A Voyage to East India, Account of voyage · Section 11
SECTION XI.
Of the Civilities of this people; Of their Complements, and of their Habits.
AND here the people in general (as before was obſerved) are as civil to ſtrangers, as to their own Countrey-men; for they uſe when they meet one another, or when they meet ſtrangers, to bow their heads, or to lay their right hands on their breſts, and to bow their bodyes as they paſs, ſaluting them further with many well-wiſhes.
They uſe not to uncover their heads at all, as we do in our ſalutes, (from which cuſtom of ours, the Turks borrow this imprecation for their enemies, wiſhing their ſouls no more reſt after death than a Chriſtians hat hath, which …s alwayes ſtirred) but the meaner ſort, inſtead of uncovering their heads to their ſuperiours uſe theſe abject ceremonies, by putting their right hand to the earth, and then laying it on their head, or by falling down on their knees; and then bowing their heads to the earth, both ſignifying, that thoſe unto whom they ſhew theſe reverences, and reſpects, may tread or trample on them, if they pleaſed.
When we viſite the people there, of better quality, they entertain us with much humanity, firſt riſing up to us, they bow their bodyes, and then intreat us to ſit with them on their Carpets, where they are free in their diſcourſe, which we uſually exchange with them by an Interpreter. If we have any buſineſs with them, they return very civill and fair anſwers, and for our further entertainment give us Beetle or Paune to chew (before ſpoken of)
In their neer, and more cloſe and hearty Salutes, they do not joyn hands as we, but do that which is hatefull to the Spaniard, and not at all in uſe with us; for they take one another by the Chin, or Beard, and cry. Bobba, which is Father, or Bij, which is Brother: and this appeares to be a very ancient Complement, for thus Joab long ago ſaluted Amaſa, 2 Sam. 20. 9 but this they do in love, not as Joab did there, in treacherie.
In their Complements they expreſs many good wiſhes to one another, as Salam Allacum, God give you health; the reply, Allacum Salam, the ſame health God give you. And Greb-a Nemoas, I wiſh you the prayers of the poor. And Tere gree gree kee Bulla doore, which made Engliſh ſpeaks thus, I wiſh one good to come, unto you after another every Gra, (which is a ſpace of time a little more than a quarter of an hour) and they have many more Complements like theſe, handſom, and ſignificant. As inferiour people (who have their dependance on others) uſe to ſay unto them, I eat your Breat and Salt (as much to ſay) I am your ſervant, I live by you, and you may do with me, or to me, what you pleaſe.
Now as this people of Eaſt India are Civil in their ſpeeches, ſo are they Civilly clad, for there are none who weare their own skin alone for their covering, as very many in the Weſtern India do.
For the Habites of this people, from the higheſt to the loweſt, they are all made of the ſame faſhion, which they never alter, nor change; their Coats ſitting cloſe to their bodyes unto their waſts, then hanging down looſe a little below their knees, the lower part of them ſitting ſomewhat full; thoſe cloſe Coats are faſtned unto both their ſhoulders, with ſlips made of the ſome cloth, which for the generality, are all made of courſer, or finer white Callico; and in like manner are they faſtned to their waſt, on both ſides thereof, which Coats coming double over their breſts, are faſtned by like ſlips of cloth, that are put thick from their left armeholes to their middle; The ſleeves of thoſe coats are made long and ſomewhat cloſe to their Armes, that they may ruffle, eſpecially from their elbowes, to their wriſts. Under this Coate they uſually weare another ſleight one, made of the ſame cloth, but ſhorter than the other, and this is all they commonly weare upon the upper part of their bodies. But ſome of the greater ſort in the cooler ſeaſons of the day there, will ſ…ip on looſe Coats over the other, made either of quilted ſilk, or Callico, or of our Engliſh Scarlet Broad-cloth (for that is the colour they moſt love). Under their Coats they have long breeches like unto Iriſh-Trouſes, made uſually of the ſame Cloth, which come to their Ankles, and ruffle on the ſmall of their leggs. For their feet they keep them (as was before obſerved) alwayes bare in their ſhooes.
Some of their Grandees make their Coats and Breeches of ſtriped Taffata of ſeveral colours, or of ſome other ſilk ſtuff all of the ſame colour, or of ſlight cloth of Silver or Gold, all made in that Countrey. But pure white and fine Callico-Laune, (which they there make likewiſe) is for the moſt part the height of all their bravery; the collars, and ſome other parts of their upper coats, being ſet off with ſome neat ſtitching.
Upon their heads they weare a long wreath of cloth, about half a yard broad, uſually white, but ſometimes of other colours. Which cloth worn for their head covering, is ſometimes inter-woven in ſpaces with threds of coloured ſilk, or ſilver, or gold, and when not ſo, one end of that wreath of cloth worn by Gallants is uſually thus interwoven, and ſo put upon their heads, that its gayneſs may appear. This head-covering of theirs, they call a Shaſh, which incircles their heads many times, and doth mervailouſly defend them from the violence of the Sun. And becauſe this covering muſt needs keep their heads hot▪ they provide for this, as well as they can, by ſhaving the haire continually from off them. And they have girdles made of the ſame wreaths of cloth for the better ſort, thus interwoven▪ which come twice at leaſt about them, made very trim with that kinde of weaving, eſpecially on both ends, which hangdown directly before them.
And thus have I preſented a Mahometan there in his proper dreſs, whoſe habit will more viſibly appear together in the Mogols Picture, portrayed and after put into this diſcourſe.
Now for the Mahometan▪ women; (becauſe I had never ſight of thoſe of the greateſt qualiquality) I cannot give ſuch an account of them in reſpect of the Habits; for theſe, unleſs they be diſhoneſt, or poor, come not abroad; but for the faſhion of their garments, they do not differ much from thoſe the men weare, for they weare Coats, and Breeches one very like the other, onelyonly women bind their long haire with Philets, which hang down behind them. They wear likewiſe upon their heads Mantles or Vailes (uſually made of white Callico, or of their Pintadoes) which hang down over their other garments. Further, the women have their Eares boared, not only in their flapps, but round about them, wherein they weare very little Pendants; thoſe of the richer ſort are made of flat, narrow and thin peeces of Gold or Silver; thoſe worn by the poorer ſort made of Braſs, or Iron kept bright, ſo that all are in the ſame faſhion; they beſtow ſome work upon the edges and ends of thoſe Pendants. And thoſe women have the lower part of their left noſtrils pierced, wherein they weare a Ring (when they pleaſe) of Gold, or Silver, or of ſome other baſer metals. Thoſe Rings of Gold have little pearles faſtned to one end of them▪ and that Pearle is dril'd through, that both ends of the ring may meet in it. And doubtleſs, the women of the greateſt quality, (though I ſaw it not) are bedeck't with many rich Jewels. This I have obſerved in ſome of thoſe of the better ſort I there ſaw, that they did wea…e great broad Hollow Rings of Gold enamel'd; and ſome made of Silver, or Braſs, upon their wriſts, and upon the ſmall of their leggs, to take off and on; two or three of them upon each Arm, and Leg, which make a tinkling noyſe, very probably ſuch Ornaments as the Jewiſh women were threatned for, Eſaiah 3. where Almighty God tells them, that he would take away their tinkling Ornaments about their feet, the Bracelets, and the Ornaments of their leggs, their Rings, and Noſ…-Jewels.
For my Lord Ambaſſadour, and his Company, we all kept to our Engliſh Habits, made as light and coole as poſſibly we could have them. His wayters in Red Taffata Cloakes guarded with green Taffata, which they alwayes wo…e when they went abroad with him, my ſelf in a long black Caſſock; and the Colours and faſhion of our garments were ſo different from theirs, that we needed not, whereſoever we were, to invite ſpectators to take notice of us.
And now, the Conſtancy there obſerved by the Natives of both ſexes, in keeping to their old faſhions in their habits, exampled to them by their predeceſſors in many foregoing Generations, and by them ſtill continued, is the great prayſe of this people, as the Commendation of every Nation in the world almoſt, beſides ours, ſtill conſtant to their ancient faſhions in the…r apparell.
The conſideration of this might ſhame, and make us to bluſh at it (if we were a people whom ſhame in this caſe could take) ſhame I ſay, and condemn too, the lightnes, and wantonnes, the want of ſobermindedneſs, and inconſtancy of our people here in this caſe, who moſt juſtly deſerve, even for this very thing, …o be made Bare and Naked, becauſe they are never long pleaſed, ſcarce at all contented, with the faſhion of that they weare for their covering, continually varying and multiplying their vanities, expreſſed by their habits. So that what the Prophet Hoſea 5. 5. ſpeaks of Iſrael, may be applyed to England that the pride thereof doth teſtifie to its face.
It is an Obſervation in Heraldry, that the richer the Coate is, the fewer are the Colours in it. But whatſoever many Gallants of theſe times bear in their Scutcheons, I am ſure they want no colours in their cloathing, as if they were created Knights of the Sun, and engaged to wear about them every Colour in the Rainbow.
Unto what a ſhamefull & unjuſtifiable length is the Haire of very many grown to, fitter to be meaſured by a Carpenters Rule, than by a Combe, when mens haire hangs about their ſhoulders like Manes on the necks of Horſes. A wild & ſtrange faſhion never taken up till theſe rylate times (almoſt in the memory of Children) which puts ſuch ſtrange diſguiſes upon many, that when it firſt took its riſe here in this Nation, if then a man had met a few of them (who now thus bury, and looſe their heads in their haire) he would have then conceived that he had met with Furies, rather than men. Since which time that evill cuſtome hath ſo prevailed amongſt us, as if the commonneſs thereof, were a ſufficient excuſe for its undecency.
And (by the way) I ſhould be exceeding glad, if I could exempt and wholy ſeparate from their Company, all thoſe whoſe buſineſs it is to be the teachers and inſtructers of others, yet in this particular deſerve that blame which gives very much offence unto many of thoſe who are ſober, minded. Thou which teacheſt another, teacheſt thou not thy ſelf? ſaith the Apoſtle, Rom. 2. 21. the very coal…s of which Scripture burns out againſt them, who do not labour to live up unto every rule they preſcribe to others, who dare without bluſhing to do that themſelves, which they are bound to reproove in others.
If theſe would but conſider, how much gravity there is required in a Miniſter of the Goſpel, and look but a little with other mens eyes, they would preſently ſee a long haire (I had almoſt ſaid a ſ…agpoule) to become a Pulpit ſo ill, that they would never preſume to aſcend that place again in that ſhamefull diſguiſe.
I might hereunto add the many trickings and trimmings of ſome likewiſe which appear in that place, very much unbecomming the gravity of their profeſſion; In which reſpect, the decency and comelineſs which hath appeared in others, in thoſe particulars I named, may be a ſtrongwitneſs againſt them; in others, who have been thought fit to be removed from their places, and to be thereby layd aſide; In others, who have made room for thoſe, either by their death, or otherwiſe. Now thoſe great undecencies (as I apprehend them) are faults, whatſoever is ſaid in their juſtification, which, as former times could not paralel them, ſo the times preſent cannot excuſe them.
But for others whom before I named, rather than they will not come up unto this height of vanitie, they make the haire of Women, which before was dead, to live again (as it were) upon their heads. Concerning whom, if you put that queſtion in the Prophet Jeremy 18. 13. and ask among the Heathen, who hath heard or done ſuch things? It will be anſwered, none there, none of them; yet this unnatural ſin makes many amongſt us, even to pride themſelves in this their ſhame. For doth not Nature it ſelf teach, that if a man wear long haire, it is a ſhame unto him, 1 Cor. 11. 14.
And for the other Sex amongſt us, they are ſo carryed on by the foot of Pride, as they come never a whit behind, of whom there are too too many, when God hath beſtowned upon them a very large portion of outward feature, and beauty, more than upon many others, it is very ſtrange, that thoſe, not yet content with his moſt excellent workmanſhip, ſhould go about to amend it, as they think, by ſpending many precious houres to varniſh a little Rottenneſs, ſpotting and painting themſelves, as if beauty could be increaſed by deformities, thus preſenting themſelves to the view of others, as if they had received many skarres and wounds, &c. ſo they have by the rod of pride (to take thoſe words in a borrowed ſenſe) which they cover with their black patches.
For outward beauty, without doubt it is an excellent gift of God, and ſo to be eſteemed; but when the Soul anſwers not the face, in not being beautifull like it, it leads to a Curſe. And experience teacheth us, that many of the fouleſt Souls in this reſpect dwell faireſt. There are no two things help to people Hell more, than wanton witts and beautifull faces; that beauty therefore is worſe than any deformity, when it abuſeth the Soul; when the Soul is made worſe by it in making the party on whom it is beſtowed, either proud or filthy.
In the one and thirtieth of the Proverbs, 3. 14. a woman is compared to a Merchants ſhip, which as it is there ſpoken of a good woman, ſo it may be applyed to a bad one likewiſe, that ſhe is like a ſhip, alwayes ready for trade, and therefore ſetts off herſelf as much as poſſibly ſhe can with all variety of rigging. And further, concerning both Sexes in this caſe, I ſhall borrow ſomething from another to ſpeak of them, which I long ſince obſerved in theſe following verſes, but a little varied.
Our women here in Gauds excell,
And in their looſe attires do ſwell
More light then ſailes when freſh gales play:
Yet are our men more looſe than they,
More Kemb'd & poudred, Rub'd & trim'd,
More bath'd, & ſleek'd, & ſlacker limm'd;
Grown ſo, effeminate in their Mind.
As if reſolv'd to looſe their kind.
Both ſwell in plenty, wealth, and Eaſe,
And health abus'd, made their diſeaſe.
Now much of all this proceeds from Faſhions, one faſhion bringing in another, and the faſhion muſt bear out, and excuſe all; This Faſhion [as it ſhould ſeeme] is the beſt Preacher and Oratour in our Nation. It were well if our preachings, exhortations, and reproofs were in faſhion too, for then I am ſure they would gain a great party, win a great many both men and women unto them, that now of all things cannot abide them; for they leave theſe, and ſtill faſhion themſelves after the world, in every Gariſh deviſe, diſguiſe, and dreſs; or rather after the Devill himſelf, for they are Satanae ingenia, as [Tertullian calls them] inventions of the Divell, and not of men. And both may juſtly fear, that when Almighty God ſhall come to judge the quick, and dead, he may not own theſe, who have ſo deformed that ſimple faſhion, in which he firſt Created them, but may ſay as Cyprian obſerves, Opus hoc meum non eſt, haec mea non eſt imago, This is not my workmanſhip, nor this the ſimilitude I firſt made. When God ſhall ſay otherwiſe of their Garments, then Jacob ſometimes did of Joſephs, Geneſ. 37. 33. Haec non eſt tunica ſilii mei, This is not my Sons Coate. When their own clothes, [to take that of Job in a literal ſenſe] Job. 9. 33. ſhall make them to be abhorred.
Little do theſe conſider, that Almighty God can give them a rent, inſtead of a Garment, and and can cover them with Leproſie, inſtead of Clothing; that when he pleaſeth, he can put a vizard upon their faces, and can ſtrike as well the daughters of England, as thoſe of Sion, with a ſcab Eſ. 3. 17. And cover them with blackneſs and deformity, inſtead of beauty.
Pardon [good Reader] my length and language in this digreſſion, for I am not bitter, but Charitable. Infector vitia, non homines. They are the vices and vanities of people, not their perſons I reproove.
—Librum
Si malus nequeo Laudare.—Ju.
I cannot like to praiſe ildle Pamphlets, nor yet honour and eſteem vain perſons, whatſoever their outſides be. It is a mark, amongſt others, of a good man, that he is one in whoſe eyes a vile perſon is contemned, Num. 15. 4. in whoſe eyes, or before whom, and in whoſe judgment, a vile perſon [whatſoever he may otherwiſe be] who makes himſelf vile by his irregular courſe, and carriage, is contemned, or little or nothing ſet by, or regarded.
They were wont to cry out againſt the Court, for bringing forth and nurſing up many ſtrange and new Faſhions. Now in reſpect of this, the whole Nation is an enlarged diſſipated Court; and the great City in it, as it ſhares very much in this National ſin, ſo it muſt bear a very great part of blame for this, and if, even for this very thing, it eſcape a, ſignal judgment, it will fare much better than it deſerves.
When Auguſtus the Emperour ſometimes rode in Triumph through Rome, and then obſerved the ſtate and bravery of that City, he ſaid, ſe tot vidiſſe Reges, quot Cives, that he beheld as many Kings, as Citizens: the like may be ſaid of our great City London, wherein a very great number appear, by reaſon of their ſtrange exceſs in apparell, Princes, and Princeſſes! rather than Citizens.
Which varied and multiplyed Pride in Clothing there, took a very great Riſe in that greateſt viſitation by the plague of Peſtilence that ever that City felt, in the year 1625. When very many of that populous City left their houſes, and ſhops, and went into the countrey, putting themſelves, and wives into the dreſſes then in faſhion (a thing never done by them before) which were worn by the Gentlemen, and Gentlewomen of the beſt rank, and ever ſince have kept in, if not exceeded them in their Habits. A ſad uſe made of ſuch an extraordinary judgment. And ever ſince, he that ſtrictly viewes that place, may obſerve a great conteſt twixt Pride and Luxury for the upper end of the Table. Before which time, none but the principal ſort of women there were clothed in ſilks; now very many even ordinary ſervants are thus clad. That City then began to lead the way into this bravery; ſince (evill examples being eaſily imitated) all the populous places in this Nation follow them. So that we may take up a general Lamentation againſt the pride of this whole Nation, but of that City in a more ſpecial manner, wherein ſo many thouſands are like the Sinamon-tree, whoſe bark is much better than its body. How may we complain againſt the garniſh, glittering dreſſes, of very-very many even of the inferiour rank of people throughout this whole Land, when Sackcloth and Aſhes would become them much better.
I cannot deny but that things which are rich, and of the greateſt value that are made, may be worn, yet doubtleſs this is a truth too, that all who can finde money to pay for them, are not fit to wear them. For (as it is well diſtinguiſhed) there is, neceſſitas Naturae & perſonae. The bodyes of all require covering, to defend them from cold, and mean cloth may warm as well as a rich Pluſh: yet ſuch as are of high Birth, and Place, are fit to wear rich garments, which will not become others, the conſideration of their perſons gives them liberty herein, which it doth not to other people, who would finde much more comfort in frieze, or cloth, or ſtuff, then in velvet, or in any other Rich thing infected by the pride or faſhion of thoſe that wear them, whoſoever they be.
But here I might borrow the words of the, Prophet and cry, How is our ſilver become droſs? here take up further complaint, when I do conſider how much pride and vanity (like worms) bread in Greatneſs, more by far (as I conceive) in the preſent, then in thoſe foregoing ages; when ſo many amongſt us of great Birth, have tainted and corrupted their blood, and quite ruin'd their manners by ſtrange exorbitancies, which have forfeited that honour and reſpect they might otherwiſe challenge, and be ſure to receive from all people of ſober mindes.
When the rude Souldiers ſaw the Senators of Rome ſit gravely, and demeaning themſelves as became their places, they held them to be Gods; but as ſoon as they diſcovered the failings and paſſions of men, they preſently took them to be men & deſpiſed and ſpoiled them. It will be thus with all men of honour, and birth, and place, while they do things becoming themſelves, in expreſſing Noblenes, and honour, and vertue in their lives & courſes, they cannot chooſe but be highly eſteemed; but if they diſcover in themſelves the paſſions, the pride, the vanitie and vilenes that is in the worſer ſort of people, if they make themſelves. Cheap, they will grow into contempt; as the horrid vices of Tiberius the Emperour, made him to be hated even of his greateſt flatterers.
A good heart knowes not how to reverence, and put an high eſteem upon any thing it obſerves in man beſides, Gods Image; and when that appeares not, but the contrary, mens tongues and penns will make bold with the greateſt.
But why do I ſpend ſo much time, and ink, and paper, in ſuch a ſeeming impertinent, unplauſible, and unprofitable reproof? for though that which I have named be ſuch a fault in this Nation, as no language can ever excuſe, and no time, I fear, will reform; becauſe the people of this Land by a long cuſtome, and continuance, do challenge ſuch a propriety in new faſhions, are ſo habituated to them, that in probability nothing which can fall, either from the tongues, or penns of men ſhall ever be able to reform it.
Yet before I leave this juſt reproof, I ſhall add a few words more, for thoſe that invent, and urge arguments in the defence thereof; as firſt, ſome ſay that theſe new invented things, which multiply faſhions, ſerve to keep, and maintain many poor people in work: To theſe I anſwer, as it was ſpoken of Judas, when he grumbled at the expence of that oynment beſtowed on our Bleſſed Saviour, John 12. 5. 6. ſaying, This might have been ſold for three hundred pence, and given to the poor; but this he ſaid (ſaith the text) not that he cared for the poor, &c. So, this ſome ſpeak, not that they love the poor, but the faſhion; which poor doubtleſs might finde as comfortable a ſubſiſtence, if they were not thus imployed. And Secondly, whereas others pretend, and ſay that their hearts may be good and humble, whatſoever their habits be, I dare conclude, that it is as impoſſible for a good, and humble, and modeſt heart to dwell under a vain and fantaſtick habit, as for evill to be good.
I know that it is a very ſtrange Caſe which can finde no Advocate; A poyſoned pill may be gilded over, as well as that which is wholeſome. Favorinus long agoe wrote in the Commendation of a Quartan Ague. That …oul and filthy diſeaſe, hath not wanted a pen to excuſe, and commend it. Fools, ſaith Salomon, make a mock at ſin. Prov. 14. 9. Others have made a very bad wife the ſubject of their Commendation, becauſe (they ſay) ſhe brings a man to repentance. What is it not that the Luxuriancy and ranknes of wit cannot put a varniſh on? when men, like the ſilly Fly, play with fire till they ſindge their wings, and fall into it. Let me ſpeak therefore as a Divine to all thoſe which plead for new faſhions, and therefore think they may be, becauſe they are generally taken up, and followed. That ſinns are by ſo much the greater, by how much they are more general and univerſal, and that ſin is ſo far from being extenuated by the multitude of offenders, which live under the guilt thereof, that nothing can more aggravate it.
With men, commoneſs pleads for favour; with God, it pleads for judgment; the Leproſie of the whole body being by far more loathſome, then that which appears but in a part thereof; and ſo much of this, I will now proceed to take notice of other particulars, which follow in this relation, As,