as far as the half-pace; and there first taketh into his hand the
scroll. This scroll is the king's charter, containing gifts of
revenew, and many privileges, exemptions, and points of honour, granted
to the Father of the Family; and is ever styled and directed, To such
do one our well beloved friend and creditor: which is a title proper
only to this case. For they say the king is debtor to no man, but for
propagation of his subjects. The seal set to the king's charter is the
king's image, imbossed or moulded in gold; and though such charters be
expedited of course, and as of right, yet they are varied by
discretion, according to the number and dignity of the family. This
charter the herald readeth aloud; and while it is read, the father or
Tirsan standeth up supported by two of his sons, such as he chooseth.
Then the herald mounteth the half-pace and delivereth the charter into
his hand: and with that there is an acclamation by all that are present
in their language, which is thus much: Happy are the people of Bensalem.
Then the herald taketh into his hand from the other child the cluster
of grapes, which is of gold, both the stalk and the grapes. But the
grapes are daintily enamelled; and if the males of the family be the
greater number, the grapes are enamelled purple, with a little sun set
on the top; if the females, then they are enamelled into a greenish
yellow, with a crescent on the top. The grapes are in number as many
as there are descendants of the family. This golden cluster the herald
delivereth also to the Tirsan; who presently delivereth it over to that
son that he had formerly chosen to be in house with him: who beareth it
before his father as an ensign of honour when he goeth in public, ever
after; and is thereupon called the Son of the Vine.
After the ceremony endeth the father or Tirsan retireth; and after some
time cometh forth again to dinner, where he sitteth alone under the
state, as before; and none of his descendants sit with him, of what
degree or dignity soever, except he hap to be of Salomon's House. He is
served only by his own children, such as are male; who perform unto him
all service of the table upon the knee; and the women only stand about
him, leaning against the wall. The room below the half-pace hath
tables on the sides for the guests that are bidden; who are served with
great and comely order; and towards the end of dinner (which in the
greatest feasts with them lasteth never above an hour and an half)
there is an hymn sung, varied according to the invention of him that
composeth it (for they have excellent posy) but the subject of it is
(always) the praises of Adam and Noah and Abraham; whereof the former
two peopled the world, and the last was the Father of the Faithful:
concluding ever with a thanksgiving for the nativity of our Saviour, in
whose birth the births of all are only blessed.
Dinner being done, the Tirsan retireth again; and having withdrawn
himself alone into a place, where he makes some private prayers, he
cometh forth the third time, to give the blessing with all his
descendants, who stand about him as at the first. Then he calleth them
forth by one and by one, by name, as he pleaseth, though seldom the
order of age be inverted. The person that is called (the table being
before removed) kneeleth down before the chair, and the father layeth
his hand upon his head, or her head, and giveth the blessing in these
words: Son of Bensalem, (or daughter of Bensalem,) thy father with it:
the man by whom thou hast breath and life speaketh the word: the
blessing of the everlasting Father, the Prince of Peace, and the Holy
Dove, be upon thee, and make the days of thy pilgrimage good and many.
This he saith to every of them; and that done, if there be any of his
sons of eminent merit and virtue, (so they be not above two,) he
calleth for them again; and saith, laying his arm over their shoulders,
they standing; Sons, it is well ye are born, give God the praise, and
persevere to the end. And withall delivereth to either of them a
jewel, made in the figure of an ear of wheat, which they ever after
wear in the front of their turban or hat. This done, they fall to
music and dances, and other recreations, after their manner, for the
rest of the day. This is the full order of that feast.
By that time six or seven days were spent, I was fallen into straight
acquaintance with a merchant of that city, whose name was Joabin. He
was a Jew and circumcised: for they have some few stirps of Jews yet
remaining among them, whom they leave to their own religion. Which
they may the better do, because they are of a far differing disposition
from the Jews in other parts. For whereas they hate the name of
Christ; and have a secret inbred rancour against the people among whom
they live: these (contrariwise) give unto our Saviour many high
attributes, and love the nation of Bensalem extremely. Surely this man
of whom I speak would ever acknowledge that Christ was born of a virgin
and that he was more than a man; and he would tell how God made him
ruler of the seraphims which guard his throne; and they call him also
the Milken Way, and the Eliah of the Messiah; and many other high
names; which though they be inferior to his divine majesty, yet they
are far from the language of other Jews.
And for the country of Bensalem, this man would make no end of
commending it; being desirous, by tradition among the Jews there, to
have it believed that the people thereof were of the generations of
Abraham, by another son, whom they call Nachoran; and that Moses by a
secret Cabala ordained the Laws of Bensalem which they now use; and
that when the Messiah should come, and sit in his throne at Hierusalem,
the king of Bensalem should sit at his feet, whereas other kings should
keep a great distance. But yet setting aside these Jewish dreams, the
man was a wise man, and learned, and of great policy, and excellently
seen in the laws and customs of that nation.
Amongst other discourses, one day I told him I was much affected with
the relation I had, from some of the company, of their custom, in
holding the Feast of the Family; for that (methought) I had never heard
of a solemnity wherein nature did so much preside. And because
propagation of families proceedeth from the nuptial copulation, I
desired to know of him what laws and customs they had concerning
marriage; and whether they kept marriage well and whether they were
tied to one wife; for that where population is so much affected,' and
such as with them it seemed to be, there is commonly permission of
plurality of wives.
To this he said, "You have reason for to commend that excellent
institution of the Feast of the Family. And indeed we have experience
that those families that are partakers of the blessing of that feast do
flourish and prosper ever after in an extraordinary manner. But hear
me now, and I will tell you what I know. You shall understand that
there is not under the heavens so chaste a nation as this of Bensalem;
nor so free from all pollution or foulness. It is the virgin of the
world. I remember I have read in one of your European books, of an
holy hermit amongst you that desired to see the Spirit of Fornication;
and there appeared to him a little foul ugly Aethiop. But if he had
desired to see the Spirit of Chastity of Bensalem, it would have
appeared to him in the likeness of a fair beautiful Cherubim. For
there is nothing amongst mortal men more fair and admirable, than the
chaste minds of this people. Know therefore, that with them there are
no stews, no dissolute houses, no courtesans, nor anything of that
kind. Nay they wonder (with detestation) at you in Europe, which
permit such things. They say ye have put marriage out of office: for
marriage is ordained a remedy for unlawful concupiscence; and natural
concupiscence seemeth as a spar to marriage. But when men have at hand
a remedy more agreeable to their corrupt will, marriage is almost
expulsed. And therefore there are with you seen infinite men that
marry not, but chose rather a libertine and impure single life, than to
be yoked in marriage; and many that do marry, marry late, when the
prime and strength of their years is past. And when they do marry, what
is marriage to them but a very bargain; wherein is sought alliance, or
portion, or reputation, with some desire (almost indifferent) of issue;
and not the faithful nuptial union of man and wife, that was first
instituted. Neither is it possible that those that have cast away so
basely so much of their strength, should greatly esteem children,
(being of the same matter,) as chaste men do. So likewise during
marriage, is the case much amended, as it ought to be if those things
were tolerated only for necessity? No, but they remain still as a very
affront to marriage. The haunting of those dissolute places, or resort
to courtesans, are no more punished in married men than in bachelors.
And the depraved custom of change, and the delight in meretricious
embracements, (where sin is turned into art,) maketh marriage a dull
thing, and a kind of imposition or tax. They hear you defend these
things, as done to avoid greater evils; as advoutries, deflowering of
virgins, unnatural lust, and the like. But they say this is a
preposterous wisdom; and they call it Lot's offer, who to save his
guests from abusing, offered his daughters: nay they say farther that
there is little gained in this; for that the same vices and appetites
do still remain and abound; unlawful lust being like a furnace, that if
you stop the flames altogether, it will quench; but if you give it any
vent, it will rage. As for masculine love, they have no touch of it;
and yet there are not so faithful and inviolate friendships in the
world again as are there; and to speak generally, (as I said before,) I
have not read of any such chastity, in any people as theirs. And their
usual saying is, That whosoever is unchaste cannot reverence himself;
and they say, That the reverence of a man's self, is, next to religion,
the chiefest bridle of all vices."
And when he had said this, the good Jew paused a little; whereupon I,
far more willing to hear him speak on than to speak myself, yet
thinking it decent that upon his pause of speech I should not be
altogether silent, said only this; "That I would say to him, as the
widow of Sarepta said to Elias; that he was come to bring to memory our
sins; and that I confess the righteousness of Bensalem was greater than
the righteousness of Europe." At which speech he bowed his head, and
went on in this manner:
"They have also many wise and excellent laws touching marriage. They
allow no polygamy. They have ordained that none do intermarry or
contract, until a month be past from their first interview. Marriage
without consent of parents they do not make void, but they mulct it in
the inheritors: for the children of such marriages are not admitted to
inherit above a third part of their parents' inheritance. I have read
in a book of one of your men, of a Feigned Commonwealth, where the
married couple are permitted, before they contract, to see one another
naked. This they dislike; for they think it a scorn to give a refusal
after so familiar knowledge: but because of many hidden defects in men
and women's bodies, they have a more civil way; for they have near
every town a couple of pools, (which they call Adam and Eve's pools,)
where it is permitted to one of the friends of the men, and another of
the friends of the woman, to see them severally bathe naked."
And as we were thus in conference, there came one that seemed to be a
messenger, in a rich huke, that spake with the Jew: whereupon he turned
to me and said; "You will pardon me, for I am commanded away in haste."
The next morning he came to me again, joyful as it seemed, and said;
"There is word come to the Governor of the city, that one of the
Fathers of Salomon's House will be here this day seven-night: we have
seen none of them this dozen years. His coming is in state; but the
cause of his coming is secret. I will provide you and your fellows of
a good standing to see his entry." I thanked him, and told him, I was
most glad of the news.
The day being come, he made his entry. He was a man of middle stature
and age, comely of person, and had an aspect as if he pitied men. He
was clothed in a robe of fine black cloth, with wide sleeves and a
cape. His under garment was of excellent white linen down to the foot,
girt with a girdle of the same; and a sindon or tippet of the same
about his neck. He had gloves, that were curious,'' and set with
stone; and shoes of peach-coloured velvet. His neck was bare to the
shoulders. His hat was like a helmet, or Spanish montera; and his
locks curled below it decently: they were of colour brown. His beard
was cut round, and of the same colour with his hair, somewhat lighter.
He was carried in a rich chariot without wheels, litter-wise; with two
horses at either end, richly trapped in blue velvet embroidered; and
two footmen on each side in the like attire. The chariot was all of
cedar, gilt, and adorned with crystal; save that the fore-end had
panels of sapphires, set in borders of gold; and the hinder-end the
like of emeralds of the Peru colour. There was also a sun of gold,
radiant, upon the top, in the midst; and on the top before, a small
cherub of gold, with wings displayed. The chariot was covered with
cloth of gold tissued upon blue. He had before him fifty attendants,
young men all, in white satin loose coats to the mid leg; and stockings
of white silk; and shoes of blue velvet; and hats of blue velvet; with
fine plumes of diverse colours, set round like hat-bands. Next before
the chariot, went two men, bare-headed, in linen garments down the
foot, girt, and shoes of blue velvet; who carried, the one a crosier,
the other a pastoral staff like a sheep-hook; neither of them of metal,
but the crosier of balm-wood, the pastoral staff of cedar. Horsemen he
had none, neither before nor behind his chariot: as it seemeth, to
avoid all tumult and trouble. Behind his chariot went all the officers
and principals of the companies of the city. He sat alone, upon
cushions of a kind of excellent plush, blue; and under his foot curious
carpets of silk of diverse colours, like the Persian, but far finer.
He held up his bare hand as he went, as blessing the people, but in
silence. The street was wonderfully well kept: so that there was never
any army had their men stand in better battle-array than the people
stood. The windows likewise were not crowded, but every one stood in
them as if they had been placed.
When the shew was past, the Jew said to me; "I shall not be able to
attend you as I would, in regard of some charge the city hath laid upon
me, for the entertaining of this great person." Three days after the
Jew came to me again, and said; "Ye are happy men; for the Father of
Salomon's House taketh knowledge of your being here, and commanded me
to tell you that he will admit all your company to his presence, and
have private conference with one of you, that ye shall choose: and for
this hath appointed the next day after to-morrow. And because he
meaneth to give you his blessing, he hath appointed it in the forenoon."
We came at our day and hour, and I was chosen by my fellows for the
private access. We found him in a fair chamber, richly hanged, and
carpeted under foot without any degrees to the state. He was set upon
a low Throne richly adorned, and a rich cloth of state over his head,
of blue satin embroidered. He was alone, save that he had two pages of
honour, on either hand one, finely attired in white. His under
garments were the like that we saw him wear in the chariot; but instead
of his gown, he had on him a mantle with a cape, of the same fine
black, fastened about him. When we came in, as we were taught, we
bowed low at our first entrance; and when we were come near his chair,
he stood up, holding forth his hand ungloved, and in posture of
blessing; and we every one of us stooped down, and kissed the hem of
his tippet. That done, the rest departed, and I remained. Then he
warned the pages forth of the room, and caused me to sit down beside
him, and spake to me thus in the Spanish tongue.
"God bless thee, my son; I will give thee the greatest jewel I have.
For I will impart unto thee, for the love of God and men, a relation of
the true state of Salomon's House. Son, to make you know the true
state of Salomon's House, I will keep this order. First, I will set
forth unto you the end of our foundation. Secondly, the preparations
and instruments we have for our works. Thirdly, the several
employments and functions whereto our fellows are assigned. And
fourthly, the ordinances and rites which we observe.
"The end of our foundation is the knowledge of causes, and secret
motions of things; and the enlarging of the bounds of human empire, to
the effecting of all things possible.
"The Preparations and Instruments are these. We have large and deep
caves of several depths: the deepest are sunk six hundred fathom: and
some of them are digged and made under great hills and mountains: so
that if you reckon together the depth of the hill and the depth of the
cave, they are (some of them) above three miles deep. For we find,
that the depth of a hill, and the depth of a cave from the flat, is the
same thing; both remote alike, from the sun and heaven's beams, and
from the open air. These caves we call the Lower Region; and we use
them for all coagulations, indurations, refrigerations, and
conservations of bodies. We use them likewise for the imitation of
natural mines; and the producing also of new artificial metals, by
compositions and materials which we use, and lay there for many years.
We use them also sometimes, (which may seem strange,) for curing of
some diseases, and for prolongation of life in some hermits that choose
to live there, well accommodated of all things necessary, and indeed
live very long; by whom also we learn many things.
"We have burials in several earths, where we put diverse cements, as
the Chineses do their porcellain. But we have them in greater variety,
and some of them more fine. We have also great variety of composts and
soils, for the making of the earth fruitful.
"We have high towers; the highest about half a mile in height; and some
of them likewise set upon high mountains; so that the vantage of the
hill with the tower is in the highest of them three miles at least. And
these places we call the Upper Region; accounting the air between the
high places and the low, as a Middle Region. We use these towers,
according to their several heights, and situations, for insolation,
refrigeration, conservation; and for the view of divers meteors; as
winds, rain, snow, hail; and some of the fiery meteors also. And upon
them, in some places, are dwellings of hermits, whom we visit
sometimes, and instruct what to observe.
"We have great lakes, both salt, and fresh; whereof we have use for the
fish and fowl. We use them also for burials of some natural bodies:
for we find a difference in things buried in earth or in air below the
earth, and things buried in water. We have also pools, of which some
do strain fresh water out of salt; and others by art do turn fresh
water into salt. We have also some rocks in the midst of the sea, and
some bays upon the shore for some works, wherein is required the air
and vapor of the sea. We have likewise violent streams and cataracts,
which serve us for many motions: and likewise engines for multiplying
and enforcing of winds, to set also on going diverse motions.
"We have also a number of artificial wells and fountains, made in
imitation of the natural sources and baths; as tincted upon vitriol,
sulphur, steel, brass, lead, nitre, and other minerals. And again we
have little wells for infusions of many things, where the waters take
the virtue quicker and better, than in vessels or basins. And amongst
them we have a water which we call Water of Paradise, being, by that we
do to it made very sovereign for health, and prolongation of life.
"We have also great and spacious houses where we imitate and
demonstrate meteors; as snow, hail, rain, some artificial rains of
bodies and not of water, thunders, lightnings; also generations of
bodies in air; as frogs, flies, and divers others.
"We have also certain chambers, which we call Chambers of Health, where
we qualify the air as we think good and proper for the cure of divers
diseases, and preservation of health.
"We have also fair and large baths, of several mixtures, for the cure
of diseases, and the restoring of man's body from arefaction: and
others for the confirming of it in strength of sinewes, vital parts,
and the very juice and substance of the body.
"We have also large and various orchards and gardens; wherein we do not
so much respect beauty, as variety of ground and soil, proper for
divers trees and herbs: and some very spacious, where trees and berries
are set whereof we make divers kinds of drinks, besides the vineyards.
In these we practise likewise all conclusions of grafting, and
inoculating as well of wild-trees as fruit-trees, which produceth many
effects. And we make (by art) in the same orchards and gardens, trees
and flowers to come earlier or later than their seasons; and to come up
and bear more speedily than by their natural course they do. We make
them also by art greater much than their nature; and their fruit
greater and sweeter and of differing taste, smell, colour, and figure,
from their nature. And many of them we so order, as they become of
medicinal use.
"We have also means to make divers plants rise by mixtures of earths
without seeds; and likewise to make divers new plants, differing from
the vulgar; and to make one tree or plant turn into another.
"We have also parks and enclosures of all sorts of beasts and birds
which we use not only for view or rareness, but likewise for
dissections and trials; that thereby we may take light what may be
wrought upon the body of man. Wherein we find many strange effects; as
continuing life in them, though divers parts, which you account vital,
be perished and taken forth; resuscitating of some that seem dead in
appearance; and the like. We try also all poisons and other medicines
upon them, as well of chirurgery, as physic. By art likewise, we make
them greater or taller than their kind is; and contrariwise dwarf them,
and stay their growth: we make them more fruitful and bearing than
their kind is; and contrariwise barren and not generative. Also we
make them differ in colour, shape, activity, many ways. We find means
to make commixtures and copulations of different kinds; which have
produced many new kinds, and them not barren, as the general opinion
is. We make a number of kinds of serpents, worms, flies, fishes, of
putrefaction; whereof some are advanced (in effect) to be perfect
creatures, like bests or birds; and have sexes, and do propagate.
Neither do we this by chance, but we know beforehand, of what matter
and commixture what kind of those creatures will arise.
"We have also particular pools, where we make trials upon fishes, as we
have said before of beasts and birds.
"We have also places for breed and generation of those kinds of worms
and flies which are of special use; such as are with you your
silk-worms and bees.