[The Nobles in their best Apparel.] The Habit of the men when they

appear abroad is after this sort. The Nobles wear Doublets of white

or blew Callico, and about their middle a cloth, a white one next

their skin, and a blew one or of some other colour or painted, over

the white: a blew or shash girt about their loyns, and a Knife with a

carved handle wrought or inlaid with Silver sticking in their bosom;

and a compleat short Hanger carved and inlaid with Brass and Silver

by their sides, the Scabbard most part covered with Silver; bravely

ingraven; a painted Cane and sometimes a Tuck in it in their hands,

and a boy always bare-headed with long hair hanging down his back

waiting upon him, ever holding a small bag in his hand, which is

instead of a Pocket, wherein is Betel-leaves and nuts. Which they

constantly keep chewing in their mouths, with Lime kept in a Silver

Box rarely engraven, which commonly they hold in their hands, in

shape like a Silver Watch.

[The fashion of their hair.] The great ones also generally, and

spruce young men, do wear their hair long hanging down behind: but

when they do any work or travail hard, it annoying them, they tie it

up behind. Heretofore generally they bored holes in their ears and

hung weights in them to make them grow long, like the Malabars, but

this King not boring his, that fashion is almost left off. The men

for ornament do wear Brass, Copper, Silver Rings on their Fingers,

and some of the greatest Gold. But none may wear any Silk.

But the women in their Apparel do far surpass the men, neither are they

so curious in clothing themselves as in making their wives fine. The

mens Pride consists in their Attendance, having men bearing Arms

before and behind them.

[The Women drest in their bravery.] In their houses the women regard

not much what dress they go in, but so put on their cloths as is most

convenient for them to do their work. But when they go abroad, and

make themselves fine, They wear a short Frock with sleeves to cover

their bodies of fine white Callico wrought with blew and red Thread

in flowers and branches: on their Arms Silver Bracelets, and their

fingers and toes full of Silver Rings, about their necks, Necklaces of

Beads or Silver, curiously wrought and engraven, guilded with Gold,

hanging down so low as their brests. In their ears hang ornaments

made of Silver set with Stones, neatly engraven and guilded. Their

ears they bore when they are young, and rowl Coker-nut leaves and put

into the holes to stretch them out, by which means they grow so wide

that they stand like round Circles on each side of their faces, which

they account a great ornament, but in my Judgment a great deformity,

they being well featured women.

[How they dress their heads.] Their other ornaments and Apparel

show very comely on them Their Hair they oyl, with Coker-nut oyl

to make it smooth, and comb it all behind. Their hair grows not

longer than their wasts, but because it is a great ornament to have

a great bunch of hair, they have a lock of other hair fastened in

a Plate of engraved Silver and guilded, to tie up with their own,

in a knot hanging down half their Backs. Their hands are bare, but

they carry a scarf of striped or branched Silk or such as they can

get, casting it carelesly on their head and shoulders. About their

Wasts they have one or two Silver girdles made with Wire and Silver

Plate handsomly engraven, hanging down on each side, one crossing the

other behind. And as they walk they chew Betel. But notwithstanding

all their bravery neither man nor woman wears shoos or stockings,

that being a Royal dress, and only for the King himself.

[They commonly borrow their fine cloths.] It is in general a common

custom with all sorts of People, to borrow Apparel or Jewels to wear

when they go abroad, which being so customary is no shame nor disgrace

to them, neither do they go about to conceal it. For among their

friends or strangers where they go, they will be talking saying, This

I borrowed of such an one, and this of another body. Their Poverty

is so great, that their ability will not reach to buy such Apparel

as they do desire to wear; which nevertheless is but very mean and

ordinary at the best.

CHAP. VII.

Of their Lodging, Bedding, Whoredom, Marriages, and Children.

Having been thus entertained with the fine Ladies abroad, it is time

now to return home to our Lodging. And the night coming on, we will

lead you to their Bed-Chambers, and shew you how they sleep. About

which they are not very curious. If their house be but one room (as

it often is) then the men sleep together at one end and the women at

the other.

[Their Bed, and how they sleep a nights.] They have Bedsteads laced

with Canes or Rattans, but no Testars to them, nor Curtains; that the

King allows not of; neither have they nor care they for more than

one Bedstead, which is only for the Master of the house to sit or

sleep on. To this Bedstead belongs two mats and a straw Pillow. The

Woman with the Children always lyes on the ground on mats by the

fire-side. For a Pillow she lays a block or such like thing under

her mat, but the Children have no Pillows at all. And for covering

and other bedding they use the cloth they wear by day. But always at

their feet they will have a fire burning all night. Which makes more

work for the Women; who must fetch it all upon her head. For it is

accounted a disgrace for the man to meddle or make with those affairs,

that properly do belong unto the Woman.

[They rise in the night.] The younger sort of Children, such as go

naked by day, creep in under a corner of their mothers cloths. And

if they feel themselves cold in the night, they rise and blow the

fire with their mouths, having no Bellows in that Countrey, and so

sit and warm themselves thereby.

They are so little given to sleep, that they do rise many times in

the night to eat Beatel and to take Tobacco. Which done they lay them

down, and sing songs until they fall a sleep again.

[Children taught to sing at going to Bed.] At their first going to

bed, it is very seldom that they do pray to God, neither do they

ever teach their Children so to do. But sometimes will say Auh Dio,

which is God help or keep me. But they do instead of that, teach and

bid their Children to sing songs when they go to bed.

[Young People lie at one anotheir houses.] Where their houses consist

but of one room, the Children that are of any years always go and

sleep in other houses among their neighbours. Which please them better

than their own. For so they come to meet with bedfellows, nor doth it

displease the Parents, if young men of as good quality as themselves

become acquainted with their daughters, but rather like well of it;

knowing that their daughters by this means can command the young men

to help and assist them in any work or business that they may have

occasion to use them in. And they look upon it so far distant from a

disgrace, that they will among their consorts brag of it, that they

have the young men thus at their command.

[Nothing so common as Whoredom.] So that youth are bred up to

Whoredom. Indeed here are no Publick Whores allowed by Authority. In

the City some that have followed that Trade, have oftentimes by the

King's order been severely punished by Whipping, and having their Ears

and Hair cut off. But in private few or none can exempt themselves. And

for the matter of being with Child, which many of them do not desire,

they very exquisitely can prevent the same.

[They are guilty of the thing, but love not the name.] Indeed the

Publick Trade would be bad, and hardly maintain them that exercised it,

the private one being so great. And tho I think they be all Whores,

yet they abhor the Name of Vesou, which is Whore. Neither do they in

their anger reproach one another with it, unless they should lay with

a Man of an inferior quality to themselves, And the Woman reckons her

self as much obliged to the Man for his Company, as he does to her

for hers. In these affairs the Women are very expert (it being their

continual practice) to keep their design from the Husbands knowledge:

tho by his own Experience he cannot be ignorant of Womens devices. And

unless he catch them in the act he doth not much trouble himself to

prove himself a Cuckold; Cuckolds being so common, that it is not

here regarded.

[The Man may kill whom he finds in Bed with his Wife.] It is a Law

here, that if a Man catch another in Bed with his Wife, he may, be it

whosoever, kill him and her, if he please. It hath so happened that

the Man hath come to the Door, when another hath been within with

his Wife, there being no way to escape, the Woman has took a pan of

hot ashes, and as she opened the Door, her Husband being entring,

cast them in his Eyes, and so she and her Bedfellow made an escape.

[The Womens craft to compass and conceal their Debauchery.] To fetch

wood out of the Woods to burn, and to fetch home the Cattle is the

Woman's work. If they cannot have their opportunities at home, now

they appoint their meetings, while the Husband stays at home holding

the Child. In the Evenings it is common for them with whom the Women

be acquainted, to come and wait behind the House when it is dark to

attend their coming forth to them. To which end they give them notice

either by breaking of a stick, or by putting some Betel over the Wall

to fall in such places as they have appointed, where she will look

to find it. And when she has such notice, she cannot want an excuse

to go forth to meet him.

They bear such love to their Bedfellows, that I have known this done,

The Husband hath beset the House, and the Womans Friend in it, when

she hath holpen him to make a hole thro the Thatch to get out at,

which he hath done and made his Escape, and she remain behind to suffer

all the blame her self. When other opportunities are wanting to enjoy

the Company of their Paramours whole Nights together, they usually

take occasion to be discontented and fall out with their Husbands,

and so go home to their Friends houses, to get longer enjoyments. Who

to shew their Friendship will not hinder but further them in what

they delight in.

[They do treat their Friends with the use of their Wives and

Daughters.] In some Cases the Men will permit their Wives and Daughters

to lye with other Men. And that is, when intimate Friends or great

Men chance to Lodge at their houses, they commonly will send their

Wives or Daughters to bear them company in their Chamber. Neither do

they reckon their Wives to be Whores for lying with them that are as

good or better than themselves.

[The Mother for a small reward prostitutes her Daughter.] They do not

matter or regard whether their Wives at the first Marriage be Maids or

not. And for a small reward the Mother will bring her Daughter being

a Maiden unto those that do desire her. But it is so much abhorred

for Women of the high Cast or Descent to admit Men of the low Cast

to have any thing to do with them, that I think they never do it.

[Marriages.] But enough of this Ribaldry, let us turn away to more

honest Practices. To speak of their Marriages, which make the Bed

lawful. There are not many Ceremonies used in or about the same. [No

wooing.] Here is no wooing for a Wife. The Parents commonly make the

Match, and in their choice regard more the Quality and Descent than

the Beauty. If they are agreed, all is done. The Match being thus made,

the Man carrieth or sends to the Woman her Wedding Cloths; which is a

Cloth containing six or seven yards in length, and a Linnen Wast-coat

wrought with Blew and Red. If the Man be so poor that he cannot buy a

Cloth, it is the Custom to borrow one. In case the Man with his Friends

goes and carries it himself, that Night they both sleep together to

beget acquaintance one with the other. And then they appoint a day

when he is to come and fetch her home; which is the Marriage-Day.

[The Bridegroom goes to the Brides House.] The day being come, he

attended with his Friends goes to her house, which is always in the

Evening, and brings Provisions and Sweet-meats with him according

to his Ability, towards the Charges of the Wedding. Which is never

more than two Meals. Whereof Supper is the first. Then the Bride and

Bridegroom both eat together in one Dish, which is to intimate that

they are both of one rank and quality, and sometimes they tye their

Thumbs together, but not always: and that Night go to sleep together.

[How the Bridegroom carrieth home his Bride.] The next day having

dined he taketh his Bride and departeth home with her, putting her

before him, and he following her, with some of her Friends to Conduct

her. For it is the constant Custom and Fashion in this Land for the

Husband to follow his Wife. The reason whereof is a Tradition among

them, that a Man once going foremost, it happened that his Wife was

stoln away, and he not aware of it. Being come home the Bridegroom

makes a Feast as he is able.

[A Ceremony of Marriage.] Some few days after, her Friends usually come

to see her bringing a present of Provision with them. And sometimes

they use this Ceremony, the Man is to stand with one end of the Woman's

Cloth about his Loins, and she with the other, and then they pour

water on both their Heads, wetting all their Bodies: which being done,

they are firmly Married to live together, so long as they can agree.

The Elder sorts of People usually woe and conclude their Marriages as

they are in Bed together. For when they have lost their Maidenheads,

they fear not much what Man comes to sleep with them, provided he be

of as good quality as they, having nothing more to lose. And at the day

appointed the Man gives the Woman her Cloths, and so takes her home.

[Man and Wife may part at pleasure.] But their Marriages are but

of little force or validity. For if they disagree and mislike one

the other; they part without disgrace. Yet it stands firmer for the

Man than for the Woman; howbeit they do leave one the other at their

pleasure. They do give according to their Ability a Portion of Cattle,

Slaves and Money with their Daughters; but if they chance to mislike

one another and part asunder, this Portion must be returned again,

and then she is fit for another Man, being as they account never the

worse for wearing.

[Men and Women change till they can please themselves.] Both Women

and Men do commonly wed four or five times before they can settle

themselves to their contentation. And if they have Children when they

part, the Common Law is, the Males for the Man, and the Females for

the Woman. But many of the Women are free from this controversie,

being Childless.

[Women have two Husbands.] In this Countrey each Man, even the

greatest, hath but one Wife; but a Woman often has two Husbands. For it

is lawful and common with them for two Brothers to keep house together

with one Wife, and the Children do acknowledge and call both fathers.

[Women unclean] So long as the Women have their Infirmities or Flowers

upon them, they are accounted very unclean, insomuch that the very

house is polluted in that degree that none will approach near it. And

even she her self cares not to conceal it, but calls out to them that

come near, that they may avoid her house. But after she hath washed

her Head and Body all is purified again. [Privileges of Men above

Women.] It is lawful for no Woman, altho they be great Men's Wives,

to sit on a Stool in the presence of a Man. It is customary for Men

upon any frivolous account to charge one another in the King's Name

to do or not to do, according as they would have it. This the Women

upon Penalty of having their Tongues cut out, dare not presume to do.

As it is usual to punish Men for faults committed by Imprisonment and

Chains, or by making them stand with a weight on their Backs, until

they do pay such a Sum of Money as is demanded: which for ordinary

faults may be five or ten Shillings. So the Punishment which is

inflicted upon Women, is to make them stand with a Basket of Sand

upon their Heads, so long as they shall think fitting, who appoint

the Punishment. Punishment by stripes is never used either to Men or

Women, but only to those on whom the King Commands them to be laid.

[Privileges of Women.] Lands of Inheritance which belong to Women

are exempted from paying Harriots to the King. Women pay no Custom

for things they carry to the Sea-Ports. Neither is any Custom paid

for what is carried upon any Female Cattel, Cow or Buffalo.

[They often destroy new born Infants.] They have no Midwives, but

the neighbouring good Women come in and do that Office. As soon as

the Child is born, the Father or some Friend apply themselves to an

Astrologer to enquire, whether the Child be born in a prosperous

Planet, and a good hour or in an evil. If it be found to be in an

evil they presently destroy it, either by starving it, letting it

lye and die, or by drowning it, putting its head into a Vessel of

water, or by burying it alive, or else by giving it to some body of

the same degree with themselves; who often will take such Children,

and bring them up by hand with Rice and Milk; for they say, the Child

will be unhappy to the Parents, but to none else. We have asked them

why they will deal so with their poor Infants, that come out of their

Bowels. They will indeed have a kind of regret and trouble at it. But

they will say withal, Why should I bring up a Devil in my House? For

they believe, a Child born in an ill hour, will prove a plague and

vexation to his Parents by his disobedience and untowardliness.

[But seldom a First-born.] But it is very rare that a First-born

is served so. Him they love and make much of. But when they come to

have many, then usual it is, by the pretence of the Childs being born

under an unlucky Planet, to kill him. And this is reputed no fault,

and no Law of the Land takes cognizance of it.

[Their Names.] In their Infancy they have Names, whereby one may

be called and distinguished from the other. But when they come to

years it is an affront and shame to them either Men or Women, to be

called by those Names. Which they say is to be like unto Dogs. Then

they change their Names into Titles according to the Town wherein

they were born or do dwell. Also they have other Names, which may be

compared to Coats of Arms, properly and only belonging to that Family:

by which likewise they are called.

[They are ambitious of high Titles.] This People are very Ambitious

of their Titles having but little else that they can boast in; and of

Names and Titles of respect they have great plenty in their Language;

instances whereof shall be given afterwards.

CHAP. VIII.

Of their Employments and Recreations.

It is full time now, that we relate what course of life the People

take, and what means they use for a livelihood. This has been in part

already related.

[Their Trade.] As for Commerce and Merchandize with Foreign Nations,

there is little or nothing of that now exercised. Indeed in the times

when the Portugueze were on this Island, and Peace between them and

the King, he permitted his People to go and Trade with them. The

which he would never permit them to do with the Hollander, tho they

have much sought for it. They have a small Traffic among themselves,

occasioned from the Nature of the Island. For that which one part of

the Countrey affords, will not grow in the other. But in one part or

other of this Land they have enough to sustain themselves, I think,

without the help of Commodities brought from any other Countrey:

exchanging one Commodity for another; and carrying what they have to

other parts to supply themselves with what they want.

[Work not discreditable to the best Gentleman.] But Husbandry is

the great Employment of the Countrey, which is spoken of at large

before. In this the best men labour. Nor is it held any disgrace for

Men of the greatest Quality to do any work either at home or in the

Field, if it be for themselves; but to work for hire with them is

reckoned for a great shame: and very few are here to be found that

will work so; But he that goes under the Notion of a Gentleman may

dispence with all works, except carrying, that he must get a man to do

when there is occasion. For carrying is accounted the most Slave-like

work of all.

[How they geld their Cattel.] Under their Husbandry, it may not be

amiss to relate how they geld their Cattel. They let them be two or

three years old before they go about this work; then casting them and

tying their Legs together; they bruise their Cods with two sticks

tied together at one end, nipping them with the other, and beating

them with Mallets all to pieces. Then they rub over their Cods with

fresh Butter and Soot, and so turn them loose, but not suffer them

to lye down all that day. By this way they are secured from breeding

Maggots. And I never knew any die upon this.

[How they make Glew.] Whensoever they have occasion to use Glew,

they make it after this fashion. They take the Curd of milk, and

strain the water from it through a cloth. Then tying it up in a

cloth like a Pudding, they put it into boyling water, and let it

boyl a good while. Which done it will be hard like Cheese-curd,

then mixing it with Lime, use it. If it be not for present use,

they will roul up these Curds into a Ball; which becomes hard,

and as they have occasion will scrape some of it off with a Knife,

and so temper it with Lime. This Lime with them is as soft as Butter.

[Their Manufactures.] Their Manufactures are few: some Callicoes,

not so fine as good strong Cloth for their own use: all manner of

Iron Tools for Smiths, and Carpenters, and Husbandmen: all sorts of

earthen ware to boil, stew, fry and fetch water in, Goldsmith's work,

Painter's Work, carved work, making Steel, and good Guns, and the like.

But their Art in ordering the Iron-Stone and making Iron, may deserve

to be a little insisted on. For the Countrey affords plenty of Iron,

which they make of Stones, that are in several places of the Land;

they lay not very deep in the ground, it may be, about four or five

or six foot deep.

[How they make Iron.] First, They take these Stones, and lay them

in an heap, and burn them with wood, which makes them more soft

and fitter for the Furnace. When they have so done they have a

kind of Furnace, made with a white sort of Clay, wherein they put a

quantity of Charcoal, and then these Stones on them, and on the top

more Charcoal. There is a back to the Furnace, like as there is to a

Smith's Forge, behind which the man stands that blows, the use of which

back is to keep the heat of the fire from him. Behind the Furnace they

have two logs of Wood placed fast in the ground, hollow at the top,

like two pots. Upon the mouths of these two pieces of hollow wood

they tie a piece of a Deers Skin, on each pot a piece, with a small

hole as big as a man's finger in each skin. In the middle of each

skin a little beside the holes are two strings tied fast to as many

sticks stuck in the ground, like a Spring, bending like a bow. This

pulls the skin upwards. The man that blows stand with his feet, one

on each pot, covering each hole with the soles of his feet. And as

he treads on one pot, and presseth the skin down, he takes his foot

off the other, which presently by the help of the Spring riseth; and

the doing so alternately conveys a great quantity of wind thro the

Pipes into the Furnace. For there are also two Pipes made of hollow

reed let in to the sides of the Pots, that are to conduct the wind,

like the nose of a Bellows, into the Furnace.

For the ease of the Blower, there is a strap, that is fastned to

two posts, and comes round behind him, on which he leans his back:

and he has a stick laid cross-ways before him, on which he lays both

his hands, and so he blows with greater ease. As the Stones are thus

burning, the dross that is in them melts and runs out at the bottom,

where there is a slanting hole made for the purpose so big as the lump

of Iron may pass thro: out of this hole, I say, runs out the dross

like streams of fire, and the Iron remains behind. Which when it is

purified, as they think, enough, so that there comes no more dross

away, they drive this lump of Iron thro the same sloping hole. Then

they give it a chop with an Ax half thro, and so sling it into the

water. They so chop it, that it may be seen that it is good, Iron

for the Satisfaction of those that are minded to buy.

[How they make Butter.] For a farewel of their labours, let it not

be unacceptable to relate here a piece of their Housewifry; and tell

you how they make Butter. First, They boil the Milk, then they turn

it into a Curd; the next morning they skim off the Cream, and drill

it in an earthen Vessel with a stick having a cross at the bottom

of it, somewhat like a Chocolate stick. When the Butter is come,

they put it in a pan, and fry it, to get all the water dry out of it,

and so put it into an earthen pot for use.

[Shops in the City.] There are no Markets on the Island. Some few

Shops they have in the Cities, which sell Cloth, Rice, Salt, Tobacco,

Limes, Druggs, Fruits, Swords, Steel, Brass, Copper, &c.

[Prizes of Commodities.] As to the Prices of Commodities, they are

sold after this rate. Rice in the City, where it is dearest, is

after six quarts for fourpence half-peny English, or a small Tango,

or half a Tango; six Hens as much; a fat Pig the same: a fat Hog,

three shillings and six pence or four shilling: but there are none

so big as ours. A fat Goat, two and fix pence. Betle-nuts 4000 nine

pence Currant price, when a Trad.

And now we are discoursing or their Traffick, we will speak a little

of their Measures, Weights, and Coin.

[Of their Measures.] First for Measures. A Rian is a Cubit, which is

with them from the bone on the inside of the Elbow to the tip of the

fourth Finger. A Waddo rian is the Carpenters Rule. It is as much as

will reach from one Elbow to the other, the Thumbs touching one the

other at the tops, and so stretching out both Elbows.

For their Corn-measures, the least is a Potta, which is to contain

as much Grain as a man can hold heaped up in his whole hand palm

and fingers and all. Four Pottas make a lawful or Statute-measure,

called Bonder Nellia, signifying the King's measure. Which is the

King's ordinary allowance to a man, that is as much as he can eat in a

day. But we Englishmen were allowed two. Four of these Bonder Nellias

make a Courney. In fashion it is an handsom turned measure, some of

them are made with Canes like a Basket. Ten of these Courneys make a

Pale, that is forty measures, which is the usual quantity that they

sell for a Laree, or fifth part of a Piece of eight, the usual price

in Cande Vda. But in time of Harvest two Pales for a Laree. Four of

these Pales make an Ommouna. In which they keep the account of their

Corn, reckoning by Ommounas.

[Their Weights.] For their Weights, their smallest is Collonda, six

make just a Piece of eight. They have half Collondas and quarter

Collondas. When they are to weigh things smaller than a Collonda,

they weigh them with a kind of red Berries, which grow in the Woods,

and are just like Beads. The Goldsmiths use them, Twenty of these

Beads make a Collonda and Twenty Collondas make a Pallum.

[Measures bigger than the Statute punishable, but less not; and

why.] Here is no Punishment for those that make less weights and

measures. They are more circumspect that their measures be not too

big than too little. For Money being scarce, Corn passeth instead

of Money, and every man mets by his own measure. Which therefore he

makes as large as he can or dares, that so when he receives his Debt

of Corn, he may get as much as he can. Which upon this account would

be a great injury to the poorer sort of People, who commonly are

the Debtors. Therefore the Adigars Officers will go about the Towns

to examine the measures by a Statute-Measure; and where they find

great ones they cut them in pieces, and hang them up in the Streets

to terrifie others, and sometimes will amerce a Fine upon them that

have them.

[Of their Coin.] Of Money they have but three sorts that passeth

for Coin in the King's Dominions. The one was Coined by Portugals,

the King's Arms on one side, and the Image of a Frier on the other,

and by the Chingulayes called Tangom massa. The value of one is

nine pence English, Poddi Tangom, or the small Tangom is half as

much. There is another sort, which all People by the King's Permission

may and do make. The shape is like a fish-hook, they stamp what mark

or impression on it they please. The Silver is purely fine beyond

pieces of Eight. For if any suspect the goodness of the Plate, it is

the Custom to burn the Money in the fire red hot, and so put it in

water: and if it be not then purely white, it is not Currant Money.

The third sort of Money is the King's proper Coin. For none upon

pain of Death may Coin it. It is called a Ponnam. It is as small as a

Spangle: Seventy five make a piece of Eight, or a Spanish Dollar. But

all sorts of Money is here very scarce: And they frequently buy and

sell by exchanging Commodities.

[Of their Play.] Pass we now from their Business to their Pastimes

and Diversions. They have but few Sports, neither do they delight in

Play. Only at their New year, they will sport and be merry one with

another. Their chief Play is to bowl Coker-nuts one against the other,

to try which is the hardest. At this time none will work, until their

Astrolagers tell them, it is a good hour to handle their Tools. And

then both Men and Women do begin their proper works; the Man with

his Ax, Bill, and Hough, and the Woman with her Broom, Pestle, and

Fan to clean her Corn.

[A Play or a Sacrafice.] There is another Sport, which generally all

People used with much delight, being, as they called it, a Sacrifice

to one of their Gods; to wit, Potting Dio. And the benefit of it is,

that it frees the Countrey from grief and Diseases. For the beastliness

of the Exercise they never celebrated it near any Town, nor in sight of

Women, but in a remote place. The manner of the Game is thus. They have

two crooked sticks like Elbows, one hooked into the other, and so with

contrivances they pull with Ropes, until the one break the other; some

riding with one stick, and some with the other; but never is Money laid

on either side. Upon the breaking of the stick, that Party that hath

won doth not a little rejoyce. Which rejoycing is exprest by Dancing

and Singing, and uttering such sordid beastly Expressions, together

with Postures of their Bodies, as I omit to write them, as being their

shame in acting, and would be mine in rehearsing. For he is at that

time most renowned that behaves himself most shamelesly and beast-like.

[For the filthiness of it forbid by the King.] This filthy Solemnity

was formerly much in use among them; and even the King himself hath

spent time in it, but now lately he hath absolutely forbidden it under

penalty of a forfeiture of Money. So that now the practice hereof is

quite left off.

[A cunning stratagem of an Officer.] But tho it is thus gone into

dis-use, yet out of the great delight the People had in it, they of

Gompala would revive it again; and did. Which coming to the King's

ear, he sent one of his Noblemen to take a Fine from them for it. The

Nobleman knew the People would not come to pay a Fine, and therefore

was fain to go to work by a Stratagem. Pitching therefore his Tents

by a Pond, he gave order to call all the People to his assistance

to catch Fish for the King's use. Which they were very ready to do,

hoping to have the refuse Fish for themselves. And when they were all

thus assembled together with their Tools, and necessary Instruments

for that purpose, the Nobleman charged them all in the King's Name

according to the Countries fashion, which was by pulling off his Cap,

and falling down upon the ground three times, that not a man of them

should budge till they had paid such a Sum of Money, which was so

much a piece, for reviving that Play that the King had forbid. Which

they were forced to do before they departed from the Pond side. And

the Money was carried into the King's Exchequer.

[Tricks and feats of Activity.] When they would be merry, and

particularly at their great Festival in the New Moon of June or July

(before mentioned;) they have People that shew pretty tricks and feats

of Activity before them. A man sets a Pole of seven or eight foot long

upon his Breast; a Boy gets to the top of this Pole, and leans with

his Belly upon the end of it; and thus the man danceth with the Pole

on his Breast, and the Boy on it, and but little holding the Pole. A

man takes four Arrows with blades about a foot long, they are tied

one cross another, and so laid upon the end of a Pole, which rests

upon the man's Breast. On a sudden he squatts down upon the ground,

and the four Arrows all fall on the four sides of him, sticking in the

ground. Two Cross-bows stand bent one opposite to the other, charged

with Arrows drawn up to the heads: they are placed just so high, as

they may fly over a man's back when he lyes flat upon the ground. A

man danceth between them and shows Tricks, and when he is pleased,

he touches a string made fast to both their trickers, at which they

both instantly Discharge, and he falls flat down between them, and

the Arrows fly over his back, which if they hit him, undoubtedly fly

thro his Body. A Woman takes two naked Swords under each Arm one,

and another she holds in her mouth, then fetcheth a run and turns

clear over, and never touches the ground till she lights on her feet

again, holding all her Swords fast. There are divers other Diversions

of this nature too large to mention.

[At leisure times they meet, and discourse of News.] At their leisure

when their affairs will permit, they commonly meet at places built

for strangers and way-faring men to lodge in, in their Language called

Amblomb, where they sit chewing Betel, and looking one upon the other

very gravely and solidly, discoursing concerning the Affairs at Court,

between the King and the great Men; and what Employment the People of

the City are busied about. For as it is the chief of their business

to serve the King, so the chief of their discourse is concerning

such matters. Also they talk of their own affairs, about Cattel and

Husbandry. And when they meet with Outlandish-men they enquire about

the Laws and Government of their Countrey, and if it be like theirs;

and what Taxes and Duties we are bound to pay, and perform to our

King, &c.

[Drunkenness abhored.] And this manner of passing their leisure time

they account the greatest Recreation. Drunkenness they do greatly

abhor, neither are there many that do give themselves to it. Tobacco

likewise they account a Vice, but yet is used both by Men and Women;

but more eaten than drunk in Pipes.

[Their great delight in Betel.] But above all things Betel leaves

they are most fond of, and greatly delighted in: when they are

going to Bed, they first fill their mouths with it, and keep it

there until they wake, and then rise and spit it out, and take in

more. So that their months are no longer clear of it, than they are

eating their Victuals. This is the general practice both of Men and

Women, insomuch that they had rather want Victuals or Cloths than

be without it; and my long practice in eating it brought me to the

same condition. And the Reasons why they thus eat it are, First,

Because it is wholsom. Secondly, To keep their mouths perfumed: for

being chewed it casts a brave scent. And Thirdly, To make their Teeth

black. For they abhor white Teeth, saying, That is like a Dog.

The better sort of Women, as Gentlewomen or Ladies, have no other

Pastime but to sit and chew Betel, swallowing the spittle, and spitting

out the rest. And when Friends come to see and visit one the other,

they have as good Society thus to sit and chew Betel, as we have to

drink Wine together.

[The Manner of their eating Betel-leaves.] But to describe the

particular manner of their eating these Leaves. They carry about with

them a small Box filled with wet Lime; and as often as they are minded

to eat Betel, they take some of this Lime, as much as they judge

convenient, and spread it thin upon their leaf; then they take some

slices of the Betel-nut, and wrap them up in the leaf, and so eat it,

rubbing their Teeth therewith ever and anon to make them black. Thus

they eat it generally: but sometimes they eat it otherwise, according

as they please; neither spreading the Lime on the leaf, nor rolling

up slices of the Nut into it: But they will take a little of the Lime

out of their Box between their Fingers, and put it in their mouths,

and eat of the Nut and the Leaf by themselves. But whensoever they

eat of the Betel-leaf, the Lime and the Nut always accompany it.

[How they make Lime.] They have a pretty shift of making their

Lime, when they chance to need it as they are travailing. They take

certain Shells, almost resembling Snails Shells, which they pick up

in fresh water Rivers, washed a shore with the water beating upon the

Rocks. These Shells, mixed with Charcoal and, fire they wrap up in

a wisp of Rice-straw, and bind them together in a round bundle of a

convenient bigness, tying all up with green Withs, that they may not

fall in pieces. By a With some four foot long they hold it in their

hands, swinging it round over their heads. Which motion blows the

Coals and makes them burn. And as they are weary with swinging it in

one hand, they shift and take it in the other: and so keep swinging

it for half an hour or thereabouts. By which time it will be burnt

to very good Lime, and most part of the straw consumed: but it is

still kept together by the green Withs. Then they take it and wet it

in water, and put it into their Pots or Boxes for their use. The Lime

made of white stone burnt in a Kiln they do indifferently use to eat

with their Leaves, as well as this made of Shells now described.

CHAP. IX.

Of their Laws and Language.

There are three things, that ingenious men may possibly be inquisitive

after, which have not yet been professedly handled, their Laws,

their Language, and their Learning.

[Their Laws.] Concerning the first, here are no Laws, but the Will

of the King, and whatsoever proceeds out of his mouth is an immutable

Law. Nevertheless they have certain antient usages and Customes that

do prevail and are observed as Laws; and Pleading them in their Courts

and before their Governors will go a great way.

[Lands descend.] To hint some of them, their Lands are hereditary,

and do descend from Parents to their Children. But the eldest son

by Priviledg of Birth-right does not possess and enjoy all the Land,

but if the Father please he can divide it among his Children. Yet in

case the eldest son does enjoy the Land, then without dispute he is

to maintain his Mother and her Children until they come to years or

ability to provide for themselves.

[In case Corn receives dammage by a Neighbours Cattle.] They have a

custom in the Land Ouvah, which is a great breeder of Cattle, and hath

but very little Wood, so that they have not where with to make hedges;

It is that when they sow their Lands, they drive their Cattle thence,

and watch them all day that they break not into the Corn; and at night

they tie their Cattle to secure them from straying into the Corn-Lands:

otherwise if one Neighbours Cattle eats another neighbours Corn,

he must pay the dammage.

Those that are lazy and loath to Plow, or that are Poor and want Corn

to sow, the Custom is, to let out their ground to others to Till

at Ande, that is at halves; but fees and accustomable dues taken,

out by the Husbandman that tills it, the Owner of the Land receives

not much above a third part.

[The loss of leting out land to Till.] For the Husband hath divers

considerable payments besides his half share of the Corn. As namely,

first he hath Cotoumaun, that is, so much Corn as they scratch off

from the whole heap of trodden Corn by drawing a bundle of Thorns over

it. Secondly, Waracool, that is a consideration for the expences they

are at in Tilling and Sowing; for which there is a Rate according to

the bigness of the field. Thirdly, Warrapoll, that is the Corn they

leave at the bottom of the heap after they have done fanning. Which

is the Womans fee for their pains in weeding the Corn, and in pulling

it it up where it is too thick, and planting it where it is thin,

&c. Fourthly, Bolerud which is the Chaff and sweepings of the Pit. This

sometimes comes to a considerable value according to the quantity

of Corn that is trodden. Fifthly, Peldorah, which is a piece of Corn

they leave standing before the watch house, which is set up in their

Corn grounds to watch their Corn from the wild beasts. And this left

standing is the fee for watching. There is yet another due Ockyaul

which belongs to their Gods, and is an offering sometimes carried

away by the Priest; and sometimes they bestow it upon the beggar,

and sometimes they will take it and hang it up in their houses, and at

convenient time sacrifice it themselves. It is one of their measures,

which is about half a Peck.

[The great consideration for Corn borrowed.] And in the mean time

until this Corn is ripe, the Owner is fain to go a borrowing Corn to

sustain himself and Family. Which he pays consideration for; which is,

when his own Corn is ripe, a bushel and an half for a bushel that is,

at the rate of Fifty per Cent. Which manner of lending Corn is a means

that doth maintain many strangers and others. For they who have got a

small stock of Corn by that Profit may competently live upon it. Which

was the means that Almighty God prepared for my relief and maintenance.

Corn thus lent is somewhat difficult to receive again. For the Debtor

being Poor, all the Creditors will come into the field, when the Corn

is a shareing, that being the place of payment: and as soon as it is

divided each one will scramble to get what he can. And having taken

possession of it, from thence the Creditor must carry it home himself,

be it far or near.

[The debt becomes double in two years.] If the Debt remains in the

Debtors hands two years, it becomes doubled: and from thence forward

be it never so long, no more use is to be paid by the Law of the

Land, which Act was established by the King in favour of the Poor,

there having been some whole Families made Slaves for a bushel of Corn.

[If the debtor pay not his debt he is lyable to be a slave for it.] But

yet it is lawful for the Creditor, missing Corn, to lay hands on any

of his goods: or if the sum be somewhat considerable on his Cattle or

Children, first taking out a License from the Magistrate so to do,

or if he have none, on himself or his wife, if she came with him

to fetch the debt, if not, she is clear from this violence; but his

Children are not.

[Divers other Laws and Customes.] If a woman goes away from her

Husband without his consent, no Man may marry her, until he first

be married. In lending of mony by the use of it in one years time,

it becomes double. And if the Creditor receive not his mony at the

expiration of the year, but lets it lie in the Debtors hands never

so long after, no more than double is to be paid, the encrease never

runs up higher as it is in lending Corn. If a Bond-woman has Children

by a Free-man, the Children all are Slaves to her Master: but if a

Bond-man has Children by a Free-woman, the Children are free: For the

Children are always as the Mother, whether Bond or Free. No man may

cut down a Coker-nut-Tree. If any man to a bargain or promise gives a

stone in the Kings name, it is as firm as hand and seal. And if any

after this go back of his word, it will bear an Action. If any man

be taken stealing, he must restore seven for one, or else be made a

Slave, if he be not able to pay it.

It is lawful and customary for a man in necessity to sell or pawn his

Children, or himself. No man building an house either in his own or

another mans ground, if he be afterwards minded to leave his Land,

where his house stood, may pull it down again: But must let it stand

for the benefit of whosoever comes after him.

[For deciding controversies.] For the deciding of matters in

controversie especially of more abstruse cognizance, the parties

do both swear before their Gods, sometimes in their Temples, and

sometimes upon more extraordinary occasions in hot Oyl.

[Swearing in the Temples.] Sometimes in their Temples. To explain

which, take this following relation. A Slave was accused by a

Merchant to have robbed his house. Whereupon to clear himself, the

Slave desired he might swear. So the Merchant and Slave went both to

the Temple to swear. The Merchant swore positively that the Slave

had robbed his house; and the Slave swore as poynt blank that he

had not robbed his house: and neither of them having any witnesses,

God who knew all things was desired to shew a Judgment upon him that

was forsworn. They both departed to their houses, waiting to see upon

whom the Judgment would fall. In the mean time the Slave privatly

sets the Merchants house on fire, and his house was burnt down to

the ground. Then it was clear by this supposed divine Judgment, the

Merchant was forsworn. The Slave presently demands satisfaction for

laying Theft falsly to his charge. The Merchant could not tell what

to say to it, but would give him none. The Slave was now to take

his own satisfaction, as he had opportunity. And his Master bids

him seize upon the Merchants Person or any other relating to him,

and bring them to his house, and there detain them. Within a short

time after, the Slave seeing a Kinsman of the Merchants passing by,

offers to seize him. But he, rather than be taken, draws his Knife and

Stabs the Slave on the shoulder, and so escapes. In Fine, the Merchant

was fain to bribe the Great Men to save himself from further dammage,

and sit down contented with the loss of his goods and house. Though

the Slave was a person of a very bad reputation, and had done divers

Thefts; and some of his stolen goods he hath brought to me to sell.

[The benefit of swearing in hot Oyl.] Sometimes they do decide their

debates by swearing in hot Oyl. Which because it is remarkable, I will

relate at large. They are permitted thus to swear in matters of great

importance only, as when Law Suits happen about their Lands, or when

their is no witness. When they are to swear, each party hath a Licence

from the Governor for it, written with his hand to it. Then they go

and wash their heads and bodies, which is a religious ceremony. And

that night they are both confined Prisoners in an house with a guard

upon them, and a cloth tyed over each of their right hands and sealed,

least they might use any charm to harden their fingers.

The next morning they are brought out; they then put on clean

cloths, and purifie themselves, reckoning they come into the

presence of God. Then they tie to their wrists the Leaf wherein

the Governors Licence is, and repair under some Bogahah, God-Tree,

and all the Officers of the County assemble with a vast number of

people besides. Coker-nuts are brought, and Oyl is there extracted

from them in the sight of the people, that all may see their is no

deceit. Also they have a Pan of Cow-dung and water boyling close by:

The Oyl and Cow-dung being both boyling and throughly hot, they take

a young leaf of a Coker-nut Tree and dip that into the Oyl, that all

may see it is hot. For it singes, and frizzels up, and roars as if

you poured water into hot boyling Oyl. And so they do likewise to the

Cow-dung. When all are satisfied the Oyl is hot, the two men come and

stand on each side of this boyling Oyl; and say, The God of Heaven

and Earth is witness, that I did not do this that I am accused of;

Or, The four sorts of Gods be witness, That this Land in controversie

is mine. And then the other swears quite contrary. But first the

Accuser alwayes swears. The Accused also relates his own innocence,

or his own Right and Title. The cloths that their hands were bound

up in are taken off. And immediatly upon using the former words,

he dips his two fingers into the hot Oyl, flinging it out three

times. And then goes to the boyling Cow-dung, and does the same. And

so does the other. Then they tie up their hands again with the cloth,

and keep both of them Prisoners till the next day. When their hands

are looked upon, and their fingers-ends rubbed with a cloth, to see

if the skin come off. And from whose fingers the skin comes, he is

forsworn. The Penalty of which is a great forfeiture to the King and

great satisfaction to the Adversary.

I am able to testifie, that the fingers of some of these that have

thus sworn have been whole from any scald after this use of hot Oyl:

but whether it be their innocence or their Art, that it thus comes to

pass, I know not. The penalty of the breach of the Laws or Customes

of this Land is at the pleasure of the Judg, either amercement,

or imprisonment, or both.

[How they exact Fines.] For the taking of Fines from men, on whom they

are laid, this is their Custom. The Officers, wheresoever they meet the

man, stop him in the place. Where they take away his Sword and Knife;

and make him pull off his Cap and Doublet; and there he sits with his

Keepers by him, till he pays the Fine. And if he delays paying it,

they clap a great Stone upon his back; in which condition he must

remain till he pays it. And if he doth not pay, they load him with

more Stones, until his compliance prevent further pains. Another way

they have to exact the payment of the Fines laid upon them. They take

some sprigs of Thorns, and draw them between the mans naked Legs till

he pays. But if he remain obstinate they clap him up in chains.

They have an odd usage among them to recover their debts. Which

is this. They will sometimes go to the house of their debtor with

the leaves of Neiingala a certain Plant, which is rank Poyson, and

threaten him, that they will eat that Poyson and destroy themselves,

unless he will pay him what he ows. The debtor is much afraid of this,

and rather than the other should Poyson himself, will sometimes sell

a Child to pay the debt: Not that the one is tender of the life of

the other, but out of care of himself. For if the party dyes of the

Poyson, the other for whose sake the man Poysoned himself must pay a

ransome for his life. By this means also they will sometimes threaten

to revenge themselves of those with whom they have any contest, and

do it too. And upon the same intent they will also jump down some

steep place or hang or make away with themselves; that so they might

bring their Adversary to great dammage.

[Of their Language.] To speak now a little of their Language. It is a

language peculiar to that Island: and I know not any Indian Nations

that speak it but themselves. There are a few words that are common

to the Chingulays and the Malabars, which they might borrow of one

another, by Intercourse and Commerce, but the words are so few,

that a Malabar cannot understand a Chingulay, nor on the contrary.

Their language is Copious Smooth, Elegant, Courtly; according as

the People that speak it are. Who are full of words, Titles and

Complements. They have no less than twelve or more Titles that they

use when they speak to Women according to their ranks and qualities.

[Titles to women according to their qualities.]

Puddeci. A word for a woman of the lowest condition.

Kiddekel. A term of more respect, given to a young wench.

Nanda. A term for an inferior woman something in years

signifies also Ant.

Nandadga. A little higher yet, of the like years.

Nauchere. A Title may be given to an ordinary woman, still,

but yet higher.

Lamhaumi. A Title higher than any yet.

Ettani. Higher still.

Lam-Ettani. Of more respect.

Ettanihaumi. Higher than that.

Maugi. Proper only to an old woman but of good quality.

Maugiwanxi. Better then the Maugi.

Comaurehaumi. A Title due to the greatest Ladies.

Hondreunié. Given to the Queen or the King.

So that it is hard to speak to a woman without they know what she is

before, least they might mistake her Title. And the women are much

pleased with some of the better Titles.

[Titles given to men.] The men also have various Titles, tho not so

many as the women. People give to them these Titles according to the

business they have with them. If they come for some favour or kindness

to be done them, they bestow the better sort of Titles upon them.

They have seven or eight words for Thou, or You, which they apply to

persons according to their quality, or according as they would honour

them. And they are so, Topi, Umba, Umbela, Tomnai, Tomsi, Tomsela,

Tomnanxi. All these words are gradually one higher than the other.

[No difference between a Country man and a Courtier for

Language.] Their ordinary Plow men and Husbandmen do speak elegantly,

and are full of complement. And there is no difference between the

ability and speech of a Country-man and a Courtier. When any hath

a favour to beg of a Noble-man, or any business with him, they do

not abruptly speak their desires or errand at first, but bring it in

with a long harangue of his worth or good disposition or abilities;

[Their speech and manner of Addresses is Courtly and becoming.] and

this in very handsom and taking stile. They bring up their Children

to speak after this manner, and use them to go with errands to great

men; and they are able to tell their tale very well also.

In their speech the people are bold without sheepish shame facedness,

and yet no more confidence than is becoming.

[Their Language in their address to the King.] The King they call

by a name, that signifies somewhat higher than a man, and next to

God. But before the Wars they stiled him Dionanxi, which is a Title

higher than God by the addition of Nanxi. This Title the King took

before the Rebellion, but since he forbad it. When they speak to the

King concerning themselves, they do not speak in the first person,

and say I did so or so, but Baulagot the limb of a Dog did it or will

do it. And when they speak of their Children unto the King, they call

them Puppies. As if he ask them how many Children they have, they say

so many Puppy dogs, and so many Puppy-bitches. By which by the way,

we may conjecture at the height of the King and the slavery of the

People under him.

[Words of Form and Civility.] They have certain words of Form and

Civility, that they use upon occasion. When they come to another

mans house, he asks them what they come for, which is his civility,

and they answer Nicamava, I come for nothing, which is their ordinary

reply, tho they do come for something. And upon this they have a Fable.

A God came down upon earth one day, and bad all his Creatures

come before him and demand what they would have and it should be

granted them. So all the beasts and other Creatures came, and one

desired Strength, and another Legs, and another Wings, &c. And it

was bestowed on them. Then came the White men, the God asked them,

what they came for? And they said, they desired Beauty and Valour

and Riches. It was granted them. At last came the Chingulays, the

God required of them, what they came for. They answered, Nicamava,

I come for nothing. Then replyed he again, do you come for nothing,

then go away with nothing. And so they for their complement fared

worse than all the rest.

When one proffers something as a gift to another, altho it be a

thing that he is willing to have, and would be glad to receive,

yet he will say, E eppa queinda, No, I thank you; how can I be so

chargeable to you? And in the same time while the words are in his

mouth, he reacheth forth his hand to receive it.

[Full of words and complement.] Neither are they free or forward

to requite them, from whom they have received a gift or good turn,

otherwise than with words and windy protestations; the which shall

not be wanting. But forwards they are to receive, yet very backward

to part with any thing. And if one neighbour asketh ought of another,

or to borrow any thing, which the other is unwilling either to give or

lend, they never will plainly deny by saying, I cannot or will not;

but with dissembling they will excuse themselves, saying, They have

it not, or is it lent abroad already, altho it be with them in the

house at the same time.

[By whom they swear.] Their usual manner of swearing in protestations,

is by their Mother, or by their Children, or by their two Eyes,

oftner than by their Gods. But their protestations be they never so

deep, and seem they never so serious, they are not to be regarded,

as proceeding more from custom than truth.

[Their Railery] Some of their words of Reproach, or Railery are such

as these. One brother will say to another, and that in presence of

their Mother, Tomotowoy, go lye with your Mother, the other replyes go

you and lye with your Mother. And the Mother will say to the Daughter,

Jopi oppota audewind, go lye with your Father; intimating she is good

for nothing. They will commend their Children, when they can use their

tongues in their own defence by scolding and say, Hoerri, oppana, Well

said, valiantly spoken. They will say also in reproach, Creep between

my legs, cut your Nose off. If you have five hundred lives, you shall

be damned. The worst railery they can give a woman is to tell her,

she has laid with ten sorts of inferior ranks of People, which they

will rather dye than do. If any thing be stole out of their grounds or

Plantations fruit or the like, they will cry out aloud, This was done

by some low-cast begotten Rogue, or She was a whore to some inferior

rank who dressed it; and this Language they will continue for half

an hour together, tho they know not who hath done it. The worst word

they use to Whites and Christians, is to call them Beaf-eating Slaves.

I shall conclude this Discourse of their Language, by giving you a

tast of their Proverbs, some hints of the strain of their Speech.

[Proverbs.] Miris dilah, ingurah gotta. I have given Pepper, and got

Ginger. Spoken when a man makes a bad exchange. And they use it in

reference to the Dutch succeeding the Portugueze in their Island.

Datta horrala Badda perind. Pick your Teeth to fill your Belly. Spoken

of stingy niggardly People.

Caula yonawa ruah atti. To eat before you go forth is handsom and

convenient. Which they therefore ever do.

Kiallah tiannah, Degery illand avah oppala hanguand mordy, As

the saying is, if I come to beg Butter-milk, why should I hide my

Pan. Which is ordinarily spoken to introduce the business that one

man comes to speak to the other about.

Hingonna wellendam cor cottonwat geah par wardenda netta. A Begger

and a Trader cannot be lost. Because they are never out of their way.

Atting mitting delah hottarah harracurnowah. To lend to another makes

him become an Enemy. For he will hate you if you ask him for it again.

Annuna min yain ecka ourowaying younda eppa. Go not with a Slave in

one Boat. It signifies, to have no dealing or correspondence with any

ones Slave. For if any dammage should happen, it would fall upon your

head, and by their Law you must make it good.

Issara otting bollanowa pos cotting. First look in the hand, afterwards

open the mouth. Spoken of a Judge, who first must have a Bribe before

he will pronounce on their side.

Take a Ploughman from the Plough, and wash off his dirt, and he is fit

to rule a Kingdom. Spoken of the People of Cande Uda, where there are

such eminent Persons of the Hondrew rank; and because of the Civility,

Understanding, and Gravity of the poorest Men among them.

No body can reproach the King and the Beggar. Because the former is

above the slander of the People, and nothing can be said bad enough

of the latter:

Like Noia and Polonga. Denoting Irreconcileable Enemies. The story

of which two Serpents hath been related before.

He that hath Money to give to his Judge, needs not fear, be his

Cause right or wrong. Because of the corruption of the great Men,

and their greediness of Bribes.

If our Gerehah, fortune be bad, what can God do against it? Reckoning

that none of their Gods have Power to reverse the fate of an ill

Planet.

The Ague is nothing, but the Head-ach is all. That Countrey is very

subject to Agues, which do especially afflict their heads who have

them. I might multiply many more of their Proverbial sayings, but

let these suffice.

I cannot pretend to give an account, of the Grammar of this Tongue;

I shall only give a few instances of their words, and leave it to

the Learned to make their Conjectures. First, I will give you some

of their Nouns Plural.

[Something of their Grammer.]

Minnia, A Man. Minnis, Men.

Cucula, A Cock. Cuculong, Cocks.

Cole-la, A Boy. Colani, Boyes.

Gahah, A Tree. Gos, Trees.

Auhoun, A Horse. Auspio, horses.

Polaha, A young Jack Polas, Jacks.

But usually when they have occasion to speak of many they express

themselves by Numerals set after the Noun; as Dissawva two, three,

&c. An Egg, Bittera, Eggs, Bittera cattei, word for word, Egg many.

Their Verbs they form after this manner:

Mam conna, I eat.

Mam conyum, I will eat.

Mam cava, I have eat.

Conowa, Eating.

Caupoudi, Let him eat.

Caum, Let us eat.

Conda, To eat.

Caula, Eaten.

Mam denyam, I will give.

Mam Doun na, I gave.

Dila, I have given.

Dendi, Shall I give?

To give.

Dem, Let us give.

Dennowa, Giving.

Dipon, Give him.

Douna, or Dila tiana, Given.

Mam yonyam, I'le go.

Mam yonda oni, I will go.

Yong, Let us go.

Yonowa, Going.

Yonda dipadi, Let him go.

Pollatch, Gone, spoken of an ordinary person.

Pollad-da, Gone, spoken of a person of great quality.

Mam oy, I am,

Eai, He, or They or He is.

Mam gia atti, I have been. [Atti] signifieth [have]

Gia dendi. Let him, or give him leave to go.

[A Specimen of their words.]

Dio, God.

Dio loco, Heaven.

Jacco, The Devil.

Narra cauda, Hell.

Aucoi, The Sky.

Taurcoi, A Star.

Deure, Water.

Gindere, Fire.

Gani, A Woman.

Rodgura, A King.

Haul, Raw rice.

Bat, Boyled rice.

Banglale, A Table.

Wellau, Time.

Wauri, Season.

Colading, Harvest

Oppa, Father.

Pianannah,

Oppatchi,

Omma, Mother.

Ommandea,

Puta, Son.

Putandi,

Dua, Daughter.

Donianna,

Molla, A flower.

Gauhah, A tree.

Courilla, A bird.

Gom, A town.

Oppuland, To wash cloths.

Naund, To wash the body.

Pinaund, To swim.

Coppaund, To cut.

Horraund, To bore.

Hoppacaund, To bite.

Coraund, To do. (done.

Corowaund, To cause to be

Goumanic, A journey.

Gauman corowaund, To send, word for word, to cause to do

a journey.

Heuwoya, All words Signifying Common Soldiers, only they

Heuwoynanna, are titles one above another, and the two last

Heuwoynanoura, are as much to say Gentlemen Soldiers.

Heuwaycom, To fight

Coraund, as much as as to say, To act the Soldier.

Mihi, To dye.

Mich, Dead.

Mienyum, I will dye.

Mioenowa, Dying.

Eppa, Do not.

Negatind, To rise.

Upaudénowa, The Resurrection.

Negantind Eppa, Do not rise.

Tonnaund, To build.

Tannitch, Built.

Touncheroutwitch, It is finished.

Na & Natti, No, or not.

I shall only make one Observation from these words, and that is

concerning the four first. It is this, that they have no words of

their own Language for God and Heaven, but in all probability borrowed

them from the Portugueze. But for the two next, The Devil and Hell,

words of their own. They number thus,

[Their Numbering.]

Eckhoi I.

Deckhoi II.

Tunhoi III.

Hotterhoi IV.

Pauhhoi V.

Hoyhoi VI.

Hothoi VII.

Ot hoi VIII.

Novihoi IX.

Dauhoihoi X.

Eckolauhoi XI.

Dolahoi XII.

Dauhottunhoi XIII.

Dauhotterhoi XIV.

Paulohoi XV.

Dauhossahoi XVI.

Dauhahottoi XVII.

Dauha ot hoi XVIII.

Dauhanovihoi XIX.

Vishoi XX.

Tihoi XXX.

Hottalehoi XL.

Ponnahoi L.

CHAP. X.

Concerning their Learning, Astronomy, and Art Magick.

[Of their Learning.] Their Learning is but small. All they ordinarily

learn is to read and to write. But it is no shame to a man if he can

do neither. Nor have they any Schools wherein they might be taught

and instructed in these or any other Arts.

[Their Books, and Arts.] Their Books are only of their Religion and

of Physick. Their chief Arts are Astronomy and Magick. They have a

Language something differing from the vulgar tongue (like Latin to

us) which their Books are writ in. [How they learn to write.] They

learn to write upon Sand, spreading it upon the ground, and making

it smooth with the hand, and so write the letters with their fingers

to bring their hand in use.

They write not on Paper, for of that they have little or none; but on

a Talli-pot leaf with an Iron Bodkin, which makes an impression. This

leaf thus written on, is not folded, but rolled up like Ribbond,

and somewhat resembles Parchment.

[How they make and write a Book.] If they are to write a Book,

they do it after this manner. They take the Tallipot leaf, and

cut it into divers pieces of an equal shape and size, some a foot,

some eight inches, some a foot and an half long, and about three

fingers broad. Then having thus prepared the leaves, they write in

them long ways from the left hand to the right, as we do. When the

Book is finished they take two pieces of board, which are to serve

for the cover of the Book. To these boards are fastened two strings,

which do pass thro every leaf of the Book, and these tye it up fast

together. As the Reader hath read each leaf, he lifts it up, and lays

it by still hanging upon the strings, and so goes to the next leaf,

something resembling Bills filed upon Wyre.

[The Priests write Books of Bonna.] The Gonnies, who are men of

leisure, write many Books of Bonna, that is of the Ceremonies of their

Religion: and will sometimes carry them to great Men, as a present,

and do expect a reward.

[The King's Warrants how wrapped up.] The King when he sends any

Warrants or Orders to his Officers, hath his Writings wrapped up in

a way proper to himself, and none else do or may fold up their leaves

in that manner but He.

[They write upon two sorts of leaves.] They write upon the Tallipat

leaves Records or matters of great moment, or that are to be kept

and preserved: but for any ordinary business as Letters, &c. they

commonly use another leaf, called Taulcole. The leaves of which will

bear a better impression than the Tallipat, but they are more stubborn,

and harder than the other, and will not fold.

[Their Skill in Astronomy.] But to speak a little of their

Astronomy. They who have understanding in it, and practise it, are

the Priests of the highest Order, of which the present King's Father

was. But the common sort of Astronomers are the Weavers. These men

can certainly foretel Eclipses of the Sun and Moon. They make [Their

Almanacks.] Leet, that is Almanacks that last for a Month. They are

written upon a Tallipat leaf, a little above a foot long, and two

fingers broad. In them are told the Age of the Moon, and the good

Seasons and times to begin to Plough or to Sow, or to go a Journey,

or to take any work in hand. On this precise time they will be sure

to sprinkle their first Seed, tho they sow all their Field it may be

a Month after. And so they will begin to set forth at the very moment,

tho possibly they will not go till some days after.

These Astronomers tell them also when the old year ends to the very

minute. At which time they cease from all work, except the Kings,

which must not be omitted. They acquaint them also with the good hour

of the New year, they are to begin to work. At which time every Man

and Woman begins to do somewhat in their employment they intend to

follow the ensuing year. They have also another season directed them by

their Astronomers: that is, when to begin to wash their heads, which

is assigned to every one according to the time of their Nativities,

which Ceremony they observe very religiously.

[They pretend to know future things by the Stars.] These Astronomers,

or rather Astrologers, are skilful in the Knowledge of the Stars, and

Planets, of which they reckon nine: 'tis supposed they may add the

Dragon's Head and Tail. By which they pretend to foretel all things

concerning the health and recovery of Sick Persons; also concerning

the fate of Children born, about which the Parents do presently consult

them, and save their Children or kill them according to the fortunate

or unfortunate hour they tell the Parents they were born in.

When a Person is Sick, he carries to the men his Nativity, which

they call Hanna hom pot, upon the perusal of which they tell his

destiny. These also direct fit times for beginning Journeys, or other

undertakings. They are likewise consulted concerning Marriages by

looking upon the Man and Womans Nativity.

[Their Æra, Their Years, Months, Weeks, Days, Hours.] They reckon

their Time from one Saccawarsi an ancient King. Their year consists

of 365 days, They begin their year upon our Eight and twentieth

day of March, and sometimes the Seven and twentieth, and sometimes,

but very seldom, on the Nine and twentieth. The reason of which I

conceive to be, to keep it equal to the course of the Sun, as our Leap

year doth. They call the year Ouredah. This they divide in to Twelve

Months, named, Wasachmaha, Pomaha, Ahalamoha, Micheneha, Bochmoha,

&c. They divide their Months into Weeks, each consisting of seven

days, called Fridah, Sandudah, Onghorudah, Bodadah, Braspotindah,

Secouradah, Henouradah. The first of which they account a good and

a fortunate day to begin to do or undertake any thing: and it falls

out upon our Sunday. On their Wednesdays, and Saturdays they open

their Churches, and perform their Ceremonies. Their day, which they

call Dausack, they divide into Thirty Pays, hours or parts, and begin

their account from the Sun rising, and their Night also into as many,

and begin from Sun-setting: So that the Fifteenth Pay is Twelve a

Clock at Noon. They have a Flower by which they judge of the time,

which constantly blows open seven Pays before Night.

[How they measure their time.] They have no Clocks, Hour-glasses,

or Sun-Dials, but keep their time by guess. The King indeed hath a

kind of Instrument to measure time. It is a Copper Dish holding about

a Pint, with a very small hole in the bottom. This Dish they set

a swimming in an Earthen Pot of water, the water leaking in at the

bottom till the Dish be full, it sinks. And then they take it out,

and set it empty on the water again, and that makes one Pay. Few or

none use this but the King, who keeps a man on purpose to watch it

continually. The People will use it upon some occasions, as if they

are to sow their Corn at any particular hour, as being the good lucky

Season, then they make use of the Copper Pan, to know the time exactly.

[Their Magick.] They do practise Magick. Whereof take these two

remarkable instances of many that might be given.

[The Plenty of a Countrey destroyed by Magick.] The Countrey of

Neurecalava formerly brought forth great plenty of Corn, occasioned

by reason of its large waterings. A Neighbour Kingdom, the Kingdom

of Cournegal which lyes in Hotcourley, in those times was brought to

a great dearth. At which the King sends to the People of Neurecalava,

that they would bring a supply of Corn to his Countrey, which they did

in great store upon Beasts in Sacks, and arrived at the King's City:

and there for the more expeditious measuring out every Housholder his

proportion of Corn, they made a hole in the Sacks, and let it run out,

still driving on the Beasts before them: and all that was shed before

every man's House, was to be his share. This exceedingly gratified

the King.

Afterward the King to requite them, asked what they most needed in

their Countrey? They answered, They had plenty of all things only

they wanted Cahah mirris, that is Turmeric and Pepper. The King to

gratifie them sent them such a quantity of each as his Country could

afford. As soon as this was brought to the People of Neurecalava,

they went to measure it out to every man his Portion, but finding it

of so small a quantity, they resolved to grind it, as they do when

they use it with their Victuals, and put it into the River to give

a seasoning to the water, and every Man was to take up his Dish of

water thus seasoned. From whence Neurecalava had its denomination,

viz. from Neur, signifying a City, and Cahah that signifies Turmeric,

and Lava, as if it were Lalla, put into the River.

The King hearing of this Action of theirs was offended, in that they

so contemned his gift; but concealed his displeasure. Sometime after

he took a Journey to them, and being there, desired to know how their

Countrey became so very fruitful. They told him, it was the water of

the River pent up for their use in a very vast Pond. Out of which they

made Trenches to convey the water down into their Corn Grounds. This

Pond they had made with great Art and Labour with great Stones and

Earth thrown up of a vast length and thickness, in the fashion of an

half Moon. The King afterwards took his leave of them and went home;

and by the help of his Magicians brake down this vast Dam that kept in

the water, and so destroyed the Pond. And by this means this fruitful

Countrey wanting her water is become as ordinary Land as the rest,

having only what falls out of the Sky.

[Their Charm to find out a Thief.] When a Robbery is committed to find

the Thief, they Charm a Coker-nut, which is done by certain words,

and any one can do it, that can but utter the Charm words. Then they

thrust a stick into it, and set it either at the Door or hole the Thief

went out at. Then one holds the stick with the Nut at the end of it,

and the Nut pursues and follows in the Tract that the Thief went. All

the way it is going they still continue Charming, and flinging the

Blossoms of the Betel-nut-Tree upon it. And at last it will lead to

the house or place where the Thief is, and run upon his Feet. This

Nut will sometimes go winding hither and thither, and sometimes will

stand still. Then they follow their Charms, strewing on Blossoms,

and that sets it forward again. This is not enough to find the Thief

guilty; but if they intend to prosecute the Man upon this Discovery,

the Charmer must swear against him point blank: which he sometimes

will do upon the Confidence of the Truth of his Charm. And the supposed

Thief must either Swear or be Condemned.

[The way to dissolve this Charm.] Oftentimes Men of courage and metal,

will get Clubs, and beat away the Charmer, and all his Company, and

by this means put all to an end. If the Thief has the wit to lay his

tail by the way, the Coker-nut when it comes thither will stop and run

round about it, but go no further. I doubting the truth hereof, once

took the stick, and held it my self, when they were upon this Business,

but it moved not forward while I held it in my hand, tho they strewed

their Flowers, and used their mutterings to provoke it. But afterwards

when another took it, it went forward. I doubted whether they did

not guide it with their hand, but they assured me it guided their hand.

[Inscriptions upon Rocks.] Here are some antient writings engraven

upon Rocks which poseth all that see them. There are divers great

Rocks in divers parts in Cande Uda, and in the Northern Parts. These

Rocks are cut deep with great Letters for the space of some yards,

so deep that they may last to the worlds end. Nobody can read them

or make any thing of them. I have asked Malabars, Gentuses, as

well as Chingulays and Moors, but none of them understood them. You

walk over some of them. There is an antient Temple Goddiladenni in

Tattanour stands by one place where there are of these Letters. They

are probably in memorial of something, but of what we must leave to

learned men to spend their conjectures.

CHAP. XI.

Of their Sickness, Death and Burial.

[The diseases this Countrey is subject to.] Nothing now remains,

but to carry you to their Sick-beds, and to tell you what they do

with the Bodies of their friends deceased, and their Behavior on

these occasions. They live to a great Age very often to fourscore,

and hale at that age the Kings Sister was near an hundred. They are

healthy and of a sound constitution. The Diseases this Land is most

subject to are Agues and Feveurs, and sometimes to Bloody-fluxes. The

Small-Pox also sometimes happeneth among them. From which they cannot

free themselves by all their charms and inchantments, which are

often times successful to them in other distempers. Therefore they

do confess like the Magicians in Egypt, that this is the very finger

of Almighty God. They are also subject to Aches and Pains in their

Bodies. For the Remedy whereof they have excellent oyntments and oyls,

which they make and keep to have ready when they have occasion.

[Every one a Physitian to himself.] Here are no professed Physitians

nor Chyrurgeons, but all in general have some skill that way, and are

Physitians and Chyrurgeons to themselves. Their Medicines they make of

the leaves that are in the Woods, and the barks of Trees. With which

they purge and vomit themselves, and will do notable Cures upon green

wounds, and also upon sore eyes.

To give a few hints of their method of Physick and what Ingredients

they make use of.

[To purge.] For purging they make use of a Tree called Dallugauhah. It

bears no leaves, nothing but thorns, and is of a soft substance. Being

cut there runs out a white thick milk; in which we soak some whole

corns of Pepper a whole night. The next day the Pepper is taken out,

and washed clean, and then boyled in fair water with a sower fruit

they call Goraca, which we shall speak of by and by. This they drink,

and it purgeth very well. This milk is rekoned as rank Poyson as any

thing can be, and yet the Goats eat of the Tree greedily without harm.

[To Vomit.] For a Vomit, there is is a leaf of a Plant called Warracole

in colour like a Cabbage leaf, but smaller; it grows upon a long stalk

some three foot high. This leaf as soon as it is broken from the stalk

is full of milk, which runs out. In this milk they put a lump of Salt,

and let it lye a whole night. The next day they take the Salt out,

which is not dissolved, and wash it clean: then boyl a little Rice

and Water together. After tis taken off the fire, they put this salt

into it, and drink it.

There is a strong Purge they make with a berry called Jawpolls, which

is a little long greenish berry. Of it self it is rank Poyson. They

boyl it with Goraca, and Pepper in water, and drink a little of

the water.

[To heal Sores.] For drawing and healing of Sores, they have a leaf

called Mockina-cola; it is a very like our Tunhoof or Ground-ivy,

only it is a brighter green; it runs along upon the ground and spreads

it self as Tunhoof doth. They only take the leaf and clap it upon

the sore.

[To heal an Impostume.] For an Impostume in the Throat, we take

the rind of the Tree Amaranga and bruise it and rub it with green

Turmeric, and wrap it up in a Plantane leaf, and bury it in hot ashes,

and there let it lye an hour or two till the fire hath well qualified

it. Then the Patient takes it, and keeps chewing it for a day or two

swallowing the spittle. The Virtue of this I my self can testifie

being exceedingly ill with a sore Throat, and could not swallow. By

the use of this I was well within a day and a night.

[For a hurt in the Eye.] For a sore or hurt in the eye, they take

Oulcande-cole, Goderacole, two herbs, the juyce of each, and womans

milk and having mingled them, drop them into the eye. I had a Thorn

of a considerable length run into the gray of my eye, and put me to

great pain, the Chingulays advised me to use this means, assuring me

how successful it was wont to be; but I was loath to tamper with so

tender a place; and thanks be to God, after some days the Thorn fell

out of it self.

[To cure the Itch.] It is a speedy Cure of the Itch, to take

Coudouro giddi, a fruit of a Tree in form somewhat like a Mussel but

bigger. This fruit they cut in slices and fry it in Coker-nut oyl. And

with this oyl they anoint the body.

[The Caudle for Lying in women.] The ordinary Caudle for Women in

Child-bed, is Goraca boyled in water with Pepper and Ginger. Women in

that condition use nothing else. This [Goraca.] Goraca is a fruit round

like an Apple marked with divers creases along the sides of it. Being

ripe it is within and without red like blood, but sower, they use this

fruit as we do Lemons and Oranges. The core is sweet and pleasant,

but They regarding it not sling it away. If you bite this fruit,

it sticks to the Teeth like wax or pitch. But their chief use of it,

is to boyl it with other things to make them tast sower. They gather

them at the time of year, and break the cloves assunder by their

fingers, for they, if they be pulled, will part at the creases. And

then they lay them in the Sun and dry them, being dryed they look

like mens ears. And so they keep them for their use. Two or three of

these will give a pleasant sower relish unto a large vessel of any

liquid thing. This Goraca is in great use among them.

[Excellent at the cure of Poyson.] As there are in this Countrey very

many Poysonous Plants, and Creatures, so the People have excellent

skill in the healing thereof. There is one plant among the rest so

strong a venom, that no creature will eat or touch it; and this is the

leaf, that the People sometimes carry with them when they go to demand

their debts, and threaten their debtors, they will poyson themselves

before them, unless they will pay them. It is called Neiingala,

a sprig that springs out of the ground almost like an Hony-suckle,

but not so big: and bears a curious Flower much like an Hony-suckle.

[They easily heal the biting of Serpents, by herbs.] They are

oftentimes stung with venomous Serpents, upon which sudden death

follows without speedy help: But if the bite be taken in time, they

can certainly cure themselves, and make nothing of it. Which they

perform both by Herbs and Charms. Tho upon the sting they presently

vomit blood. The knowledg of these antidotal Herbs they have learned

from the Mounggoutia a kind of Ferret. This creature when the Noya and

he meets always fight. If he chanceth to be bitten by the Serpent,

which is very venomous, he runs away to a certain herb and eats it

and so is cured, and then comes back and fights again. The Chingulays

when they see these two creatures fighting, do diligently observe them,

and when they see the Mounggouttia goes away, they take notice of the

herbs he eats, and thereby have learned what herbs are proper to cure

such venoms.

[And charms.] They are skilful also in the use of Charms, to cure

the stings of Serpents or to prevent them, the Noyas they can charm

to that pass, that they will take them up in their hands and carry

them in baskets and handle them and kiss them without any harm. But

the Polonga will not hear a charm. They charm other wild and venomous

creatures also; as the Tyger that he shall not hurt their Cattel.

[Nor good at healing inward distempers.] But to cure inward diseases

they are not excellent. But generally when they are sick they apply

themselves to their Gods. But their chief supplication they make to

the Devil, as being God's instrument, sent to punish and afflict whom

he pleaseth; as I have discoursed at large already.

[They both bury and burn their dead.] These People are very loath

to dye, and as much afraid of the Devil in their sickness, whom at

such times they chiefly invoke. Being dead none will come near the

house for many days, lest they should be defiled. The better sort

burn the dead, because worms and maggots should not eat them. But

the poorer sort who regard not such matters bury them making a hole

in the Woods, and carrying the body wrapped up in a mat upon a Pole

on their shoulders with two or three attending it, and so laying it

in without any ceremony, and covering it.

[They send for a Priest to pray for his Soul.] Some days after his

decease, if his friends wish well to his Soul, they send for a Priest

to the house, who spends a whole night in praying and singing for the

saving of that Soul. This Priest besides very good entertainment, in

the morning must have great gifts and rewards. And to encourage them

therein, he tells them that the like bounty and liberality as they shew

to him, shall the Soul of their departed friend receive in the other

world. And so according to their ability they freely give unto him,

such things as they are possessors of. And he out of his Wonderful good

nature refuseth not any thing, be it never so mean. And thus with Drums

and Pipes sounding before him, they conduct him home to his house.

[How they mourn for the dead.] Their manner of mourning for the dead

is, that all the Women that are present do loose their hair, and let

it hang down, and with their two hands together behind their heads do

make an hideous noise, crying and roaring as loud as they can, much

praysing and extolling the Virtues of the deceased, tho there were

none in him: and lamenting their own woful condition to live without

him. Thus for three or four mornings they do rise early, and lament in

this manner, also on evenings. Mean while the men stand still and sigh.

[The nature of the Women.] These women are of a very strong couragious

spirit, taking nothing very much to heart, mourning more for fashion

than affection, never overwhelmed neither with grief or love. And

when their Husbands are dead, all their care is where to get others,

which they cannot long be without.

[How they Bury.] It may not be unacceptable to relate how they burn

their Dead. As for Persons of inferior Quality, they are interred in

some convenient places in the Woods, there being no set places for

Burial, carried thither by two or three of their Friends, and Buried

without any more ado. They lay them on their Backs, with their heads

to the West and their feet to the East, as we do. Then those People

go and wash; for they are unclean by handling the Dead.

[How they Burn.] But Persons of greater quality are burned, and

that with Ceremony. When they are dead they lay them out, and put a

Cloth over their Privy Parts, and then wash the Body, by taking half

a dozen Pitchers of water, and pouring upon it. Then they cover him

with a Linnen cloth, and so carry him forth to burning. This is when

they burn the Body speedily. But otherwise, they cut down a Tree that

may be proper for their purpose, and hollow it, like a Hog-trough,

and put the Body being Embowelled and Embalmed into it, filled up

all about with Pepper. And so let it lay in the house, until it be

the King's Command to carry it out to the burning. For that they

dare not do without the King's order, if the Person deceased be a

Courtier. Sometimes the King gives no order in a great while, it may

be not at all. Therefore in such cases, that the Body may not take

up house-room, or annoy them, they dig an hole in the floar of their

house, and put hollowed tree and all in and cover it. If afterwards

the King commands to burn the Body, they take it up again in obedience

to the King, otherwise there it lyes.

Their order for burning is thus. If the Body be not thus put into

a Trough or hollowed Tree, it is laid upon one of his Bedsteds,

which is a great honour among them. This Bedsted with the Body on

it, or hollowed Tree with the Body in it, is fastned with Poles,

and carried upon Mens Shoulders unto the place of Burning: which is

some eminent place in the Fields or High ways, or where else they

please. There they lay it upon a Pile of Wood some two or three foot

high. Then they pile up more Wood upon the Corps, lying thus on the

Bedsted, or in the Trough. Over all they have a kind of Canopy built,

if he be a Person of very high Quality covered at top, hung about

with painted Cloth, and bunches of Coker-nuts, and green Boughs;

and so fire is put to it. After all is burnt to ashes, they sweep

together the ashes into the manner of a Sugar-loaf: and hedg the

place round from wild Beasts breaking in, and they will sow Herbs

there. Thus I saw the King's Uncle, the chief Tirinanx, who was as

it were the Primate of all the Nation, burned, upon an high place,

that the blaze might be seen a great way. If they be Noblemen, but

not of so high quality, there is only a Bower erected over them,

adorned with Plantane Trees, and green boughs, and bunches as before.

[How they bury those that that die of the Small Pox.] But if any dye

of the small Pox, be his Degree what it will, he must be Buried upon

Thorns, without any further Ceremony.