
.
Fourthly
,
they
are
enioyned
to
certaine
prayers
in
their
Temples
,
which
may
hold
some
resemblance
with
common
Seruice
,
were
it
purged
of
superstitious
Ceremonie
;
the
summe
of
which
deuotion
,
is
the
repetition
of
certaine
names
of
God
,
dilated
and
explained
,
where
also
they
vse
processions
,
with
singing
,
and
loud
tinckling
of
Bels
,
which
chaunting
is
of
their
Commandements
,
with
offerings
to
Images
,
and
such
like
impertinent
seruices
.
Fiftly
,
they
are
enioyned
to
Pilgrimages
to
Riuers
farre
remote
,
as
to
the
Riuer
Ganges
,
there
to
wash
their
bodies
,
and
to
pay
their
offerings
,
that
the
concourse
of
people
repairing
thither
is
great
,
and
the
golden
offrings
of
Treasure
and
Iewels
throwne
into
his
siluer
waues
,
vnualuable
;
hee
is
likewise
esteemed
blessed
and
purified
from
sinne
,
that
can
dye
with
a
pallate
moystned
with
that
water
.
Sixtly
,
another
portion
of
their
worshippe
they
bestow
in
Inuocation
of
Saints
,
to
whom
they
attribute
the
powers
of
giuing
successe
to
seuerall
affaires
,
they
therefore
that
would
bee
happy
in
Marriage
,
inuoke
Hurmount
;
they
that
are
to
begin
the
workes
of
Architecture
,
Gunnez
;
they
that
want
health
,
Vegenaut
;
the
Souldier
in
his
assault
in
feates
of
Armes
,
cryes
,
Bimohem
;
the
miserable
inuoke
,
Syer
;
and
they
that
are
in
prosperity
,
giue
their
Orisons
to
Mycasser
.
Seuenthly
,
their
Law
bindes
them
to
giue
worshippe
to
God
,
vpon
sight
of
any
of
his
creatures
,
first
presented
to
the
eye
after
the
rising
Sunne
:
Especially
they
pay
their
deuotion
to
the
Sunne
&
Moone
,
which
they
call
the
two
eyes
of
God
;
as
also
to
some
beasts
which
they
hold
more
cleane
then
others
,
they
giue
extraordinary
kinde
vsage
;
as
to
Kine
,
and
Bussalaes
,
to
whom
they
attribute
so
much
innocence
and
goodnesse
by
the
soules
of
men
entring
into
them
,
that
they
besmeare
the
floores
of
their
houses
with
their
dung
,
and
thinke
the
ground
sanctified
by
such
pollution
.
In
the
eighth
place
,
touching
their
Baptizings
or
naming
of
their
Children
,
the
Ceremony
thereof
is
different
in
the
Cast
of
the
Bramanes
,
and
other
Casts
.
For
those
that
are
of
the
other
Casts
,
are
onely
washt
in
water
;
then
some
of
the
kindred
of
the
party
deliuered
,
menaceth
the
point
of
a
writing
penne
against
the
forehead
of
the
Child
,
with
this
short
prayer
,
That
God
would
write
good
things
in
the
front
of
that
Child
.
All
those
then
that
are
present
saying
,
Amen
to
that
prayer
;
they
giue
to
the
Child
the
name
by
which
hee
shall
bee
called
,
and
so
putting
an
Vnction
of
red
oyntment
in
the
middest
of
his
forehead
,
as
a
signe
that
the
Infant
is
receiued
into
their
Church
,
and
marked
for
one
of
Gods
children
,
the
Ceremony
is
absolued
.
But
then
the
Children
that
are
of
the
Cast
of
the
Bramanes
,
are
not
onely
washed
with
water
,
but
annointed
with
oyle
,
with
certaine
words
of
consecration
,
in
this
manner
:
Oh
Lord
we
present
vnto
thee
this
Child
,
borne
of
a
holy
Tribe
,
annoynted
with
oyle
,
and
cleansed
with
water
;
vnto
which
adding
the
former
Ceremonies
,
they
all
pray
that
he
may
liue
a
righteous
obseruer
of
the
Law
of
the
Bramanes
:
so
enquiring
out
the
exact
time
of
the
Childs
birth
,
they
calculate
his
Natiuity
,
gathering
by
the
position
of
the
twelue
signes
of
heauen
,
the
chances
or
mischances
that
may
happen
vnto
him
;
all
which
they
conceale
,
and
at
the
day
of
the
Childs
Marriage
,
(
which
they
accoumpt
one
of
the
happiest
dayes
in
his
life
)
publisheth
the
dangers
past
,
and
the
coniecturall
euils
to
come
in
the
sequeale
of
his
life
.
In
the
ninth
place
,
concerning
their
Marriages
:
It
is
considerable
,
that
the
time
is
different
from
the
custome
of
other
Nations
,
for
they
Marry
about
the
seuenth
yeere
of
their
age
,
because
they
accoumpt
Marriage
one
of
the
most
blessed
actions
of
mans
life
;
to
dye
without
which
,
they
accoumpt
it
a
great
vnhappinesse
,
which
often
happeneth
by
protractation
and
delay
of
time
▪
as
also
that
the
Parents
might
before
their
death
see
their
Children
disposed
,
which
commeth
to
passe
by
these
earely
coniunctions
.
Next
for
their
contract
in
Marriage
,
the
Parents
of
the
Children
,
doe
prepare
the
way
by
priuate
conference
;
the
intention
and
purpose
being
made
knowne
,
and
betwixt
them
agreed
vpon
,
then
there
are
Messengers
and
Presents
sent
to
the
Parents
of
the
Mayden
to
bee
married
,
with
the
noyse
of
Trumpet
and
Drumme
,
and
the
singing
of
songs
in
the
praise
of
the
perfections
of
the
Bride
,
which
may
truely
giue
her
the
merite
of
one
worthy
to
be
coueted
and
sought
vnto
:
which
presents
being
accepted
,
then
there
are
gifts
sent
backe
to
the
Bridegroome
,
in
token
of
their
acceptance
of
the
nuptiall
proffer
,
with
like
singing
of
Encomiasticks
in
praise
of
the
Bridegroome
,
seeting
him
forth
to
bee
so
well
composed
,
as
may
well
deserue
acceptation
.
So
the
Bramanes
appointing
a
day
for
the
solemnization
of
the
Marriage
,
then
there
is
a
certaine
Show
,
to
publish
to
the
whole
Towne
this
Marriage
intended
.
This
Show
is
first
by
the
Bridegroome
,
who
in
Nuptiall
pompe
attended
with
all
the
mens
Children
in
the
Towne
,
of
the
same
Tribe
,
some
on
horsebacke
,
some
in
Pallankins
,
some
in
Coaches
,
all
adorned
with
Iewels
,
Scarfes
,
and
Pageant
like
habiliments
,
make
their
Cursitation
round
about
the
most
publicke
streets
in
the
Towne
,
with
Trumpets
and
kettle
Drummes
,
and
guilded
Pageants
;
the
Bridegroome
is
distinguished
from
the
rest
by
a
crowne
on
his
head
,
decked
with
Iewels
very
rich
.
And
hauing
thus
published
himselfe
:
The
next
day
followeth
the
Bride
in
like
pompe
crowned
,
attended
with
all
the
Girles
of
the
same
Tribe
in
no
lesse
brauery
and
triumphant
accommodation
,
exposed
to
view
of
the
Spectators
.
The
day
drawing
to
his
decline
,
they
repaire
home
to
accomplish
the
full
Rites
of
Marriage
.
The
Ceremony
obserued
in
their
Marriage
is
,
that
they
neuer
are
conioyned
together
but
at
the
going
downe
of
the
Sunne
,
at
which
time
a
fire
is
made
,
and
interposed
betweene
the
Married
couple
,
to
intimate
the
ardency
that
ought
to
be
in
their
affections
;
then
there
is
a
silken
string
that
incloseth
both
their
bodies
,
to
witnesse
the
insoluble
bond
of
wedlocke
,
that
in
Marriage
there
ought
to
bee
no
desertion
or
forsaking
one
another
.
After
this
bond
there
is
a
cloath
interposed
betwixt
them
,
shewing
that
before
Marriage
they
ought
not
to
make
their
nakednesse
knowne
one
to
another
;
this
custome
they
say
was
taken
from
the
meeting
of
Brammon
with
Sauatree
,
who
because
they
were
naked
,
couered
their
immodest
parts
,
till
the
words
of
Matrimony
were
vttered
.
So
the
Bramanes
pronouncing
certaine
words
enioyning
the
man
to
affoord
all
things
conuenient
to
the
woman
,
and
charging
the
Woman
to
loyalty
in
the
marriage
vowe
,
with
pronunciation
of
a
blessing
of
fruitfull
issue
to
them
both
;
the
speeches
concluded
,
the
cloath
interposed
,
rest
away
;
the
bond
by
which
they
were
engirt
vnloosed
,
and
after
that
,
full
freedome
to
communicate
themselues
to
each
other
.
Dowry
there
is
none
giuen
,
that
the
drifts
of
Marriage
might
not
be
mercenary
,
saue
the
Iewels
worne
on
the
Bridall
day
;
and
to
the
Feast
none
repaire
but
those
of
the
same
Cast.
To
conclude
,
in
marriage
they
haue
some
particular
legall
iniunctions
,
by
which
the
Tribes
are
differenced
:
as
first
,
that
no
woman
may
bee
admitted
to
second
Marriage
,
except
in
the
Tribe
of
Wyse
,
which
are
in
the
handycrafts
men
.
Secondly
,
that
men
in
all
Tribes
are
admitted
to
second
Marriages
,
except
in
the
Bramanes
.
Thirdly
,
that
euery
Tribe
do
marry
of
such
as
are
of
his
owne
Cast
:
Therefore
the
Bramanes
must
marry
with
such
as
are
descended
from
the
Bramanes
;
and
the
Cutteryes
,
with
such
as
are
descended
from
the
Cutteryes
;
so
likewise
the
Shudderyes
.
But
the
Wyses
are
not
onely
enioyned
to
match
into
their
owne
Tribe
,
but
into
such
as
be
of
their
owne
Trade
;
as
a
Barbers
sonne
,
to
a
Barbers
daughter
,
and
so
of
others
to
keepe
their
Tribes
and
Trades
from
commixtion
.
Lastly
,
as
for
their
burials
,
this
is
their
custome
;
when
any
man
is
desperately
sicke
,
and
past
hope
of
recouery
,
they
inioyne
him
to
vtter
Narraune
,
which
is
one
of
the
names
of
God
,
importing
Mercy
to
Sinners
,
of
which
mercy
at
that
time
he
standeth
most
in
need
.
His
spirits
languishing
,
they
stretch
out
his
hand
,
pouring
faire
water
into
it
,
as
the
offering
of
his
life
,
praying
to
Kistner
uppon
the
God
of
the
water
,
to
present
him
pure
to
God
,
with
this
offering
of
his
hand
.
His
life
being
departed
,
they
wash
his
body
as
a
testimony
of
his
cleannesse
and
purity
;
this
is
the
Ceremony
obserued
in
the
visitation
of
their
sicke
.
After
this
,
for
the
buriall
of
their
dead
:
it
is
after
this
manner
.
First
,
they
beare
the
dead
body
to
a
Riuers
side
appropriate
to
such
purpose
,
where
setting
the
Corps
downe
on
the
ground
,
the
Bramane
vttereth
these
words
;
Oh
earth
,
wee
commend
vnto
thee
this
our
Brother
,
whilst
he
liued
thou
hadst
an
interest
in
him
;
of
the
earth
he
was
made
,
by
the
blessing
of
the
earth
he
was
fed
,
and
therefore
now
hee
is
dead
,
we
surrender
him
vnto
thee
.
After
this
putting
combustible
matter
to
the
body
,
accended
and
lighted
by
the
helpe
of
sweete
oyle
,
and
aromaticall
odours
strowed
thereon
;
the
Bramane
saith
,
Oh
Fire
,
whilst
be
liued
,
thou
hadst
a
claime
in
him
,
by
whose
naturall
heate
he
subsisted
,
wee
returne
therefore
his
body
to
thee
,
that
thou
shouldst
purge
it
.
Then
the
sonne
of
the
deceased
,
taketh
a
pot
of
water
,
and
setteth
it
on
the
ground
,
vpon
which
he
setteth
a
pot
of
Milke
,
when
throwing
a
stone
at
the
lower
pot
,
he
breaketh
it
to
sheards
,
which
rendereth
the
water
to
losse
,
and
perishing
;
the
vessell
of
milke
aboue
defrauded
of
his
support
,
powreth
forth
his
humidity
on
the
ground
likewise
,
vpon
which
the
Sonne
thus
moralizeth
the
action
;
That
as
the
stone
by
his
violence
,
caused
the
vessels
to
yeeld
forth
their
humour
:
so
did
the
assault
of
sicknesse
ruine
his
Fathers
body
,
and
bring
it
to
losse
as
milke
or
water
,
that
is
spilt
on
the
ground
,
neuer
to
bee
redeemed
.
The
body
then
being
incinerated
or
burnt
to
ashes
,
they
disperse
the
ashes
abroad
into
the
Ayre
,
the
Bramane
vttering
these
words
:
Oh
Ayre
,
whilst
hee
liued
by
thee
he
breathed
,
and
now
hauing
breathed
his
last
,
we
yeeld
him
to
thee
.
The
ashes
falling
on
the
water
,
the
Bramane
saith
:
Oh
water
,
whilst
he
liued
thy
moysture
did
sustaine
him
,
and
now
his
body
is
dispersed
,
take
thy
part
in
him
:
So
giue
they
euery
Element
his
owne
,
for
as
they
affirme
man
to
haue
his
life
continued
by
the
foure
Elements
,
so
they
say
he
ought
to
bee
distributed
amongst
them
at
his
death
.
After
this
funerall
solemnity
,
the
Bramane
presenteth
to
the
sonne
or
neerest
kindred
of
the
deceased
,
a
Register
of
the
deceases
of
his
Ancestors
,
as
also
readeth
to
him
the
law
of
Mourners
.
That
for
tenne
dayes
he
must
eate
no
Beetle
,
nor
oyle
his
head
,
nor
put
on
cleane
cloathes
,
but
once
euery
month
throughout
the
whole
yeere
,
on
the
day
of
the
month
in
which
his
Father
deceased
,
must
make
a
feast
,
and
pay
a
visitation
to
that
Riuer
that
drunke
vp
his
Fathers
ashes
.
Since
these
lawes
and
iniunctions
,
there
hath
sprung
vp
a
Custome
amongst
them
,
that
the
women
that
suruiue
their
husbands
,
should
offer
themselues
vp
aliue
to
be
sacrificed
in
the
flames
with
them
,
which
to
this
day
is
obserued
in
some
places
,
&
for
some
persons
of
greater
worth
,
though
the
examples
be
more
rare
now
,
then
in
former
times
,
of
which
custome
Propertius
thus
speaketh
.
Foelix
Eois
lex
funeris
vna
Maritis
,
Quos
Aurora
suis
rubra
colorat
aquis
:
Namque
vbi
mortifero
iacta
est
fax
vltima
lecto
,
Vxorum
suis
stat
pia
turba
Comis
.
Et
certamen
habent
laethi
,
quae
vina
sequatur
Coniugium
▪
pudor
est
non
licuisse
mori
.
Ardent
victrices
&
slammae
pectora
praebent
,
Imponuntque
suis
or
a
perusta
viris
.
The
English
.
A
happy
funerall
Law
those
Indians
hold
,
Where
bright
Aurora
shines
with
beames
of
gold
,
For
when
in
fiery
brands
the
Husbands
lye
,
The
Women
stand
with
hanging
tresses
by
:
And
striue
who
to
their
Husbands
first
may
turne
A
body
chast
into
the
flaming
vrne
;
Whilst
to
the
fire
they
yeeld
a
constant
brest
,
And
with
parcht
mouthes
,
do
kisse
their
loues
to
rest
.
But
though
Propertius
maketh
this
to
bee
a
witnesse
of
their
coniugall
chastity
;
yet
Strabo
maketh
the
ground
thereof
to
bee
the
Indian
womens
disloyalty
to
their
husbands
;
who
in
former
times
by
secret
meanes
,
vntimely
poysoned
them
,
to
enioy
their
Paramours
:
The
Raiahs
therefore
to
restraine
this
practise
,
did
procure
the
Bramanes
,
to
make
it
an
act
of
Religion
to
interdict
second
Marriages
to
the
women
,
and
that
after
the
decease
of
the
husband
,
the
woman
should
no
longer
suruiue
,
that
so
they
might
become
more
carefull
of
their
preseruation
.
The
chaster
sort
,
to
gaine
an
honour
out
of
the
infamy
cast
vpon
their
Sexe
,
did
by
voluntary
sufferance
remooue
all
suspition
of
such
machination
of
euill
,
since
they
were
so
ready
to
cope
with
the
terror
of
death
,
to
confirme
their
loue
:
The
Ceremony
whereof
is
this
;
When
their
husbands
dye
,
they
array
themselues
in
their
best
ornaments
and
Iewels
,
and
accompany
the
body
to
the
funerall
pit
,
singing
all
the
way
encomiasticke
Songs
,
in
praise
of
their
deceased
husbands
,
expressing
a
desire
to
be
with
them
:
the
body
then
being
layd
in
the
Graue
,
the
woman
with
a
chearefull
countenance
imparteth
her
Iewels
to
her
dearest
friends
,
leapeth
in
to
the
Corps
,
whose
head
shee
layeth
in
her
lappe
;
the
musicke
sounding
aloud
,
the
pile
is
kindled
by
the
fire
,
and
set
on
a
flame
,
whilst
she
maketh
herselfe
a
Martyr
to
approoue
her
loue
.
These
obseruances
,
partly
inioyned
by
their
law
,
and
by
themselues
instanced
in
their
present
practise
,
may
haue
beene
sufficient
to
giue
you
information
,
what
might
be
the
substance
of
the
second
Tract
of
the
booke
deliuered
to
Bremaw
:
what
the
third
Tract
imported
,
and
how
it
is
confirmed
by
their
present
Manners
and
Customes
,
wee
shall
glance
at
,
in
the
following
Chapters
.
CHAP.
X.
Of
the
third
Tract
deliuered
to
Bremaw
,
concerning
their
foure
Tribes
or
Casts
;
their
iniunction
to
follow
that
order
of
Gouernment
,
and
so
touching
the
first
of
those
Tribes
,
called
the
Bramanes
;
the
deriuation
of
the
name
,
their
kindes
,
the
number
of
their
Casts
,
their
Ministeriall
discharge
,
Studies
,
and
Schoole
discipline
.
AFter
the
consideration
of
the
Ceremonies
enioyned
and
obserued
by
them
in
matters
of
their
worshippe
,
as
it
was
the
Subiect
of
the
second
Tract
of
the
booke
deliuered
to
Bremaw
:
Now
followeth
the
third
Tract
,
declaring
in
what
manner
of
order
or
distinction
they
should
liue
,
and
what
was
meete
for
euery
one
to
obserue
in
his
owne
particular
Tribe
.
And
because
there
could
bee
no
inuention
more
commodious
for
the
gouernment
of
the
world
,
then
was
vsed
by
the
foure
Tribes
in
the
first
Age
,
as
to
haue
Bramanes
to
instruct
the
people
in
matters
of
Religion
;
to
haue
Cutteryes
that
should
sway
the
Scepter
,
and
keepe
men
in
obedience
;
to
haue
Merchant
men
that
should
vse
Trafficke
and
Trade
as
did
Shuddery
;
to
haue
seruile
and
manufactory
men
,
that
should
serue
the
vses
of
the
world
in
the
handicrafts
,
as
did
Wyse
:
Therefore
they
were
by
this
Tract
bound
to
keepe
their
owne
peculiar
Tribe
or
Cast
,
and
to
obserue
what
was
proper
to
the
faculties
of
each
in
seuerall
;
which
accordingly
was
done
,
and
is
yet
continued
so
farre
as
it
lyeth
in
their
power
to
conserue
this
Ancient
forme
of
gouernment
and
policie
:
wherein
if
I
shall
somewhat
digresse
from
their
iniunctions
,
which
for
the
most
part
present
things
lesse
pertinent
to
be
knowne
,
to
a
more
particular
display
of
their
manners
,
I
shall
better
discharge
the
parts
required
in
this
Tract
.
The
Bramanes
then
being
the
first
of
these
Tribes
,
something
shall
be
noted
in
particular
touching
them
;
and
first
of
the
name
Bramane
.
Suidas
is
of
opinion
,
that
they
are
called
Bramanes
of
one
Brachman
,
that
was
the
first
prescriber
of
their
Rites
.
Postellus
,
lib.
d.
Origin
.
Cap.
13.
&
15.
affirmeth
them
to
bee
descended
from
Abraham
by
Cheturah
,
who
seated
themselues
in
India
,
and
that
so
they
were
called
Abrahmanes
;
the
word
suffering
a
Syncope
,
they
in
the
tract
of
time
,
for
breuity
of
pronunciation
became
called
by
the
name
of
Bramanes
.
But
they
neither
know
of
any
such
as
Brachman
,
neither
haue
they
heard
of
Abraham
,
but
affirme
they
receiue
this
name
of
Bramanes
from
Brammon
,
which
was
the
first
that
euer
exercised
their
Priestly
function
,
as
they
finde
by
record
;
or
else
from
Bremaw
,
by
adiection
of
this
particle
(
nes
)
who
was
the
first
of
the
second
Age
,
to
whom
the
Law
was
deliuered
.
Touching
the
kindes
of
these
Bramanes
,
taking
them
for
such
as
discharge
the
Priestly
office
amongst
the
people
,
they
are
of
two
sorts
:
First
,
the
more
common
Bramanes
,
of
which
there
are
a
greater
number
in
India
:
or
the
more
speciall
,
of
which
there
be
fewer
,
and
these
be
called
by
the
Banians
,
Verteas
,
by
the
Moores
,
Sevrahs
.
The
common
Bramane
hath
eighty
two
Casts
or
Tribes
,
assuming
to
themselues
the
names
of
that
Tribe
;
which
were
so
many
wise
men
or
Schollers
famed
for
their
learning
amongst
them
,
called
Augurs
,
or
Southsayers
,
of
such
a
place
of
dwelling
.
Thus
the
prime
of
them
was
called
Visalnagranauger
,
that
is
,
the
Augur
of
Visalnagra
,
the
2
Vulnagranauger
,
that
is
,
the
Augur
of
Vulnagra
,
a
towne
so
called
;
and
so
of
the
rest
according
to
these
82
Casts
to
be
distinguished
,
being
Bramanes
of
the
discipline
of
such
an
Augur
.
These
Bramanes
as
they
discharge
their
Ministeriall
function
,
in
praying
with
the
people
,
or
reading
their
Law
,
haue
some
peculiar
iniunctions
:
As
first
,
that
they
should
straine
their
bodies
into
certaine
mimicall
gestures
,
so
as
may
most
face
the
people
to
gaze
vpon
them
and
listen
to
them
;
that
they
pray
with
both
their
hands
open
to
heauen
,
as
ready
to
receiue
the
things
they
pray
for
;
that
they
pray
with
demissiue
eyelids
,
and
sitting
with
their
knees
deflected
vnder
them
,
to
shew
their
feare
and
reuerence
.
Next
that
they
must
neuer
reade
of
the
booke
deliuered
to
Bremaw
,
but
it
must
be
by
a
kinde
of
singing
,
and
quauering
of
the
voyce
,
which
they
say
was
not
onely
practised
by
Bremaw
,
when
it
was
published
;
but
was
also
inioyned
by
God
,
that
they
might
make
his
Law
as
the
matter
of
their
reioycing
.
The
Bramanes
are
likewise
the
Seminaries
of
discipline
amongst
the
younger
sort
of
that
Cast
,
whose
orders
both
in
their
initiation
and
entrance
into
that
manner
of
learning
is
obseruable
;
as
also
no
lesse
in
their
confirmation
,
and
ordination
to
the
Priesthood
:
for
first
,
about
the
seuenth
yeere
of
their
age
they
are
receiued
to
discipline
,
being
cleane
washed
,
to
intimate
the
purity
of
that
Cast
;
then
they
are
receiued
naked
,
to
shew
that
they
haue
stript
off
all
other
cares
,
to
apply
themselues
to
study
;
then
their
heads
are
shauen
,
a
long
locke
being
onely
left
on
the
hinder
part
of
the
head
,
to
shew
that
they
must
not
forsake
their
study
,
if
they
doe
,
by
that
locke
they
shall
be
drawne
backe
againe
.
They
are
bound
to
a
Pythagorean
silence
and
attention
,
&
prohibited
haulking
,
spitting
or
coughing
;
wearing
about
their
loynes
a
girdle
of
an
Antilops
skinne
,
and
another
thong
of
the
same
about
their
necke
,
descending
vnder
the
left
arme
.
About
the
foureteenth
yeere
of
their
age
(
if
they
be
capable
)
they
are
admitted
to
be
Bramanes
,
exchanging
those
leather
thongs
,
for
foure
sealing
threds
,
that
come
ouer
the
right
shoulder
,
and
vnder
the
right
arme
,
which
they
sleepe
withall
,
and
neuer
put
off
,
but
weare
them
in
honour
of
God
,
and
the
three
persons
,
Bremaw
,
Vystney
,
and
Ruddery
,
and
as
the
badge
of
their
profession
;
in
which
ordination
they
are
enioyned
:
First
,
not
to
alter
their
Cast
or
Tribe
.
Next
to
obserue
all
things
enioyned
in
the
Bramanes
Law
.
Lastly
,
not
to
communicate
the
mysteries
of
their
Lawes
to
any
of
a
different
Religion
.
These
bee
the
most
of
the
principall
things
obserued
by
these
Bramanes
.
Now
for
the
more
speciall
Bramane
,
by
them
called
the
Vertea
,
he
is
some
man
of
the
Cast
of
the
Shudderyes
,
or
Merchant
men
,
who
for
deuotion
taketh
this
condition
on
him
;
hee
is
one
that
for
his
habit
weareth
a
woollen
garment
of
white
,
descended
to
the
middle
of
his
thigh
,
leauing
the
lower
parts
naked
;
his
head
is
alwayes
vncouered
,
as
a
witnesse
of
his
perpetuall
reuerence
of
God
aboue
;
they
doe
not
shaue
,
but
plucke
off
all
the
hayre
on
their
heads
,
saue
some
small
remainder
on
the
crowne
;
the
like
they
do
from
their
chinne
also
.
Of
this
sort
of
Bramane
there
be
seuerall
Casts
likewise
;
one
is
called
the
Soncaes
,
and
these
goe
not
to
Church
,
but
performe
diuine
Rites
at
home
.
Another
is
of
the
Tuppaes
,
these
goe
to
Church
to
pray
.
A
third
is
of
the
Curthurs
,
and
these
pray
by
themselues
,
without
society
.
A
fourth
called
the
Onkeleaus
,
and
these
indure
not
Images
.
A
fift
called
the
Pushaleaus
,
the
most
strict
of
them
all
.
These
kinde
of
Bramanes
haue
a
Festiuall
called
Putcheson
,
which
is
kept
once
euery
Month
,
by
fiue
dayes
solemnization
,
but
betwixt
each
day
of
the
fiue
they
keepe
a
fast
;
this
feast
is
kept
at
the
ablest
mens
houses
,
and
commonly
at
those
times
a
pension
is
giuen
,
to
restraine
the
death
of
cattell
,
or
other
liuing
creatures
.
More
strict
they
seeme
to
be
in
many
things
then
the
common
Bramanes
,
for
the
other
are
not
forbidden
marriage
,
these
are
;
more
abstinent
they
are
in
dyet
,
for
out
of
the
former
Feasts
they
eate
nothing
,
but
what
is
giuen
them
,
and
reserue
nothing
for
another
meale
.
More
cautelous
they
are
for
the
preseruation
of
things
animate
,
for
they
will
drinke
no
water
but
boyld
,
that
so
the
vapour
which
they
suppose
the
life
of
the
water
,
may
goe
out
.
They
disperse
their
very
dung
and
ordure
with
a
beasome
,
least
it
should
generate
wormes
that
bee
subiect
to
destruction
;
and
they
keep
an
hospital
of
lame
&
maimed
flying
fowle
,
redeemed
by
a
price
,
which
they
seeke
to
restore
:
They
haue
all
things
common
,
but
place
no
faith
in
outward
washings
,
but
rather
embrace
a
carelesse
and
sordid
nastinesse
.
And
this
is
sufficient
to
note
concerning
this
kinde
of
Bramane
.
CHAP.
XI
.
Concerning
the
second
Tribe
or
Cast
called
the
Cutteryes
,
presenting
them
in
their
flourishing
estate
,
their
declining
estate
,
and
their
present
estate
.
THe
second
Cast
or
Tribe
being
the
Cutteryes
,
had
their
denomination
from
Cuttery
,
the
2
sonne
of
Pourous
,
who
because
Domination
&
Rule
was
committed
vnto
him
,
therefore
all
Souldiers
and
Kings
are
said
to
be
of
this
Tribe
.
That
particular
of
Bremawes
booke
that
concerned
this
Cast
or
Tribe
,
contained
certaine
precepts
of
gouernment
and
policie
,
the
knowledge
of
which
being
but
of
common
import
,
I
rather
chuse
to
omit
,
and
proceede
to
shew
some
other
things
notable
concerning
this
Tribe
,
touching
their
state
or
condition
.
These
Cutteryes
may
then
be
considered
,
either
according
as
they
were
in
their
flourishing
estate
,
or
else
in
their
declining
estate
,
or
in
their
present
estate
.
As
they
were
in
their
flourishing
estate
,
they
were
the
Ancient
Kings
and
Rulers
of
India
,
especially
of
that
part
called
Guzzarat
,
and
were
called
by
the
name
of
Raiahs
,
which
signifieth
a
King
,
whereof
some
were
of
greater
dominion
than
other
,
according
as
they
were
of
greater
force
.
These
Raiahs
had
principally
foure
men
about
them
of
eminency
.
The
first
of
which
were
the
Bramanes
,
who
by
Southsaying
and
Augury
did
shew
the
Kings
what
time
was
most
meete
to
beginne
their
designes
to
prosecute
them
with
successe
.
The
second
was
one
called
the
Pardon
,
which
was
a
man
of
policy
in
the
carriage
of
State
businesse
,
and
dispatched
all
matters
of
Iudicature
,
hauing
reference
to
the
King
for
Iustice
.
The
third
was
one
that
was
called
the
Moldar
,
or
the
Kings
Chamberlaine
,
who
was
most
commonly
present
with
the
King
,
as
the
companion
of
his
conuersation
.
The
fourth
was
the
Generall
of
the
Kings
Armies
in
the
field
,
called
Disnacke
,
who
was
sent
abroad
about
all
expeditions
of
warre
.
These
were
the
foure
that
had
chiefe
eminency
about
the
King
.
Furthermore
,
these
Raiahs
are
said
to
haue
thirty
sixe
Tribes
,
as
the
noble
families
whence
they
were
descended
;
some
were
of
the
Cast
or
Tribe
of
Chaurah
;
some
of
the
Solenkees
;
some
of
the
Tribe
of
Vaggela
;
some
of
the
Dodepuchaes
;
some
of
the
Paramars
;
that
so
no
man
of
obscure
birth
might
presse
to
dignity
,
but
being
descended
from
some
of
the
thirty
six
families
;
thus
the
Raiahs
liued
in
their
flourishing
estate
.
Now
touching
their
declining
state
:
It
is
recorded
in
their
History
,
that
one
Rannedeuill
a
vertuous
woman
,
did
at
her
death
prophecy
the
decline
of
the
Banian
State
,
in
the
time
of
Rauisaldee
chiefe
Raiah
,
the
beginning
of
which
decline
should
be
in
his
next
Successors
daies
,
which
they
say
accordingly
happened
as
shall
appeare
by
the
Story
following
.
It
is
then
deliuered
in
their
History
,
that
there
was
a
Raiah
called
Rauisaldee
,
who
had
a
sonne
called
Syderaijsaldee
:
Rauisaldee
suffering
the
common
change
of
Mortalitie
,
his
sonne
was
careful
to
expresse
his
duty
to
his
deceased
father
,
in
a
costly
Monument
,
at
a
place
called
Sythepolalpore
,
which
being
finished
with
great
curiositie
of
Art
,
and
cost
correspondent
to
that
curiosity
,
being
pleased
with
the
worke
,
and
desiring
to
keepe
his
Fathers
memory
and
his
owne
lasting
by
that
Monument
,
hee
consulted
with
the
Bramanes
,
to
know
whether
that
Temple
should
long
abide
,
or
if
that
pile
of
goodly
workemanship●e
sh●uld
suffer
ruine
;
by
whom
it
should
be
defaced
.
It
was
diuined
to
him
by
one
Madewnauger
,
one
famous
in
the
discipline
of
the
Bramanes
,
that
one
Sultan
Alaudin
,
a
Patan
,
King
of
Delee
,
should
deface
the
same
,
as
also
gaine
some
great
conquest
in
Guzzarat
.
Syderaijsaldee
hopefull
to
preuent
the
defacement
of
this
Temple
,
by
some
timely
composition
,
dispeeded
his
Bramane
Madewnauger
,
and
his
Pardon
,
to
Delee
,
to
inquire
out
the
said
Alaudin
,
and
by
a
summe
of
money
to
procure
the
peace
of
his
Fathers
bones
,
and
the
sparing
of
the
Temple
.
But
comming
thither
they
could
finde
no
such
man
of
any
eminency
,
but
another
in
the
gouernment
:
onely
by
strict
inquisition
they
met
with
a
wood-gatherer
there
,
who
had
a
sonne
so
calle●
;
thither
they
repaire
to
the
amazement
of
Alaudins
poore
parents
;
They
make
knowne
the
reason
of
their
comming
,
and
finde
the
boy
administring
food
to
a
young
Kid
in
his
Fathers
backeside
.
The
Bramane
proposing
to
him
the
high
fortunes
that
should
betyde
him
in
being
King
of
Delee
,
and
in
the
conquest
of
Guzzarat
,
as
also
the
end
of
their
Message
,
that
Syderaijsaldee
did
greet
him
,
and
did
desire
him
that
when
those
things
should
happen
and
he
should
inua●e
Guzzarat
,
that
hee
would
forbea●e
to
deface
the
Temple
and
Monument
of
his
Father
erected
at
Sythepolalpore
,
as
a
motiue
to
which
fauour
,
Syderaijsaldee
did
freely
present
him
with
a
summe
of
money
,
which
summe
they
tendered
to
Alaudin
.
Alaudin
boldly
answered
,
that
hee
was
not
in
appearance
capable
of
any
such
fortunes
,
but
if
the
heauens
had
so
set
it
downe
in
their
great
volume
,
he
could
not
alter
it
,
but
must
lay
waste
the
Temple
,
and
in
the
Maiesty
of
his
nature
refused
the
gift
and
treasure
brought
him
.
His
Parents
better
instructed
by
their
owne
necessitie
what
was
meete
for
him
to
doe
,
then
his
heroicke
disposition
would
be
taught
,
importuned
him
to
take
the
treasure
,
vrging
their
owne
needes
,
and
how
conuenient
a
helpe
it
might
bee
to
raise
him
to
those
fortunes
that
were
to
him
diuined
.
So
apprehending
the
counsell
to
bee
but
reasonable
,
hee
tooke
the
treasure
,
and
gaue
an
Escript
or
writing
,
that
albeit
the
heauens
had
decreed
that
he
should
scatter
some
stones
of
that
building
,
yet
hee
would
picke
them
out
of
the
Corners
thereof
in
such
manner
,
as
should
fulfill
his
fortune
,
and
make
good
his
promised
fauour
to
Syderaijsaldee
,
in
the
sparing
of
that
Temple
and
Tombe
of
his
Father
.
By
this
money
of
composition
,
Alaudin
gathered
Souldiers
,
and
betooke
himselfe
to
Armes
,
wherein
he
prooued
himselfe
so
resolute
,
that
hee
gained
great
fame
,
whereunto
his
diuining
fortunes
became
such
a
Sparre
,
that
he
was
made
King
of
Delee
,
and
after
that
made
inuasiue
conquests
on
Guzzarat
,
fulfilled
his
promise
to
Syderaijsaldee
in
treatie
on
the
fore
mentioned
businesse
.
In
which
conquest
hee
ouerthrew
many
Raiahs
,
to
the
great
ruine
and
decline
of
the
Banian
State
:
But
growing
weary
of
this
long
warre
,
and
many
Raiahs
flying
to
places
inaccessible
,
led
with
a
desire
to
returne
to
Delee
his
natiue
place
,
hee
committed
the
further
managing
of
these
warres
to
one
Futtercon
,
that
was
his
Cupbearer
;
in
this
manner
.
For
Alaudin
considering
how
great
he
was
grown
from
nothing
(
and
that
accidentally
)
he
determined
as
accidentally
to
heape
this
fortune
vpon
another
;
purposing
ouer
night
with
himselfe
,
that
whosoeuer
did
first
present
him
the
next
morning
with
any
gift
,
on
him
to
confirme
the
gouernment
of
that
part
of
Guzzarat
hee
had
conquered
.
It
so
fell
out
,
that
whilst
this
secret
was
lodged
vp
in
the
Kings
brest
,
that
the
fore
mentioned
Futtercon
,
the
Kings
wine
keeper
,
by
the
rising
Sunne
tendered
a
Cuppe
of
wine
to
the
Kings
hand
;
who
smiled
and
looked
fauourably
vpon
him
,
and
in
the
presence
of
his
Army
,
comfirmed
him
his
Successor
in
the
Gouernment
of
that
he
had
wonne
,
inioyning
them
all
so
to
acknowledge
him
,
and
to
doe
whatsoeuer
he
should
command
in
the
further
prosecution
of
that
conquest
:
so
Sultan
Alaudin
departed
to
Delee
,
and
the
said
Futtercon
did
further
inuade
Guzzarat
,
and
so
did
the
rest
of
the
Mahoometans
that
succeeded
him
,
to
the
decline
of
the
Banian
State
and
Regiment
.
Now
for
their
present
estate
,
some
of
the
Raiahs
yeelded
,
others
flying
to
retyrements
impregnable
,
lay
in
the
Mawe
of
the
Countrey
,
and
could
not
be
conquered
euen
to
this
day
:
but
making
outroades
,
prey
on
the
Cassaloes
passing
by
the
way
;
and
sometimes
come
to
the
skirts
of
their
strongest
and
most
populous
townes
,
hauing
many
resolute
Souldiers
to
goe
on
in
these
attempts
of
rapine
,
called
Rashpootes
,
which
implyeth
as
much
as
the
sonnes
of
Kings
;
for
being
of
the
Cast
of
the
Cutteries
,
it
is
like
they
were
nobly
descended
,
and
some
of
the
Progeny
of
those
that
were
ouerrunne
in
the
Guzzarat
conquest
.
Of
those
that
liue
vnconquered
at
this
day
,
such
a
one
is
Raiah
Surmulgee
,
liuing
at
Raspeeplaw
;
Raiah
Berumshaw
,
at
Molere
;
Raiah
Ramnagar
;
Raiah
Barmulgee
,
and
the
great
Rannah
,
who
hath
fought
many
set
battels
with
the
Moguls
forces
.
This
may
be
obseruable
concerning
the
Cast
of
the
Cutteryes
.
CHAP.
XII
.
Of
the
third
Tribe
or
Cast
called
the
Shudderyes
,
of
the
meaning
of
the
name
Banian
,
of
their
Casts
,
and
the
forme
of
their
Contracts
,
in
buying
and
selling
.
THE
third
sonne
of
Pourous
being
called
Shuddery
,
and
the
Profession
appointed
him
to
follow
being
Merchandize
,
all
such
as
liue
in
the
nature
of
Merchants
are
comprized
vnder
this
name
,
and
belong
to
this
Cast
:
that
which
the
booke
deliuered
to
Bremaw
contained
concerning
this
Tribe
,
was
no
other
then
a
summary
of
religious
aduer●isements
,
pr●per
to
the
carriage
of
this
Profession
,
enioyning
them
t●
truth
in
their
words
,
and
dealings
,
and
to
auoyd
all
practises
of
circumuention
in
buying
and
selling
.
What
may
be
further
worthy
of
note
concerning
this
Tribe
(
being
those
that
are
most
properly
called
Banians
)
at
present
is
either
concerning
the
name
Banian
,
the
number
of
their
Casts
,
or
the
forme
of
their
contracts
of
buying
and
selling
.
First
,
vnder
the
name
of
Banians
is
comprized
either
such
as
are
Merchants
onely
,
or
Brokers
for
the
Merchant
,
for
nothing
is
bought
but
by
the
mediation
of
these
,
who
are
called
Banians
,
which
importeth
as
much
in
the
Bramanes
language
wherein
their
Law
is
written
,
as
a
people
innocent
and
harmelesse
,
because
they
will
not
indure
to
see
a
Fly
or
Worme
,
or
any
thing
liuing
iniuryed
,
and
being
strucken
beare
it
patiently
without
resisting
againe
.
Next
for
the
number
of
their
Casts
,
they
are
equall
to
the
Bramanes
,
being
the
selfe
same
Casts
,
chusing
either
to
be
vnder
their
discipline
,
that
are
Visalnagranaugers
,
or
Vulnagranaugers
,
from
the
peculiar
instruction
of
which
Bramanes
they
are
guided
in
matters
belonging
to
religious
worshippe
,
for
being
most
like
vnto
the
Bramanes
in
their
Law
,
they
more
strictly
follow
their
iniunctions
then
the
other
Tribes
.
Lastly
,
their
forme
of
contract
in
buying
and
selling
is
something
notable
,
and
distinct
from
the
custome
of
other
Nations
;
for
the
Broaker
that
beateth
the
price
with
him
that
selleth
,
looseth
his
Pamerin
,
that
is
folded
about
his
waste
,
and
dispreading
it
vpon
his
knee
,
with
hands
folded
vnderneath
,
by
their
finger
ends
the
price
of
pounds
,
shillings
,
or
pence
is
pitched
,
as
the
chapman
is
intended
to
giue
;
The
Seller
in
like
manner
intimateth
how
much
he
purposeth
to
haue
,
which
silent
kinde
of
composition
they
say
their
Law
enioyneth
as
the
forme
of
their
contract
.
CHAP.
XIII
.
Of
the
fourth
Cast
called
the
Wyses
,
the
meaning
of
the
name
,
their
kindes
,
and
seuerall
Casts
;
B●emaws
time
is
expired
,
he
is
tooke
vp
to
heauen
,
the
second
Age
is
concluded
by
the
destruction
of
Winde
and
Tempest
.
LAstly
,
as
the
fourth
Sonne
of
Pourous
was
called
Wyse
,
and
was
the
Master
of
the
Mechanicks
or
handy-crafts
,
●o
all
manufactory
men
were
to
belong
to
the
Cast
of
the
Wyses
.
Those
directions
that
were
in
Bremawes
booke
for
these
,
were
in
precepts
touching
their
behauiours
in
their
callings
.
This
name
Wyse
implyes
as
much
as
one
that
is
seruile
or
instrumentary
,
for
this
cause
as
it
may
be
supposed
,
because
they
are
seruile
or
helpefull
to
such
as
neede
their
Art
,
as
was
Wyse
,
and
those
descended
from
him
,
who
were
indued
with
diuers
inuentions
;
these
people
are
at
this
present
most
ordinarily
called
by
the
name
of
Gentiles
.
Which
Gentiles
are
of
two
sorts
or
kindes
:
first
,
the
purer
Gentile
,
such
as
liueth
obseruant
of
the
dyet
of
the
Banians
,
abstaining
from
flesh
and
wine
,
or
vsing
both
very
seldome
;
or
else
the
Gentile
Visceraun
,
called
the
impure
or
vncleane
Gentile
,
which
taketh
a
greater
liberty
in
dyet
,
eating
flesh
or
fish
or
things
animate
;
such
are
the
husbandmen
or
inferior
sort
of
people
,
called
the
Coulees
.
The
purer
sort
of
Gentile
,
as
they
hold
greatest
relation
in
their
religious
liberty
with
Cutteryes
,
so
they
agree
in
the
number
of
their
Casts
,
hauing
sixe
and
thirty
,
according
to
the
number
of
the
trades
or
professions
practised
amongst
them
.
In
the
particular
of
their
handycrafts
this
is
obseruable
,
that
they
make
as
few
instruments
serue
for
the
effectuating
of
diuers
workes
as
may
bee
,
and
whatsoeuer
they
do
,
is
contrary
to
the
Christian
forme
of
working
,
for
the
most
part
.
Such
is
the
substance
of
the
third
Tract
of
the
booke
deliuered
to
Bremaw
,
concerning
the
foure
Tribes
or
Casts
,
somewhat
accommodate
to
their
present
manners
.
This
booke
comprizing
in
it
the
Platforme
of
Religion
and
Gouernment
thus
deliuered
to
Bremaw
,
was
by
him
communicated
to
the
Bramanes
of
those
times
,
and
by
them
published
to
the
people
,
shewing
what
Religion
they
should
obserue
,
and
how
they
should
liue
in
their
seuerall
Tribes
or
Casts
.
After
which
according
to
the
prescriptions
therein
,
the
Rulers
did
keepe
the
people
in
the
order
of
Gouernment
:
The
Priests
or
Bramanes
did
giue
aduise
in
matters
of
Religion
:
The
Merchants
did
follow
Traffique
and
Merchandizing
:
And
the
Handycrafts
men
did
follow
their
seuerall
professions
,
seruing
the
needs
of
all
men
that
had
vse
of
them
;
all
things
hauing
a
good
beginning
in
this
second
Age
,
Religion
was
embraced
,
Prayers
were
made
to
God
,
and
the
three
persons
,
Bremaw
,
Vistney
,
and
Ruddery
;
the
bankes
of
the
Riuers
were
frequented
,
and
daily
washings
were
not
neglected
.
But
after
the
people
were
multiplyed
,
the
succeeding
Generations
were
not
of
the
primitiue
integrity
,
but
the
lower
the
times
grewe
,
the
worse
they
were
at
the
bottome
.
The
Bramanes
grew
hypocriticall
and
lip-laborious
;
the
Cutteryes
,
or
Rulers
swelled
with
pride
and
ambition
,
cryed
out
for
larger
Territories
,
meditating
vniust
ampliations
of
Gouernment
.
The
Merchants
grew
full
of
fraudulency
in
their
dealings
.
And
the
Handycrafts
grew
idle
and
ouervaluing
their
labours
.
In
this
vproare
of
vngodlinesse
,
the
Lord
grew
angry
,
and
full
of
indignation
,
and
descended
on
Mount
Meropurbatee
,
acquainting
Bremaw
with
the
wickednesse
of
the
world
,
who
descended
and
premonished
them
of
the
iudgement
to
come
,
which
a
while
husht
the
cry
of
their
wickednesse
;
but
they
fell
to
their
old
euils
againe
.
Bremaw
then
interceded
for
them
,
but
the
Almighty
would
not
be
pacified
,
but
took
Bremaw
vp
into
his
bosome
,
the
time
of
his
aboad
on
earth
being
expired
,
that
he
might
not
behold
the
euils
of
the
time
to
come
.
Then
the
Lord
made
knowne
his
purpose
of
destroying
the
world
to
Vistney
,
whose
nature
and
office
being
to
preserue
the
people
,
did
intercede
for
them
:
but
the
Lord
would
not
be
pacified
,
but
gaue
charge
to
Ruddery
,
whose
office
was
to
bring
iudgement
and
destruction
on
sinners
,
to
cause
the
bowels
of
the
earth
to
send
out
a
winde
,
to
sweepe
the
Nations
as
the
dust
from
the
face
of
the
earth
.
So
Ruddery
enraged
the
windes
in
the
bowels
of
the
earth
,
which
brast
forth
into
Eruptions
,
and
the
great
body
of
the
world
had
her
trepidations
and
wauerings
,
the
day
seemed
to
change
colour
with
the
night
,
the
Mountaines
and
hils
were
hurled
from
their
foundations
,
and
as
some
report
the
Riuer
Ganges
was
carried
from
her
wonted
Rote
,
to
runne
in
a
new
Chanell
;
so
the
Tempest
destroyed
all
people
,
sauing
a
few
that
the
Lord
permitted
Vistney
to
couer
with
the
skirt
of
his
preseruation
,
reserued
to
be
the
Propagaters
of
mankinde
in
the
third
Age
,
and
so
this
Age
concluded
.
CHAP.
XIIII
.
Shewing
the
beginning
of
the
third
Age
,
the
Restauration
of
the
same
by
Ram
;
new
euils
bring
a
iudgement
,
concluding
the
third
Age
by
an
Earthquake
or
Chasma
.
RVddery
hauing
restrained
the
windes
from
their
former
violence
,
all
now
was
husht
;
but
miserable
and
lamentable
it
was
to
behold
the
earth
so
desolate
and
voyd
of
inhabitants
,
more
miserable
to
see
the
carkeises
that
were
scattered
on
her
surface
,
some
blowne
from
the
tops
of
high
Mountaines
,
others
bruised
to
mash
,
all
ruined
and
destroyed
;
so
that
the
Almighty
repented
him
of
his
owne
worke
,
and
Ruddery
was
sorry
that
he
should
be
an
instrument
of
so
great
fury
and
destruction
.
But
because
the
head
of
all
the
former
disorders
was
from
the
wickednesse
and
ill
gouernment
of
the
Kings
and
Rulers
,
therefore
the
Lord
vtterly
raced
out
all
of
the
Tribe
or
Cast
of
the
Cutteryes
;
those
that
were
preserued
from
destruction
by
the
skirt
of
Vistneys
preseruation
,
being
some
few
of
the
other
three
Casts
or
Tribes
.
Now
because
these
foure
Casts
were
so
necessary
to
the
worlds
gouernment
,
that
it
could
not
subsist
without
them
,
though
the
Cast
of
the
Cutteryes
perished
intyrely
,
for
their
wickednesse
;
yet
that
they
might
be
renewed
againe
from
a
holier
beginning
,
the
Lord
appointed
that
from
the
Bramanes
the
line
of
the
Kings
should
bee
renewed
.
So
the
Chiefe
of
the
Bramanes
that
was
then
preserued
by
Vistney
,
was
called
Ducerat
;
the
next
child
that
was
borne
after
this
destruction
,
and
which
was
the
youngest
of
foure
,
was
chosen
to
propagate
the
race
of
their
Kings
,
and
Rulers
,
who
being
religiously
educated
,
might
as
well
fauour
piety
as
pollicy
,
and
with
holinesse
and
prudence
gouerne
men
in
their
seuerall
Tribes
.
So
he
did
many
worthy
Acts
,
and
exceedingly
maintained
Religion
,
was
a
Patron
to
the
Bramanes
,
and
Churchmen
,
and
his
name
was
Ram
;
who
became
so
memorable
for
his
worthy
deedes
,
that
his
name
is
made
honorable
in
the
mention
amongst
them
euen
to
this
day
,
that
whensoeuer
they
meete
and
salute
one
another
,
they
cry
Ram
,
Ram
,
as
a
word
importing
the
wishes
of
all
good
.
It
is
like
that
after
him
there
ruled
many
worthy
Kings
,
but
tract
of
time
rendering
euery
thing
worse
at
the
latter
ending
then
at
the
beginning
,
brought
forth
such
as
followed
the
course
of
the
ancient
wickednesse
,
and
new
ambitions
,
and
new
hypocrisies
,
and
new
frauds
and
circumuentions
,
and
daily
breaches
of
the
Law
deliuered
in
Bremawes
book
,
began
afresh
to
make
intrusion
amongst
them
.
So
the
Almighty
was
againe
angry
,
that
after
so
many
iudgements
,
the
people
would
not
be
warned
to
his
feare
,
therefore
by
Gods
appointment
,
Ruddery
caused
the
earth
to
open
and
swallow
them
vp
aliue
,
reseruing
onely
some
few
of
the
foure
Tribes
,
as
a
last
tryall
for
the
new
peopling
of
the
world
againe
.
And
such
was
the
conclusion
of
the
third
Age
of
the
world
.
CHAP.
XV.
The
fourth
and
last
Age
of
the
world
,
Vistneyes
rapture
to
Heauen
,
the
Banians
opinion
touching
the
finall
conclusion
of
the
World
,
and
in
what
manner
they
suppose
it
shall
be
.
AFter
this
,
the
Almighty
againe
commanded
,
that
the
world
should
bee
peopled
by
those
that
were
reserued
,
amongst
whom
there
was
one
Kystney
,
a
famous
Ruler
and
pious
King
,
of
whose
vertues
they
haue
ample
record
,
as
being
one
most
notable
in
the
last
Age
,
which
they
thinke
now
by
the
course
of
time
to
be
deuolued
vpon
vs
;
he
did
wonderfully
promote
Religion
,
vpon
which
there
was
a
reformed
beginning
of
goodnesse
.
By
this
,
Vistneyes
time
(
as
they
say
)
being
expired
,
in
this
place
and
vale
of
mortality
;
the
Lord
tooke
him
vp
to
heauen
,
there
being
no
further
neede
of
his
preseruation
,
for
when
this
Age
is
concluded
,
there
shall
be
a
finall
end
of
all
things
.
But
the
Bramanes
though
they
suppose
time
to
be
running
on
the
fourth
Age
of
the
world
,
yet
they
suppose
this
Age
shall
bee
longer
than
any
of
the
rest
,
in
the
end
whereof
they
say
Ruddery
shall
be
rapt
vp
into
heauen
.
These
Ages
they
call
by
foure
names
:
the
first
,
Curtain
;
the
second
,
Duauper
;
the
third
,
Tetraioo
;
the
fourth
Kolee
.
Concerning
the
manner
of
this
finall
iudgement
,
they
hold
it
shall
bee
more
dreadfull
than
any
of
the
rest
,
and
that
it
shall
bee
by
fire
;
that
Ruddery
then
shall
summon
vp
all
the
power
of
destruction
;
that
the
Moone
shall
looke
red
;
that
the
Sunne
shall
shed
his
purling
light
like
flaming
brimstone
;
that
the
lightening
shall
flash
with
terrours
,
the
skies
shall
change
into
all
colours
;
but
especially
fiery
rednesse
shall
ouerspread
the
face
of
heauen
;
that
the
foure
Elements
of
which
the
world
at
first
was
constituted
,
shall
be
at
opposition
and
variance
,
till
by
this
Agony
she
be
turned
to
her
first
confusion
.
And
that
the
finall
consummation
of
the
world
shall
be
by
fire
,
they
gather
hence
;
Of
such
as
was
the
beginning
of
the
world
,
of
such
shall
be
her
dissolution
;
but
the
Principles
of
the
worlds
constitution
,
were
these
foure
;
Earth
,
Ayre
,
Water
,
and
Fire
;
therefore
by
them
shall
she
be
destroyed
,
which
also
they
gather
by
the
destruction
of
the
seuerall
Ages
:
For
the
people
of
the
first
Age
were
destroyed
by
water
;
the
people
of
the
second
Age
were
destroyed
by
winde
,
which
they
accoumpt
the
Ayre
;
the
people
of
the
third
Age
were
destroyed
by
Earth
;
and
the
people
of
the
last
Age
,
shall
be
destroyed
by
fire
.
Then
(
say
they
)
shall
Ruddery
carry
vp
the
soules
of
all
people
to
heauen
with
him
,
to
rest
in
Gods
bosome
,
but
the
bodies
shall
all
perish
;
So
that
they
beleeue
not
the
Resurrection
,
for
they
say
,
heauen
being
a
place
that
is
pure
,
they
hold
it
cannot
be
capable
of
such
grosse
substances
.