A Voyage to East India, Account of voyage · Section 21
SECT. XXI.
Of other ſtrange and groundleſſe, and very groſſe opinions, proceeding from the blackneſſe, and darkneſſe of ignorance in that people.
ALl error in the World proceeds either from ignorance (commonly joyned with pride) or elſe from wilfulneſſe. This is moſt true as in natural, and moral, ſo in ſpiritual things. For as knowledge ſoftens & ſweetens mens manners: ſo it enricheth their mindes: which knowledge is certainly a moſt divine, a very excellent thing, otherwiſe our firſt Parents would never have been ſo ambitious of it. This makes a man here to live twice, or to enjoy here a double life in reſpect of him that wants it. But for this knowledge it certainly muſt be eſteemed better, or worſe, by how much the object of this knowledge is worſe, or better. Now the beſt object of this knowledge is a right underſtanding, and knowledge of the true God, which that people wants.
For there is ſcientia contriſtans (as Bernard ſpeaks) a ſad, an unquiet, an unpeaceable, and an unſatisfying knowledge, as to know that there is a God, (for ſo this people do) and to be ignorant, (as this people, & …llions more are) to ſerve him aright, and how to make him their God. As for men to know that they are ſinners, and not to know this unto amendment of life: as to know that there is an Heaven and not to know how to attain it. As to know that there is an Hell, and not to know how to avoid it. And more particularly for ſuch as profeſſe Chriſt, to know that Jeſus Chriſt died for ſinners, and to be ignorant how to apply a Plaſter of his bloud, and merits unto the hurts of their poor wounded Souls & further, though knowledge be ſo excellent; for any, to ſeek after the Tree of knowledge more than the Tree of life, is a moſt uncomfortable ſearch.
Now touching this people, they are altogether ignorant of God, as they ought to know him, and they have no learning amongſt them, but as much as enables them to write and to read what they have written and they having no inſight into the reaſons and cauſes of things (I mean the …uder ſort, both of the Mahometans and Gentiles) when they obſerve things which are not very ordinary, as when they ſee any Eclipſes, but eſpecially of the Moon (happily ſome of them ſacrificing to her, and calling her the Queen of Heaven, as thoſe Idolaters did, Jer. 44. 18.) they make a very great ſtir and noiſe, bemoaning her much, which helps (as they conceive) to free, and bring her out of it. Juvenal obſerving that cuſtom, (which appears to be very ancient among the Heathens) re…roves a very brawling clamorous Woman in his ſixt Satyre thus:
Una, laboranti poterit ſuccurrere Luna.
That ſhe made noiſe enough to deliver the Moon out of an Eclipſe.
Their ignorance in this, as in many many other things is much to be pitied: as the knowledge and learning of many others, which (by their not improving of it) is to them as the letters which Uriah ſometimes carried againſt himſelf, it condemnes the bearer.
But though the Hindoos, or Heathens there have no learning, yet they want not opinions, for their divided hearts are there diſtracted into four-ſcore, and four ſeveral Sects, each differing from others, very much in opinion about their irreligion, which might fill a man, even full of wonder, that doth not conſider, how that Satan, who is the author of diviſion, is the ſeducer of them all.
Thoſe many Sects (as I conceive among them) conſiſt of people there of ſeveral trades, occupations, and conditions of life, which ſeveral ſorts of people (as before I obſerved) marry into their own tribes, and ſo unite and keep together amongſt themſelves, that they had not much correſpondency with any other people. Theſe without doubt have ſeveral wayes of worſhip within themſelves, which makes them ſo ſeperate from others, as that they will not eat with any, but thoſe of their own Tribes.
For Heathens, that have neither light nor guide to be thus divided, and to live in darkneſſe hath not ſo much wonder in it, but for Chriſtians, who have been in the valley of viſions thus to ſeparate, miniſters matter of wonder, or pity, nay, of both. And for us of this Nation, if we ſtill continue to multiply opinions in Religion as we have begun▪ which God forbid) we ſhall enlarge the proverb, that if a man have loſt his Religion and cannot finde it, either in Poland, nor yet in Amſterdam, let him ſeek for it in England.
The illiterare Prieſts of all that people for the generality of them are called Bramins, who derive themſelves from Bramon, whom (they ſay) was one of the firſt men that inhabited the World, and after the ſin of that firſt World brought the Flood: the race of that Bramon (whoſe very name they highly reverence) was continued in Bremaw, who (as they ſay) out-lived that deluge, and is honoured by them likewiſe as one of their great Prophets & Law-givers.
Thoſe Bramins (as I conceive) are they, which the ancient ſtories call Brachmanes, but with this difference, that thoſe Brachmanes were accounted learned men, for the learning of thoſe times wherein they lived: But thoſe Bramins are a very ſilly, ſottiſh, and an ignorant ſort of people, who are ſo inconſtant in their principles, as that they ſcarce know, what the particulars are which they hold, and maintain as truths.
As anciently amongſt the Jews, their Prieſthond is hereditary, for all thoſe Bramins Sons are Prieſts, and they all take the daughters of Bramins to be their wives. (Of which ſomething before.)
They have little Churches they call Pagode, ſtanding near, or under their green Trees, built round; But as their ancient Brachmanes were ſaid not to èndure, theſe on the contrary have Images in their Pagods made in monſtrous ſhapes, but for what end they have them, I know not.
Now, from the manner of thoſe Heathens, which I believe hath been for many-many years retained in their Idolatrous worſhips. I conceive that the Jews long ago borrowed that unwarrantable cuſtom of worſhipping God in Groves, or under green Trees.
Both men and women before they go to their devotions (which are very frequently performed) waſh their bodies, and keep off all their cloaths, but the covering of modeſty till they have done, led hereunto by a precept (as they ſay) commanded them to be perform'd by their Law-giver Bremaw, which requires them dayly to obſerve their times of devotion expreſſed by their waſhings, and worſhippings, & prayer to God; which muſt be all done with purity of hearts.
And it is the manner of this people before they take their food to waſh their bodies, then (which I much obſerved while we lived in Tents) they make a little Circle upon the ground, which they ſeem to conſecrate, after which they ſit down within that Compaſſe, and eat what they have provided; and if any come within that Circle before they have ended their meal, they preſently quit the place, and leave their food behinde them.
That outward waſhing (as this people think) avails very much to their cleanſing from ſin, not unlike the Phariſees, who were all for the out-ſide of Religion, and would not eat with unwaſhen hands, Marc. 7. 2. unleſſe they waſhed themſelves up to the Elbows, (as Theophi…act obſerves) hence thoſe Hindoos aſcribe a certain Divinity unto Rivers, but above all to that Famous River Ganges, whither they flock dayly in Troups, that there they may waſh themſelves; and the nearer they can come to the head of that River, the more virtue they believe is in the water. After they have thus waſhed, they throw pieces of Gold, or Silver (according to their devotion and ability) into that River, and ſo depart from it.
Thus Reader thou haſt ſomewhat of the carriages of this people in life. Now after death ſome of them talk of Elyzian fields (ſuch as the Poets dream'd of) to which their Souls muſt paſſe over a Stix, or Acheron, and there take new bodies. Others of them think that ere long the World will have an end, after which they ſhall live here again on a new earth. Some other wilde conceivings of this people follow afterward.
Some Bramins have told me that they acknowledge one God, whom they deſcribe with a thouſand eyes, with a thouſand hands, and as many feet, that thereby they may expreſſe his power, as being all eye to ſee, and all foot to follow, and all hand to ſmite offenders. The conſideration whereof makes that people very exact in the performances of all moral duties, following cloſe the light of Nature in their dealings with men, moſt carefully obſerving that Royal Law, in doing nothing to others, but what they would be well contented to ſuffer from others.
Thoſe Bramins talk of two books, which no… long after the Creation, when the World began to be peopled (they ſay) were delivered by Almighty God to Bramon (before ſpoken of) one of which books (they ſay) containing very high and ſecret, and Myſterious things was ſealed up & might not be opened; the other to be read, but onelyonly by the Bramins, or Prieſts. And this book, thus to be read came after (as they further ſay) into the hands of Br… (of whom likewiſe ſomething before) and by him it was communicated unto Ram, and Permiſſar, two other fam'd Prophets amongſt them, which thoſe Heathens do likewiſe exceedingly magnifie, as they do ſome others, whoſe names I have not. Now that book which they call the Sheſter, or the book of their written word, hath been tranſcribed in all ages ever ſince by the Bramins, out of which they deliver precepts unto the people.
They ſay that there are ſeven Orbi, above which is the ſeat of God and that God knows not ſmall and petty things, or if he do, regards them not.
There have been Philoſophers of the like minde, who madly thought that Almighty God had no regard of humane affairs. For which very thing Tully, though an Heathen, doth moſt highly condemne them.
The Peripateticks houſed the Providence of God above the Moon, and thought that it had no deſcent beneath the Circle thereof, to intend inferiour things and buſineſſes.
The Atheiſts in the Pſalm, who ſay that there is no God, inferre from hence, how can God ſee? what do the Epicures in Job ſay leſſe; or Eliphaz ſpeaking in their names, Job 22. how can God know? can he judge through the dark clouds? the clouds hide him that he cannot ſee, and Chap. 24. 14, 15. he brings in the murderer and adulterer, acting their parts with much boldneſſe, confidence, and preſumption, & upon this falſe ground that no eyes ſee them, for if they did believe the contrary, then certainly they would not dare to do what they do, which ſhews that there is a very Atheiſme in the hearts of moſt men, which makes them not afraid to do that in the preſence of an allſeeing God, which for fear, or ſhame they durſt not do in the ſight of a little Childe.
Averroes, a Spaniſh Phiſician (that he might ſeem to be mad with reaſon) by reaſon goes about to exempt, and with-draw ſmaller things from the ſight and providence of God, as if it were moſt injurious to bring down the Majeſty of God ſo low, thinking that the knowledge and underſtanding of God would become vile, if it were abaſed by taking notice of mean and inferiour objects.
A very ſtrange opinion, as if a looking-glaſſe were deformed, becauſe it repreſents deformities: Or the Beams of the Sun defiled, becauſe they fall upon dunghils and other filthy places, or the Providence of God vilified, who though he hath his dwelling ſo high, yet he abaſeth himſelf to behold the things in heaven and in earth, Pſal. 113. 6.
As he ſpake the word in the beginning, ſo all things were made, Gen. 1. thus ever ſince he ſuſtaineth, and beareth up all things by the power of that word, Heb. 1. His Creation was the Mother to bring things forth; his Providence the Nurſe to bring them up. His Creation a ſhort Providence, his Providence a perpetual Creation; The firſt ſetting up the frame of the houſe, the ſecond looking to the ſtanding▪ and reparations thereof.
And therefore I will bring in Tully again to gain-ſay, and condemne thoſe forenamed mad opinions, who (in his firſt book de naturâ deorum) tells us, that the Providence of God reacheth, uſque ad Apium, For…que perfectionem, to the husbanding of Bees and Piſ…ir…s. And in his eight book on the ſame ſubject, (where ſpeaking againſt the Epioures and Atheiſts of that age) he ſaith, curioſus, & plenus negotii Deus▪ that God is a curious God, exquiſite in all things, and full of buſineſſe, So far he an Heathen could ſee, and ſo much ſay.
But a Chriſtian that knows more, can ſpeak further, that God is not a careleſſe, an improvident God, or a God to halves and in part, above and not beneath the Moon, as the Syrians dreamed, upon the mountains, and not in the valleys; but he is a God in leſſer, as well as in greater matters: Who beholds at one view all places, and all perſons, and all things. And as our times are in Gods hands: ſo he takes notice of every thing done by us in every minute and moment of our time; He knowing all things not as they appear, but are, ſimplici notitia, (as the Schools ſpeak) with a ſure, certain exact knowledge. Thus he takes notice of every ſin that is committed, and of every circumſtance in ſinning. He ſaw the …ins of the whole World in the book of his eternity, long before the foundations of the World were laid. He ſees them in every mans breaſt before his hands commit them. I knew thee (ſaith God) before thou cameſt forth of the Womb; Jer. 1. 5. And God tells Iſrael, that he knew what they meant to do long before they came out of the land of Egypt: the conſideration whereof may curb, and confound all thoſe that ſay God ſhall not ſee.
This Providence of God did reach to the handfull of Meal, and the cruiſe of Oil in the poor Widows houſe, 2 King. 4. And ſo it reacheth to the Calving of Hindes; to the feeding of young Lions and Ravens; to the falling of Sparrows on the ground; to the numbring of our hairs, as to every thing beſide.
But to return again to that people, the Hindoos I ſpake of, and theſe circumſcribe God to place, and further conceit that he may be ſeen, but as in a m…ſt afar off, but not near.
They further believe that there are Devils, but ſo fettered and bound in chains, as that they cannot hurt them.
I obſerved before the tenderneſſe and ſcr… ple, which is in very many of that people in taking the lives of any inferiour, and mee…ly ſenſible, I & of hurtfull Creatures too. And thoſe which are moſt tender hearted in this caſe are called Banians, who are by far more numerous than any other of thoſe Indian Sects, and theſe hold Pythagoras his Metempſycoſis, as a prime Article of their Faith, and from hence it is that they cannot abide to kill any living Creatures, and from this ground, that Philoſopher diſſwades from eating of fleſh, by many arguments laid down in the fifteenth book of Ovids Metamorphoſis.
Heu! quantum ſcelus eſt in viſcere viſcera condi,
Congeſtoque avidum pingueſcere corp…re corpus:
Alt…riuſque animantem animantis viver… Letho!
Ah ſinfull! who in Bowels Bowels hide,
And fleſh, by greedy eating fleſh do breed:
That Creatures life, by Creatures death may feed!
And after this, that Philoſopher placeth the Souls immortality in its Tranſmigration, from one Creature to another, ſaying:
Morte car…nt animae: ſemperque priore relict…
Sede, …ovis domibus vivunt habitant que receptae,
Ipſe ego (nam memeni) Trojani tempore belli
Panthoides Euphorbus eram.—
Souls are immortal, and when ere they leave
Their former houſes, new ones them receive.
I'th Trojan War, (I well remember) I
Was Panthos Son Euphorbus.—
And a little after he thus ſpeaks:
Omnia mutantur, nihil interit, errat, & illinc
Huc venit, hinc illuc, & …u…ſlibe… occupat artus
Spiritus eque feris humana in corpora tranſit,
Inque fer as noſter, nec tempore deperit …llo.
Utque novis facilis ſignatur cera figuris,
Nec manet ut fuerat, nec formas ſervat eaſdem.
Sed tamen ipſa eadem …ſt▪ animam ſic ſemper …andem
Eſſe, ſed in varias doceo migrare figuras.
Ergo ne pietas ſit victa cupidine ventris,
P…rcite (vaticinor) cognatas c…de na…andâ
Exturbare animas, ne ſanguine ſanguis alatur.
Things are not loſt, but chang'd, the Spirit ſtrayes
Hence thither, hither thence nor lodged ſtayes
In any limbs: to humane bodies flies
From beaſts, from theſe to theſe, nor ever dies.
And as new prints in eaſie wax we make,
Which varying ſtill ſeveral impreſſions take,
Yet is it ſelf the ſame: ſo the ſame Soul
(I teach) doth into ſeveral faſhions roul.
Then let not piety by luſt ſubdued,
Suffer your hands in Parricide imbrued
Diſlodge the ſouls, or nouriſh bloud with bloud.
Thus much from Ovid of that Pythagorian fancy, which that untaught people come up very near unto, thinking that all the Souls, both of men and women after they leave their bodies make their repoſe in other Creatures, and thoſe Souls (as they imagine) are beſt lodged that go into Kine, which (in their opinion) are the beſt of all ſenſible Creatures; & therefore (as before) they give yearly large ſums of mony unto the Mogol to redeem them from ſlaughter. And this people further conceit, that the Souls of the wicked go in…o vile Creatures, as the Souls of Gluttons and Drunkards into Swin…. So the Souls of the voluptuous and incontinent into Monkies & Apes. Thus the Souls of the furious revengefull cruel people into Lions, Wolves, Tygres, as into other beaſts of prey. So the Souls of the envious into Serpents, and ſo into other Creatures according to peoples qualities and diſpoſitions, while they lived ſucceſſively from one to another of the ſame kinde, ad infinitum for ever and ever, by conſequence they believing the immortality of the world. And upon that ſame mad and groundleſſe phanſie, probably they further believe, that the Souls of froward, peeviſh, and teachy women go into Waſpes; and that there is never a ſilly Fly, but (if they may be credited) carries about it ſome Souls (happily they think of light women) and will not be perſwaded out of their wilde conceivings, ſo incorrigib …are their ſottiſh errours.
The day of reſt which thoſe Hindoos obſerve as a Sabboth is Thurſday, as the Mahometans Friday. Many Feſtivals they have which they keep ſolemnely, and Pilgrimages, the moſt famous briefly ſpoken of before in thoſe ſhort deſcriptions of Nagraiot, and Syba obſerved in my firſt ſection.
Now there are a race of other Heathens (I named before) living amongſt thoſe Hindoos, which in many things differ very much from them, they are called Perſees, who (as they ſay) originally came out of Perſia, about that time Mahomet and his followers gave Laws to the Perſians, and impoſed a new Religion on them, which theſe Perſees not enduring left their Countrey, and came and ſetled themſelves in Eaſt-India, in the Province of Guzarat, where the moſt part of them ſtill continue (though there are ſome of them likewiſe in other parts of India) but where ever they live they confine themſelves ſtrictly to their own Tribe, or Sect.
For their Habits, they are clad like the other people of that Empire, but they ſhave not their hair cloſe as the other do, but ſuffer their bea…s to grow long.
Their profeſſion is for the generality all kinds of husbandry, imploying themſelves very much in ſowing and ſetting of Herbs; in planting and dreſſing of Vines, & Palmeeto, or Toddy, Trees, as in planting and husbanding all other Trees bearing fruit, and indeed they are a very induſtrious people, and ſo are very many of t… Hindoos (as before obſerved) and they do all very well in doing ſo, and in this a due, and deſerved commendation belongs unto them. For,
There is no condition whatſoever can priviledge a foulded arm. Our firſt Parents before their fall were put into the Garden of Eden to dreſs it. Certainly if idleneſſe had been better than labour, they had never been commanded to do work but they muſt labour in their eſtate of innocency, becauſe they were happy, and much more we in our ſinfull loſt eſtate that we may be ſo. It was a Law given before the Law, that man ſhould eat bread by the ſweat of his brows, and it is a Goſpel-precept too that he, who will not work, ſhould not eat. The ſluggard deſireth and hath nothing (ſaith Solomon) becauſe he doth nothing but deſire, and therefore his deſires do him no good, becauſe his hands refuſe to labour. That body therefore well deſerves to pine and ſtarve without pity, when two able hands cannot feed one mouth.
B…t further for thoſe Perſees they uſe their liberty in meats & drinks, to take of them what they pleaſe, but becauſe they would not give offence, either to the Mahometans, or Banians, or to other Hindoos amongſt whom they live, they abſtain from eating Beef, or Swines fleſh.
It is their uſual manner to eat alone, as for every one of them to drink in his own Cup, and this is a means (as they think) to keep themſelves more pure, for if they ſhould eat with others, they are afraid that they might participate of ſome uncleanneſſe by them.
Alas poor Creatures that do not at all underſtand themſelves, and their moſt miſerable condition, for to them that are defiled, and unbelieving is nothing pure.
Yet I obſerved before, the Mahometans and Gentiles there are very ſtrict in this particular; ſo that they will not eat with any mixt company, and many of the Gentiles not eat with one another. And this hath been an ancient cuſtom among Heathens. It is ſaid, Gen. 43. 32. that the Egyptians might not eat bread with the Hebrews, for that was an abomination to the Egyptians, for this very reaſon it was, that the women of Samaria ſpake thus unto our bleſſed Saviour, John 4. 9. how is it that thou being a Jew askeſt water of me, which am a woman of Samaria, for the Jews have no dealings with the Samaritanes. But without doubt that forbearance, or ſhy-neſs to eat, one man with another can fetch no ground, either from religion, or reaſon, if it could, Peter would never have eaten with the Gentiles, Gal. 12. Nor our bleſſed Saviour with Publicans & ſinners, at which the Scribes & Phariſees take very much exception, Marc. 2. 16. No man as a man is to be accounted common, or unclean, Act. 10. 28. and a man ſhall do much better, who eats and drinks with a ſober Heathen, than to keep company with a debaucht drunken ſenſual man, though he call himſelf a Chriſtian, eating and drinking with him ſuch things as pleaſe him, by being his companion in his Riot and exceſſe.
For thoſe Perſees, further they believe that there is but one God, who made all things, and hath a Soveraign power over all. They talk much of Lucifer, and of other evil Spirits, but they ſay, that thoſe and all Devils beſides are kept ſo under, and in awe by two good Angels, that have power over them, as that they cannot hurt or do the leaſt miſchief, without their leave, and licence.
As many of the Hindoos aſcribe to much unto water, (as before) ſo theſe to fire and the reaſon of it is this, becauſe they have had this tradition from many ages & generations paſt, that their great Law-giver, whom they call Zertooſt was rapt up into Heaven, and there had fire delivered unto him, which he brought down thence, and he ever after commanded his followers to worſhip it and ſo they do, and further they love any thing that reſembles fire, as the Sun and Moon, and therefore when they pray in the day time they look towards the ſun, and ſo towards the Moon in their night-devotions, and from that ſo over-high eſteem they have of fire, they keep fires continually burning in their Eggarees, or Temples in Lamps fed with Oyl, which are alwayes attended by their Prieſts, and they talk of many of theſe which have burned without extinguiſhment from many foregoing generations.
And by the way, that wilde and mad phanſie of theirs, that their Zertooſt did fetch fire from Heaven is as certainly true, as that ancient fiction and fable of Prometheus, that he did ſteal fire thence.
But to proceed, their Prieſts they call Daroos, or Harboods above both which they have a Chief, or High Prieſt they call the Deſtoor, who not often appears openly, but when he doth, he meets with much reverence and reſpect given unto him by the common people, and ſo do thoſe other Church-men which are his inferiours: unto all which they allow free maintenance for their more comfortable ſubſiſtance.
Thoſe Church-men by their Law are commanded to dwell near, and to abide much in their Eggar…s, or Temples to give advice, or direction unto any that ſhall repair unto them for it. They obſerve divers Feaſts, and immediately after, each of them a Faſt follows.
That living ſenſible Creature, which they firſt behold every morning (that is good & ſerviceable) is to them (as they ſay) a remembrancer all the day after, to draw up their thoughts in thankſ-giving unto Almighty God; who hath made ſuch good Creatures for mans uſe and ſervice.
There are good things (as I have been informed) in that book of their Religion delivered them in precepts, which their Law-giver hath left unto them for the direction of their lives.
As firſt, To have ſhame and fear ever preſent with them, which will reſtrain, and keep them from the committing of many evils.
Secondly, when they undertake any thing, ſeriouſly to conſider whither it be good, or bad, commanded, or forbidden them.
Thirdly, To keep-their hearts and eyes from coveting any thing that is anothers, and their hands from hurting any.
Fourthly, To have a care alwayes to ſpeak the truth.
Fifthly, To be known onelyonly in their own buſineſſes, and not to enquire into, and to buſie themſelves in other mens matters.
All which are good moral precepts, but they have another which mars and ſpoils all the reſt, and that is upon the greateſt penalties they can be threatned withall.
Sixthly▪ Not to entertain, or believe any other Law beſides that which was delivered unto them by their Law-giver.
This people take but one wife, which hath liberty, as the wives of the Hindoos, to go abroad. They never reſolve to take Wives, or Husbands without the advice of their Church-men, and when they come to be married, they ſtand ſome diſtance one from the other, there being two Church-men preſent on in the behalf of the Man, and in behalf of the Woman the other. The firſt of theſe asks the Woman whither, or no ſhe will have that man to be her Husband, and the other asks the Man whither, or no, he will have that Woman to be his Wife, and they both conſenting, the Prieſts bring them together and join their hands, praying that they may live in unity and love together, and then both thoſe Church-men ſcatter Rice upon the married couple, intreating God to make them fruitfull in ſending them many Sons and Daughters, that they may multiply as much as that ſeed doth in the ears that bear it. And ſo the Ceremony being thus performed, which is about the time of midnight, the whole company depart, leaving the married couple together.
At the birth of every Childe, they immediately ſend for the Daroo, or Church-man, who comes to the parties houſe, and there being certainly enform'd of the exact time of the childbirth, firſt undertakes to calculate its Nativity▪ and to ſpeak ſomething of it by way of prediction, after which he confers with the Parents about a name whereby it ſhall be called, which when they have agreed upon, the Mother, in the preſence of the company there aſſembled, gives it that name.
And now laſtly, touching the Burials of that people, they incircle pieces of ground with a round Wall, that is of a good height, ſet apart for that purpoſe. Theſe burying places ſtand remote from houſes & roade wayes the ground within them is made ſmooth, or elſe paved on the bottom, in the middeſt whereof they have a round pit, made deep like a draw▪ well: The bodies of their dead, both men, women, and children are carried to thoſe places, upon a Beer made of ſlight round Iron bars (for they will not have dead bodies touch any wood, leaſt they ſhould defile it, becauſe that is fewel for their adored fire) and thus brought thither are laid round about near the inſide of that Wall upon the ground, or pavements. Covered with a thin white Cloath; the Daroo, or Harboode accompanies the dead body near unto the door which enters that place (alwayes kept faſt ſhut, but when it is opened upon this occaſion to let in their dead) and come thither, ſpeaks theſe words in the audience of all thoſe which are thither aſſembled, That whereas the party deceaſed conſiſted of all the four Elements, he deſires that every one of them may now take his part. And this is the form they uſe, when they there thus diſpoſe of the bodies of their dead. Which being there ſo left in that open place, are preſently laid bare by the Fouls of the Air, who in ſhort time after pick all their fleſh clear from their bones, by conſequence their fleſhly part having no other Sepulchres, Graves, or Tombs, but the Craws and Gorges of thoſe ravenous Fouls. And when upon this occaſion they enter that round ſtage of Mortality, the bare Skelitons they there finde, which have parted with all their fleſh, are by thoſe bearers of the dead caſt into that deep round pit, where they mix promiſcuouſly together, and ſo make room for other dead bodies.
But now that my Reader may not …onceive that I have endeavoured in ſome of theſe ſtrange relations to write a new Romance, I would have him to think, that for my part I do believe that there is very much of truth in the particulars I have inſerted, if there be any credit to be given to ſome men of much integrity that lived amongſt them, who made it a great part of their buſineſſe to be ſatisfied in many of the particulars here ſpoken of, or if I might truſt mine own eyes and ears that ſaw and heard much of it, which could have enabled me to have written a great deal more concerning the Rites, Ceremonies, Cuſtomes, wilde conceivings; and mad Idolatries of this people, as of the Hindoos ſpoken of before, if I durſt have thrown away more time upon them; all which would have made my judiciour Reader thus to have concluded with me, that thoſe Mahometans and Heathens ground very many of their opinions upon cuſtom, tradition and phanſie not reaſon, much leſſe upon ſafe rules that might lead them into and after keep them in the way of truth. They eſteeming it a very great boldneſſe, a very high preſumption to be wiſer in their Religion th…n their forefathers were (as many of the more ignorant ſort of Papiſts will often ſay, though it be directly againſt themſelves) and therefore are deſirous to do, and to believe as their Anceſtors have before them; to fare as they have fared, and as they have ſped to ſpeed, though they periſh everlaſtingly with them, never conſidering of, or ruminating on thoſe things which they hold and maintain for truths, being like unto unclean Beaſts, which chew not the Cudde.
So much of that people in general: I come now more particularly to ſpeak.