The present State of CHINA.

ON the Thirtieth day of January, 1665. I went in the company of Mr. Carlos Daty, to visit Father John Grueber at his arrival from Constantinople. About two years since, he came out of China, where he had resided full three years. He began his pilgrimage at Venice, where he took shipping for Smyrna; from thence, by Land, he marched to Ormus in five moneths; from thence to Macao in seven; so from the South Coast he travelled to the [Page 2]North, through the large Empire o [...] China, sometimes upon Rivers an [...] commodious Channels, and some­times by Land, and at last he go [...] safe to the City of Pekin. In his re­turn from thence, he adventured t [...] pass, and survey a Countrey whic [...] was never yet seen before, by any i [...] Europe; namely, The unfruitful Sands of the Desarts of Tartaria, which he passed over in three days, and came to the Coast of an Inland Sea called Kokonor, Kokonor in Ta [...]tarty. sig­nifies Great Sea. not much un­like to the Caspian. The River Jannus that runs through China with a strange rapidity, & discharges it self into the Oriental Sea, near the Island of Carea, hath here its source. This River is the deep [...]st and largest of all that Countr [...]y Afterwards this adventurous Tra­veller, lost the sight of the Sea to [...]n­ter further into the Land, into the Province of Toktokai, which is [...] [Page 3]barren and wild, that one of the Neighboring people can have any temptation to dispossess the antient Inhabitants. Nothing is there re­markable, but only some few dis­persed Tents of the Tartars, who lead a most miserable life.

The beautiful River Toktokai, which is as large as Danubinus, but so shallow, that any Man, on Horse­back, may ford it over in the deepest place, watereth this blessed Coun­trey, and gives unto it a name. From hence our Traveller passed through the Province of Tangut, which is very populous and belongs to the Kingdom of Barantola; he visited, in his way, the City of Retink, and the Kingdom of Barantola, the Me­tropolis is called Lassa, and the pre­sent King Teva. He is of a very an­tient and noble Family of the Tar­tars of Tangut. His ordinary re­sidence is at Butala, a lofty Castle built according to the European [Page 4]mode upon a high Hill, having Buildings of four stories, of very good and regular workmanship. The Court of this Prince is numerous, and his attendants are extream lavish in their apparel, which is, for the most part, of Cloath of Gold, and of embroidered Stuffs. Neverthe­less this Nation is generally very sluttish, and unhandsome in their attire: Neither Men nor Women wear lining next to their skin. Their common Bed is the ground, their ordinary food is raw Flesh, and they are not so scrupulous to wash their hands or faces; but they appear very kind and courteous to stran­gers. Their Women have the liber­ty to walk about the Streets, as amongst the other Tartars; but their other Customs are like to those of China.

Their Arch-Priest or Mufty is called Lamacongiù, whom they re­verence as God, and believe to be [Page 5]related to their first King, but they name him the Brother of all the the Kings of the World. They are perswaded that he riseth from the dead as often as he dies, and that this Man hath already risen seven times. The Kings and Polititians of that Countrey labor, by subtil means, to entertain the common people, in this strange belief, and the Lamacongiu himself contributes to it; for he keeps his face always covered, and suffers none to look upon it, but such as are acquainted with the mystery. The Nobility do mightily respect him; some of them come to that point of adoration, as to covet that which is incredible, and to carry it about as a sacred relick: From Barantola, Father Grueber tra­velled to the Kingdom of Nekpal, and in a moneths time passed through it. The two principal Towns are Catmandir and Patan, situate on the Banks of a River op­posite [Page 6]to one another. This latter is a young Prince very well accom­plished; he commands all the Militia of the Kingdom as General. When Father Grueber was there, he was at the head of a great Army marching against a Neighboring King called Varcam, who made frequent inroads to spoil the Countrey. The Jesuites gave this young Prince a Prospective Glass, through which he caused him to look at a place where Varcam's Army lay encamped; he found it so nigh, that he gave order presently to make ready and prepare for the fight, for he perceived not that this propinquity was but an effect of the Glass. This present was acceptable to him.

From Nekpal our Traveller went, in five days, to the Kingdom of Mo­ranga, where he could see no City, but only small Houses covered with Straw, and little Huts, one appoint­ed for a Custom-Housse. The King [Page 7]of Moranga pays a yearly tribute of 250000 Rixdollers, and seven Ele­phants to the Mogol. From Mo­ranga he travelled into that part of India which is beyond the River Ganges, and came to Minapor, the Metropolis of that Countrey; where he passed over that River, which is twice as big as the Danubius. From thence he went to Patan; and from that City, in five and twenty days, to Agra, the Royal City of that part of India, which is on this side Ganges. From thence to Laor in fourteen days. This City is built upon the Banks of the River Ravi, which is as large as Danubius, it runs into India, near M [...]ltaia. There he took Boat and was carried down the River, in forty days to Tata, the ut­most City of Indostan, the ordinary residence of the Viceroy of that Countrey; his name is Laskarkan, there he met with many English and Dutch Marchants.

From this place he sailed to Or­muz by Sea, from Ormuz he went to Persia, afterwards he returned back to Smyrna, where he took shipping and arrived safe at Messina; from thence he went to Rome, where he received an express command to go back again to China. For that pur­pose he travelled into Germany and Polonia, hoping to find another way through Muscovia. By the Emperors procurement, he had got Pasports from the Dukes of Curland and Muscovia. But when he was so far on his way as the Borders of Mus­covia, he understood that the King of Poland and the Tartars had made a conjuction of their Forces, with an intent to attempt upon the Duke of Muscovia. By this means he was diverted in his passage to Musco; for the fear of the dangers and diffi­culties in time of War, brought him back to Vienna, where he arrived at a convenient time when the Empe­ror [Page 9]was dispatching an Ambassador, Count Leshley by name, to Constan­tinople. The Jesuite took this op­portunity to travel thither with a resolution, from thence to go for­ward in his intended journey: But when he came to Constantinople, he was mightily incommoded with a great rheume, with shortness of breath, and with violent pains in his stomach; so that being not able to proceed on in his journey, he went aboard a Ship bound for Le­gorne; from whence he was carried to Florence, where he remained a­bout eight days. In this time he was pretty well recovered of his distemper, so that he could go after­wards to Venice; from whence he passed through Friuli to Vienna, with an intent, by that way, to re­turn to Constantinople, that he might travel afterwards to China, accord­ing to the orders of his General.

This Father is about forty five years of age, of a jovial temper, ex­traordinary civil, as sincere as a Ger­man, his conversation is very plea­sant; in a word, he hath so many good qualities, and is so gallant a Man, that though he were not a Jesuite, all the World would esteem and love him.

Monsieur Carlos Dati had seen him, the day before we had any dis­course with him, in the With-draw­ing Room of Prince Leopold, where he was entered into a conversation with him, which lasted not long; for the Father was called away and introduced into his Highnesses pre­sence. After this first acquaintance, he intreated him to give him satis­faction to some questions that he had a desire to make him concern­ing China, which request the Father granted in an obliging manner.

First, Mr. Dati desired to know, whether the present King of China [Page 11]is the Son of the last Conqueror of that Kingdom? Where he kept his Court? Whether in China? or in Tartaria? The Father answered, that he was but his Grandchild; for the Grandfather being invited and brought in by the Rebellious Eu­nuchs in the year 1646. He con­quered all China, as Father Marti­nius hath written at large in his History of China. He told us, that the present King of that Countrey is about twelve or thirteen years of age; that he resides at Pekin, the cheif City of the Kingdom, that his Father and Grandfather also did dwell there, according to Ma­chiavels Rule; for he adviseth a Prince when he intends to keep in his hands a Countrey newly sub­dued to his Scepter, where the In­habitants differ from him in Lan­guage, Customs, and Laws, to go and make there his abode. This is a Policy not so subtil, but that the [Page 12] Tartarians have very well under­stood and practised it.

We inquired next, what kind of Militia they had? And how the Chineses were treated by their Tar­tarian Kings?

He told us, that the most part of the Soldiers of the Kingdom were Tartars, unless it be the Kings Guard which is a Body of about 40000 Men armed with Muskets and Bows of Corea or Japonia, for the most part. That the Inhabitants were not oppressed with Taxes, nor treated worse then by their former Kings; for they have all kind of Liberty and Freedom of Religion. The antient Laws are yet maintained in force all over the Countrey, and Justice is administred by Judges that are natural Chineses, only there is this alteration, a Tartarian must ass [...]st in every Court with a limited Autho­rity, which suffers him to alter no­thing of the antient Customs and Laws of the Countrey.

We desired him to tell us, what manner of Government they had under the King?

At Pekin, replied the Father, there are nine Judges or Courts of Judicature; and so it is in all other Cities of the Kingdom, where they are called by the same names, and hear the same causes.

The first and highest Court is called Li-pú, where half are Chineses, and half are Tartars. It judges all Causes proceeding out of other Courts of the Kingdom, by way of Appeal, of what nature or business soever. The second is named also Li-pù, but here the syllable Li is pronounced in a different manner from the first, for in the former it sig­nifies Reason; but in this latter word it imports Ceremony. This Court is the Forum Ecclesiasticum that judges of all differences be­tween the Learned; and decides all matters of controversie in Religion. [Page 14]The third is stiled Pim-pù, which examines the affairs of the Militia. The fourth is for offenders, or the Criminal Court called Nim-pù. The fift is named Cho-pù, appointed for the Kings Treasury, as the Exchequer is amongst us. The sixth is Cum-pù, which hath a care of all the Kings Buildings and publick Structures, and Edifices. The seventh is to see to the payment of all the Kings Of­ficers and Attendants in his Family. The eighth hath an inspection over the Kings Kitchin and Table. The Father had forgot the names of the two latter Courts, and of the busi­nesses examined in the other.

In every City, these nine Courts are erected subordinate to one an­other; for example, that of one City, appointed for the Militia, is under the jurisdiction of the Pro­vincial Court, which is in the cheif City of the Province; and from that, and all others, Men appeal [Page 15]to the Metropolis of the Kingdom for the Militia, from whence they may appeal to the highest Court, which is the Li-pù, when it is a business of great importance.

From this Tribunal, there can be no appeal further, but to the Kings person, which is never granted without the punishment of one hun­dred bastinadoes, which every one must patiently endure before he can be admitted to the Kings presence. The manner of giving them is very cruel; the poor wretch is forced to lye down upon the ground, upon his Belly, with his middle and back­side naked, two men sit one against another upon his Neck and Legs, with two great Indian Canes in their hands attempered before in wa­ter, that they might be more pliable, then they strike one after another; he that sits at the Head, strikes up­on the Hips, and the other upon the Back, one after another so fast, [Page 16]that they are forced to stop some­times, and suffer the patient to breathe; for otherwise they would beat the breath out of his Body. The Mandarins, that is to say, the Noblemen of the Countrey, and the Tartars, do commonly inflict this kind of punishment upon their servants, for the least offence. He that is forced to undergo this misery before he can come into the Kings presence, proceeds in this manner. He is to cast in a stone at the Kings Chamber Window, then he is com­manded to come in; and if the King perceives that he suffers brave­ly the first bastinadoes in such a manner, that declares his cause to be just, and the greatness of his op­pression, he commands the Execu­tioners to forbear, and the party to relate his business. If it appears then, that any injustice hath been done him, all that have had any hand in the judging of the matter [Page 17]before, are happy if they are dis­charged, only for the loss of their Offices; for commonly they are condemned to die.

I asked the Father, whether there were none left of the Race of the last Kings that reigned in China. For Monsieur Dati said, that some affirm that a Son of the former King of China had escaped into an ad­jacent Island where he doth now live.

The Father assured us, that if we did but consider where that Island was situate, that it was enough to convince us of the fal [...]hood of that report: For it is in the Oriental part of China, therefore in such a case the Prince was to pass and tra­vel many moneths through the whole Body of the Tartarian Army, and conquered Territories, for they were come that way into China; which is a thing not possible to be performed. The King his [Page 18]Father that reigned then, was be­come effeminate by his lascivious behavior. He seldom shewed him­self out of his Pa [...]l [...]ce, more then once a year, leaving the Govern­ment of the Kingdom and Army, to 10000 treacherous Eunuchs that had called in the Tartars, who had subdued three whole Provinces, and besieged the City of Pekin [...]ound about, before the King knew any thing of their attempts upon his Government.

This sudden approach and sur­prise, cast him into such a despair, that he resolved to die. In order to it, he writ with his own blood upon a Busquin of white Damask these words. God preserve the new King, let him not trust my Counsel­lors, but let him take compassion of my people. After this he hanged one of his Daughters, and then hanged himself under the door that leads into the Garden of his Pallace. The [Page 19]Queen also died in the same manner, but her Son and another of her Daughters were taken by the Tar­tars, and shut up in a prison where they died also.

We inquired of what Family were the antient Kings of China? and the Kings that now reign, of what House they are?

He informed us, that the antient Kings of China, were of the Family called Min, which signifies Light. Monsieur Dati replied, wherefore then doth Father Martinius in his History call their Family Taimin? Tai answered Father Grueber, signi­fies Stock or Race; so that the meaning of Taimin is the Race of Min, as we say the Race, or the House of Austria, or the House of Arragon. But he told us, that the Tartars have no name to their Fa­milies, they are not distinguishable, but by their proper names. The Father of this present King was cal­led [Page 20] Xun-chi, that is to say, The Son of Heaven; and this Kings name is Tun-min, A great Light.

We desired him to tell us, how the King lives with his Wives, and what distinction he did put between their Children, and the Children of his Concubins.

At this question, he answered al­most in the words of the Canticles, Chap. 6. Sexaginta sunt Reginae & octogint [...] Conc [...]binae & adolescentulo­rum non [...]est num [...]rus. The truth is, the King hath fifteen Wives honor­ed with the title of Queen, they are not all equal, three of them are more esteemed then the rest? The first, and the cheif is named Cnis [...], that is to say, A perfect Queen. One of the others is stiled Tum-si, Queen of the East, and the other Si-fi, Queen of the West. These two Queens are named collateral, they attend upon the Soveraign Queen, but never speak to her but upon their [Page 21]knees; but the other twelve are never admitted to speak to her: But if they desire to signifie any thing to her, they do it by the me­diation of these Collateral Queens. The other Wives are more or less, according to the Kings pleasure and humor; but it is certain, that there is never less then one hundred, they are all in the Guardianship of Eu­nuchs: But the Children of these Wives are all equal; he is looked upon to be the cheif, whom the King chuseth as his Successor. The King that reigns now, is the Son of a Concubine, he attained not to that honor for want of other Bre­thren, for he was preferred to five of his Brethren, Queens Sons, a little before his Father died; be­cause, when the dying King had called them before him, he did not look upon them as able to com­mand in cheif, and manage so great an Empire. Therefore he ordered [Page 22]this Man to be seated in the Throne, and to be proclaimed King in his stead, and his Mother to be decla­red Queen Regent, during his mino­rity, appointing him four Tutors or Governors, of whom the cheif is named Samni.

I inquired afterwards, how they did bury their Kings?

He answered, that they did ne­ver bury their Corps, but burn them according to the Tartarian fashion. The pile is not of Wood, but of Paper, it is almost incredi­ble, what a vast quantity is imploy­ed, or rather wasted, in such an oc­casion: For they do not only burn his Body, but also all his Wardrobe, his Moveables, his Treasury, his Jewels; in a word, all that was use­ful to the deceased, or that was de­signed for his service, the living Animals only excepted. Twelve Elephants bridled, and richly har­nassed, loaden with Turkish Stones, [Page 23]meral ds, Saphirs, and all manner of jewels of an inestimable price; three hundred Ho [...]ses, and one hun­dred Camels carried the Kings Trea­sure at the last Funeral. All this was unloaden, and put upon this Mount of Paper, erected to burn the Kings dead Body; when the fire had been put to it, the Gold and Silver did run from it in streams, and force a way through the gazing multitude, who are not all idle lookers on; for some seek to advantage them­selves with the spoils of the de­ceased: But there is a great care taken to prevent such kind of vio­lences and stealth, by the watchful­ness of the Guards, and by the grie­vous punishments inflicted upon such offenders. The Tartars are very superstitious in this respect, and careful to consume to ashes the very Bones, and not suffer so much as the bigness of a Pins-head to re­main; the Gold and the Silver that [Page 24]is left, after the burning, is spent, to provide more Paper in such a case, and to burn again the relicks of the dead Body, for the Souls sake. At the last Funeral, when the expence of Paper was reckoned up, it a­mounted to no less then Seventy thousand Crowns, and the whole Treasure that was there consumed, to Forty thousand Millions. Three of the Kings domesticks, a Privy Counsellor, a Chaplain, and a Con­cubine, devoted themselves to at­tend upon the deceased Princes Soul, and follow him into another life, by sacrificing themselves, assoon as the breath was out of his Body. They have always the liberty to chuse what manner of death they like best, but commonly their Heads are cut off, which is the most usual kind of death amongst these people to punish offenders, only Soldiers are strangled. Besides these three Officers, many offer themselves free­ly [Page 25]to death, some out of affection for their King, others out of a su­perstitious perswasion, unto which their Religion inclines them. But in case every one should refuse to die, and none would be willing to wait upon the Princes Soul, they force such as he took most delight in, and his dearest servants to depart and follow after him.

I inquired next, in what did the Kings Revenue cheifly consist?

He informed us, that the Fields and Countrey did properly belong to the Peasants, who out of the in­crease of their Fruits, pay about the tenth part to the King, and an­other part to the Mandarins, that is to say, to the Gentlemen that dwell in the Castles; for they are the Lords of their adjacent Fields. This Revenue that belongs to the Crown, is very great; there is an­other that proceeds from all the Cattle of the Kingdom, out of [Page 26]which, a tribute is gathered: Be­sides, there are great Customs upon Cattons and Rice transported, and several Mines in the Province of Tunan, which signifies a Southerly Cloud. These Mines yield plenty of Gold, Saphirs, Emeralds, and all manner of precious Stones, that in­rich the Neighboring Kingdom of Pegu. There is also an unknown quantity of Silver brought out of these Cities, Quangh-ceu, Canton, and Nanquin, which are the cheif Mart Towns of all the Kingdom.

We asked him, if the King did often shew himself publickly in the City? And how many Inhabitants may be in Pekin?

He told us, that he was wont to cause the Soldiers of his Guard to be drawn up in Battalia, and exer­cise once every moneth, where he did commonly appear, to cause them to shoot at a mark in the Mea­dows belonging to the City, be­tween [Page 27]the Walls that incompass it; for it is surrounded three times about, the uttermost Wall is the lowest, the two others are higher; the nearer they are to the middle of the Town. The Ditches are deep and full of Water; about the City there are many pleasant Mea­dows. In one of them a great Sta­tue of Wood is erected, against which, the King appoints his Soldi­ers to shoot either with Bow and Arrows, or with Powder and Shot; one is to hit the Hand, another the Head, a third the Brest. If the Soldier misseth the first time, he hath liberty to try the second, and the third; if he fails all three, with­out touching his mark, he receives a great many bastinadoes for his reward, and is disbanded as un­worthy of his Kings service. In the whole City of Pekin, there cannot be less then a Million of Inhabitants, some say that there have been here­tofore [Page 28]Nine millions: But that is not credible, for the City is not so extraordinary large, and their Buildings are but of one story high.

We desired to know, how they did cover their dwellings?

He informed us, that they did cover them with Tiles, the Coun­trey Houses have no other covering The Tiles of the Kings Pallace are of various colours, of yellow and marble, very pleasant and beautiful when they are looked upon at a distance: When the Sun shines up­on them, they appear as if they were all of Gold.

We inquired, what Religion the Chineses did profess?

He answered, that they did pro­fess Idolatry, that they were all I­dolaters in their hearts, worship­ing several Idols in private. But i [...] we consider only their outward profession, there are three differing [Page 29]Sects. The first is of the Learned, that profess to worship a superior Being, named in their Language Sciax-ti. These two words are en­graven upon Tables of Gold, hung up in their Temples; unto them they offer Sacrifice, by burning be­fore them Paper gilded with Gold or Silver; together with some small round Balls made with Storax and Frankincense. But although they make profession of this Religion, which appears more plausible then the rest; it is only outwardly, that they might be distinguished from the Bonzi, a sort of men come out of China into India, extreamly super­stitious, exceeding all others in Idolatry, and fond Conceits; at first they were in some good repute amongst the Chineses; as it common­ly happens when any new Sect ap­pears that is not known. The Do­ctrine which they published of the Transmigration of Souls, which is [Page 30]not altogether like that of Pytha­goras, got them the peoples esteem, and procured them the envy of the Learned: So that they, in time, opposed the progress of this new Sect, more out of displeasure against it, then out of love for their antient Religion. Therefore they have so well published and established the worship of their Sciax-ti, that the Religion of the Bonzi is out of fashi­on and date, and hath lost all its credit; and they themselves are looked upon no better then cheats. Now all over China, there is no kind of people more exclaimed against and decided; nor is there any Pro­fession more ridiculous then that. A man of credit scorns to exchange a word with them in publick, or to be in their company, unless it be in such occasions as are not to be a­voided; as in Funerals, publick Sa­crifices, Processions, where these Idolatrous Priests are mercenary, [Page 31]and hired to attend. The Nobility cause them to go in Procession in nuptial Solemnities, at the birth of their Children, and such like times. Their Processions are preceded by several Instruments of Musick, and attended with Banners, and dis­played Ensigns, which they carry about their Idols; whose praises they sing in Songs and Hymns, and to whom they burn Paper and Fran­kincense.

The second Sect is the most nume­rous, for it consists of the Citizens, of the Nobility, of the People and Peasants; in a word, of all manner of People. These pay their Devo­tions to the Souls of their Ancestors, unto whom they Sacrifice continu­ally in their Temples; and in their private Houses, by burning Paper and Frankincense. All over the Countrey, this is the ordinary Sa­crifice which is offered to the good and evil spirits every morning, be­fore [Page 32]they go out of their doors. The third Sect is that of the Bonzi, who are most abominably superstiti­ous.

We inquired, what the Chineses did believe of Mans estate after Death?

They believe, answered he, that we shall be all happy, that we shall be inriched with more wisdom, and delighted with more pleasure then in this life; but they proceed no further to particularise how these advantages shall happen to Men. The Soul they believe to be immor­tal: But replied Monsieur Dati, if they believe that all shall be hap­py in another World, how comes it to pass, that they are not thereby en­couraged to indulge themselves in all manner of Vices? Nothing hin­ders, answered the Father, but the fear of present punishment. Yet they have some light perswasions of Hell, where the Souls of the wicked [Page 33]shall be tormented; but they have found a way to get them out of those Tortures. You must know, that at Pekin, and in every considerable Town, there is a great Temple e­rected, unto which, above three hundred little Chappels belong; every Trade hath one appertaining to it, and not only the Trades, but also every order and rank of Men, from the Magistrate to the Beggar. Now their perswasion is, that the Spirit that is to vex the Soul of the wicked man, deceased, haunts the Chappel appropriated to that Pro­fession, unto which he did belong: For example, a Theif or a Robber shall bring a small gift to the Theifs Chappel, to ingratiate himself with, and appease the displeasure of that Spirit that punishes Theft and Rob­bery, that he might spare him when his Soul shall fall into his hands. The Spirit makes no use of the gift, as you may imagine, but the Bonzi [Page 34]that keep the Chappel: So is it with the rest. This is a politick In­vention, very well contrived for two good purposes, by that means they free themselves from the trou­blesome apprehensions of the fu­ture; and they cause a pack of Knaves to subsist, who otherwise would trouble all the World with their begging.

We asked the Father, whether amongst the Chineses there were any Religious Orders of Men?

To this question he answered: There are no other Orders of Reli­gious Votaries, besides the Bonzi, who are most wicked Varlets, and infamous for their unnatural love of Boys; they want not opportuni­ties to commit this abomination, for they are intrusted with the tuition of the youth; they are as the Schoolmasters of that Countrey. This sin is too common amongst the Tartars, as well as amongst the Chi­neses. [Page 35]Instead of abhorring it, they make publick Profession of it, by erecting Academies for that infa­mous purpose. This Vice hath spred it self farther into Persia; they are so base as to receive Boys in Mar­riage, and their Fathers themselves, are not ashamed to give their con­sent, and appoint them a kind of Portion, as to their Daughters. A­mongst the Tartars, there are also Religious Votaries not much unlike the Bonzi; they have the care of the Sacrifices, and are attired with Yellow or Red Garments, that fall down as low as their heels, with large sleeves open. Some of them carry on their heads Paper Miters; but commonly their heads are un­covered; they march with naked feet, and all their habit is much like that which our Painters give to the holy Apostles. This Religi­ous Order hath many Convents of the Tartarian Women, situated, for [Page 36]the most part, upon High Moun­tains, of an uneasie access. Out of these Monasteries, they never go out, without the leave of their Superi­ors, and seldom, unless it be to beg, and then the oldest of them are ap­pointed. All these Nuns make Vows of perpetual Chastity, Poverty, and Obedience; their heads are unco­vered, and their hair is cut round, close to their ears; their garments are like to that of the Bonzi in shape; but they are of a red colour, that of the Bonzi is gray.

We inquired of the Sciences pro­fessed amongst the Chineses.

They have, said the Father, the Works of Consucius, who is as much esteemed amongst them, as Aristotle is amongst us. Confucius lived about Three thousand years ago, he hath left them a Moral Philosophy mingled with Divinity and Natural Philoso­phy. I have seen one of his Posterity reckoned to be the Threescore and [Page 37]third Man of his Race: He is very rich, and honored with the title of a Prince; for the Kings of China have always had so great a respect for this Learned Man, that they have allowed that title of honor to his Grand-children. Besides the Works of Confucius, they are natu­rally inclined to the knowledges of Numbers; but their Geometry is very imperfect, for it teaches only the more ordinary and practical part: They are not in the least acquainted with the Theory, nor with the most excellent part of Geometry, as the Optick. From hence we may judge how little they excel in Painting and Architecture. They are mighti­ly addicted to Chyromancy, Metos­copia, Magick, and such like Arts. And in Judiciary Astrology they esteem themselves super-excellent.

We intreated him to tell us next, something of their Language, and of their Writings.

For their Language, said the Fa­ther, it is very poor, for it hath not above Four hundred words. All the Nouns are undeclinable, and the Verbs are imployed only in the In­finitive Mood. I answered him, Sir if you would but continue but eight days in this City, I am per­swaded that I could learn so well the Language, that I might be taken for a Natural Chinese. The Father laught at my confident conceit, and returned me this reply. After such a study of eight days, you might possibly call a Man a Hog, instead of honoring him with the title of Sir; for all the significations of the China Language consist in the varia­tion of the accent, in the difference of the tone, in the aspirations, and other alterations of the Voice, which are almost innumerable.

For example, Cin pronounced sim­ply, hath no signification. Ciunun pronounced by lengthning the pro­nounciation [Page 39]of the u, and sharp­ning of the Voice, signifies Sir or Monsieur; Ciu pronounced in lengthning the u, and keeping the same tone, is a Hog; Ciu spoken swiftly, or rather shot in haste out of the Mouth, signifies a Kitchin; and Ciu made use of in the begin­ning of a strong Voice, which di­minisheth at last, signifies the Foot of a Stool. By this example you may see how one word may have five differing significations. In like man­ner Tien, pronounced plainly, hath no meaning. If it be spoken sharp­ly, so that it makes Ti-en, it will signifie Sweet. If the (i) is accent­ed thus Ti-en, it means Bread. Ti-en uttered speedily, signifies the Foot of a Table, or of a Bed. Most part of the words in this Language are Monosillables, and may be joyned together in a various manner. But this Art of Joyning the words, is very difficult, and not to be learn­ed [Page 40]in an instant; but that which renders it more uneasie to strangers, is, That they have neither Cha­racters for their Letters, nor Alpha­bet; for they write all their Con­ceptions in Figures and Ciphers, that signifie every one of them two or three words, and many times whole Periods and Sentences; therefore they are forced to write the five significations of the word Ciu, by five differing Ciphers, for want of Characters and Accents; whereas we might easily distinguish them by the several Accents, which we might place variously upon the same words. This is the Perfection of other Tongues, although the same word may have divers signifi­cations, we can easily distinguish that which is proper to it in that place of the discourse, where we find it by the words that go before, and follow immediately after.

But to return to this wo [...]d Ciu, besides the different Characters to express the five former significations. Suppose I intend to write Good mor­row Sir, I must not make use of the Character that signifies good, nor that of Sir, but I must write an­other Character different from all the former, which alone shall signi­fie all these three words Good mor­row Sir. Or suppose that I am to write Yes Sir, I must not use the Character of yes, nor that of Sir, but must imploy another which will signifie alone Yes Sir. By this you may easily judge what number of Characters are needful to write our Conceptions in this Language. Therefore it is more uneasie to read it, then it is to write it; for when we intend to express our mind in writing, it is only requisit that we should understand the single Cha­racters of words; for when they are joyned together, we may easily [Page 42]understand their meaning. But this manner of writing is not esteemed, and only in use amongst the vulgar sort of Men. But the Learned must be acquainted, not only with those single Characters and Ciphers, but many others of a larger significati­on: Some reckon them to be about Seventy four thousand; whosoever knows any more then the rest, is esteemed the most Learned, because he is most able to understand and read more Books.

From hence it is, that this Tongue is so difficult to be learned; for as they have no Letters, they have no Dictionary to teach the meaning of the words; so that there is no other way to learn them, but to hear them spoken, to ob­serve the sound and accent, and to imitate the Inhabitants by repeating them often, as the Parrots when they learn to speak. The Jesuites have caused a Catechism to be [Page 43]Printed, and certain Dialogues; the one to teach the proper terms, that they might discourse of the myste­ries of our Faith, and make the Chineses understand them; the other is for the words most common­ly used in a familiar conversation: Nine thousand Characters which are in that Book, are sufficient for this purpose.

This account of the China Lan­guage discouraged me, and took me off from my inconsiderate de­sign of learning it in six days. When I feriously think upon it, I cannot conceive how mans life can be long enough, for any to attain to a per­fect knowledge of so many Ciphers, to understand them, when they are placed together, and to remember their different shapes and significa­tions. I have sought out a familiar example, to make me conceive the possibility of mastering the difficul­ties of such a study. I remember [Page 44]the Figures that are imployed in the Demonstrations of Geometry, may serve very well for this purpose; for although these Figures be in­tangled in Lines, Triangles, Squares, Circles, and many such Figures which are made by the crossing and meeting of the several Lines; ne­vertheless, at the first view, I under­stand not only that which is demon­strated, at last, by these differing Lines; but also many other Truths, which must of necessity appear, be­fore all the Lines can be drawn by a great many former Figures that enter into my mind, though they appear no more in that Figure and Demonstration which they finally compleat: For all those Figures and Truths are supposed to have been sufficiently demonstrated. There is yet another difficulty in this example; the Figures of Geo­metrical Demonstrations, are to be looked upon variously, as a strait [Page 45]Line is sometimes the basis of the Triangle, sometimes the Diameter of a Circle, or part of an Oval, or as the right side of a Parabole, or as the Latus transversum of another. This consideration caused me to ad­mire, the more, Mans ingenuity, and to conceive a possibility of writing and understanding the Characters of the Chineses; for our skilful Geo­meters who are well acquainted with all the Figures of Euclides and Archimedes, &c. And that are able, of that Truth that is thereby proved, and to gather from thence a great many other conse­quences that are deduceable, seem to perform something more difficult then the Chineses, who are only to discover the meaning of certain Fi­gures imprinted in their minds, by a long continuance and usage; for it is possible in the whole course of our [Page 46]life to attain to a familiarity with them all.

The Father Grueber told us of their Marriages, that the Chineses when they came to nineteen years of age, or thereabouts, commonly espouse a Woman that is reckoned as their only and lawful Wife; they receive with her a Portion in Marri­age, according to their Estates; but it is always in their power, to put her away by returning her Portion to her again. When a Father de­livers his Daughter in Matrimony, he never expects to see her again, he shuts her up in a close kind of Sedan. When he hath locked her in, he delivers the Key to the good Woman, by whose Mediation the Marriage is consummated; for there are some who make it their Professi­on and Trade, to deal in such kind of Wares. The Woman she delivers the Key to none but to the married Man, who is not to open it, and [Page 47]free his Bride from her prison, but when she is brought into the Nupti­al Chamber. When the Virgins of the Nobility go abroad, they are carried in Litters by Horses or Asses covered over with a Vail, the rest march on foot with their faces also hid; all kind of Women appear in this manner in publick. He told us afterwards, that when any Man hath taken a Wife, he is at his liberty to entertain as many Con­cubines as he pleaseth, of whom there are two sorts, some free, others slaves: The free are descended of Gentlemen, or other Persons well qualified, who to free themselves from the burden of so many Chil­dren, which they have by their many Concubines, are ready to part with their Daughters upon that ac­count for small sums of Money, which they never restore again to the Men, when they divorce or send them away. All the Children re­main [Page 48]still with the Father, unless he please to allow a yearly Pension to them and their Mothers. The Con­cubines that are slaves, are common­ly the Daughters of the meaner sort of people, they part with them for the same reason as the Gentlemen do with theirs: They bring their Children to the Market-place of the City to sell them; Daughters to serve as Concubines, and the Boys as Servants; but they commonly drowned all such Children, Males and Females as are crooked or mi­shapen at their Birth, or when they are otherwise deformed. For fifteen crowns any man may chuse the most beautiful Girls of the meaner sort to be his Concubine; but their con­dition is most miserable, for they are forced to carry water, and to drudge about the lowest offices of the family: When their Master de­sires to enjoy them, they cannot re­fuse him; for they were bought for [Page 49]that purpose; and although they may be of as good Family as himself; if they are taken in Adultery, they commonly loose their heads. The Catholick Priests make use of these meaner Concubines, to insinuate the Mysteries of Christianity, into the minds of the other Women, and to teach the Children of the Noblest Families. They have been by this means so successful, that many of these Women are become Converts, but they do not think it convenient to baptize them, in regard of that obligation that lies upon them, to grant to their Masters all the liberty that they desire.

The Catholick Religion is there freely professed all over the Empire, without let or hinderance. In every one of their Churches, a Copy of the Kings Mandate, by which he grants a free exercise of our Religi­on, is graven in a Stone, and hung up in an eminent place, in the view [Page 50]of the Congregation. Christians are very well esteemed of in all the Provinces of China; and the Tartars as well as the Chineses, have liberty to turn Christians, and imbrace the Catholick Faith. The Learned Men of the Countrey, are familiarly ac­quainted with our Missionary Priests; the greatest opposition that they meet with, is from the Idolatrous Bonzi. The Father told us, that he had left in China six and twenty Je­suites, four at Pekin, six Jacobins, and two bare-footed Carmelites. These Missionaries wear the same habit as the Learned of the Coun­trey, a long garment of white Da­mask that reaches to the ground. Father Adam Schall is one of the four Missionary Jesuites in this City, he hath lived forty five years in China, and is very well esteemed of the Prince and People.

We inquired what kind of Coyn [Page 51]or Money, and what Weights the Chineses use?

He answered, That they had but one sort of Coyn Printed, named Cuxa, of very base mettle, each of them is worth about a farthing; upon one side is the Kings name, up­on the other, the name of the Coyn. Three hundred peeces of this money make a Lexu, which is worth about a Crown; they divide the Lexu in ten Ziens, in eight Fueus, and every Fueu in ...... Cuxas. They use in­stead of Money, both Gold and Silver pieces, which they cut off as they spend; for that purpose, they carry in their Boots, and about them, Seales and Cizers.

The Pound weight of China is sixteen of our ounces. They mea­sure by a cubit: All kind of Victu­als is very cheap, as well as their cloathing; for five Fucas, which are five of our pence, one may buy a very large Hen; by that any may [Page 52]judge of every thing else that is sold, at a proportionable rate.

We asked him concerning their Meat and Drink.

He told us, that they had no Wine, although their Countrey af­fords excellent Grapes. The Euro­peans sometimes make Wine with them, which the Inhabitants like very well, but they dare not drink of it, but in private, for this proud Nation have a Law in force to punish severely all such as shall bring in new modes of living. Their or­dinary drink is Thé, and Wine made of Rice; they extract it doubtless by the Limbick and the Still. It is not certainly known how they do it, for they will not discover the secret of any of their Arts to strang­ers, unless they swear first to profess it, and it may cost them their lives, if they fail afterwards. They de­light to drink hot liquors for that purpose; they are always upon the [Page 53]fire in vessels near their Tables. In Summer they cast a little quantity of Ice in their drink, which they suffer to remain there only for a mo­ment, that the liquor may receive from it, in so short a time, some­thing of its cold nature to cool the stomach; but they quickly take it out again, that they might not loose the pleasure of drinking it hot. They keep their Ice, as we do in Europe; it is sold about the Towns very cheap, they use it more to cool their Fruits, then their Drinks, for they delight to eat them very cold.

But to return to their liquors, Wine made of Rice, appears of a whiteness, inclining a little to the Amber colour, and mixed with a Golden Yellow, very beautiful to the eye. It hath a very pleasant taste, and so delicious, that it seems as good as the best Sack. The com­mon people drink out of Earthen [Page 54]Vessels, but the rich and noble are provided with Golden and Silver, adorned with ordinary Workman­ship. The greatest Lords use drink­ing Vessels made with the Horns of a Rhinocerot, imbellished in a course manner, inriched with Gold, and sometimes with Diamonds. For their Meats they have all kind of varieties, as we have in Europe, of Venison, and of Fowl, of all man­ner of Fruits and Pulse. Their Spi­ces are better then ours, for they are nearer to the Molucas. Their Wheat is very good, they can make Meal of it, but they have no skill to knead it into Bread; therefore in lieu of that, they use Rice which hath soaked in the Water, and been parched and dried afterwards at the fire. This they take and carry to their Mouths, with long sticks that serve them instead of Forks. In their left hands they are commonly provided with a Porringer full of [Page 55]this Rice, which they use instead of Bread, taking it out with their sticks at every bit of Meat. They have no skill, nor taste to season their Meats well: In the same Pot they boil Pork, Hare, Fish, Veal, and Pheasant together; and their best Cooks are continually pouring in abundance of Water, while they are boiling. When they are sodden, they fill their Porringers and Dishes with this mad Oleo Podrido, which serves them instead of Pottage. The most ordinary Flesh that they feed upon is Pork; their Mutton is in good esteem amongst them. The poorer sort eat Asses, Dogs, Cats, and such like things, which they buy in Shambles, appointed for all kind of Flesh. The dried Legs of Dogs, well and curiously smoaked as we do our Neats Tongues, is a bit very savory to them; they commonly reserve it for their dessert and last morsel at dinner; they [Page 56]esteem it a great fortifier of the stomach. They bring every kind of Meat severally in distinct Dishes, but they have but two sorts of Saw­ces to encourage and provoke appe­tite. The first is a kind of Paste made with small Beans in this man­ner; they beat the Beans soaked in Water, and then stir them well to­gether in the Water; when upon the top there appears a thin cover­ing, or green skin, they strain all through a Linnen cloath into clean Water; the finest substance runs through, but the skins remain be­hind. This they use instead of Sawce to all their Meats, and instead of Salt also; for they never salt them otherwise, although they want not Wells and Fountains of Salt and Brackish Water in all the West­ern Provinces. The other Sawce is named Mi-sso, which is made of a rotten Grain that yields a most noy­some smell; they do not boil it [Page 57]with the rest of their Meats, but they put it by it self in Sawcers; and when they are at dinner, they dip their morsels of Meat in this strong and filthy Mustard. At their Feasts, and at the Tables of their Nobles and Lords, they garnish their Dishes variously, but ordina­rily with Rice, Herbs, or with hard Eggs, minced small and fried. When their Cooks have shewn all their art and skill in such occasions, it is no light punishment to condemn a Man of Europe, to carry thither an empty stomach: Therefore when strangers are invited, they provide themselves with a good dinner be­fore hand, for they are certain to meet with nothing there fit for their appetites.

Their Tables stand round about the room where the Feast is to be held, never above two or three are together at the same Table, the Ma­ster is wont to sit alone at the lower [Page 58]most. They use no Table-cloaths, but cover them with as many neces­sary utensils, as there should be per­sons at the Table: These utensils are a dish to drinkin, a Plate of Rice, another of their dainty Mi-sso, and two of these Sticks, that serve them instead of Forks. All their Dishes are of Porcelane, the Kings as well as the meanest Subjects, with this difference, That the one is of a finer substance then the other. When the invited guests are seated, an Officer ushers in the first service; and when all the Tables are furnished, he makes a sign to all to begin to eat. If any should offer to touch the Meat before he hath given the sig­nal, he would be severely checked, and looked upon as a Clown or an impatient Glutton. The signal or liberty of eating, is given by saying to them all Zin, that is to say, I in­vite you; then the guests all answer, Zin, zin, zin, repeating this word [Page 59]three times, as the Italian Priests do the word Peace, when they salute and embrace one another. After this, they all carry their hands to their several Dishes together, and the Meat to their Mouths; and if any do not eat at the same time, as the rest, the Officer calls upon them; for they think that the perfection of their Feasts consists in eating altoge­ther, otherwise they judge it to be out of order, and unhandsome. When the Officer esteems that they have sufficiently eaten of the first service, he causeth the second to be brought in, and after that the third, observing the same ceremonies and decency, as at the first. Likewise, when he thinks it is time to drink, he invites them to it, in the same manner as he doth to eat; but they must all empty their Cups. When they begin to drink the first time, the Stage-players enter into the Room, some of them are common, [Page 60]who play for Mony at every House, when they are hired, others are en­tertained by Noblemen; the richest have several companies of them, as the great Lords in Europe have Musicians. These kind of people are very richly cloathed; when they come in, they address themselves to him that sits at the highest Seat to shew him their Book of Comedies, and to desire him to tell them upon what subject to play. He sends them, out of civility, down to another, with their Book, which comes at last to the Master of the House, who commonly tells them to act what Comedy they please. This Comedy lasts about a quarter of an hour: The Subjects of the most part of their Comedies, are taken from the Lives and Heroick Actions of their former Kings and Queens; when the Comedy is ended, the Officer enters in with other Dishes of Meat; and when they are all taken away, [Page 61]and have ended their drinking, the Comedians return again, observing the same ceremony as before, to in­treat the assistants one after another, to appoint the subject, upon which they are to discourse and act. When this second Comedy is finished, the Officer comes again to give his at­tendance: Now this unpleasant di­version lasts sometimes six or seven hours. I had almost forgot, said the Father, to tell you, that they have no Olives growing in China, therefore they make use of three other sorts of Oyl: The richest have an Oyl taken out of the Berries of Flowers of that Countrey, that grow upon Bryars: This is very sweet and pleasant. I know not how they make it, but they have a great quantity of it; for their Land is as fruitful of such Bryars, as ours is of Nettles. The meaner sort of people make use of another Oyl, extract­ed from a Grain which they call Tel­selin; [Page 62]it hath almost the same taste as the Oyl of Sesamum, a little bit­ter. The Countrey People, as in Poland, employ the Oyl of Line or Flax, or another kind of Oyl ex­tracted from a Plant named Ma-sen, which hath a most odious and strong smell. They never eat any Sallads, nor other raw Herbs; many of their Fruits they preserve in Salt and Vinegar. In short they are not cu­rious in their taste and eating, but are filthy and unhandsome. When we had a Pheasant, or a Hair, we could not abide to see our China Cook handle and dress it; we were forced to spit and dress it our selves, and eat it in the most retired Room, having first forbidden the door to be opened to any that should come, unless it be to the Kings Officers. And that none might surprise us un­awares, while our Meat was pre­paring, always one of us stood Senti­nel at the Window, to give warn­ing [Page 63]of any Mans coming up to us.

It is a very strange thing said Monsieur Dati, that this Nation that hath so many Sheep and Cows, have no skill to make Cheese with their Milk, in any other manner, but with small Beans.

This proceeds, replied the Fa­ther, from their unsufferable Pride; for they scorn to learn any thing, from strangers, especially from the Tartars; because the Tartars make Cheese that is enough to cause them to abominate such a composi­tion; for that Nation. I could never make use of any of their Cheese, nor of the Milk of the Chineses; for both yield a most odious smell. The Tartars make their Cheese of the shape of our Cracknels, and hang them up with strings, a great many together, at their Shops, to invite the hungry stomach to buy them; they are so grievous hard, that the [Page 64]Flint Stones are not more. They are not to be eaten, but after they have been softned by the Fire, and molified as our Wax.

But the Chineses, are far more nice and curious in their sleeping, then in their eating and drinking. In Winter they spred Cotten Mats upon little Furnaces, and square Stoves, named Caù, where they keep a very moderate Fire. Upon these Mats they lay very fine Sheets of Cotton, all their Linnen is of that substance; for they use their Line to make Oyl, and their Flax to twist into Ropes. At the four corners of their Caù, there are Pillars as at our Beds; at the top round, the Curtains are fastned, which they call Cai-ïà. In Winter they are of Cloth, or of some other thick sub­stance; but in Summer they are of a very fine and thin Cotton, to keep off the Musketas. When the cold is over, they carry their Mats, and [Page 65]lay them upon Boards or Tables; and in the heat of Summer, instead of Wool and Cotton, they fill them with a Sea weed, which when it is dried, is as soft as Silk, and as light as Feathers: It is naturally very cool. Their Bolsters and Pillows are very neatly made of the thinnest and softest skins of Reed, which we call Indian Cane, in the manner of Hurdles. When the inside is emp­tied out, and shut up close, they are filled with wind, which yields in the hottest Season much pleasure. The head feels them to be very soft, and never sinks deep; it is not buri­ed as in our Down-pillows, they are very smooth. Their head are as though they were upon Springs, when they turn; and at the least motion, they cause their Pillows and Bolsters, to send up a cold and fresh Air to cool their faces, which is a notable advantage in the hottest nights of the Summer.

Their Chairs are of the same sub­stance, the Back and the Elbows are made of the Skins of Indian Cane, very commodious to sit down. The Tartars are not so effeminate to make use of all these things, they sleep upon the bare ground as the Turks.

We desired him to tell us some­thing of the Kings pomp, and of the magnificence of his Throne, when he appears in publick in all his grandeur.

He assured us, that the former Kings of China did delight in a great deal of glory and state; but that the present King of the Tartars, who reigns now in China, is not so cere­monious: He is content in his great­est splendor, to sit upon a Carpet spred on the ground.

Monsieur Dati desired to know from the Father, in what the Chi­neses were most expensive.

He answered, that they spent much in their Funerals, in the great quantity of Perfumes and Wax, which they did there burn, in the making of Wooden Statues, in their Frankincense, which they did offer to the deceased, and specially in the rare Coffins, in which they put the dead Bodies. They are of pre­cious Wood, as of Aloes, of Yellow Saunders, or of some other Aroma­tick Wood of a great value: This serves instead of imbalming.

We inquired of the goodness of the Air, of the Countrey, and how long the Inhabitants do commonly live.

The Air, said he, is very good every-where; therefore the Coun­trey people that are temperate in their diet, commonly live to be very old; some are one hundred years of age. The Nobility at forty seem to be old, and when they see fifty, they begin to be crasie; this [Page 68]difference proceeds from their de­baucheries with the Female Sex, and their immoderate eating, in which they prescribe no bounds to themselves. Their Daughters sel­dom come to be thirty years of age, because their Mothers are wont to tie and bind their Legs assoon as they are born; for they think all their beauty consists in crooked Legs, which is that part alone of their Bodies seen when they go a­broad.

This strange and unnatural bending and tying of their Legs so young, disorders the Channels, through which; the nourishment of their Members passeth, and stops the Conduits, in such a manner, that neither their Legs nor their Bodies ever come to a perfect stature and bigness; for by that means, the Blood is hindered in its ordinary circulation; and the complexion and constitution of their Bodies be­ing [Page 69]vitiated, it hastens them the sooner to their Graves.

We desired him to tell us, which were their most noted Festivals?

He answered us, That they cheifly observe three; the one at the first New Moon in February, the second in November, and the third at the Kings Birth-day. In every one of these Festivals, the King goes out of the City, attended upon by all the Nobility and Lords of the Court; by the Magistrates, Officers of the Law, and by the Learned Men, &c. Every one wears an habit suitable to his dignity and place. All their Garments are differing from one an­other, none but the King dares wear a Pearl alone at the top of his Gap. Many of the most eminent Lords have precious Stones, and some Pearls; but always a Ruby, an Emerald, or a Jasper, is put with it; for none but the King is to wear it alone. He wears also as marks of [Page 70]his Royalty, two Storks embroider­ed with Silver upon his Brest. The Mandarins have other Animals: There are nine cheif differences, by which the Nobility is distinguished in their habits. The first hath a Crane for his Badge, the second a Lion, the third an Eagle, the fourth a Peacock; I do not remember the rest, nor what differences are to be noted in the Garments of their Ma­gistrates and Learned Men. I only remember the Badge of the Mathe­maticians, they wear four little Squares of Jasper, tied with silken strings at their Girdles. In the mid­dle of the Squares there is a Ruby, and upon the top of their Bonnet, they bear a Ruby and a Pearl to­gether. The most ordinary colours of their Garments, are Red, Blew, Orange mixed with Blew. We have already said, that their Bonzi are cloathed in Gray, and the Learned in White.

I remember that at every Festi­val observed at the New Moon in February, every one is wont to melt or cast some piece of Mettle; upon which they represent the Figure of a Crescent or New Moon; and they call this Festival, The Sacrifice of the Hare.

We inquired, Whether the Chi­neses had any Memorials so antient, that give an account of the passages of so many thousand years ago, as some do affirm.

He told us, that they had no Hi­stories more antient then King Tao, who lived about four thousand se­ven hundred years ago; and that they had no Histories of antienter date, that speak of the beginning and continuance of the World.

We put the Father next upon the Art of Navigation, to know whe­ther they believe in China, that there is any passage out of Asia into America; he assured us, that they [Page 72]had but little skill in Navigation; that they know not well how to make use of the Compass, or rather this knowledge is defective. Their greatest Vessels are not able to carry above fifty Men, their Sails are made of Mat, but so artificially, that they can go almost with any wind. Their rowing differs from ours, for they move their Oars be­fore and behind. Therefore as they have no great insight into the Art of Navigation, it is not possible that they should be able to adven­ture far at Sea, they dare not loose the sight of the Land.

Concerning their passing from Asia into America, the Father told us, That he knew nothing certain, because the English and the Holland­ers have been disappointed in their attempting to pass through the Frozen Sea, where they have no manner of Trade: For the Tartars they are no great Traders, and it is [Page 73]not probable, that any of them will venture upon a meer curiosity, to open that passage. It is not likely, that the Chineses will leave their Countrey, to undertake any such hazardous voyage: Nevertheless, it is generally believed, that there is some-where a passage, or that Asia is divided from America, but by a Narrow Sea. The continual ap­pearance of many wild Fowl of A­merica, in the Southern Parts of Tartaria, do very much strengthen this opinion: For it is not probable, that they would there be seen, if America and Tartaria were not joyn­ed together, or not far from one an­other.

We asked him concerning the Dan­cings, Plays, and Gardens of China.

The Chineses, replied the Father, never dance, but the Tartars use that sport amongst themselves; the Men with the Men, and the Women with the Women; but never both Sexes [Page 74]together. Their Musick consists in striking their hands one against an­other, or in beating upon some V [...] ­sel of Mettal that yields a [...]l [...] sound. The Chineses have all ma [...] ­ner of Sports and Plays; they pla [...] with Balls and Draughts, with Di [...] and Cards; they are very dext [...] ­rous in striking the Ball with their feet: Their manner is not to play in parties, only five or six meet to­gether, and send with their feet th [...] Ball from one to the other; I hav [...] seen a Ball continue a quarter of an hour without touching the Ground. Their Gardens are, for the most part inclosed Meadows, on purpose to e [...] ­ercise themselves with a Ball. Th [...]y have no other sweet scented flowers, but Jasmin; their Roses are very beautiful, but without any scer [...] ▪ They have also some Tulips, Vio­lets, and Gilliflowers; but they know not so much as the name of an Anemone: Nevertheless their [Page 75]Gardens are very green and delight­ful, because of the conveniency of watering them with fresh Rivers; but they have but small skill to dress and order them. All that I could take notice of, in such places, was in the Kings Garden, where is to be seen a great Cascade of Water, that falls from a Rock of Brass, covered all over with artificial Trees of the same substance. The Chineses are extraordinary skilful in the Art of casting Mettals; therefore their Ar­tillery is very beautiful.

We desired him to inform us of something concerning their other Arts, and cheifly concerning their Physick and Physitians.

Their Physitians, answered the Father, are notable in discerning by the Pulse, the nature and qualities of a disease; but their knowledge is not so extraordinary in prescribing remedies, for they govern themselves by guess, at all adventures, as our Physitians.

I can speak of both by experi­ence; for when I fell sick, about forty days distance from the City of Pekin, one of the Kings Physitians visited me, at the request of Father Adam Schall. As soon as he was come into my Chamber, he caused me to sit down and suffered me to rest quietly a while. Afterwards he uncovered both my Arms as far as the Elbows, placing them upon a Table, and felt the Pulses of both Arms, one after another; pressing the Arteries sometimes hard, some­times softly, sometimes equally; and at other times he prest hard upon one Arm, leaving the other free: Sometimes he prest hard upon one Pulse, and softly upon the other; he continued to feel it along while, a­non he felt it but by turns; sometimes he caused me to hold my fist closed, anon he made me open it. In short, he felt and examined my Pulse, as it did beat in every posture of my [Page 77]Arm and Hand, which lasted a long while, about three quarters of an hour. After all this, I had almost a mind to discover to him my dis­case, but Father Adam interrupted me, and told me, that he knew it better then I did. When the Phy­sitian was sate down, he described with a wonderful majesty my dis­ease, and all its properties and cir­cumstances, assigning to them the time of their first beginning, in such an exact manner, that I was strange­ly surprised. He appointed me some Potions, but by the small advantage that I received from them, I found that he had been more skilful to guess at my disease, then to prescribe Remedies. They never let any man blood, as we do, but instead of that, they make use of Cupping-Glasses in the Shoulders: They cure the Pox very well, with certain mixture of Herbs; so that this dis­ease is not so mortal, in these parts, [Page 78]as in Turky, Persia, and other Coun­treys of the East Indies: They have amongst their Physicks a very fa­mous Root that grows, cheifly, in the Province of Sur-iven, they name it Tigers-Milk; for they say, That it never comes, but where the Milk of the she Tigers hath moistened the ground, when they are furious and inraged by the pursuit of Hunts­men. It is certain, that the smell of this Root is very like the smell of Milk, and its colour is white as Milk: They say, that when this Root is well prepared according to their skill, it is able to give an in­fallible sweat; it is true, I have seen the Root, but never the experiments of its vertues.

We questioned him afterwards, concerning the other Arts of the Chineses; and the Father in the same order, as we had proposed to him, returned us an answer to every question.

That in China they have no Chry­stal, but many Glasses, one sort espe­cially, which they name Rice-Glass, it is more brittle then our Glasses, but easier to work: For as soon as the substance of it feels the heat of the Furnace, it melts; and they are not unskilful in handling it, for they make with it most beautiful shapes and fabricks. Instead of Iron, they make use of great and hollow staves of Glass, as our Enammellers in Europe. All their Looking-Glasses are very good; and as they have a particular Art in Melting and Cast­ing Mettals, they make many curi­ous Looking-Glasses in a Concavity, for a very small price; for a little above a peice, one may buy a Look­ing-Glass containing thirty two Thumbs in Diameter. The Jesuites have carried to them the Art of making Spectacles and Telescopes. It is a wonderful thing that the Chineses have humbled themselves [Page 80]so much, as to learn this skill from us. At present they do them very well, according to our patterns which the Merchants of Europe transport thither. Our Specta­cles of the larger size, is a gift well accepted of them; therefore the Merchants do not forget to furnish them with this commodity.

They make excellent Stuffs with Thred of Gold, and with Golden Wire they make many beautiful Works: But they boast much of their Art in Gilding with Gold and Silver-Straw at the fire, in several manners; for with this gilded Straw they compose many rare and excel­lent Works. But I judge them to be most ingenious, in their making of artificial fires with Gunpowder; for they cause them to represent all kind of Shapes, Characters, Figures of Trees, and to appear in all man­ner of natural colours. I could never have believed from others re­lations, [Page 81]what my eyes have con­vinced me to be true. I have seen at a Feast, a big Vine come down from the Roof of a large Room; and another fire after incompass it about, representing its Leaves and Grapes so perfectly well, and so na­turally coloured, that a Painter could not have shewn one more lively.

This appearance lasted as long as we are repeating over our Mi­sereri; when the combustible mat­ter was spent, the artificial Vine vanished away, leaving behind a dark mist in every place, where any part of the Vine had appeared with its Leaves and Branches of Grapes. They have something of this Art in Persia, but they cannot do such wonderful feats as in China, for here they care not to communicate their skill: The expence is not ex­traordinary, for forty shillings any man may have a fire representing [Page 82]three or four shapes. At these words I instantly replied to Father Grue­ber. You make me now believe, what I could never credit before. About eleven years ago, I met at Rome with Monsieur Sestel, a Dane, who told me, that some of his Friends had written to him from Coppenhagen, that a Dane being re­turned out of China, had shewn the King an artificial Fire that rose up into the Air, and burst out into many flames, which represented the Kings name. The Father replied, You may safely believe it; but I wonder how this man could come to understand the mystery, which he could never have been able to put in practice, unless he had tried it before, and taken an Oath re­quired in all such occasions, I wonder also, how he could escape out of the Countrey after such an Oath.

Monsieur Dati asked, Whether they use any Coaches or Chariots?

He answered, That the Chineses are carried in Litters by Mules, or by Men; they are like ours, but somewhat longer; for they put in them, their Cloaths, a Bed, a Table, and other conveniencies for a Tra­veller. The Tartars have Coaches, with two Wheels, drawn by one or two Mules or Horses. The Ladies of Viceroys, or of other eminent Lords, are drawn by two of these Beasts, and incompassed about with a great many Tartarian Women on Horsback, Armed with Bow and Arrows. They carry their Bag and Baggage upon Camels backs, and up­on a kind of carriage that hath but one great Wheel that turns in the midst of two Trunks full of Stuff. One man draws this with a Girdle tied to his middle, and tied also to two Staves that are fastned to the Trunks, with which he governs [Page 84]this Carriage at his pleasure. They carry about their Wares and Com­modities through the Land, in this manner.

We asked him, Whether they de­light in Hunting? Whether they run Races? Whether they be good Horsmen? And, whether they have any skill to manage Horses?

He answered, That the Tartars are good Huntsmen, but the Chine­ses seldom practice hunting: They know not what it is to run a Race; they are very careful and curious in harnassing well their Horses, but they do not know how to man­age them.

We desired to know, Whether they took any Tobacco?

To this he replied, That they take no Tobacco in Powder, but in Smoak; the Tartars and the Chine­ses, the Men and the Women are great takers of Tobacco. For that purpose, the Women are commonly [Page 85]provided with a Bag that hangs over their shoulders, where their Pipe and their Tobacco is kept; but the Men carry their Pipes at their Gir­dles.

Monsieur Dati desired to know, Whether the word Mandarin be of China?

He answered, That it was a Por­tugues, and that at China they are termed Quoan, which signifies a Prince, or a Governor.

We asked him concerning their Courage and Inclinations, to Mar­tial exploits and War.

He assured us, That they were Cowards, and that in three years time that he lived in China, he ne­ver could see above two people fight together at cuffs; for they have no other way to satisfie their revenge, and end their quarrels.

We inquired of him, whether in his return he had not met with one Monsieur Tavernier, a French Mer­chant, [Page 86]that was gone from Legorne, about two years since, into the In­dies, to carry thither a great deal of riches in Jewels; amongst the rest, he had a set of great Saphires, and of Pearls, as big as Pears, to make a Rose, which he intended for the Great Mogol, to imbellish the Plume of his Elephant. I told him also, that Monsieur Tavernier had said, That the Great Mogol did spend e­very day Fifteen thousand Crowns, only to keep the Elephants of the late King his Father. Therefore I desired him to tell us, whether we were to believe any such thing.

He assured us, That he had met with Monsieur Tavernier in Persia, and that I might credit what he had told me, and much more concern­ing the expence of this Prince to keep his Elephants.

That you may better understand the truth, you must know said Fa­ther Grueber, That India beyond, [Page 87]and on this side of the River Gan­ges, is divided into several distinct Regions or Governments, which are given by the Great Mogol, to the Lords of his Court, during life, upon condition of paying every year a certain sum of money, as a Present or a Tribute. Besides that, they are also obliged to keep al­ways, some a thousand, others two thousand men on foot, others five thousand, which may be ready to march at the Emperors command. By this means it happens, that the number of their Militia never di­minishes; and when the Prince comes to take a view of them, if the Soldiers be not well chosen, and of a good appearance, well cloathed and armed, their Cheiftains are in danger of Banishment from Court. Therefore the Mogol, may upon a sudden, raise five or six hun­dred thousand men, ready for the encounter, without putting himself [Page 88]to any extraordinary expence; for every Governor is obliged to have all his Militia ready, in all times of the greatest Peace. Now you must understand, that six or seven Ele­phants are kept purposely to attend upon the person of the Mogol, they are named Panciasari, which signi­fies Lords of Five thousands; be­cause the Great Mogol expends as much to keep them, as the Lords or Governors do, to entertain Five thousand Horse in the Army.

By this you may judge, that what Monsieur Tavernier has told you, is very true. But you may take notice, that the Mogol spends a great deal of this money in keep­ing fair Horses, as well as Elephants. They are richly harnassed and ador­ned with many precious Stones; the Mogol delights much to make them run Races.

He told us, that the present Em­peror in his young days, did seem [Page 89]to affect a retired life, spending his time in contemplation. But since this crafty Hypocrite hath cast a­way his Mask, and pulled down his Father from his Throne, shutting him up in a prison at Agra; the old man is about Eighty six years of Age: Only the fear of the Rebelli­on of his people, that did intirely love the Father, has hindered him from taking away his life. His pri­son is a very large Palace, with many Buildings about it, and pleasant Gardens. He is there guarded by a numerous Company of Muskettiers, and attended upon by his Women that are kept in an adjoyning Se­raglio, in which he spends, for the most part his time, and passeth the melancholly thoughts of his retire­ment. The Emperor, his Son, cau­sed a high Tower to be built near to this place, in such a manner, that it did overlook all the Gardens of his Father: Upon it he appointed a [Page 90]Watchman to overlook and spie out all that passed in the Prison; but the old man caused him to be shot and killed by a Company of his Women: Then he desired the cheif Commander of the Prison, to tell his Son, from him, that he should do well to send such manner of Birds, and place them upon the same Tower, for they would give a great sport to his Women.

The present Mogol, or Emperor, is renowned for many examples of Justice and Wisdom, that are report­ed of him. It hapned when I was at Lahor, a Prince caused the Groom of his Stables to be killed in a very barbarous manner, his head to be struck through with a large Nail, for a small fault, for not having tended and dressed his beloved Horse, as he should have done. When the Emperor was sitting in the Seat of Judicature, which he constantly doth every moneth, in a [Page 91]day appointed for that purpose, in a great Meadow, out of the Royal City, the Grooms or Farrier Wife made her complaints of the cruel massacre of her Husband; the Great Mogol sent immediately for the Prince, and asked him, If it were so as the Woman said; He confessed his crime: Therefore the Mogol caused him to be stretched upon the Ground, and commanded the Wo­man, or the Farriers Widow, to deal with him in the same manner as he had dealt with her deceased husband. There are many other reports con­cerning the Justice and Wisdom of this Prince. He governs his King­dom very well, and causeth Justice to be administred, only to ingrati­ate himself with his Subjects, and prevent the tumults which they might otherwise be tempted to raise, because of the cruel detention of his aged Father; for which unnatural deed, he knows that he is hated.

He is about forty years old, it may be when his Father shall be dead, he will loose his present Mo­deration, and his forced Inclinati­ons now imprisoned, by the con­siderations of Safety and Interest, may burst out and discover them­selves.

In this manner Father Grueber answered to our Questions; we had a great desire to inquire of other Matters, concerning that remote Countrey; but in regard our con­versation had lasted many hours, and that much of the night had been spent in this pleasing discourse, we thanked him for his great civili­ty, and withdrew to our Lodg­ings.

Observations of the Travels of Father J. Grueber, taken out of the Letters which he hath written in Latine to Kircherus.

IN the Year One thousand six hundred sixty one, in the Moneth of June, these Fathers travelled out of Pekin, and in thirty days they arrived at Siganfú and from thence they went to Sining or Siningfu, in as many more, having twice passed the River Hoang. This City of Si­ning or Siningfu, is a great City full of Inhabitants, scituate near the prodigious Wall of China; through its Gates all Merchants and Passen­gers, out of India, must pass to en­ter into Cathaia or China, and where they must rest, until they have got, from the King, a Passport to proceed further.

This City is in Thirty six Degrees and ten Minutes from the Pole. From Sining they went in three Moneths time through Kalmuck, a Wilderness of Tartaria, to the Bord­ers of the Kingdom of Lassa, which the Tartars call Barantola. This Wilderness is in some places Moun­tainous, in others plain, full of Sand and Gravel; and therefore is barre [...] and unfruitful: Nevertheless, Na­ture hath allowed some few Rivers to water it; upon their Banks there is very good Grass for Cattle. Th [...] Desart stretches it self from t [...] Southern part of India, to t [...] Northern, and is so large, that n [...] ­ver any body yet, that I could find did ever survey its bounds; som [...] think that it reacheth as far as th [...] Frozen Seas. It hath many name [...] P. Marcus Venetus names it the De­sart of Lop, famous for the ordinar [...] apparitions of Devils and Spirits [...] but the Fathers of our Society mak [...] [Page 95]no mention of it, although these Spirits have oftentimes discovered themselves: He does not approve of their continuance and constant ap­pearing to all. The Tartars did an­tiently call it Belgian, afterwards Somo, the Chineses Kalmuck, others Caracathai, that is to say, Black Ca­thaia, where no Animal is to be seen but wilde Beeves of an extraordi­nary bigness.

The Tartars that are used to the Desarts, venture through at any time; and when they come to the Rivers that afford any feeding for [...]heir Cattel, there they commonly pitch their Tents, capacious enough to shelter Man and Beast.

From Lassa, otherwise named Barantola, situate in twenty nine degrees and six minutes from the Pole, they came in four days to the Foot of the Mountain Langur. This Mountain is one of the highest of the World; so that when Travel­lers [Page 96]pass over its top, they can scarce draw their breath, because of the subtilty of the Air. The breath of several venomous Herbs render a passage this way in Summer, to be very dangerous to our health. This Mountain is so full of grievous Pre­cipices, and steep Rocks, that nei­ther Cart nor Horse can pass over it therefore all Passengers are force [...] to march a foot, for a moneths time [...] till they come to Cuth, the firs [...] Town of the Kingdom of Nekbal▪ upon the Borders.

Although this Region is so moun­tainous and difficult to pass ove [...] Nature hath furnished it with seve­ral Springs of hot and of cold Wa­ter, that burst out of the Concavi­ties. Here is in some places plenty of Fish for Men, and Grass for Cat­tel. I think this is the Hilly Region which Ptolomy saith, that it lies un­der the Mount Caucasus, and stretch­eth it self a great way into the East [Page 97]Countrey, and then divides into ranks of Hills; the one tends to the North, the other to the South. He calls it Parapanismus, and P. Mar­cus Venetus, Belor. Other Nations do give other names to these Hills that border upon their several Countreys.

From Cuth, in five days journey, they came to the City Nesti, belong­ing to the Kingdom of Nekbal, where the Inhabitants live in a most grievous Idolatry, without the least knowledge of Christianity. This place abounds in all manner of things necessary for the life of Man; so that you may have thirty or forty Hens for a crown.

From Nesti they travelled in six days, to the Metropolis of the King­dom of Nekbal, called Cadmendu, lying in twenty seven degrees and five minutes from the Pole. The King is a great Prince, and a Hea­then, but no Enemy to Christianity.

From Cadmendu, in half a day, they went to Nekbal, the cheif City of the Kingdom, which is called also Baddan; and from thence, in five days, they arrived at the City Hedonda, belonging to the Kingdom of Maranga, situate in twenty six degrees and thiry six minutes from the Pole. From thence, in eight days, Travellers go to Mutgari, the first City upon the confines of the Kingdom of Mogol. From Mutgari, they went to Battana, a Town of the Kingdom of Bengala, situate up­on the River Ganges, in twenty five degrees and forty four minutes. From Battana, in eight days, they came to Benares, a populous Town near the River Ganges, lying in twenty four degrees and fifty mi­nutes. It is a noted place, for there are the Schools of the Brachmans, where all the Sciences, professed in those Countreys, are taught, and [Page 99]with them, the most abominable Su­perstitions.

From Benares, there are eight days journey, to Catampor; and from thence to Agra, seven more.

From Pekin to Agra, Men go in 214 days. But when they go no faster then the Carravans, they are four­teen moneths in their journey.

This Relation I had from the Fa­thers of our Society, who gave me this account of their Journeys.

These Kingdoms were never known by any in Europe before, nor to the Geographers. In their passage they took notice of many particu­lars concerning the Customs and Manners of the several Inhabi­tants.

From Pekin, the Imperial City of China, they travelled in two moneths to the famous Walls of that Coun­trey, where the great City Sining­fu is situate, as a strong Bulwark against the Tartars invasions. They [Page 100]took great notice of the Walls, that are as strongly built, as the conve­niencies of that place will afford. This Wall is so large, that six Hors­men may ride upon it, in a brest, without hindering one another. They are often visited by the In­habitants of Siningfú, to receive the benefit of the fresh Air, which comes off from the Sandy Moun­tains of the Neighboring Desart; and to exercise themselves in walk­ing and delighting their eyes, with the pleasant Prospects; for they are so high, that they discover the Countrey round about, and invite the Citizens to take a view of the delightful objects that appear be­fore them: There is a very easie ascent up to this high Wall.

Its length from this City, to the other Gate, by which Men come out of the Desarts into the Town of Sucien, is about eighteen days journey; many, out of curiosity, as [Page 101]well as out of necessity of business, undertake this journey. For that purpose they get a Passport from the Governor of Siningfú, and provide themselves with sufficient victuals. They say, that in this delightful pil­grimage, they may see an infinite number of dwellings in their way, in the China side, which they dis­cover as from a high Mountain; but on the other side, towards the great and spacious Wilderness, as the Inhabitants have told them, there are all manner of wilde Beasts to be seen, Tigers, Lions, Elephants, Rhinocerots, Leopards, Wilde Bulls, Monocerots; this last sort are a kind of Asses with Horns in their Fronts. The beholders may from hence, without fear of danger, please them­selves with many strange and un­usual sights of furious Beasts, espe­cially from that part of the Wall that is towards the South, in the most inhabited places near to Quam­si, [Page 102]Junnam, and Tibet. From hence to the Yellow River, in the Coun­trey adjoyning to the Wall, the wild Beasts hunt together in Com­panies to seek for food in these places that are full of Brambles and Bushes.

When the Fathers of our Society were gone out of this prodigious Wall, into the Neighboring Wil­derness, they found a small Stream of Water full of Fish, whereof they dressed a great quantity in their Tent, and kep some for another time. When they were passed over the Yellow River which runs out of the Wall, they entered into that vast Desart of Kalmak, full of un­fruitful Mountains, and Fields most dreadful to behold; and in three moneths they arrived at the King­dom of Barantola.

Although this Wilderness be so solitary, and uninhabitable, it is fre­quented by the Tartars of Kalmuk, at certain times of the year, when [Page 103]the Grass appears upon the sides of the Rivers; then they transport their Portable Houses or Tents, and pitch them in such numbers toge­ther, that any man would judge every company to be a City.

These Tartars take the liberty to march up and down, and plunder all that they can meet with; there­fore it is necessary to be well armed against the violences of these Rogues, and to travel with a good Caravan. Our Fathers did often light upon several scattered com­panies of them, as they travelled through this Wilderness.

The Lamae, who are the Priests of these Tartars of Kalmak, are distinguishable by a Red Hat, a White Gown twisted behind, a Red Girdle, and a Yellow Tunick: At their Girdle there is a Purse that is fastned to it. They say, that the Tartars of Kalmak are cloathed with Skins, and a Yellow Cap; [Page 104]their Women with Skins, or with Green or Red Stuffs; every one of them hath a Charm and Characters hung about their Necks, to pro­tect them from evil spirits and witchcraft. They lodge in the in­nermost Room of the Tent, made up with portable Staves, but the outside is covered with a thick Wollen Cloath and tied with Ropes. When their Lamae are at their Devotions, their Bigots, there present, roul about a Wheel, and handle it as a Scepter.

They have given the description of Han, a deceased King of Tanguth, whom they say had fourteen Sons, and for his Goodness and Justice in governing his Kingdom, the Inha­bitants have honored him as a god, in their Countrey fashion. He is said to have been of a Tawny coun­tenance, he had a Beard of a Ches­nut colour, and Eyes like unto Dogs-eyes, swelling out of his Head.

Tanguth is a large Kingdom of Tartaria, these Father-Jesuites have travelled through a great part of it.

At that time, in the Court of Dena, King of Tanguth, there was a Woman came from the Northern part of Tartary, that wore twisted Hair, in the manner of Ropes; her Head was adorned with Sea-shells, and her middle bound about with a Girdle. In the same place, some of the Courtiers were habited as Wo­men, only their Cloaths were of a Red colour as their Priests.

Into these Kingdoms of Tanguth and Barantola, the Devils subtilty hath brought in a most abominable and horrid custom. They chuse a strong youth, stout, and lusty, and give him liberty at certain times of the year, to kill, with the weapons, that he hath for that purpose, Men, Women, and Children, that he meets in his way; and when they are [Page 106]killed in this manner, they imagine that they are consecrated to their goddess Menipe, that they are in a most happy estate; and therefore the living render to their memories, particular honors.

The youth is cloathed with a Garment of several colours, he is furnished with a Sword, with Bow, Arrows, and a Quiver; he carries sometimes a Banner. At a certain season, he is transported with Fury, and possessed by the Spirit, unto whom he is consecrated; he flies in­to the Streets, and rambles up and down; all that he meets, he kills, for none dare make him any resist­ance.

This youth they call, in their Tongue, Buth, which word signi­fies a Slayer. Whiles the Fathers were there, they had a sight of him habited in that manner as he is al­ready described.

In this large Kingdom of Tanguth, there are many Kingdoms included, first, Barantola, which is also called Lassa, the name of the Metropolis of that Kingdom. It hath a King of its own, miserably addicted to Paga­nism. He worships many Heathen Idols, amongst whom Menipe is one of the cheif. Its head riseth up as a Sugar-loaf, in a monstrous manner. Kircherus hath promised to publish a discourse, more at large, of this and other Idols of China.

Before this Idol, these people per­form their Sacrifices with strange gestures, often repeating this excla­mation, O Manipe mi hum, ô Ma­nipe mi hum, that is, Manipe save us. Besides, these foolish Idolaters bring to their Idol, to ingratiate them­selves with him, all kind of Meats; and observe many other abomi­nable practices of the antient Hea­thens.

There is another Image of a false God to be seen in Barantola, which is so strange, that scarce any body will believe it; therefore I shall here give a more punctual account of it.

The said Fathers, Grueber and d'Orville affirm, that whiles they waited at Barantola, about two Moneths, until a Caravan was ready to march, they took great notice of the Peoples Manners and Customs, whereof some were ridiculous, and some most abominable.

In this Kingdom there are two Kings, the one is imployed about the Government of the Kingdom, and is named Dena; the other is re­tired from all worldly affairs; he lives idle in the secret Chambers of his Pallace, and is adored and wor­shipped as a god; not only by the Natives, but also by all the Kings of Tartaria, subject to this King­dom; for they come to him in pil­grimage. [Page 109]They name him their eternal and heavenly Father, and reverence him as the true and living God, by offering to him great pre­sents. He sits in an obscure and dark place of his Pallace, adorned with Gold and Silver, upon a Bed raised on high; under his feet rich Carpets are spred, and round about him many Lamps stand lighted. When strangers come to him, they fall upon their faces, they creep to him upon their knees, and kiss his feet, as the Papists do the toes of their Pope, with a wonderful re­spect.

From hence we may discover the Devils subtilty, in appropriating this ceremony and testimony of re­spect due to none on Earth, but to the Pope of Rome, Here Mr. Jesuite speaks as a Papist. to the barbarous Super­stitions of this Idola­trous Nation. He hath had the malice to transfer and usurp all the other [Page 110]mysteries of our Faith to his own Worship. As the Papists call the Pope, the Father of all Spiritual Fa­thers; so these Idolaters call this Demy-God, The great Lama, or The High Priest, or The Lama of Lamas; that is, The Priest of Priests: For all their Religion and Idolatry de­pends upon him; therefore they honor him with the title of Eternal Father. And that by his decease, his weakness and mortality might not appear, the Inferior Lamae, and other Priests only are admitted to attend upon him, to procure him whatsoever he stands in need of, to receive his commands, and deliver them as Oracles of the Divinity to the simple Pilgrims.

These men after his death, are wont to seek another, as like him in feature and stature as they can; him they lift upon the Throne. By this means the whole Kingdom, un­acquainted with the manner of the [Page 111]deceit, firmly believes that he is risen again to them, from the dead, seven times; and that he shall con­tinue for ever. This perswasion is so fixed in their minds, blinded with the Devils illusions and deceits, that there is none questions it. There­fore he is worshipped by all in a signal manner. Every one esteems him happy indeed, who can prevail so much upon the goodness of the inferior Lamae, his attendants, as to get something that hath but touched his body, or been taken from him, which they bear about their necks. For that purpose they load them with many rich gifts to obtain this their desire. O abomina­ble and filthy blindness! By these Relicks, they imagine themselves protected against all manner of evils.

This the said Fathers under­stood, to their great grief, from the Inhabitants of Barantola. It is true, [Page 112]the Fathers did not see this great Lama, because none is admitted that makes profession of the Chri­stian Religion; and there are many previous Ceremonies full of Ido­latry to be practiced, before any man can be permitted to go near him, but they saw his Picture at the Entry in of the Kings Palace; unto which, as much reverence is paid, when but represented in Pictures and Images, as if he were there in person, by these Idolaters. His au­thority is so great all over Tartaria, that there is no King that offers to take upon him his royal Scepter, but he sends first his Ambassadors with rich presents to the great Lama, to obtain his blessing for his happy and prosperous reign.

They saw also at Barantola some strange Women, of a Neighbor King­dom called Coïn, one old and the other young: Women of an anci­ent Nobility fold up their Hair in a [Page 113]bundle, and cast them behind their backs. Upon their foreheads they wear a red Ribbon, adorned with Pearl, but on their heads a Silver Crown, in the shape of a Box, em­bellished with Turkoises and Cor­ral.

They arrived next from Baranto­la to the Kingdom of Nekbal, through a difficult way that leads over one of the highest Mountains of the World, named Langur, which we have already described. They found all things there needful to the life of Man, but only the knowledge of Christianity; for the Natives are all involved in the thick mists of the Heathens ignorance.

The cheif Towns are Cuthi and Nesti; the Custome of the Inhabi­tants is, when any drink to Women, other persons pour into the Cup their liquor called Chà, or Wine, three times, and observe other ri­diculous ceremonies.

There is another custome practised here most horrid and barbarous, they bring out into the open field, and leave upon the ground, in the cold and wet, without any pitty, such as are desperately sick and near death; and when they are dead they suffer them to be devoured by the wild Fowl, by the Wolves and Dogs; for they look upon this namely the stomachs of living Ani­mals, to be the most glorious Monu­ments that their dead Corps ca [...] pretend to. The Women of th [...] Kingdom are so ugly and deforme [...] that they seem to be Devils, rathe [...] then humane Creatures: For the [...] never wash themselves for Religio [...] sake, but anoint themselves wi [...] an oyl, noisome to our smells, whi [...] causeth them to stink most intol [...] rably to all strangers, and cov [...] them over with such frightful [...] pearances, that one would t [...] [Page 115] [...]hem to be Witches, and Devils in [...]umane shapes.

The King was very kind to these [...]athers, cheifly because they gave [...]im some Prospective Glasses, which [...]e had never seen before, and some other curious trifles which surprised [...]m in such a manner, that he re­ [...]lved to detain these Fathers with [...]m, and would not suffer them to [...]epart, until they had solemnly [...]omised to return; which if they [...]d, he ingaged to assign them an [...]ouse, which he would build for [...]eir use, to allow them a sufficient [...]elihood, and full liberty to pro­ [...]gate their faith in any part of his [...]ngdom.

When they departed out of Nek­ [...]l, they entered into the Confines [...]f the Kingdom of Maranga, which orders upon that of Tebet, the [...]eif Town is Rodok, the uttermost [...]ounds of the Travels of Father [...]andrada.

They found here some signs o [...] Christianity, by the names of Fran­cis, Anthony, and Dominicus, &c [...] which made them conjecture, tha [...] our Religion had been heretofore professed in this place. From hence they travelled to the first City [...] the Mogols Kingdom, named H [...] donda; and from thence to Battani a City upon the River Gange [...] and then to Benares, the Academy of the Brachmans; afterwards the [...] went to Agra, the Royal Palla [...] of the Mogol. Father Albertus d'O [...] ville, sick and weary of his trave [...] ling died within a few days after [...] arrival, in this middle way betwee [...] China and Europe.