but fisshe dried against the Sonne, and brused in a Mortare, and so laied
vp till niede ware. And then did thei mingle it, and kneade it with water
into a maner of paaste, and so baked it, and eate it. There ware thre
sortes of menne that bare rule and office emong them. The king, the nobles
with the Seniours, and those that had serued in the warres and ware now
exempte. Thei had also menne skilfull in the secretes of nature, whiche
thei calle Magi, and Chaldei, suche as ware the priestes of Egipte,
institute to attende vpon the seruice of their Goddes. These men all their
life daies, liued in the loue of wisedome, and were connyng in the cours of
the Sterres. And sometyme by foretokenyng of birdes flight and somtyme by
power of holy verses and nombres tourned awaie the euilles fro menne, and
benefited them with thinges that ware good. Thei could expounde Dreames,
and declare the significacions of vncouth wondres. So that men ware certein
of suche successe, as thei had foreshewed. Thei wente not into straunge
scholes to learne their knowledge, as the Grecians doe, but learned the
science of these thynges at their fathers handes, as heirtage from one
generation to another, euen from their childhode at home in their houses.
Whereby it came to passe that beyng sokingly learned, it was bothe the more
groundedly learned, and also without tediousnes. Thei had one vniforme and
constaunt waie of teaching, and one constantnes of doctrine, not waueryng
and almoste contrary to it self, as the doctrine of the Greekes: where eche
Philosopher almoste had his waie, and iudgemente, of the principles and
causes of thynges. But these menne agre al in one, that the worlde is
eternall and euerlastyng, with out begynnyng and without ende. And that the
ordre of the whole, was disposed by the prouidence of the highest. The
bodies aboue to haue their course, not at all aduentures and without rule,
but by an inuiolable lawe of God, acordyng to his ordenaunce and will moste
certein. Thei haue learned by long markyng and notyng of thynges tyme out
of mynde, one aftre another: how by the course of the Starres, to
prognostique, that is to foreshewe vnto men, many thynges to come. Thei
holde that of all other Sterres, the planetes are strongest of Influence,
namely Saturnus. To the sonne thei attribute brightnes and vertue of life.
Mars, Iupiter, Mercurie, and Venus, thei obserue moste,(for that thei haue
a course propre by themselues) as interpretours of the mindes of the goddes
to foresignifie thinges vnto men. Which opinion is so grounded in them,
that they haue called all those foure planetes, by the one name of
Mercurius, as ye woulde saye commune currours or messengers. Thei also do
warne menne of many thinges, bothe hurtefull and availeable: by the
marking, and knowledge of winde and weather, of raine and droughte, of
blasing sterres, of the eclipses of the Sonne and Mone, of earthquakes, and
manye suche like.
Furthermore thei ymagine in the firmament other sterres, subiecte in
influence vnto these former, wherof some are in the haulfe heauen
continually in our sighte, and some in the other haulfe continually oute of
our sight And as the Egiptiens haue feigned them selues xii. goddes, so
likewyse haue thei. To euerie of the whiche they referre one moneth, and
one signe of the Zodiaque. Thei haue prophecied vnto kinges, many
aduentures. As vnto Alexandre victory, when he made his exploicte towarde
Darius. Likewise to Hirchanour and Seleucus, and other the successours of
Alexandre, prophecied thei many thinges: As also to the Romaines, which had
most sure successe. Thei make compte also of xxiiij. other starres:
without, and beside the waie of the zodiaque, xii. towarde the Northe, and
the residewe towarde the Southe. Of the whiche, so many as appiere in
sight, they iudge to apperteigne to the quicke, and the other to the dead.
These troublesome mases haue thei broughte into the worlde more then
enoughe, beside the accompte that thei make of their obseruacions and
deuinacions from their beginninge to Alexandras time: nombringe them thre
thousande and fourty yeres (a shamefull lie) excepte thei will entreprete
their yeres by the Mone, as the Egiptians doe, comptinge euery monethe for
a yere.
¶ The iiii. Chapiter.
¶ Of Iewry, and of the life, maners, and Lawes of the Iewes.
Palestina, whiche also is named Iudea, beinge a seueralle prouince of
Siria; lieth betwixte Arabia Petrea, and the countrie Coelosiria. So
bordering vpon the Egiptian sea on the West, and vpon the floude Iordon on
the Easte, that the one with his waues wassheth his clieues, and the other
sometime with his streame ouerfloweth his banckes.
The Bible, and Iosephus by ensample therof called this londe Cananea: a
countrie renowned for manifolde substaunce. Fertile of soyle, well watered
with riuers, and springes, and rich with precious balme. Lienge in the
nauelle of the world, that it neither might be broyled with heate, ne
frosen with colde. By the reason of the which mildenes of aier, it was
iudged by the Israelites or Hebrues, (and rightlye so iudged) to be the
country that God promised vnto Abraham, Isaac, and Iacob, flowinge in
aboundaunce of milke and honie. Vpon the hope of enioyinge of this londe,
folowed they Moses oute of Egipte fortye yeres wandering in Campe. And
before thei ware broughte into Cananea by Iosua, his substitute, ouercame
with strong hande, one and thirty kinges.
This is the people that onely of all other may chalenge the honour of
auncientie. This is the people alone the mighte haue glorified in the
wisedome, and vnmedled puritie of Language, as beinge of all other the
firste. This is the people that was mother of lettres, and sciences. Amonge
these remained the knowledge of the onely and euerliuinge God, and the
certeintie of the religion that was pleasaunte in his eies. Among these was
the knowledge, and foreknowledge of al, sauinge that Helas, they knewe not
the visitour of their wealthe and the ende of their wo, Iesus the sauioure
of all that woulde knowe him, and sieke life in his deathe. But him whome
thei knew not, when by reason thei should: him shal thei yet ones knowe in
time when the father woulde.
The Israelites, the Hebrues or the Iewes (for all in effecte soundeth one
people) liue aftre the rule of the lawes, whiche Moses their worthy duke,
and deuine chiefteine, declared vnto theim. Withoute the whiche also or
anye other written, thei liued holily, hundred of yeares before: atteininge
to the truthes hidden from other, by a singuler gifte aboue other. That
Philosophre of Philosophers, and deuine of deuines, Moses the marueilous,
waienge in his insight, that no multitude assembled, coulde be gouerned to
continuaunce without ordres of equitie and lawes: when with rewardes to the
good, and reuenge vpon the euill, he had sufficiently exhorted, and trained
his people to the desire of vertue, and the hate of the contrarie: at the
last beside the two tables receiued in the mounte Sinah, added ordres of
discipline, and ciuile gouernaunce, full of all goodlines and equitie.
Whiche Iosephus, the Iewe, (a manne of greate knowledge, and eloquence,
aswel in the Hebrewe, his natural tongue, as in the Grieke, amonge whome he
liued in notable fame not a fewe yeres) hath gathered, and framed into one
seuerall treatise. Out of the which, because I rather fansie, if I maye
with like commoditie, to folowe the founteines of the first Authours, then
the brokes [Footnote: _Broke_, literally, broken meat. It here means
"disconnected passages."] of abredgers, which often bring with them much
puddle: I haue here translated, and annexed to the ende of this booke,
those ordres of the Iewes commune welthe, sendyng the for the reste to the
Bible. And yet notwithstanding, loke what I founde in this Abredger,
neither mencioned in the bible, nor in that treatise, the same thus ordrely
foloweth.
The heathen writers, and the Christianes, do muche diffre concerninge the
Iewes, and Moyses their chiefteine. For Cornelius the stylle [Footnote:
Cornelius Tacitus. The reference, however, is wrong. The passage quoted
does not appear in the Annals: it is from Book v., § 5. of the History.] in
his firste booke of his yerely exploictes, called in Latine Annales, dothe
not ascribe their departure oute of Egipte to the power and commaundement
of God: but vnto necessitie, and constrainte, with these wordes:
A great skuruines, and an yche saieth he, beinge risen throughe oute
Egipte, Bocchoris, the king sekynge remedye in the Temple of Iupiter
Hammon, was willed by responcion to clense his kingdome: And to sende awaye
that kinde of people whom the goddes hated (he meaneth the Iewes) into some
other contrey. The whiche when he had done, and they (as the poompe of al
skuruines, not knowing wher to become) laye cowring vndre hedges, and
busshes, in places desert, and many of them dropped away, for sorowe and
disease: Moyses (whiche also was one of the outecastes, saieth be)
counselled them not to sitte ther, awayting aftre the helpe of God or of
man, whiche thei ware not like to haue: but to folowe him as their
capteine, and lodesman, and committe them selues vnto his gouernaunce. And
that hervnto thei all agreinge, at wilde aduentures, withoute knowing what
thei did, tooke their iorney. In the which thei ware sore troubled, and
harde bestadde, [Footnote: Beset. "What then behoveth so bestad to done."
Gascoigne's Works, 1587.] for lacke of water. In this distresse, when thei
ware now ready to lye them downe, and die for thirst, Moyses espienge a
great heard of wilde Chamelles comming fro their fiedinge, and going into
woddie place ther beside, folowed them. And iudginge the place not to be
without watre, for that he sawe it fresshe and grene, digged and founde
plenty of watre. Wherwith when thei had releued themselues, thei passed on.
vi. daies iourney: and so exployted that the seuenth daye thei where thei
builte their Citie, and their temple. Moyses had beaten out all the
enhabitauntes of the contry, then to the entent he might satle the peoples
hartes towarde him for euer: deuised them newe ordres, and ceremonies
cleane contrary to all other nacions. For (saieth Cornelius) Looke what so
euer is holy amonge vs, the same is amonge them the contrary. And what so
euer to vs is vnlawfulle, that same is compted lawefull amonge theim. The
ymage of the beaste that shewed them the waye to the waters, and the ende
of their wanderinge: did they set vp in their chambres, and offre vnto it a
rambe, in the despight of Iupiter Hammon, whom we worship in the fourme of
a Rambe. And because the Egiptians worshippe their goddesse Apis in the
fourme of a cowe, therforethei vse to slea also in sacrifice a cowe. Swines
flesshe thei eate none, for that thei holde opinion that this kynde of
beaste, of it selfe beinge disposed to be skoruie, mighte be occasion
againe to enfecte them of newe. The seuenth daye thei make holy day. That,
is to say spende awaie in ydlenes and rest: for that on the seuenth daye,
they founde reste of theyr wandering, and misery. And when they had caughte
a sauour in this holye daye loytering: it came to passein processe of tyme,
that thei made a longe holydaye also of the whole seuenth yere: But other
holde opinion that thei do obserue suche maner of holyedaies, in the honour
of Saturne the god of fasting and famine: with whose whippe thei are lothe
againe to be punisshed. Their breade is vnleauened. These ceremonies and
deuises, by what meanes so euer thei ware brought in amonge them, thei do
stiffely defende. As thei are naturally giuen, to be stiffe in beliefe, and
depe in loue with their owne althoughe towarde alother thei be most
hatefull enemies. So that theineither will eate ne drincke with them: no
nor lye in the chambre that a straunger of a nother nacion lyeth in. A
people altogether giuen vnto leachery, and yet absteining from the
enbrasinges of the straunger. Emong them selues thei iudge nothinge
vnlawfull. Thei deuised to rounde of the foreskinne of their yarde (whiche
we call circumcision) because thei would haue a notable knowledge betwene
them, and other nacions. And the firste lesson thei teache vnto their
children, is to despise the goddes. The soules of those that die in
tormentes, or in warre, thei iudge to be immortall. A continuall feare haue
thei, and a regard of heauen and helle. And where the Egiptians honour many
similitudes and Images of beastes, and other creatures, whiche thei make
themselues: the Iewes onely doe honour with their spirite and minde, and
conceiue in their vndrestandyng, but one onely Godheade. Iudging all other
that worshippe the Images of creatures, or of manne: to bee vngodlie and
wicked. These and many other thinges doth Cornelius write, and Trogus also
in his xxxvi. booke.
There ware amonge the Iewes thre seueralle sectes, differyng in life from
the reast of the people. The Phariseis, the Sadduceis, and the Esseis. The
Phariseis vsed a certeine rough solempnesse of appareille, and a very
skante fare: determinyng the Tradicions of Moyses, by certein ordenaunces
and decrees, whiche they themselues sette vp. Thei caried vpon their
foreheades, and on their lefte armes pretie billettes of Paper, facioned
for the place, wherein ware written the tenne preceptes of the two Tables.
And this did thei for that the Lorde saieth: And these shall thou haue
(meanyng the commaundements) as a remembraunce hanging before thine eyes,
and alwaie ready at thine hande. These were called their Philacteries, of
these two woordes Phylexi and Thorat, wherof the former signifieth to
Kiepe, and the other, the Lawe. These menne also hauyng vppon their skirtes
muche broder gardes then other, stacke them full of Thornes, whiche beatyng
and prickyng them on the hieles as thei wente, might putte them in
remembraunce of the commaundementes of God. Thei attributed all thynges
vnto God, and destenie, which they call Emarmeni. Neuertheles thei
graunted, that it laie muche in the free choise of manne: either to doe, or
not to doe the thinges that are iust and godlie, but yet destenie to helpe
in al cases. Whiche destenie thei thought to depende of the influence of
the bodies aboue. Looke what their superiors and Elders had saied, or
answered to any demaunde, thei neuer would contrarie it. Thei belieued that
GOD should come to Iudge the worlde, and that all soules ware euerlastyng.
And as for the soules of the good, thei helde opinion, that thei passed
from one bodie to another, vntill the daie of the generall resurrection.
But the soules of the wicked, to be plonged into euerlasting prison and
dongeon. The name of Pharisei was giuen vnto them for that thei ware
disguised fro the commune maner of other, as ye would saie, Sequestred.
The Sadduceis denied that there was any destenie, but that God was the
beholder of all, and that it laie in the choise of manne, to do well or
euill. And as for ioye or sorowe that the soule should suffre aftre this
life, thei denied. Neither belieued thei any resurrection: because thei
thoughte the soule died with the bodie. Thei would not belieue that there
ware any spirites, good or bad. Neither would thei receiue more of the
Bible, then the fiue bookes of Moses. Thei ware sterne men, and
vncompaignable: not so muche as ones kepyng felowshippe one with another.
For the whiche sternesse, thei named theim selues Sadduceis, that is to
saie iuste menne.
The Esseis ware in all pointes verie like vnto our cloisterers, abhorryng
mariage and the companie of women. Not for that thei condempned Mariage, or
the procreation of issue, but for that thei iudged a manne ought to be ware
of the intemperauncie of women. And that no woman kept herself true to her
husbande. Oh shameful opinion, and muche better to be reported by the dead,
then to be credited of the quicke, bee it neuer so true. Thei possessed all
thinges in commune. As for checkes or reuilings, was to them muske and
honie, and slouenly vndaftinesse, a great comelinesse. So that thei ware
alwaie in a white surcote, all was well. Thei had no certein abiding in any
one citie: but Celles ouer all, where so euer thei became. Before the
risyng of the Sonne, they spake nothyng that touched any worldly affair:
but praied the Sonne to rise. After whose vprijste thei laboured vntill
eleuen of the clocke. And then, washyng firste their whole bodie in water:
thei satte doune together to meate, in solempne silence euery manne.
Swearing they compted forswearyng. Thei admitted no manne to their secte,
vndre a yere of probation. And aftre what time thei had receiued him: yet
had thei two yeres more to proue his maners and condicions. Suche as thei
tooke with a faulte, thei draue fro their compaignie. Enioyned by the waie
of penaunce, to go a grasing like a beast, vntill his dieng daie. When
tenne ware sette in a companie together, no one of them spake without the
consente of the other nyne. Thei woulde not spitte within the precincte of
the compaignie emong theim, ne yeat on their righte side. They kept the
Sabboth with suche a precisenesse, that thei would not that daie, ease
nature of the belie burden. And when vpon other daies, nature forced theim
to that easemente, thei caried with theim a litle spade of woode, wherewith
in place most secreate, thei vsed to digge a litle pit, to laie their
bealie in. And in the time of doyng, thei also vsed a very greate
circumspection, that their clothes laie close to the grounde rounde aboute
theim, for offending (saied thei) of the Maiestie of God. Vpon whiche
respecte, thei also couered and bewried it, assone as thei had done that
nature required. Thei ware of verie long life, by the reason of the
vnifourme diete that thei vsed, alwaie aftre one rate of fare: whiche was
onely the fruicte of their countrie Balme. Thei occupied no money. If any
manne suffered for wel doyng, or as wrongfully condempned, that thoughte
thei the beste kinde of death. Thei helde opinion that all soules ware made
in the beginnyng, and put in to bodies from tyme to tyme, as bodies did
niede them. And for the good soules beyng ridde of their bodies againe,
thei saied there was a place appointed beyond the Weast Occean, where thei
take repose. But for the euill, thei appoincted places toward the East, as,
more stormie colde and vnpleasante. Ther ware amonge them that prophecied
thinges. Some of them gaue themselues to wedlocke: least if they shoulde be
of the oppinion that men oughte to absteine vttrely from women, mankinde
shoulde fade, and in processe be extincte, yeat vsed thei the compaignie of
their wiues nothing at riote.
The lande of Siria (whereof we haue named Iewrie a parte) is at this daie
enhabited of the Grekes, called Griphones, of the Iacobites, Nestorians,
Sarracenes, and of two Christian nations, the Sirians and Marouines. The
Sirians vse the saie Masse, aftre the maner of the Grekes: and for a space
ware subiecte to the churche of Rome.
The Marouines agree in opinion with the Iacobites. Their lettres and tongue
are al one with the Arabique. These Christianes dwelle at the Mounte
Libanus. The Sarracenes, whiche dwelle aboute Ierusalem (a people valeaunt
in warre) delight muche in housbondrie and tilthe. But contrary wise, thei
that enhabite Siria, in that poincte are nothing worth. The Marouines are
fewe in nombre, but of all other thei are the hardieste.
¶ The v. Chapitre.
¶ Of Media, and the maners of the Medes.
Media (a countrie of Asia) as Solinus writeth, toke the name of one Medus,
the sonne of Medea and Egeus, kyng of Athenes. Of whom the people ware also
called Medes. But Iosephus affirmeth that it was so named of Medius the
sonne of Iapheth. This countrie, as it is sene in Ptolomie, hath on the
Northe, the sea named Hircanum, on the West Armenia, and Assiria, on the
Southe Persie, and on theast Hircania and Parthia. Sauing that betwixte
Parthia and it, there ronneth a mounteigne, that separateth their
frontiers. The feactes that thei mooste exercise, are shooting and ridyng.
Wherein thei be righte experte, and almoste (for those quartres) without
matche or felowe. It hathe bene there a longe continued and aunciente
custome, to honour their kynges like goddes. The rounde cappe, whiche thei
cal Tiara: and their long slieued garmentes, passed from them to the
Persians, together with the Empire. It was a peculier maner vsed of the
Kynges of the Medes, to haue many wiues. Which thyng was aftrewarde also
taken by of the communes: so that at lengthe it was thought vnmiete to haue
feawer wiues then seuen. It was also a goodlie thyng for a woman to haue
many husbandes: and to be without fiue at ones, was compted a miserable
state. The Medes entre leagues and couenauntes, both aftre the maner of the
Grekes, and also with drawing bloud vpon some parte of the arme aboute the
shouldre, one of another, whiche thei vse to licke eche of others body. All
that parte of the countrey that lieth towarde the Northe, is barrein and
vnfruictefulle. Wherefore thei vse to make store of their fruicte, and to
drie them, and so to worke them into a masse, or lumpe for their foode. Of
rosted Almondes thei make their breade: and their wine of the rootes of
certein herbes. Thei eate great plentie of the fleshe of wilde beastes.
¶ The. vi. Chapitre.
¶ Of Parthia, and the maner of the Parthians.
A Certeine nombre of Outlawes and Banisshed menne, called Parthie, gaue
name to this Countrie: Aftre suche time as by train, and stealth thei had
gotten it. On the Southe it hath Carmania, on the North Hircanum, on the
Weast The Meades, and on the Easte the country of Arabia. The countrie is
hilly, and full of woddes, and of a barreine soyle. And a people which in
the time of the Assiriens, and Medes, were scante known and litle estiemed.
In so moche that when that highe gouernaunce of the whole (whiche the
Grekes call the Monarchie) was yelde into the handes of the Persians: thei
ware made a butin, as a nombre of raskalles without name. Laste of all thei
ware slaues to the Macedonies. But afterward in processe of time, suche was
the valeauntenes of this people and suche successe had thei: that thei
became lordes, not ouer their neighbours onely rounde about theim, but also
helde the Romaines (the conquerours of the worlde) suche tacke, that in
sondrie warres they gaue them great ouerthrowes, and notablye endamaged
their power. Pliny reherseth xiiii. kingdomes of the Parthians. Trogus
calleth them Emperors of the East part of the worlde, Asthoughe they, and
the Romaines holding the Weste, had deuided the whole betwixte them.
Aftre the decay of the Monarchie of the Macedonians, this people was ruled
by kinges. Whome generally by the name of the first king, thei termed
Arsaces. Nexte vnto the kinges maiestie, the communaltie bare the swaye.
Oute of whome they chase bothe their Capteignes for the warres, and their
gouernours for the peace time. Their language is a speache mixte of the
Scithians and Medes. Their appareil at the firste, was aftre their facion
vnlike to all other. But when thei grewe vnto power, louse and large, and
so thinne: that a man mighte see thoroughe it, aftre the facion of the
Medes. Their maner of weapon, and armour, was the same that the Scithians
vsed. But their armies ware altogether almoste of slaues and bondemen,
contrary to the maner of other peoples. And for that no manne hath
aucthoritie amonge them to giue fredome vnto anye of this bonde ofspring:
The nombre of them by continuance, came vnto a greate multitude. These do
thei bringe vp, and make of as deerly, as thei do of their owne children:
teachinge them to ride, to shote, to throwe the darte, and suche like
feates, with great diligence and handsomenes. Eche communer ther, acording
to his substaunce, findeth a greate nombre of these to serve the kinge on
horsebacke, in all warres. So that at what time Anthonie the Romaine made
warre vpon the Parthians, wher thei mette him with fyftie thousande
horsemen: there ware of the whole nombre but eyghte hundred fre borne. They
are not skylfull to fighte it oute at hande stripes, ne yeat in the maner
of besieging or assaulting: but all together aftre the maner of skirmisshe
as they spie their aduantage. Thei vse no trompet for their warninges or
onsettes but a dromme: neither are thei able to endure long in their
fighte. For yf they ware so good in continuaunce, as thei be violente at a
brunte: ther ware no multitude able to susteine their force. For the moste
parte thei breake of, when the skirmishe is euen at the whottest. And
within a while aftre thei feigne a flight, wher with thei beginne againe a
newe onsette. So when thou thinckest thy selfe mooste sure of the honour of
the fielde, then arte thou at the poinct of the hardest hazarde. Their
horsmen vse armour of mayle entrelaced with fethers: bothe for their owne
defence, and the defence also of their horses. In times passed thei
occupied no golde ne siluer, but only in their armour. Vpon regarde of
chaunge in their luste, thei mary echeone many wiues, and yet punishe thei
none offence so greuously as adultery. For the auoyding whereof thei doe
not onely forbidde their women by generall restrainte from all feastes, and
banckettinges of men: but also from the sighte of them. Some neuerthelesse
do wrighte, amonge the whiche Strabo is one, that thei vse to giue their
wiues sometime to their friendes, as in the waye of mariage, that thei maye
so haue issue. Thei eate none other fleshe but suche as thei kylle at the
chace. Thei be euer on horsebacke, whether thei go to the fielde or the
banket, to bye, to selle, to commune of aughte with their friende, or to do
any thing that is to be done. Yea thei dispatche al commune and priuate
affaires, sittinge on horsebacke. And this is to be vnderstonden of the fre
borne: for the slaues are alwaies on foote. Their buriall for all menne
(sauinge the kinge) is the dogges bealy, and the kytes. But when thei or
suche like haue eaten of, the fleshe, then couer thei the bare bones with
earth. Thei haue great regarde vnto their goddes, and the worship due vnto
them. Thei are men of a proude nature, busie medlers, and sedicious,
craftie, deceiptfull, malaparte, and vnshamefaced: for thei holde opinion
that it becometh the man as well to be Sterne, as the woman to be milde.
Thei be euer in some stirre, either with their neighbours, or elles amonge
themselues. Men of fewe wordes, and readier to doe, then to saye. And
therefore whether it go with them or against them, thei lappe it vp in
scilence. Thei obey not their superiours for any reuerence, but for feare.
Altogether giuen to lechery, and yet skante in fiedinge. No farther trewe
of worde or promesse, then semeth them expediente for their owne behoue.
¶ The. vii. Chapiter.
¶ Of Persia, and the maners and ordinaunces of the Persians.