PART III.

CHAP. I.

Concerning the Inhabitants of this Island.

Wee shall in this Part speak of the Inhabitants of this Countrey,

with their Religion, and Customs, and other things belonging to them.

[The several Inhabitants of this Island.] Besides the Dutch who

possess, as I judg, about one fourth of the Island, there are Malabars,

that are free Denizons and pay duty to the King for the Land they

enjoy, as the Kings natural Subjects do; there are also Moors, who

are like Strangers, and hold no Land, but live by carrying goods to

the Sea-Ports, which now are in the Hollanders hands. The Sea-Ports

are inhabited by a mixt people, Malabars and Moors, and some that are

black, who profess themselves Roman Catholicks, and wear Crosses,

and use Beads. Some of these are under the Hollander; and pay toll

and tribute to them.

But I am to speak only of the natural proper People of the Island,

which they call Chingulays.

[The Original of Chingulays.] I have asked them, whence they derive

themselves, but they could not tell. They say their Land was first

inhabited by Devils, of which they have a long Fable. I have heard a

tradition from some Portugueze here, which was; That an antient King

of China had a Son, who during his Fathers Reign, proved so very

harsh and cruel unto the people, that they being afraid he might

prove a Tyrant if he came to the Crown, desired the King to banish

him, and that he might never succeed. This that King, to please the

people, granted. And so put him with certain Attendants into a ship,

and turned them forth unto the Winds to seek their fortune. The

first shore they were cast upon, was this Island. Which they seated

themselves on, and peopled it. But to me nothing is more improbable

than this Story. Because this people and the Chineses have no agreement

nor similitude in their features nor language nor diet. It is more

probable, they came from the Malabars, their Countrey lying next,

tho they do resemble them little or nothing. I know no nation in the

world do so exactly resemble the Chingulays as the people of Europe.

[Wild-men.] Of these Natives there be two sorts, Wild and Tame. I will

begin with the former. For as in these Woods there are Wild Beasts so

Wild Men also. The Land of Bintan is all covered with mighty Woods,

filled with abundance of Deer. In this Land are many of these wild men;

they call them Vaddahs, dwelling near no other Inhabitants. They speak

the Chingulayes Language. They kill Deer, and dry the Flesh over the

fire, and the people of the Countrey come and buy it of them. They

never Till any ground for Corn their Food being only Flesh. They

are very expert with their Bows. They have a little Ax, which they

stick in by their sides, to cut hony out of hollow Trees. Some few,

which are near Inhabitants, have commerce with other people. They

have no Towns nor Houses, only live by the waters under a Tree,

with some boughs cut and laid round about them, to give notice when

any wild Beasts come near, which they may hear by their rustling and

trampling upon them. Many of these habitations we saw when we fled

through the Woods, but God be praised the Vaddahs were gone.

[By an Acknowledgment to the King.] Some of the tamer sort of these men

are in a kind of Subjection to the King. For if they can be found, tho

it must be with a great search in the Woods, they will acknowledg his

Officers, and will bring to them Elephants-Teeth, and Honey, and Wax,

and Deers Flesh: but the others in lieu thereof do give them near as

much, in Arrows, Cloth &c. fearing lest they should otherwise appear

no more.

[How they bespeak Arrows to be made them.] It hath been reported

to me by many people, that the wilder sort of them, when they want

Arrows, will carry their load of Flesh in the night, and hang it up

in a Smith's Shop, also a Leaf cut in the form they will have their

Arrows made, and hang by it. Which if the Smith do make according

to their Pattern they will requite, and bring him more Flesh: but if

he make them not, they will do him a mischief one time or another by

shooting in the night. If the Smith make the Arrows, he leaves them

in the same place, where the Vaddahs hung the Flesh.

[They violently took away Carriers goods.] Formerly, in this Kings

Reign these wild men used to lye in wait, to catch Carriers people,

that went down with Oxen to trade at the Sea-Ports, carrying down

Betelnuts, and bringing up Cloth, and would make them to give them

such things as they required, or else threatning to shoot them. They

fearing their lives, and not being able to resist, were fain to give

them what they asked; or else most certainly they would have had both

life and goods too. At which this King sent many Commanders with their

Soldiers to catch them, which at length they did: But had not some of

themselves proved false to them, being incouraged by large promises,

they could never have taken them. The chief being brought before

the King, promising amendment, were pardoned: but sent into other

Woods with a Command not to return thither any more, neitheir to use

their former courses. But soon after their departure, they forsook

those Woods they were put into, and came to their old haunt again,

falling to their former course of Life. This the King hearing of,

and how they had abused his Pardon, gave command either to bring them

dead or alive. These Vaddahs knowing now there could be no hope of

Pardon, would not be taken alive, but were shot by the Treachery of

their own men. The heads of two of the chiefest were hanged on Trees

by the City. And ever since they have not presumed to disturb the

Countrey, nor the King them he only desiring their quiet, and not to

be against him.

[Hourly Vadahs trade with the people.] About Hourly the remotest of

the Kings Dominions there are many trade with the of them, that are

pretty tame, and come and buy and sell among the people. The King

once having occasion of an hasty Expedition against the Dutch, the

Governour summoned them all in to go with him, which they did. [One

made to serve the King.] And with their Bows and Arrows did as good

service as any of the rest but afterwards when they returned home

again they removed farther in the Woods, and would be seen no more,

for fear of being afterwards prest again to serve the King.

[Their habit and Religion.] They never cut their hair but tye it up on

their Crowns in a bunch. The cloth they use, is not broad nor large,

scarcely enough to cover their Buttocks. The wilder and tamer sort of

them do observe a Religion. They have a God peculiar to themselves. The

tamer do build Temples, the wild only bring their sacrifice under

Trees, and while it is offering, dance round it, both men and women.

[A Skirmish about their bounds.] They have their bounds in the Woods

among themselves, and one company of them is not to shoot nor gather

hony or fruit beyond those bounds. Neer the borders stood a Jack-Tree;

one Vaddah being gathering some fruit from this Tree, another Vaddah

of the next division saw him, and told him he had nothing to do to

gather Jacks from that Tree, for that belonged to them. They fell

to words and from words to blows, and one of them shot the other. At

which more of them met and fell to skirmishing so briskly with their

Bows and Arrows, that twenty or thirty were left dead upon the spot.

[Curious in their Arrows.] They are so curious of their Arrows

that no Smith can please them; The King once to gratifie them for

a great Present they brought him, gave all of them of his best made

Arrow-blades: which nevertheless would not please their humour. For

they went all of them to a Rock by a River and ground them into another

form. The Arrows they use are of a different fashion from all other,

and the Chingulays will not use them.

[Now they preserve their flesh.] They have a peculiar way by themselves

of preserving Flesh. They cut a hollow Tree and put honey in it,

and then fill it up with flesh, and stop it up with clay. Which lyes

for a reserve to eat in time of want.

[How they take Elephants.] It has usually been told me that their

way of catching Elephants is, that when the Elephant lyes asleep they

strike their ax into the sole of his foot, and so laming him he is in

their power to take him. But I take this for a fable, because I know

the sole of the Elephants foot is so hard, that no ax can pierce it

at a blow; and he is so wakeful that they can have no opportunity to

do it.

[The dowries they give. Their disposition.] For portions with their

Daughters in marriage they give hunting Dogs. They are reported

to be courteous. Some of the Chingulays in discontent will leave

their houses and friends, and go and live among them, where they are

civilly entertained. The tamer sort of them, as hath been said, will

sometimes appear, and hold some kind of trade with the tame Inabitants,

but the wilder called Ramba-Vaddahs never shew themselves.

[A description of a Chingulay.] But to come to the civilized

Inhabitants, whom I am chiefly to treat of. They are a people proper

and very well favoured, beyond all people that I have seen in India,

wearing a cloth about their Loyns, and a doublet after the English

fashion, with little skirts buttoned at the wrists, and gathered at the

shoulders like a shirt, on their heads a red Tunnis Cap, or if they

have none, another Cap with flaps of the fashion of their Countrey,

described in the next Chapter, with a handsom short hanger by their

side, and a knife sticking in their bosom on the right side.

[Their disposition.] They are very active and nimble in their Limbs:

and very ingenious: for, except Iron-work, all other things they have

need of, they make and do themselves: insomuch that they all build

their own houses. They are crafty and treacherous, not to be trusted

upon any protestations: for their manner of speaking is very smooth

and courteous, insomuch that they who are unacquainted with their

dispositions and manners, may easily be deceived by them. For they

make no account nor conscience of lying, neither is it any shame

or disgrace to them, if they be catched in telling lyes: it is so

customary. They are very vigilant and wakeful, sufficed with very

little sleep: very hardy both for diet and weather, very proud and

self conceited. They take something after the Bramines, with whom

they scruple not both to marry and eat. In both which otherwise they

are exceeding shy and cautious. For there being many Ranks or Casts

among them, they will not match with any Inferiour to themselves;

nor eat meat dressed in any house, but in those only that are of as

good a Cast or Race as themselves: and that which any one hath left,

none but those that are near of kin will eat.

They are not very malitious one towards another; and their anger doth

not last long; seldom or never any blood shed among them in their

quarrels. It is not customary to strike; and it is very rare that they

give a blow so much as to their Slaves; who may very familiarly talk

and discourse with their Masters. They are very near and covetous,

and will pinch their own bellies for profit; very few spend-thrifts

or bad husbands are to be met with here.

[The Inhabitants of the Mountains differ from those of the

Low-Lands.] The Natures of the Inhabitants of the Mountains and

Low-lands are very different. They of the Low-lands are kind, pittiful,

helpful, honest and plain, compassionating Strangers, which we found by

our own experience among them. They of the Up-lands are ill-natured,

false, unkind, though outwardly fair and seemingly courteous, and

of more complaisant carriage, speech and better behaviour, than

the Low-landers.

[Their good opinion of Virtue, though they practice it not.] Of

all Vices they are least addicted to stealing, the which they do

exceedingly hate and abhor, so that there are but few Robberies

committed among them. They do much extol and commend Chastity,

Temperance, and Truth in words and actions; and confess that it is

out of weakness and infirmity, that they cannot practice the same,

acknowledging that the contrary Vices are to be abhorred, being

abomination both in the sight of God and Man. They do love and delight

in those Men that are most Devout and Precise in their Matters. As

for bearing Witness for Confirmation in any matters of doubt, a

Christians word will be believed and credited far beyond their own:

because, they think, they make more Conscience of their words.

[Superstitious.] They are very superstitious in making Observations

of any little Accidents, as Omens portending good to them or

evil. Sneezing they reckon to import evil. So that if any chance to

sneeze when he is going about his Business, he will stop, accounting

he shall have ill success if he proceeds. And none may Sneeze, Cough,

nor Spit in the King's Presence, either because of the ill boding of

those actions, or the rudeness of them or both. There is a little

Creature much like a Lizzard, which they look upon altogether as a

Prophet, whatsoever work or business they are going about; if he crys,

they will cease for a space, reckoning that he tells them there is a

bad Planet rules at that instant. They take great notice in a Morning

at their first going out, who first appears in their sight: and if

they see a White Man, or a big-bellied Woman, they hold it fortunate:

and to see any decrepit or deformed People, as unfortunate.

[How they travail.] When they travel together a great many of them,

the Roads are so narrow, that but one can go abreast, and if there

be Twenty of them, there is but one Argument or Matter discoursed

of among them all from the first to the last. And so they go talking

along all together, and every one carrieth his Provisions on his back

for his whole Journey.

[A brief Character of them.] In short, in Carriage and Behaviour they

are very grave and stately like unto the Portugals, in understanding

quick and apprehensive, in design subtil and crafty, in discourse

courteous but full of Flatteries, naturally inclined to temperance

both in meat and drink, but not to Chastity, near and Provident in

their Families, commending good Husbandry. In their dispositions

not passionate, neither hard to be reconciled again when angry. In

their Promises very unfaithful, approving lying in themselves, but

misliking it in others; delighting in sloath, deferring labour till

urgent necessity constrain them, neat in apparel, nice in eating;

and not given to much sleep.

[The Women their Habit and Nature.] As for the Women, their Habit

is a Wastcoat of white Callico covering their Bodies, wrought into

flourishes with Blew and Red; their Cloath hanging longer or shorter

below their Knees, according to their quality; a piece of Silk flung

over their heads; Jewels in their Ears, Ornaments about their Necks,

and Arms, and Middles. They are in their gate and behaviour very high,

stately in their carriage after the Portugal manner, of whom I think

they have learned: yet they hold it no scorn to admit the meanest to

come to speech of them. They are very thrifty, and it is a disgrace

to them to be prodigal, and their Pride & Glory to be accounted near

& saving. And to praise themselves they will sometimes say, That

scraps and parings will serve them; but that the best is for their

Husbands. The Men are not jealous of their Wives, for the greatest

Ladies in the Land will frequently talk and discourse with any Men

they please, altho their Husbands be in presence. And altho they be

so stately, they will lay their hand to such work as is necessary to

be done in the House, notwithstanding they have Slaves and Servants

enough to do it. Let this suffice concerning the Nature and Manners

of the People in general: The ensuing Chapters will be spent in more

particular accounts of them. And because they stand much upon their

Birth and Gentility, and much of what is afterwards to be related

hath reference unto it: I shall first speak of the various ranks and

degrees of Men among them.

CHAP. II.

Concerning their different Honours, Ranks, and Qualities.

[How they distinguish themselves according to their qualities.] Among

this People there are divers and sundry Casts or degrees of Quality,

which is not according to their Riches or Places of Honour the King

promotes them to, but according to their Descent and Blood. And

whatsoever this Honour is, be it higher or lower, it remains

Hereditary from Generation to Generation. They abhor to eat or

drink, or intermarry with any of Inferior Quality to themselves. The

signs of higher or meaner Ranks, are wearing of Doublets, or going

bare-backed without them: the length of their Cloth below their knees;

their sitting on Stools, or on Blocks or Mats spread on the Ground:

and in their Caps.

[They never marry beneath their rank.] They are especially careful

in their Marriages, not to match with any inferior Cast, but always

each within their own rank: Riches cannot prevail with them in the

least to marry with those by whom they must eclipse and stain the

Honour of their Family: on which they set an higher price than on

their lives. And if any of the Females should be so deluded, as to

commit folly with one beneath her self, if ever she should appear to

the sight of her Friends, they would certainly kill her, there being

no other way to wipe off the dishonour she hath done the Family,

but by her own Blood.

[In case a Man lies with a Woman of inferior rank.] Yet for the Men

it is something different; it is not accounted any shame or fault for

a Man of the highest sort to lay with a Woman far inferior to himself,

nay of the very lowest degree; provided he neither eats nor drinks with

her, nor takes her home to his House, as a Wife. But if he should,

which I never knew done, he is punished by the Magistrate, either by

Fine or Imprisonment, or both, and also he is utterly ecluded from

his Family, and accounted thenceforward of the same rank and quality,

that the Woman is of, whom he hath taken. If the Woman be married

already, with whom the Man of better rank lies, and the Husband come

and catch them together; how low soever the one be and high the other,

he may kill him, and her too, if he please.

And thus by Marrying constantly each rank within it self, the Descent

and Dignity thereof is preserved for ever; and whether the Family be

high or low it never alters. But to proceed to the particular ranks

and degrees of Men among them.

[Their Noblemen.] The highest, are their Noblemen, called

Hondrews. Which I suppose comes from the word Homdrewné, a Title given

to the King, signifying Majesty: these being honourable People. 'Tis

out of this sort alone, that the King chooseth his great Officers

and whom he imploys in his Court, and appoints for Governors over

his Countrey. Riches are not here valued, nor make any the more

Honourable. For many of the lower sorts do far exceed these Hondrews

in Estates. But it is the Birth and Parentage that inobleth.

[How distinguished from others.] These are distinguished from others

by their names, and the wearing of their cloth, which the Men wear

down half their Legs, and the Women to their Heels: one end of which

Cloth the Women fling over their Shoulders, and with the very end

carelesly cover their Breasts; whereas the other sort of Women must

go naked from the wast upwards, and their Cloaths not hang down much

below their Knees: except it be for cold; for then either Women or Men

may throw their Cloth over their Backs. But then they do excuse it to

the Hondrews, when they meet them, saying, Excuse me, it is for warmth.

[The distinction by Caps.] They are distinguished also by their own

Countrey-Caps, which are of the fashion of Mitres: there are two flaps

tied up over the top of the Crown. If they be Hondrews, their Caps

are all of one Colour, either White or Blew: if of inferior quality,

than the Cap and the flaps on each side be of different Colours,

whereof the Flaps are always Red.

[Of the Hondrews two sorts.] Of these Hondrews there be two sorts,

the one somewhat Inferior to the other as touching Marriage; but not

in other things. The greatest part of the Inhabitants of the Land

are of the degree of Hondrews.

All Christians either White or Black are accounted equal with the

Hondrews. The Whites are generally Honourable, only it is an abatement

of their Honour that they eat Beef, and wash not after they have been

at Stool; which things are reckoned with this People an Abomination.

[An Honour like unto Knighthood.] Among the Noblemen may be mentioned

an Honour, that the King confers, like unto Knighthood; it ceaseth

in the Person's death, and is not Hereditary. The King confers it

by putting about their Heads a piece of Silk or Ribbond embroidered

with Gold and Silver, and bestowing a Title upon them. They are

stiled Mundianna. There are not above two or three of them now in

the Realm living.

[Goldsmiths, Blacksmiths, Carpenters, &c.] Next after the degree

of Hondrews may be placed Goldsmiths, Blacksmiths, Carpenters and

Painters. Who are all of one degree and quality. But the Hondrews will

not eat with them: however in Apparel there is no difference; and they

are also privileged to sit on Stools, which none of the Inferior ranks

of People hereafter mentioned, may do. Heretofore they were accounted

almost equal to the Inferior sort of Hondrewes, and they would eat

in these Artificers Houses, but afterwards they were degraded upon

this occasion. It chanced some Hondrews came to a Smith's Shop to

have their Tools mended, when it came to be Dinner time, the Smith

leaves work, and goes in to his House to dine, leaving the Hondrewes

in his Shop: who had waited there a great while to have their work

done. Now whether the Smith fearing lest their hunger might move them

to be so impudent or desperate as to partake with him of his Dinner,

clapt to his Door after him: Which was taken so hainously by those

hungry People in his Shop, that immediately they all went and declared

abroad what an affront the Smith had put upon them. Whereupon it was

decreed and confirmed, that for ever after all the People of that rank

should be deposed, and deprived of the Honour of having the Hondrewes

to eat in their Houses. Which Decree hath stood in force ever since.

[The Privilege and state of the Smiths.] Nevertheless these Smiths

take much upon them, especially those who are the King's Smiths; that

is, such who live in the King's Towns, and do his work. These have

this Privilege, that each has a parcel of Towns belonging to them,

whom none but they are to work for. The ordinary work they do for

them is mending their Tools, for which every Man pays to his Smith a

certain Rate of Corn in Harvest time according to ancient Custom. But

if any hath work extraordinary, as making new Tools or the like,

besides the aforesaid Rate of Corn, he must pay him for it. In order

to this, they come in an humble manner to the Smith with a Present,

being Rice, Hens, and other sorts of Provision, or a bottle of Rack,

desiring him to appoint his time, when they shall come to have their

work done. Which when he hath appointed them, they come at the set

time, and bring both Coals and Iron with them. The Smith sits very

gravely upon his Stool, his Anvil before him, with his left hand

towards the Forge, and a little Hammer in his Right. They themselves

who come with their work must blow the Bellows, and when the Iron is

to be beaten with the great Maul, he holds it, still sitting upon his

Stool, and they must hammer it themselves, he only with his little

Hammer knocking it sometimes into fashion. And if it be any thing to

be filed, he makes them go themselves and grind it upon a Stone, that

his labour of fileing may be the less; and when they have done it as

well as they can, he goes over it again with his file and finisheth

it. That which makes these Smiths thus stately is, because the Towns

People are compelled to go to their own Smith, and none else. And if

they should, that Smith is liable to pay Dammages that should do work

for any in another Smith's Jurisdiction.

[Craftsmen.] All that are of any Craft or Profession are accounted

of an inferior degree, as Elephant Catchers, and Keepers, who are

reckoned equal with the Smiths, &c. abovesaid, tho they neither eat

nor marry together; and these may wear Apparel as do the Hondrews,

and sit on Stools, but the Hondrews eat not with them.

No Artificers ever change their Trade from Generation to Generation;

but the Son is the same as was his Father, and the Daughter marries

only to those of the same Craft: and her Portion is such Tools as

are of use, and do belong unto the Trade: tho the Father may give

over and above what he pleaseth.

[Barbars.] Next are are Barbars; both the Women and Men may wear

Doublets, but not sit on Stools, neither will any eat with them.

[Potters] Potters yet more Inferior, may not wear any Doublets, nor

their Cloth much below the Knee, nor sit on Stools, neither will any

eat with them. But they have this Privilege, because they make the

Pots, that when they are athirst being at a Hondrew's House, they may

take his Pot, which hath a Pipe to it, and pour the Water into their

mouths themselves: which none other of these inferior degrees may be

admitted to do: but they must hold their hands to their mouths and

gape, and the Hondrews themselves will pour the Water in. The Potters

were at first denied this Honour, upon which they joyntly agreed to

make Pots with Pipes only for themselves, and would sell none to the

Hondrews that wanted; whereat being constrained, they condescended to

grant them the Honour above other inferior People, that they should

have the favour to drink out of these Pots with spouts at their Houses.

[Washers.] The next are the Ruddaughs, Washers. Of these there are

great Numbers. They wash Cloths for all People to the degree of a

Potter; but for none below that degree. Their usual Posture is to

carry a Cloth on their Shoulder, both Men and Women: They use Lye

in their washing, setting a Pot over the Fire holding seven or eight

Gallons of Water, and lay the foul Cloths on the top; and the steam

of the water goes into the Cloths and scalds them. Then they take

them and carry them to a River side, and instead of rubbing them with

their hands, slap them against the Rock, and they become very clean;

nor doth this tear the Cloths at all, as they order it.

[Jaggory-Makers.] Another rank after these are the Hungrams, or

Jaggory-Makers. Tho none will eat with them, yet it is lawful to

buy and eat the Jaggory they make, (which is a kind of Sugar) but

nothing else.

[The Poddah.] Another sort among them is the Poddah. These are of no

Trade or Craft, but are Husbandmen and Soldiers, yet are inferior to

all that have been named hitherto. For what reason neither I, nor,

I think, themselves can tell: only thus it falls to them by Succession

from their Predecessors, and so will ever remain.

[Weavers.] After these are the Weavers. Who beside their Trade,

which is Weaving Cloth, are Astrologers, and tell the People good

Days and good Seasons: and at the Birth of a Child write for them an

account of the day, time and Planet, it was born in and under. These

accounts they keep with great Care all their Life-time: by which they

know their Age, and what success or evil shall befall them.

These People also beat Drums, and play on Pipes, and dance in the

Temples of their Gods, and at their Sacrifices; they eat and carry

away all such Victuals as are offered to their Idols. Both which to

do and take, is accounted to belong to People of a very low degree

and quality. These also will eat dead Cows.

[Basket-Makers.] Next to the Weavers are the Kiddeas or

Basket-Makers. Who make Fans to fan Corn, and Baskets of Canes,

and Lace, Bedsteds and Stools.

[Mat-Makers.] Then follow the Kirinerahs. Whose Trade is to make fine

Matts. These Men may not wear any thing on their Heads. The Women of

none of these sorts ever do. Of these two last there are but few.

[The lower ranks may not assume the Habit or Names of the higher.] All

below the Couratto or Elephant-Men, may not sit on Stools, nor

wear Doublets, except the Barbar, nor wear the Cloth low down their

Legs. Neither may any of these ranks of People, either Man or Woman,

except the Potter and the Washer, wear the end of their Cloth to cover

their Bodies, unless they be sick or cold. Neither may they presume to

be called by the Names that the Hondrews are called by; nor may they,

where they are not known, change themselves by pretending or seeming

to be higher than Nature hath made them: and I think they never do,

but own themselves in the rank and quality wherein they were born,

and demean themselves accordingly.

All Outlandish People are esteemed above the inferior ranks. The Names

of the Hondrews always end in oppow, of others below the degree of

the Elephant People in adgah.

[Slaves.] The Slaves may make another rank. For whose maintenance,

their Masters allow them Land and Cattle. Which many of them do so

improve; that except in Dignity they are not far behind their Masters,

only they are not permitted to have Slaves. Their Masters will not

diminish or take away ought, that by their Diligence and Industry

they have procured, but approve of it, as being Persons capable to

repose trust in. And when they do buy or otherways get a new Slave,

they presently provide him a Wife, and so put him forward to keep

House, and settle, that he may not think of running away. Slaves that

are born of Hondrew Parents, retain the Honour of their degree.

[Beggars.] There is one sort of People more, and they are the Beggars:

who for their Transgression, as hereafter shall be shewn, have by

former Kings been made so low and base, that they can be no lower

or baser. And they must and do give such titles and respects to all

other People, as are due from other People to Kings and Princes.

[The Reason they became so base and mean a People.] The Predecessors

of these People, from whom they sprang, were Dodda Vaddahs, which

signifies Hunters: to whom it did belong to catch and bring Venison

for the King's Table. But instead of Venison they brought Man's flesh,

unknown; which the King liking so well, commanded to bring him more of

the same sort of Venison. The king's Barbar chanced to know what flesh

it was, and discovered it to him. At which the King was so inraged,

that he accounted death too good for them; and to punish only those

Persons that had so offended, not a sufficient recompence for so

great an Affront and Injury as he had sustained by them. Forthwith

therefore he established a Decree, that all both great and small,

that were of that Rank or Tribe, should be expelled from dwelling

among the Inhabitants of the Land, and not be admitted to use or

enjoy the benefit of any means, or ways, or callings whatsoever,

to provide themselves sustinence; but that they should beg from

Generation to Generation, from Door to Door, thro the Kingdom; and to

be looked upon and esteemed by all People to be so base and odious,

as not possibly to be more.

And they are to this day so detestable to the People, that they are

not permitted to fetch water out of their Wells; but do take their

water out of Holes or Rivers. Neither will any touch them, lest they

should be defiled.

And thus they go a begging in whole Troops, both Men, Women,

and Children, carrying both Pots and Pans, Hens and Chickens, and

whatsoever they have, in Baskets hanging on a Pole, at each end one,

upon their Shoulders. The Women never carry any thing, but when they

come to any House to beg, they Dance and shew Tricks, while the Men

beat Drums. They will turn Brass Basons on one of their fingers,

twirling it round very swift, and wonderfully strange. And they will

toss up Balls into the Air one after another to the number of Nine,

and catch them as they fall, and as fast as they do catch them, still

they toss them up again; so that there are always Seven up in the

Air. Also they will take Beads of several Colours, and of one size,

and put them in their mouths, and then take them one by one out of

their mouths again each Colour by themselves. And with this Behaviour,

and the high and honourable Titles which they give, as to Men, Your

Honour, and Your Majesty; and to Women, Queens, Countesses; and to

white Men, White of the Royal Blood, &c. They do beg for their living;

and that with so much importunity, as if they had a Patent for it from

the King, and will not be denied; pretending that it was so ordered and

decreed, that by this very means they should be maintained, and unless

they mean to perish with hunger they cannot accept of a denyal. The

People on the other hand cannot without horrible shame, lift up their

hand against them to strike or thrust them away; so rather than to

be troubled with their importunity, they will relieve them.

[They live well.] And thus they live, building small Hovels in remote

Places, Highways, under Trees. And all the Land being, as it were of

Necessity, Contributers towards their maintenance, these Beggars live

without labour, as well or better, than the other sorts of People;

being free from all sorts of Service and Duties, which all other are

compelled to perform for the King. [Their Contest with the Weavers

about dead Cows.] Of them it is only required to make Ropes of such

Cow-hides, as die of themselves, to catch and tie Elephants with:

By which they have another Privilege, to claim the flesh there of

for themselves, from the Weavers. Who when they meet with any dead

Cows, use to cut them up and eat them. But if any of these Roudeahs,

Beggars, see them, they will run to them and drive them away, offering

to beat them with the Poles, whereon they carry their Baskets, saying

to them, How can we perform the King's Service to make Ropes of the

Hide, if the Weavers hack and spoil it? telling them also, That it

is beneath such honourable People as they, to eat such Unclean and

Polluted flesh. By these words, and the fear the Weavers are in to be

touched by that base People, than which nothing could be more infamous,

they are glad to get them away as fast as they can.

[Incest common among them.] These Men being so low that nothing they

can do, can make them lower, it is not unusual with them to lay with

their Daughters, or for the Son to lay with his Mother, as if there

were no Consanguinity among them.

[A Punishment to deliver Noble Women to these Beggars.] Many times

when the King cuts off Great and Noble Men, against whom he is

highly incensed, he will deliver their Daughters and Wives unto

this sort of People, reckoning it, as they also account it, to be

far worse Punishment than any kind of Death. This kind of Punishment

being accounted such horrible Cruelty, the King doth usually of his

Clemency shew them some kind of Mercy, and pittying their Distress,

Commands to carry them to a River side, and there to deliver them

into the hands of those, who are far worse than the Executioners of

Death: from whom, if these Ladies please to free themselves, they

are permitted to leap into the River and be drowned; the which some

sometimes will choose to do, rather than to consort with them.

[Some of these Beggars keep Cattle and shoot Deer.] There are some

of this sort of People which dwell in remote Parts, distant from any

Towns, and keep Cattle, and sell them to the Chingulayes, also shoot

Deer and sell them where they fall in the Woods; for if they should

but touch them, none would buy them.

[Refuse Meat dressed in a Barbar's house.] The Barbar's Information

having been the occasion of all this misery upon this People, they in

revenge there of abhor to eat what is dressed in the Barbar's House

even to this day.

CHAP. III.

Of their Religion, Gods, Temples, Priests.

To take a more particular view of the state of this Countrey, we shall

first give some account of their Religion, as it justly requires the

first place, and then of their other secular concerns.

Under their Religion will come to be considered, Their Gods, their

Temples, their Priests, their Festivals, Sacrifices, and Worship,

and their Doctrines and Opinions; and whatsoever other matters occur,

that may concern this Subject.

[Their Religion, their gods.] The Religion of the Countrey is

Idolatry. There are many both Gods and Devils, which they worship,

known by particular Names, which they call them by. They do acknowledge

one to be the Supreme, whom they call Ossa polla maupt Dio, which

signifieth the Creator of Heaven and Earth; and it is he also, who

still ruleth and governeth the same. This great Supreme God, they hold,

sends forth other Deities to see his Will and Pleasure executed in

the World; and these are the petty and inferior gods. These they say

are the Souls of good men, who formerly lived upon the Earth. There

are Devils also, who are the Inflicters of Sickness and Misery upon

them. And these they hold to be the Souls of evil men.

[They worship the God that saves Souls.] There is another great God,

whom they call Buddou, unto whom the Salvation of Souls belongs. Him

they believe once to have come upon the Earth. And when he was

here, that he did usually fit under a large shady Tree, called

Bogahah. Which Trees ever since are accounted Holy, and under which

with great Solemnities they do to this day celebrate the Ceremonies

of his Worship. He departed from the Earth from the top of the highest

Mountain on the Island, called Pico Adam: where there is an Impression

like a foot, which, they say, is his, as hath been mentioned before.

[The Sun and Moon they repute Deities.] The Sun and Moon they seem

to have an Opinion to be gods from the Names they sometimes call

them by. The Sun in their Language is Irri, and the Moon Handa. To

which they will sometimes add the Title Haumi, which is a name they

give to Persons of the greatest Honour; and Dio, that signifies God:

saying Irrihaumi, Irridio: Handahaumi, handa Dio. But to the Stars

they give not these Titles.

[Some of their Temples of exquisite Work.] The Pagoda's or Temples

of their Gods are so many that I cannot number them. Many of them

are of Rare and Exquisite work, built of Hewn Stone, engraven with

Images and Figures; but by whom and when I could not attain to know,

the Inhabitants themselves being ignorant therein. But sure I am they

were built by far more Ingenious Artificers, than the Chingulayes

that now are on the Land. For the Portugueze in their Invasions have

defaced some of them, which there is none found that hath Skill enough

to repair to this day.

[The form of their Temples.] The fashion of these Pagoda's are

different; some, to wit those that were anciently built, are of

better Workmanship, as was said before; but those lately erected are

far Inferior; made only with Clay and Sticks, and no Windows. Some,

viz. Those belonging to the Buddou, are in the form of a Pigeon-House,

foursquare, one Story high, and some two; the Room above has its

Idols as well as that below. Some of them are Tiled, and some Thatched.

[The shape of their Idols.] In them are Idols and Images most monstrous

to behold, some of silver, some of brass and other metals: and also

painted sticks, and Targets, and most strange kind of Arms, as Bills,

Arrows, Spears and Swords. But these Arms are not in the Buddou's

Temples, he being for Peace: therefore there are in his Temples only

Images of men cross-legged with yellow coats on like the Gonni-Priests,

their hair frilled, and their hands before them like women. And

these they say are the spirits of holy men departed. Their Temples

are adorned with such things as the peoples ability and poverty can

afford; accounting it the highest point of Devotion, bountifully to

dedicate such things unto their Gods, which in their estimation are

most precious.

[They worship not the Idol, but whom it represents.] As for these

Images they say they say they do not own them to be Gods themselves

but only Figures, representing their Gods to their memories; and as

such, they give to them honour and worship.

[The revenues of the Temples; and the honours thereof.] Women having

their natural infirmities upon them may not, neither dare they presume

to come near the Temples or houses of their Gods. Nor the men, if

they come out of houses where such women are.

[They are dedicated to Gods.] Unto each of these Pagodas, there are

great Revenues of Land belonging: which have been allotted to them

by former Kings, according to the State of the Kingdom: but they have

much impaired the Revenues of the Crown, there being rather more Towns

belonging to the Church, than unto the King. These estates of the

Temples are to supply a daily charge they are at; which is to prepare

victuals or sacrifices to set before the Idols. They have Elephants

also as the King has, which serve them for State. Their Temples have

all sorts of Officers belonging to them, as the Palace hath.

Most of these Pagodas are dedicated to the name and honour of those,

whom they call Dio or Gods: to whom, they say, belong the Government

on earth, and of all things appertaining to this life.

[Private Chappels.] Besides these Publick Temples, many people do

build in their yards private Chappels, which are little houses, like

to Closets, sometimes so small, that they are not above two foot in

bigness, but built upon a Pillar three or four foot from the ground

wherein they do place certain Image of the Buddou, that they may have

him near them, and to testifie their love and service to him. Which

they do by lighting up candles and lamps in his house, and laying

flowers every morning before him. And at some times they boyl victuals

and lay it before him. And the more they perform such ceremonious

service to him here, the more shall be their ward hereafter.

All blessings and good success, they say, come from the hand of God,

but sickness and diseases proceed from the Devil; not that of himself

he hath such absolute power, but as servants have power, licence and

authority from their Masters, so they from God.

[The Priests.] But the Gods will require some to wait at their Altars;

and the Temples, men to officiate in them: their Priests therefore

fall under the next confederation. Of these there are three sorts

according to the three differences of Gods among them. And their

Temples are also called by three different names.

[The first order of them.] The first and highest order of Priests are

the Tirinanxes. Who are the Priests of the Buddou God. Their Temples

are styled Vehars. There is a religious house in the City of Digligy,

where they dwell and assemble and consult together about their affairs,

which being the meeting place of such holy men, they call it a Vihar;

also they admit none to come into their order but persons of the most

noble birth, and that have learning and be well bred; of such they

admit many. But they do not presently upon their admission arrive

unto the high degree of a Tirinanx. For of these there are but

three or four: and they are chose out of all the rest of the order

unto this degree; These Tirinanxes only live in the Vihar, and enjoy

great Revenues, and are as it were the Superiors of all the Priests,

and are made by the King.

Many of the Vehars are endowed and have Farms belonging to them. And

these Tirinanxes are the Landlords, unto whom the Tenants come at a

certain time and pay in their Rents. These Farmers live the easiest

of any people in the Land, for they have nothing to do but at those

set times to bring in their dues and so depart, and to keep in

repair certain little Vehars in the Countrey. So that the rest of

the Chingulais envy them and say of them, Though they live easy in

this world, they cannot escape unpunished in the life to come for

enjoying the Buddou's land and doing him so little service for it.

[The habit of these Priests.] All the rest of the order are called

Gonni. The habit is the same to the whole order, both Tirinanxes

and Gonni. It is a yellow coat gathered together about their wast,

and comes over their left shoulder, girt about with a belt of fine

pack-thread. Their heads are shaved, and they go bare-headed and

carry in their hands a round fan with a wooden handle, which is to

keep the sun off their hands.

[Their Priviledges.] They have great benefit and honour. They

enjoy their own lands without paying scot or lot or any Taxes to the

King. They are honoured in such a measure, that the people, where ever

they go, bow down to them as they do to their Gods, but themselves

bow to none. They have the honour of carrying the Tallipot with the

broad end over their heads foremost; which none but the King does:

Wheresoever they come, they have a mat and a white cloth laid over

upon a stool for them to sit upon; which is also an honour used only

to the King.

[What they are prohibited.] They are debarred from laying their hands

to any manner of work; and may not marry nor touch women, nor eat but

one meal a day, unless it be fruit and rice and water, that they may

eat morning and evening: nor must they drink wine. They will eat any

lawful flesh that is dressed for them, but they will have no hand in

the death of it; as to give order or consent to the killing of it.

They may lay down their order, if they please; which some do, that

they may marry. This is done by pulling off their coat, and flinging

it into a River, and washing themselves head and body, and then they

become like other lay-men.

[When any is religiously disposed, these Priests sent for in great

ceremony.] There is a benefit that accrueth to them, which is, when any

man is minded to provide for his soul, they bring one of these Priests

under a cloth held up by four men, unto his house, with drums and Pipes

and great solemnity which only can be done unto the King besides. Then

they give him great entertainment and bestows gifts on him according

as they are able: which, after he hath tarried a day or more, they

carry for him, and conduct him home with the like solemnities as he

came. But the night that he tarries with them he must sing Bonna, that

is matter concerning their Religion out of a Book made of the leaves

of Tallipot: and then he tells them the meaning of what he sings, it

being in an eloquent style which the Vulgar people do not understand.

[None ever used violence towards them before the present King.] Some of

these Priests, against whom the King took displeasure, were beheaded,

afterwards cast into the River. Which thing caused amazement in all

the people, how the King durst presume to do it towards such holy

and reverend persons.

And none heretofore by any former Kings have ever been so served:

being reputed and called Sons of Boddou. But the reason the King flew

them was because they conspired in the Rebellion. They threw aside

their Habits, and got their swords by their sides.

[The second order of their Priests.] The second order of Priests

are those called Koppuhs. Who are the Priests that belong to the

Temples of the other Gods. Their Temples are called Dewals. These

are not distinguished by any habit from the rest of the People, no,

nor when they are at their worship; only they wear clean cloths, and

wash themselves before they go to their service. These are taken out

from among the Hondrews. They enjoy a piece of Land that belongs to

the Dewal where they officiate, and that is all their benefit, unless

they steal somewhat that is dedicated to the Gods. They follow their

Husbandry and employments as other men do, but only when the times

of worship are, which usually is every morning and evening, oftner or

seldomer according as the Revenue will hold out, that belongs to that

Temple, whereof each is Priest. The service is, that when the boyled

rice and other victuals are brought to the Temple door by others,

he takes it and presents it before the Idol. Whence, after it hath

stood a while, he brings it out again, and then the drummers, pipers,

and other servants that belong to the Temple, eat it. These Gods have

never any flesh brought in sacrifice to them, but any thing else.

[The third order.] The third order of Priests are the Jaddeses, Priests

of the Spirits, which they call Dayautaus. Their Temples are called

Covels, which are inferior to the other Temples, and have no revenues

belonging to them. A man piously disposed, builds a small house at

his own charge, which is the Temple, and himself becomes Priest

thereof. Therein are Bills, and Swords, and Arrows, and Shields,

and Images, painted upon the walls like fierce men. This house is

seldom called Gods house, but most usually Jacco, the Devils. Upon

some extradinary festival to the Jacco, the Jaddese shaves off all

his beard.

[How they dedicate a red Cock to the Devil.] When they are sick,

they dedicate a red Cock to the Devil. Which they do after this

manner. They send for the Jaddese to their house, and give him a red

Cock chicken, which he takes up in his hand and holds an Arrow with

it, and dedicates it to the God, by telling him that if he restore the

party to his health, that Cock is given to him; and shall be dressed

and sacrificed to him in his Covel. They then let the Cock go among

the rest of the Poultry, and keep it afterwards, it may be, a year

or two: and then they carry it to the Temple, or the Priest comes

for it. For sometimes he will go round about, and fetch a great many

Cocks together, that have been dedicated, telling the owners that he

must make a sacrifice to the God; though it may be when he hath them,

he will go to some other place and convert them into mony for his

own use, as I my self can witness, We could buy three of them for

four pence half-peny.

When the people are minded to enquire any thing of their Gods, the

Priests take up some of the Arms and Instruments of the Gods, that are

in the Temples, upon his shoulder; and their he either fains himself

to be mad, or really is so: which the people call Pissowetitch; and

then the spirit of the Gods is in him, and whatsoever he pronounceth,

is looked upon as spoken by God himself, and the people will speak

to him, as if it were the very person of God.

CHAP. IV.

Concerning their Worship, and Festivals.

[The chief days of worship.] Wednesdays and Saturdays are the days,

when people, who have any business with the Gods, come and address

themselves; that is either to pray to their God for health, or

for their help in some weighty matters, as in War &c. or to swear

concerning any matter in controversy, which is done before the Idols.

[How they know what God or Devil have made them sick.] But one

of their great and frequent businesses with their Gods is for the

Recovery of health. And that God or Devil that hath made them sick,

in his power only it is to restore them. Therefore when they feel

themselves sick or sore, first, they use means to know which God

or Devil hath been the cause or author thereof. Which to find they

use these means. With any little stick they make a bow, and on the

firing thereof they hang a thing they have to cut Betel-nuts, somewhat

like a pair of Sizzars; then holding the stick or Bow by both ends,

they repeat the names of all both God and Devils: and when they come

to him who hath afflicted them, then the Iron on the bow-string will

swing. They say by that sign they know their ilness proceeds from the

power of that God last named; but I think this happens by the power

of the Hands that hold it. The God being thus found, to him chiefly

they offer their oblations and sacrifices.

[The Gods of their fortunes.] There are nine Deities, which they call

Gerehah, which are the Planets (reckoning in probably the Dragons

head and Tail.) From whom proceed their Fortunes. These they reckon

so powerful, that if they be ill affected towards any party, neither

God nor Devil can revoke it.

[What worship they give the Planets.] When they are disposed to

worship these Gerehah, they make Images of Clay according to the

number that stand disaffected, towards them, which by certain Magick

Tricks they know these Images, which are made by the Weavers, they

paint of divers colours, of horrible and monstrous shapes; some with

long tusks like a Boar, some with hornes like a Bull, all in a most

deformed manner, but something resembling the shape of a man. Before

them they prostrate Victuals, the sick party sitting all the while

before them. These ceremonies are always celebrated in the night

with Drums and Pipes and dancing until almost day, and then they

take these Images and cast them out into the high ways to be trampled

under foot: and the Victuals taken away and eaten by the attendants,

and despicable people that wait there on purpose.

[What worship they give Devils.] When they worship those whom they

call Devils, many of whom they hold to be the Spirits of some that died

heretofore, they make no Images for them, as they did for the Planets;

but only build a new house in their yard, like a Barn very slight,

covered only with leaves, and adorn it with Branches and Flowers. Into

this House they bring some of the Weapons or Instruments, which are

in the Pagods or Temples, and place them on Stools at one end of

the house, which is hanged with Cloth for that purpose, and before

them on other Stools they lay Victuals: and all that time of the

Sacrifice there is Drumming, Piping, Singing, and Dancing. [Who eat

the Sacrifices.] Which being ended, they take the Victuals away, and

give it to those which Drum and Pipe, with other Beggars and Vagabonds;

for only such do eat of their Sacrifices; not that they do account such

things hallowed, and so dare not presume to eat them, but contrariwise

they are now looked upon as polluted meat. And if they should attempt

to eat thereof, it would be a reproach to them and their Generations.

[Their Gods are local.] These Spirits or Gods are local. For those

which they worship in one County or part of the Land, are not known or

owned to have power over the People in other parts. But each Countrey

hath several Spirits or Devils, that are peculiar to those places,

and do domineer over them, and are known by several names they call

them by: under whose subjection the People do acknowledge themselves

to be: and, as I well perceive, do stand in a greater awe of them,

than they do of them, whom they call and own to be their Gods.

[The subjection of this People to the Devil.] And indeed it is sad

to consider, how this poor People are subjected to the Devil, and

they themselves acknowledge it their misery, saying their Countrey

is so full of Devils, and evil Spirits, that unless in this manner

they should adore them, they would be destroyed by them. Christians

they do acknowledge have a Prerogative above themselves, and not to

be under the Power of these infernal Spirits.

[Sometimes the Devil possesses them.] I have many times seen Men and

Women of this People strangely possest, insomuch that I could judge it

nothing else but the effect of the Devil's power upon them: and they

themselves do acknowledge as much. In the like condition to which I

never saw any that did profess to be a worshipper of the Holy Name of

JESUS. They that are thus possest, some of them will run mad into the

Woods, screeching and roaring, but do mischief to none; some will be

taken so as to be speechless, shaking, and quaking, and dancing, and

will tread upon the fire and not be hurt; they will also talk idle,

like distracted folk.

This may last sometimes two or three Months, sometimes two or three

dayes. Now their Friends reckoning it to proceed from the Devil, do go

to him and promise him a reward if he will cure them. Sometimes they

are cured, and sometimes die. The People do impute this madness to

some breach of promise that the Party affected had made to the Devil,

or else for eating some fruit or Betel-leaves dedicated to him: For

they do dedicate some fruit-trees to the Devil; and this they do, to

prevent People from stealing them (which few will dare to do after

such a Dedication) and also to excuse themselves in not bestowing

their fruit upon any that might ask or desire it. But before this

dedicated fruit is lawful for them to use, they must carry some of

it to the Temple.

[The Devil's Voice often heard.] This for certain I can affirm, That

oftentimes the Devil doth cry with an audible Voice in the Night;

'tis very shrill almost like the barking of a Dog. This I have often

heard my self; but never heard that he did any body any harm. Only

this observation the Inhabitants of the Land have made of this Voice,

and I have made it also, that either just before or very suddenly

after this Voice, the King always cuts off People. To believe that

this is the Voice of the Devil these reasons urge, because there is no

Creature known to the Inhabitants, that cry like it, and because it

will on a sudden depart from one place, and make a noise in another,

quicker than any fowl could fly: and because the very Dogs will tremble

and shake when they hear it; and 'tis so accounted by all the People.

This Voice is heard only in Cande Uda, and never in the Low

Lands. When the Voice is near to a Chingulaye's house, he will curse

the Devil, calling him Geremoi goulammah, Beef-eating Slave be gone,

be damned, cut his Nose off, beat him a pieces. And such like words

of Railery, and this they will speak aloud with noise, and passion,

and threatning. This Language I have heard them bestow upon the Voice;

and the Voice upon this always ceaseth for a while, and seems to

depart, being heard at a greater distance.

[Their Sacrifice to the chief Devil.] When smaller Devils do fail them,

they repair unto the great one. Which they do after this manner. They

prepare an Offering of Victuals ready dressed; one dish whereof is

always a red Cock. Which they do as frequently offer to the Devil,

as Papists do Wax-Candles to Saints. This Offering they carry out

into a remote place in the Woods, and prostrate it to the honour and

service of the Grand Devil, before which there are men in an horrible

disguise like Devils, with Bells about their Legs and Doublets of a

strange fashion, dancing and singing, to call, it it were possible,

the Devil himself to come and eat of the Sacrifices they have brought;

the sick Party is all the while present.

[Their Festivals.] I have hitherto spoke of their ordinary and daily

Worship, and their private and occasional Devotions; besides these

they have their solemn and annual Festivals. Now of these there are

two sorts, some belonging to their Gods that govern the Earth, and all

things referring to this life; and some belonging to the Buddou whose

Province is to take care of the Soul and future well-being of Men.

[Festivals to the honour of the Gods that govern this World.] I

shall first mention the Festivals of the former sort. They are two or

three. That they may therefore honour these Gods, and procure their aid

and assistance, they do yearly in the Month of [The great Festival in

June.] June or July, at a New Moon, observe a solemn Feast and general

Meeting, called Perahar; but none are compelled, and some go to one

Pagoda, and some to another. The greatest Solemnity is performed in

the City of Cande; but at the same time the like Festival or Perahar

is observed in divers other Cities and Towns of the Land. The Perahar

at Cande is ordered after this manner.

The Priest bringeth forth a painted stick, about which strings of

Flowers are hanged, and so it is wrapped in branched Silk, some

part covered, and some not; before which the People bow down and

worship; each one presenting him with an Offering according to his

free will. These free-will Offerings being received from the People,

the Priest takes his painted stick on his Shoulder, having a Cloth

tied about his mouth to keep his breath from defiling this pure piece

of Wood, and gets up upon an Elephant all covered with white Cloth,

upon which he rides with all the Triumph that King and Kingdom can

afford, thro all the Streets of the City. But before him go, first

some Forty or Fifty Elephants, with brass Bells hanging on each side

of them, which tingle as they go.

Next, follow men dressed up like Gyants, which go dancing along

agreeable to a Tradition they have, that anciently there were

huge men, that could carry vast Burthens, and pull up Trees by

the Roots. &c. After them go a great multitude of Drummers, and

Trumpetters, and Pipers, which make such a great and loud noise, that

nothing else besides them can be heard. Then followeth a Company of

Men dancing along, and after these Women of such Casts or Trades as are

necessary for the service of the Pagoda, as Potters and Washer-women,

each cast goeth in Companies by themselves, three and three in a row,

holding one another by the hand; and between each Company go Drummers,

Pipers and Dancers.

After these comes an Elephant with two Priests on his back: one

whereof is the Priest before spoken of, carrying the painted stick

on his Shoulder, who represents Allout neur Dio, that is, the God and

Maker of Heaven and Earth. The other sits behind him, holding a round

thing, like an Umbrello, over his head, to keep off Sun or Rain. Then

within a yard after him on each hand of him follow two other Elephants

mounted with two other Priests, with a Priest sitting behind each,

holding Umbrello's as the former, one of them represents Cotteragom

Dio, and the other Potting Dio. These three Gods that ride here in

Company are accounted of all other the greatest and chiefest, each

one having his residence in a several Pagoda.

Behind go their Cook-women, with things like whisks in their hands to

scare away flies from them; but very fine as they can make themselves.

Next after the Gods and their Attendance, go some Thousands of Ladies

and Gentlewomen, such as are of the best sort of the Inhabitants of

the Land, arrayed in the bravest manner that their Ability can afford,

and so go hand in hand three in a row; At which time all the Beauties

on Zelone in their Bravery do go to attend upon their Gods in their

Progress about the City. Now are the Streets also all made clean,

and on both sides all along the Streets Poles stuck up with Flags

and Pennons hanging at the tops of them, and adorned with boughs and

branches of Coker Nut-Trees hanging like Fringes, and lighted Lamps

all along on both sides of the Streets, both by day and night.

Last of all, go the Commanders sent from the King to see these

Ceremonies decently performed, with their Soldiers after them. And in

this manner they ride all round about the City once by day and once

by night. This Festival lasts from the New Moon until the Full Moon.

Formerly the King himself in Person used to ride on Horseback with

all his Train before him in this Solemnity, but now he delights not

in these Shows.

Always before the Gods set out to take their Progress, they are set in

the Pagoda-Door, a good while, that the People may come to worship and

bring their Offerings unto them; during which time there are Dancers,

playing and shewing many pretty Tricks of Activity before him; To see

the which, and also to shew themselves in their Bravery, occasions

more People to resort hither, than otherwise their Zeal and Devotion

would prompt them to do.

Two or thee days before the Full Moon, each of these Gods hath a

Pallenkine carried after them to add unto their honour. In the which

there are several pieces of their superstitious relicts, and a Silver

Pot. Which just, at the hour of Full Moon they ride out unto a River,

and dip full of water, which is carried back with them into the Temple,

where it is kept till the year after and then flung away. And so the

Ceremony is ended for that year.

This Festival of the Gods taking their Progress thro the City, in

the year 1664. the King would not permit to be performed; and that

same year the Rebellion happened, but never since hath he hindred it.

At this time they have a Superstition, which lasteth six or seven days,

too foolish to write; it consists in Dancing, Singing, and Jugling. The

reason of which is, lest the eyes of the People, or the Power of

the Jacco's, or Infernal Spirits, might any ways prove prejudicial

or noisom to the aforesaid Gods in their Progress abroad. During the

Celebration of this great Festival, there are no Drums allowed to be

beaten to any particular Gods at any private Sacrifice.

[The Feast in November.] In the Month of November the Night when the

Moon is at the Full, there is another great solemn Feast, called in

their Language Cawtha Poujah. Which is celebrated only by lighting of

Lamps round about the Pogada. At which time they stick up the longest

Poles they can get in the Woods, at the Doors of the Pagods and of

the King's Palace. Upon which they make contrivances to set Lamps in

rows one above the other, even unto the very tops of the Poles, which

they call Tor-nes. To maintain the charge hereof, all the Countrey in

general do contribute, and bring in Oil. In this Poujah or Sacrifice

the King seems to take delight. The reason of which may be, because he

participates far more of the Honour, than the Gods do, in whose name

it is celebrated; his Palace being far more decked and adorned with

high Poles and Lights, than the Temples are. This Ceremony lasteth

but for one Night.

[The Festival in honour of the God of the Soul.] And these are their

Anniversary Feasts to the honour of those Gods, whose power extends

to help them in this Life; now follows the manner of their Service

to the Buddou, who it is, they say, that must save their Souls,

and the Festival in honour of him.

To represent the memorial of him to their eye, they do make small

Images of Silver, Brass, and Clay, and Stone, which they do honour with

Sacrifices and Worship, shewing all the signs of outward reverence

which possibly they can. In most places where there are hollow Rocks

and Caves, they do set up Images in memorial of this God. Unto which

they that are devoutly bent, at New and Full Moons do carry Victuals,

and worship.

His great Festival is in the Month of March at their New-years

Tide. The Places where he is commemorated are two, not Temples, but the

one a Mountain and the other a Tree; either to the one or the other,

they at this time go with Wives and Children, for Dignity and Merit

one being esteemed equal with the other.

The Mountain is at the South end of the Countrey, called Hammalella,

but by Christian People, Adam's Peak, the highest in the whole Island;

where, as has been said before, is the Print of the Buddou's foot,

which he left on the top of that Mountain in a Rock, from whence

he ascended to Heaven. Unto this footstep they give worship, light

up Lamps, and offer Sacrifices, laying them upon it, as upon an

Altar. The benefit of the Sacrifices that are offered here do belong

unto the Moors Pilgrims, who come over from the other Coast to beg,

this having been given them heretofore by a former King. So that at

that season there are great numbers of them always waiting there to

receive their accustomed Fees.

The Tree is at the North end of the King's Dominions at

Annarodgburro. This Tree, they say, came flying over from the other

Coast, and there planted it self, as it now stands, under which the

Buddou-God at his being on earth used, as they say, often to fit. This

is now become a place of solemn worship. The due performance whereof

they reckon not to be a little meritorious: insomuch that, as they

report, Ninety Kings have since reigned there successively, where

by the ruins that still remain, it appears they spared not for pains

and labour to build Temples and high Monuments to the honour of this

God, as if they had been born only to hew Rocks, and great Stones,

and lay them up in heaps. These Kings are now happy Spirits, having

merited it by these their labours.

Those whose Ability or Necessity serve them not to go to these Places,

may go to some private Vihars nearer.

[The high honour they have for this God.] For this God above all other,

they seem to have an high respect and Devotion; as will appear by this

that follows. Ladies and Gentlewomen of good Quality, will sometimes

in a Fit of Devotion to the Buddou, go a begging for him. The greatest

Ladies of all do not indeed go themselves, but send their Maids dressed

up finely in their stead. These Women taking the Image along with them,

carry it upon the palms of their hand covered with a piece of white

Cloth; and so go to mens houses, and will say, We come a begging of

your Charity for the Buddou towards his Sacrifice. And the People are

very liberal. They give only of three things to him, either Oyl for his

Lamps, or Rice for his Sacrifice, or Money or Cotton Yarn for his use.

Poor men will often go about begging Sustenance for themselves by

this means: They will get a Book of Religion, or a Buddou's Image in

a Case, wrapping both in a white Cloth, which they carry with great

reverence. And then they beg in the name of the Book or the God. And

the People bow down to them, and give their Charity, either Corn,

or Money, or Cotton yarn. Sometimes they will tell the Beggar, What

have I to give? And he will reply, as the saying is, as much as you

can take up between your two fingers is Charity. After he has received

a gift from any, he pronounceth a great deal of blessing upon him,

Let the blessing of the Gods and the Buddou go along with you; let

your Corn ripen, let your Cattle increase, let your Life be long, &c.

Some being devoutly disposed, will make the Image of this God at their

own charge. For the making whereof they must bountifully reward the

Founder. Before the Eyes are made, it is not accounted a God, but a

lump of ordinary Metal, and thrown about the Shop with no more regard

than any thing else. But when the Eyes are to be made, the Artificer

is to have a good gratification, besides she first agreed upon

reward. The Eyes being formed, it is thenceforward a God. And then,

being brought with honour from the Workman's Shop, it is dedicated

by Solemnities and Sacrifices, and carried with great state into its

shrine or little house, which is before built and prepared for it.

Sometimes a man will order the Smith to make this Idol, and then after

it is made will go about with it to well-disposed People to contribute

toward the Wages the Smith is to have for making it. And men will

freely give towards the charge. And this is looked upon in the man

that appointed the Image to be made, as a notable piece of Devotion.

I have mentioned the Bogahah Tree before, which in memory of this God

they hold Sacred, and perform Sacrifices, and celebrate Religious

Meetings under. Under this Tree at some convenient distance about

ten or twelve foot at the outmost edge of the Platform, they usually

build Booths or Tents; some are made slight only with leaves for

the present use, but some are built substantial with hewn Timber and

Clay Walls, which stand many years. These Buildings are divided into

small Tenements for each particular Family. The whole Town joyns,

and each man builds his own Appartment: so that the Building goes

quite round like a circle, only one gap is left, which is to pass

thro to the Bogahah Tree: and this gap is built over with a kind

of Portal. The use of these Buildings is for the entertainment of

the Women. Who take great delight to come and see these Ceremonies,

clad in their best and richest Apparel. They employ themselves in

seeing the Dancers, and the Juglers do their Tricks: who afterwards

by their importunity will get Money of them, or a Ring off their

Fingers, or some such matters. Here also they spend their time in

eating Betel, and in talking with their Consorts, and shewing their

fine Cloths. These Solemnities are always in the Night, the Booths

all set round with Lamps; nor are they ended in one Night, but last

three or four, until the Full Moon, which always puts a Period to them.

CHAP. V.

Concerning their Religions Doctrines, Opinions, And Practices.

[As to their Religion they are very indifferent.] There are few or

none zealous in their worship, or have any great matter of esteem

for their Gods. And they seldom busie themselves in the matters of

their Religion, until they come to be sick or very aged. They debar

none that will come to see the Ceremonies of their worship; and if a

stranger should dislike their way, reprove or mock at them for their

Ignorance and Folly, they would acknowledge the same, and laugh at the

superstitions of their own Devotion, but withall tell you that they

are constrained to do what they do, to keep themselves safe from the

malice and mischiefs that the evil spirits would otherwise do them,

with which, they say, their Country swarm.

[If their Gods answer not their desires, they Curse them.] Sometimes

in their Sickness they go to the House of their Gods with an Offering,

with which they present him, intreating his favour and aid to restore

them to health. Upon the recovery whereof they promise him not to fail

but to give unto His Majesty (for so they entitle him) far greater

Gifts or Rewards, and what they are, they do particularly mention;

it may be, Land, a Slave, Cattle, Money, Cloth, &c. and so they will

discourse, argue and expostulate with him, as if he were there present

in Person before them. If after this, he fails on his part, and cannot

restore them to their health, then the fore-promised things are to

remain where they were; and instead of which perhaps he gets a Curse,

saying, He doth but cheat and deceive them.

[They undervalue and revile their Gods.] It is a usual saying, and

very frequent among them (if their Gerahah, which is their fortune,

be bad) What can God do against it: Nay, have often heard them say,

Give him no Sacrifice, but shit in his Mouth, what a God is He? So

slight an estimation have they of their Idol-Gods; and the King far

less esteems them. For he doth not in the least give any countenance

either to the Worshipper, or to the manner of worship. And God's name

be magnified, that hath not suffered him to disturb or molest the

Christians in the least in their Religion, or ever attempt to force

them to comply with the Countreys Idolatry. But on the contrary,

both King and People do generally like the Christian Religion better

than their own: and respect and honour the Christians as Christians;

and do believe there is a greater God than any they adore. And in

all probability they would be very easily drawn to the Christian or

any other Religion: as will appear by this story following.

[A fellow gives out himself for a Prophet.] There was lately one

among them that pretended himself a Prophet sent to them from a

new God, that as yet was nameless. At which the People were amused,

especially because he pretended to heal the Sick, and do Miracles:

and presently he was had in high veneration. He gave out it was the

command of the new nameless God to spoil and pull down the Dewals,

that is, the Temples of the former Gods. This he made a good progress

in, with no let or impediment from King or People. The King all this

while inclined neither to one or other, as not regarding such matters,

until he might see which of these Gods would prevail, the old or the

new. For this People stand in fear of all that are called Gods; and

this especially surprized them, because without a Name; so contrary

to all their old ones, who have Names. This new-found God therefore

went on boldly and successfully without controul: [His Success.] the

People all in general began to admire him thus come among them. And

great troops of People daily assembled thither with Sacrifices, and

to worship him. Whereby seeing their inclination so strong towards

him, he began to perceive it was not only possible, but also easie

and probable to change his Priesthood for a Kingdom.

[The King sends for one of his Priests.] At which time, whether

the King began to suspect or not, I cannot say; but he sent for one

of his Priests to be brought up to the Court. For this God had his

residence in the Countrey at Vealbow in Hotcourly, somewhat remote

from the King. This Priest having remained at the City some days,

the King took a Ring from off his Finger, and put it in an Ivory Box,

and sent it by three of his great Men to him, bidding him to enquire

of his nameless God what it was that was therein; which amazed this

Priest; but he returned this subtil answer, that he was not sent

to divine, but to heal the Diseases and help the Infirmities of the

People. Upon which the King gave Command to take him and put him in

the Stocks under a Tree, there to be wet with the Rain, and dry again

with the Sun. Which was executed upon him accordingly.

[Flies to Columba, pretends himself to be a former King's Son.] The

Chief Priest, who was the first Inventor of this new God, hearing what

the King had done, and fearing what might follow, suddenly dispatched,

and carried all what he had plundered out of the Pagods with him to

Columba, and stole one of the King's Elephants to carry it upon. Where

being arrived, he declares himself to be Son of the King of Mautoly;

who was elder Brother to this King that now is, and for fear of whom

he fled to Columba; being at that time when the Portugals had it,

who sent him to Goa, where he died.

[Flies from the Dutch.] This being noised abroad that he was a Prince,

made the People flock faster to him than before. Which changed both

his heart and behaviour from a Priest to a King. Insomuch that the

Dutch began to be in doubt what this might grow to. Who to prevent

the worst, set a watch over him: which he not liking of, took the

advantage of the night, and fled with all his Followers and Attendance

up to the King again, and came to the same place where he lay before.

[The King catches and quarters him.] No sooner had the King notice

of his arrival, but immediately he dispatched five of his greatest

Commanders with their Soldiers to catch him, and to bring him up

to him. Which they did, laying both him and all his followers in

Chains. The King commanded to keep him in a certain Pagoda of the

Chingulayes, until the matter were examined, the People in general much

lamenting him, tho not able to help. The chief of their Church-men,

viz. their Gonni-nancies, were all commanded to make their Personal

appearance at Court. Which all thought was to see the Prince or

Priest, should have a legal Trial. But in the mean time, the King

commanded to cut him in four quarters, and hang them in places,

which he appointed. Which was done.

[The Peoples opinion still of this new God.] Nevertheless the Vulgar

People to this day do honour and adore the name & memorial of the

nameless God. With which if he could have been content, and not have

gone about to usurp the Crown, the King so little regarding Religion,

he might have lived to dye a natural death.

[Their Doctrins and Opinions.] These people do firmly believe a

resurrection of the body, and the Immortality of Souls, and a future

State. Upon which account they will worship their Ancestors. They

do beleive that those they call Gods are the spirits of men that

formerly have lived upon the earth. They hold that in the other world,

those that are good men tho they be poor and mean in this world, yet

there they shall become high and eminent; and that wicked men shall be

turned into beasts. There is a Spider among them, that breeds an Egg,

which she carries under her belly, 'tis as wide as groat, and bigger

then the body of the Spider. This egg is full of young Spiders that

breed there: it hangs under her belly wheresoever she goes: and as

their young ones grow to bigness they eat up the old one. Now the

Chingulayes say, that disobedient children shall become Spiders in

the other world, and their young ones shall eat them up.

They hold that every mans good or bad Fortune was predetermined by

God, before he was born, according to an usual Proverb they have,

Ollua cottaula tiana, It is written in the head.

[The highest points of Devotion.] They reckon the chief poynts of

goodness to consist in giving to the Priests, in making Pudgiahs,

Sacrifices to their Gods, in forbearing shedding the blood of any

creature: which to do they call Pau boi, a great Sin: and in abstaining

from eating any flesh at all, because they would not have any hand,

or any thing to do in killing any living thing. They reckon Herbs

and Plants more innocent food. It is religion also to sweep under

the Bogaha or God-Tree, and keep it clean. It is accounted religion

to be just and sober and chast and true and to be endowed with other

vertues, as we do account it.

[Their Charity.] They give to the poor out of a Principle of

Charity, which they extend to forraigners, as well as to their own

Country-men. But of every measure of rice they boyl in their houses

for their families they will take out an handful, as much as they

can gripe, and put into a bag, and keep it by it self, which they

call Mitta-haul. And this they give and distribute to such poor as

they please, or as come to their doors.

[The priviledg of the Moorish beggars.] Nor are they charitable only to

the poor of their own Nation, but as I said to others: and particularly

to the Moorish beggars, who are Mahometans by religion. These have a

Temple in Cande. A certain former king gave this Temple this Priviledg,

that every Free-holder should contribute a Ponnam to it. And these

Moors go to every house in the land to receive it. And if the house

be shut, they have power to break it open, and to take out of goods

to the value of it. They come very confidently when they beg, and

they say they come to fulfill the peoples charity. And the people do

liberrally releive them for charity sake.

There is only one County in the Land, viz. Dolusbaug, that pays not the

aforesaid duty to the Moors Temple. And the reason is, that when they

came first thither to demand it, the Inhabitants beat them away. For

which act they are free from the payment of that Ponnam and have also

another priviledg granted them for the same, That they pay no Marral,

or Harriots, to the King as other Countreys do.

These Moors Pilgrims have many pieces of Land given them by well

disposed persons out of charity, where they build houses and live. And

this land becomes theirs from generation to generation for ever.

[They respect Christians, and why.] They lay Flowers, out of religion,

before their Images every morning and evening, for which Images

they build little Chappels in their yards as we said before. They

carry beads in their hands on strings, and say so many prayers

as they go. Which custom in all probability they borrowed of the

Portugueze. They love a man that makes conscience of his ways. Which

makes them respect Christians more than any others, because they

think they are just and will not lye. And thus we have finished our

discourse of their Religion.

CHAP. VI.

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

Having already treated of their Religion, we now come to their secular

concerns. And first we will lead you into their houses, and shew you

how they live.

[Their houses.] Their Houses are small, low, thatched Cottages, built

with sticks, daubed with clay, the walls made very smooth. For they are

not permitted to build their houses above one story high, neither may

they cover with tiles, nor whiten their walls with lime, but there is

a Clay which is as white, and that they use sometimes. They employ no

Carpenters, or house-builders, unless some few noble-men, but each one

buildeth his own dwelling. In building whereof there is not so much as

a nail used; but instead of them every thing which might be nailed,

is tyed with rattans and other strings, which grow in the woods in

abundance; whence the builder hath his Timber for cutting. The Country

being warm, many of them will not take pains to clay their walls,

but make them of boughs and leaves of Trees. The poorest sort have

not above one room in their houses, few above two, unless they be

great men. Neither doth the King allow them to build better.

[No chimneys.] They are not nice nor curious in their houses. They

have no Chimneys in them, but make their fires in one corner, so that

the roof is all blacked with the smoak.

[The houses of the better sort.] The great people have handsom and

commodious houses. They have commonly two buildings one opposit to

the other, joined together on each side with a wall, which makes a

square Court-yard in the middle. Round about against the walls of

their houses are banks of clay to sit on; which they often daub over

with soft Cow-dung, to keep them smooth and clean. Their Slaves and

Servants dwell round about without in other houses with their wives

and children.

[Their Furniture.] Their Furniture is but small. A few earthen pots

which hang up in slings made of Canes in the middle of their houses,

having no shelves; one or two brass Basons to eat in, a stool or

two without backs. For none but the King may sit upon a stool with a

back. There are also some baskets to put corn in, some mats to spread

upon the ground to sleep on: which is the bedding both for themselves

and friends when they come to their houses. Also some Ebeny pestels

about four foot long to beat rice out of the husk, and a wooden Morter

to beat it in afterwards to make it white, a Hirimony or Grater to

grate their Coker-nuts with, a flat stone upon which they grind their

Pepper and Turmeric, &c. With another stone which they hold in their

hands at the same time. They have also in their houses Axes, Bills,

Houghs, Atches Chissels, and other Tools for their use. Tables they

have none, but sit and eat on the ground.

[How they eat.] And now we are mentioning eating, let us take a

view of this people at their meals. Their Dyet and ordinary fare is

but very mean, as to our account. If they have but Rice and Salt in

their house, they reckon they want for nothing. For with a few green

Leaves and the juice of a Lemmon with Pepper and Salt, they will

make a hearty meal. Beef here may not be eaten; it is abominable:

Flesh and Fish is somewhat scarce. And that little of it they have,

they had rather sell to get mony to keep, then eat it themselves:

neither is there any but outlandish men, that will buy any of them. It

is they indeed do eat the fat and best of the Land. Nor is it counted

any shame or disgrace, to be a niggard and sparing in dyet; but rather

a credit even to the greatest of them, that they can fare hard and

suffer hunger, which they say, Soldiers ought to be able to endure.

[How the great men eat.] The great ones have always five or fix sorts

of food at one meal, and of them not above one or two at most of

Flesh or Fish, end of them more pottage than meat, after the Portugal

fashion. The rest is only what groweth out of the ground. The main

substance with which they fill their bellies is Rice, the other things

are but to give it a relish.

[Discouraged from nourishing Cattel.] If these people were not

discouraged from rearing and nourishing of Cattle and Poultry,

provisions might be far more plentiful. For here are many Jackalls,

which catch their Hens and some Tigres, that destroy their Cattle:

but the greatest of all is the King; whose endeavour is to keep them

poor and in want. For from them that have Hens his Officers take

them for the Kings use giving little or nothing for them; the like

they do by Hogs. Goats none are suffered to keep, besides the King,

except strangers.

[Cleanly in dressing their meet.] In dressing of their victuals they

are not to be discommended: for generally they are cleanly and very

handy about the fame. And after one is used to that kind of fare,

as they dress it, it is very savoury and good. They sit upon a mat

on the ground, and eat. But he, whom they do honour and respect,

sits on a stool and his victuals on another before him.

[Their drink and manner of eating.] Their common drink is only water:

and if they drink Rack, it is before they eat, that it may have the

more operation upon their bodies. When they drink they touch not the

Pot with their mouths, but hold it at a distance, and pour it in. They

eat their Rice out of China dishes, or Brass Basons, and they that

have not them, on leaves. The Carrees, or other sorts of Food which

they eat with their Rice, is kept in the Pans it is dressed in,

and their wives serve them with it, when they call for it. For it

is their duties to wait and serve their Husbands while they eat,

and when they have done, then to take and eat that which they have

left upon their Trenchers. During their eating they neither use nor

delight to talk to one another.

[Their manner of washing before and after meals.] They always wash

their hands and mouths both before and after they have eaten; but

for others to pour the water on their hands is looked upon as an

affront. For so they do to them, whom they account not worthy to

handle their Water pot. But when they wash, with one hand they pour

it themselves upon the other. They are very cleanly both in their

bodies and heads, which they do very often wash, and also when they

have been at stool they make use of water.

[None must speak while the Rice is put into the Pot.] But to give you

a little of their Cookery. If People be in the room talking together,

the woman being ready to put the Rice into the Pot, bids them all be

silent till she has put it in, and then they may procede with their

discourse. For if they should talk while the Rice is putting in,

it would not swell.

[Sawce made of Lemmon juyce.] At the time of the year that there is

most plenty of Lemmons, they take them and squeez the juyce into an

earthen Pot, and set over the fire, and boil it so long, till it

becomes thick and black like Tar. This they set by for their use,

and it will keep as long as they please. A very small quantity of it

will suffice for sawce. They call it Annego.

[Their sweet meats.] They have several sorts of sweet-meats. One

they call Caown. It is like to a Fritter made of Rice-flower, and

Jaggory. They make them up in little lumps, and lay them upon a Leaf,

and then press them with their thumbs, and put them into a Frying-Pan,

and fry them in Coker-nut Oyl or Butter. When the Dutch came first to

Columba, the King ordered these Caown to be made and sent to them as

a royal Treat. And they say, the Dutch did so admire them, that they

asked if they grew not upon Trees, supposing it past the Art of man

to make such dainties.

Oggulas another sort of sweet-meats, made of parched Rice, Jaggory,

Pepper, Cardamum, and a little Cinnamons. They rowl them up in Balls,

which will grow hard. These they tie up in bags and carry them with

them when they travail to eat in afternoons when they are hungry.

Alloways made much after the former manner, only they are flat in the

fashion of a Lozenge; which are good for faintings and thirsty souls

to relish their water, and to eat of in afternoons when they are at

home. We carried some of these along with us in our travayl.

[A kind of Puddings.] Tacpetties, made of Rice-flower, and the meat of

the Coker-nut and Jaggory. They are made up into small lumps, and so

put in a Leaf, and laid on a cloth over a Pot of boyling water. The

stream of which heats that which is laid upon it: and so they are

sodden like a Pudding. They tast like white bread, Almonds and Sugar.

Pitu. Which is made thus. They take flower of Coracan, and sprinkle

a little water into it, being both put into a large Pot for the

purpose. Then they stir and rowl it in the Pot with their hands: by

which means it crumbles into corns like Gun-Powder. Then they have a

Pot of boyling water with a cloth tyed over it; and upon this cloth

they lay so much of this corn flower as they can conveniently cover

with another Pot. And so the steam coming through the cloth boils it,

that it will be much like unto a Pudding. And this they use to eat

as they do Rice.

[The Womens Houswifry.] The womens Housewifry is to beat the Rice out

of the husk; which they do with an Ebeny Pestle before mentioned. They

lay the Rice on the ground, and then beat it, one blow with one hand,

and then tossing the Pestle into the other, to strike with that. And

at the same time they keep stroke with their feet (as if they were

dancing) to keep up the Corn together in one heap. This being done,

they beat it again in a wooden Morter to whiten it, as was said

before. This work tho it be very hard, belongeth only to the women:

as also to fetch both wood and water. The wood they bring upon their

heads, the water in an earthen Pot, placing it upon their hip. To the

women also belongs a small bill to cut Herbs, Pumkins &c. Which she

is to dress. Which bill she lays upon the ground, the edg upwards,

and sets her self upon a Staff or handle to hold it fast, and what

she meaneth to cut, she lays it upon the edge, and shoveth it on it.

[How they entertain strangers.] When one comes to anothers house,

being set down the Entertainment is, green Leaves, they call Bullat,

which they eat raw with Lime and Betel-nut, and Tobacco. And being set

a while, the man of the house will ask the Stranger what he comes tor,

which if he does not suddenly, the Stranger will take exceptions at

it, as thinking he is not welcom to him. Neither do they ever go one

to visit the other, unless it be for their own ends, either to beg

or borrow.

[And Kindred.] And if Kindred, that are very nearly related come

together, they have no loving or private conference one with the other,

but fit like strangers very solid and grave. And if they stay above

one night, which is the common custom, then they do help and assist

the man of the house in any work or service he hath to do.

[When they visit.] When any friends go to anothers house to visit,

they never go empty handed, but carry provisions and sweat meats with

them to their friend. And then he makes them a Feast according to

his ability, but they never eat of those things, which themselves

brought. But there is but little feasting among them unless at

a Wedding.

We have been long enough in the house, let us walk abroad, and show

you how the People demean themselves without doors.

[Their manner of Salutations.] When they meet one another, their

manner of Salutation or obeisance is, to hold forth their two hands,

the Palms upwards, and bow their Bodies: but the superior to the

inferior holds forth but one hand, and if the other be much beneath,

him he only nods his head. The women salute by holding up both

their hands edgways to their Foreheads. The general complement one

to another at first meeting is to say Ay; it signifies how do you:

and the other answers, Hundoi, that is, well.