Chapter XII: Part III: Chap. I (2)

[How they dedicate a red Cock to the Devil.] When they are sick, they dedicate a red Cock to the Devil. Which they do after this manner. They send for the Jaddese to their house, and give him a red Cock chicken, which he takes up in his hand and holds an Arrow with it, and dedicates it to the God, by telling him that if he restore the party to his health, that Cock is given to him; and shall be dressed and sacrificed to him in his Covel. They then let the Cock go among the rest of the Poultry, and keep it afterwards, it may be, a year or two: and then they carry it to the Temple, or the Priest comes for it. For sometimes he will go round about, and fetch a great many Cocks together, that have been dedicated, telling the owners that he must make a sacrifice to the God; though it may be when he hath them, he will go to some other place and convert them into mony for his own use, as I my self can witness, We could buy three of them for four pence half-peny.

When the people are minded to enquire any thing of their Gods, the Priests take up some of the Arms and Instruments of the Gods, that are in the Temples, upon his shoulder; and their he either fains himself to be mad, or really is so: which the people call Pissowetitch; and then the spirit of the Gods is in him, and whatsoever he pronounceth, is looked upon as spoken by God himself, and the people will speak to him, as if it were the very person of God.

CHAP. IV.

Concerning their Worship, and Festivals.

[The chief days of worship.] Wednesdays and Saturdays are the days, when people, who have any business with the Gods, come and address themselves; that is either to pray to their God for health, or for their help in some weighty matters, as in War &c. or to swear concerning any matter in controversy, which is done before the Idols.

[How they know what God or Devil have made them sick.] But one of their great and frequent businesses with their Gods is for the Recovery of health. And that God or Devil that hath made them sick, in his power only it is to restore them. Therefore when they feel themselves sick or sore, first, they use means to know which God or Devil hath been the cause or author thereof. Which to find they use these means. With any little stick they make a bow, and on the firing thereof they hang a thing they have to cut Betel-nuts, somewhat like a pair of Sizzars; then holding the stick or Bow by both ends, they repeat the names of all both God and Devils: and when they come to him who hath afflicted them, then the Iron on the bow-string will swing. They say by that sign they know their ilness proceeds from the power of that God last named; but I think this happens by the power of the Hands that hold it. The God being thus found, to him chiefly they offer their oblations and sacrifices.

[The Gods of their fortunes.] There are nine Deities, which they call Gerehah, which are the Planets (reckoning in probably the Dragons head and Tail.) From whom proceed their Fortunes. These they reckon so powerful, that if they be ill affected towards any party, neither God nor Devil can revoke it.

[What worship they give the Planets.] When they are disposed to worship these Gerehah, they make Images of Clay according to the number that stand disaffected, towards them, which by certain Magick Tricks they know these Images, which are made by the Weavers, they paint of divers colours, of horrible and monstrous shapes; some with long tusks like a Boar, some with hornes like a Bull, all in a most deformed manner, but something resembling the shape of a man. Before them they prostrate Victuals, the sick party sitting all the while before them. These ceremonies are always celebrated in the night with Drums and Pipes and dancing until almost day, and then they take these Images and cast them out into the high ways to be trampled under foot: and the Victuals taken away and eaten by the attendants, and despicable people that wait there on purpose.

[What worship they give Devils.] When they worship those whom they call Devils, many of whom they hold to be the Spirits of some that died heretofore, they make no Images for them, as they did for the Planets; but only build a new house in their yard, like a Barn very slight, covered only with leaves, and adorn it with Branches and Flowers. Into this House they bring some of the Weapons or Instruments, which are in the Pagods or Temples, and place them on Stools at one end of the house, which is hanged with Cloth for that purpose, and before them on other Stools they lay Victuals: and all that time of the Sacrifice there is Drumming, Piping, Singing, and Dancing. [Who eat the Sacrifices.] Which being ended, they take the Victuals away, and give it to those which Drum and Pipe, with other Beggars and Vagabonds; for only such do eat of their Sacrifices; not that they do account such things hallowed, and so dare not presume to eat them, but contrariwise they are now looked upon as polluted meat. And if they should attempt to eat thereof, it would be a reproach to them and their Generations.

[Their Gods are local.] These Spirits or Gods are local. For those which they worship in one County or part of the Land, are not known or owned to have power over the People in other parts. But each Countrey hath several Spirits or Devils, that are peculiar to those places, and do domineer over them, and are known by several names they call them by: under whose subjection the People do acknowledge themselves to be: and, as I well perceive, do stand in a greater awe of them, than they do of them, whom they call and own to be their Gods.

[The subjection of this People to the Devil.] And indeed it is sad to consider, how this poor People are subjected to the Devil, and they themselves acknowledge it their misery, saying their Countrey is so full of Devils, and evil Spirits, that unless in this manner they should adore them, they would be destroyed by them. Christians they do acknowledge have a Prerogative above themselves, and not to be under the Power of these infernal Spirits.

[Sometimes the Devil possesses them.] I have many times seen Men and Women of this People strangely possest, insomuch that I could judge it nothing else but the effect of the Devil's power upon them: and they themselves do acknowledge as much. In the like condition to which I never saw any that did profess to be a worshipper of the Holy Name of JESUS. They that are thus possest, some of them will run mad into the Woods, screeching and roaring, but do mischief to none; some will be taken so as to be speechless, shaking, and quaking, and dancing, and will tread upon the fire and not be hurt; they will also talk idle, like distracted folk.

This may last sometimes two or three Months, sometimes two or three dayes. Now their Friends reckoning it to proceed from the Devil, do go to him and promise him a reward if he will cure them. Sometimes they are cured, and sometimes die. The People do impute this madness to some breach of promise that the Party affected had made to the Devil, or else for eating some fruit or Betel-leaves dedicated to him: For they do dedicate some fruit-trees to the Devil; and this they do, to prevent People from stealing them (which few will dare to do after such a Dedication) and also to excuse themselves in not bestowing their fruit upon any that might ask or desire it. But before this dedicated fruit is lawful for them to use, they must carry some of it to the Temple.

[The Devil's Voice often heard.] This for certain I can affirm, That oftentimes the Devil doth cry with an audible Voice in the Night; 'tis very shrill almost like the barking of a Dog. This I have often heard my self; but never heard that he did any body any harm. Only this observation the Inhabitants of the Land have made of this Voice, and I have made it also, that either just before or very suddenly after this Voice, the King always cuts off People. To believe that this is the Voice of the Devil these reasons urge, because there is no Creature known to the Inhabitants, that cry like it, and because it will on a sudden depart from one place, and make a noise in another, quicker than any fowl could fly: and because the very Dogs will tremble and shake when they hear it; and 'tis so accounted by all the People.

This Voice is heard only in Cande Uda, and never in the Low Lands. When the Voice is near to a Chingulaye's house, he will curse the Devil, calling him Geremoi goulammah, Beef-eating Slave be gone, be damned, cut his Nose off, beat him a pieces. And such like words of Railery, and this they will speak aloud with noise, and passion, and threatning. This Language I have heard them bestow upon the Voice; and the Voice upon this always ceaseth for a while, and seems to depart, being heard at a greater distance.

[Their Sacrifice to the chief Devil.] When smaller Devils do fail them, they repair unto the great one. Which they do after this manner. They prepare an Offering of Victuals ready dressed; one dish whereof is always a red Cock. Which they do as frequently offer to the Devil, as Papists do Wax-Candles to Saints. This Offering they carry out into a remote place in the Woods, and prostrate it to the honour and service of the Grand Devil, before which there are men in an horrible disguise like Devils, with Bells about their Legs and Doublets of a strange fashion, dancing and singing, to call, it it were possible, the Devil himself to come and eat of the Sacrifices they have brought; the sick Party is all the while present.

[Their Festivals.] I have hitherto spoke of their ordinary and daily Worship, and their private and occasional Devotions; besides these they have their solemn and annual Festivals. Now of these there are two sorts, some belonging to their Gods that govern the Earth, and all things referring to this life; and some belonging to the Buddou whose Province is to take care of the Soul and future well-being of Men.

[Festivals to the honour of the Gods that govern this World.] I shall first mention the Festivals of the former sort. They are two or three. That they may therefore honour these Gods, and procure their aid and assistance, they do yearly in the Month of [The great Festival in June.] June or July, at a New Moon, observe a solemn Feast and general Meeting, called Perahar; but none are compelled, and some go to one Pagoda, and some to another. The greatest Solemnity is performed in the City of Cande; but at the same time the like Festival or Perahar is observed in divers other Cities and Towns of the Land. The Perahar at Cande is ordered after this manner.

The Priest bringeth forth a painted stick, about which strings of Flowers are hanged, and so it is wrapped in branched Silk, some part covered, and some not; before which the People bow down and worship; each one presenting him with an Offering according to his free will. These free-will Offerings being received from the People, the Priest takes his painted stick on his Shoulder, having a Cloth tied about his mouth to keep his breath from defiling this pure piece of Wood, and gets up upon an Elephant all covered with white Cloth, upon which he rides with all the Triumph that King and Kingdom can afford, thro all the Streets of the City. But before him go, first some Forty or Fifty Elephants, with brass Bells hanging on each side of them, which tingle as they go.

Next, follow men dressed up like Gyants, which go dancing along agreeable to a Tradition they have, that anciently there were huge men, that could carry vast Burthens, and pull up Trees by the Roots. &c. After them go a great multitude of Drummers, and Trumpetters, and Pipers, which make such a great and loud noise, that nothing else besides them can be heard. Then followeth a Company of Men dancing along, and after these Women of such Casts or Trades as are necessary for the service of the Pagoda, as Potters and Washer-women, each cast goeth in Companies by themselves, three and three in a row, holding one another by the hand; and between each Company go Drummers, Pipers and Dancers.

After these comes an Elephant with two Priests on his back: one whereof is the Priest before spoken of, carrying the painted stick on his Shoulder, who represents Allout neur Dio, that is, the God and Maker of Heaven and Earth. The other sits behind him, holding a round thing, like an Umbrello, over his head, to keep off Sun or Rain. Then within a yard after him on each hand of him follow two other Elephants mounted with two other Priests, with a Priest sitting behind each, holding Umbrello's as the former, one of them represents Cotteragom Dio, and the other Potting Dio. These three Gods that ride here in Company are accounted of all other the greatest and chiefest, each one having his residence in a several Pagoda.

Behind go their Cook-women, with things like whisks in their hands to scare away flies from them; but very fine as they can make themselves.

Next after the Gods and their Attendance, go some Thousands of Ladies and Gentlewomen, such as are of the best sort of the Inhabitants of the Land, arrayed in the bravest manner that their Ability can afford, and so go hand in hand three in a row; At which time all the Beauties on Zelone in their Bravery do go to attend upon their Gods in their Progress about the City. Now are the Streets also all made clean, and on both sides all along the Streets Poles stuck up with Flags and Pennons hanging at the tops of them, and adorned with boughs and branches of Coker Nut-Trees hanging like Fringes, and lighted Lamps all along on both sides of the Streets, both by day and night.

Last of all, go the Commanders sent from the King to see these Ceremonies decently performed, with their Soldiers after them. And in this manner they ride all round about the City once by day and once by night. This Festival lasts from the New Moon until the Full Moon.

Formerly the King himself in Person used to ride on Horseback with all his Train before him in this Solemnity, but now he delights not in these Shows.

Always before the Gods set out to take their Progress, they are set in the Pagoda-Door, a good while, that the People may come to worship and bring their Offerings unto them; during which time there are Dancers, playing and shewing many pretty Tricks of Activity before him; To see the which, and also to shew themselves in their Bravery, occasions more People to resort hither, than otherwise their Zeal and Devotion would prompt them to do.

Two or thee days before the Full Moon, each of these Gods hath a Pallenkine carried after them to add unto their honour. In the which there are several pieces of their superstitious relicts, and a Silver Pot. Which just, at the hour of Full Moon they ride out unto a River, and dip full of water, which is carried back with them into the Temple, where it is kept till the year after and then flung away. And so the Ceremony is ended for that year.

This Festival of the Gods taking their Progress thro the City, in the year 1664. the King would not permit to be performed; and that same year the Rebellion happened, but never since hath he hindred it.

At this time they have a Superstition, which lasteth six or seven days, too foolish to write; it consists in Dancing, Singing, and Jugling. The reason of which is, lest the eyes of the People, or the Power of the Jacco's, or Infernal Spirits, might any ways prove prejudicial or noisom to the aforesaid Gods in their Progress abroad. During the Celebration of this great Festival, there are no Drums allowed to be beaten to any particular Gods at any private Sacrifice.

[The Feast in November.] In the Month of November the Night when the Moon is at the Full, there is another great solemn Feast, called in their Language Cawtha Poujah. Which is celebrated only by lighting of Lamps round about the Pogada. At which time they stick up the longest Poles they can get in the Woods, at the Doors of the Pagods and of the King's Palace. Upon which they make contrivances to set Lamps in rows one above the other, even unto the very tops of the Poles, which they call Tor-nes. To maintain the charge hereof, all the Countrey in general do contribute, and bring in Oil. In this Poujah or Sacrifice the King seems to take delight. The reason of which may be, because he participates far more of the Honour, than the Gods do, in whose name it is celebrated; his Palace being far more decked and adorned with high Poles and Lights, than the Temples are. This Ceremony lasteth but for one Night.

[The Festival in honour of the God of the Soul.] And these are their Anniversary Feasts to the honour of those Gods, whose power extends to help them in this Life; now follows the manner of their Service to the Buddou, who it is, they say, that must save their Souls, and the Festival in honour of him.

To represent the memorial of him to their eye, they do make small Images of Silver, Brass, and Clay, and Stone, which they do honour with Sacrifices and Worship, shewing all the signs of outward reverence which possibly they can. In most places where there are hollow Rocks and Caves, they do set up Images in memorial of this God. Unto which they that are devoutly bent, at New and Full Moons do carry Victuals, and worship.

His great Festival is in the Month of March at their New-years Tide. The Places where he is commemorated are two, not Temples, but the one a Mountain and the other a Tree; either to the one or the other, they at this time go with Wives and Children, for Dignity and Merit one being esteemed equal with the other.

The Mountain is at the South end of the Countrey, called Hammalella, but by Christian People, Adam's Peak, the highest in the whole Island; where, as has been said before, is the Print of the Buddou's foot, which he left on the top of that Mountain in a Rock, from whence he ascended to Heaven. Unto this footstep they give worship, light up Lamps, and offer Sacrifices, laying them upon it, as upon an Altar. The benefit of the Sacrifices that are offered here do belong unto the Moors Pilgrims, who come over from the other Coast to beg, this having been given them heretofore by a former King. So that at that season there are great numbers of them always waiting there to receive their accustomed Fees.

The Tree is at the North end of the King's Dominions at Annarodgburro. This Tree, they say, came flying over from the other Coast, and there planted it self, as it now stands, under which the Buddou-God at his being on earth used, as they say, often to fit. This is now become a place of solemn worship. The due performance whereof they reckon not to be a little meritorious: insomuch that, as they report, Ninety Kings have since reigned there successively, where by the ruins that still remain, it appears they spared not for pains and labour to build Temples and high Monuments to the honour of this God, as if they had been born only to hew Rocks, and great Stones, and lay them up in heaps. These Kings are now happy Spirits, having merited it by these their labours.

Those whose Ability or Necessity serve them not to go to these Places, may go to some private Vihars nearer.

[The high honour they have for this God.] For this God above all other, they seem to have an high respect and Devotion; as will appear by this that follows. Ladies and Gentlewomen of good Quality, will sometimes in a Fit of Devotion to the Buddou, go a begging for him. The greatest Ladies of all do not indeed go themselves, but send their Maids dressed up finely in their stead. These Women taking the Image along with them, carry it upon the palms of their hand covered with a piece of white Cloth; and so go to mens houses, and will say, We come a begging of your Charity for the Buddou towards his Sacrifice. And the People are very liberal. They give only of three things to him, either Oyl for his Lamps, or Rice for his Sacrifice, or Money or Cotton Yarn for his use.

Poor men will often go about begging Sustenance for themselves by this means: They will get a Book of Religion, or a Buddou's Image in a Case, wrapping both in a white Cloth, which they carry with great reverence. And then they beg in the name of the Book or the God. And the People bow down to them, and give their Charity, either Corn, or Money, or Cotton yarn. Sometimes they will tell the Beggar, What have I to give? And he will reply, as the saying is, as much as you can take up between your two fingers is Charity. After he has received a gift from any, he pronounceth a great deal of blessing upon him, Let the blessing of the Gods and the Buddou go along with you; let your Corn ripen, let your Cattle increase, let your Life be long, &c.

Some being devoutly disposed, will make the Image of this God at their own charge. For the making whereof they must bountifully reward the Founder. Before the Eyes are made, it is not accounted a God, but a lump of ordinary Metal, and thrown about the Shop with no more regard than any thing else. But when the Eyes are to be made, the Artificer is to have a good gratification, besides she first agreed upon reward. The Eyes being formed, it is thenceforward a God. And then, being brought with honour from the Workman's Shop, it is dedicated by Solemnities and Sacrifices, and carried with great state into its shrine or little house, which is before built and prepared for it.

Sometimes a man will order the Smith to make this Idol, and then after it is made will go about with it to well-disposed People to contribute toward the Wages the Smith is to have for making it. And men will freely give towards the charge. And this is looked upon in the man that appointed the Image to be made, as a notable piece of Devotion.

I have mentioned the Bogahah Tree before, which in memory of this God they hold Sacred, and perform Sacrifices, and celebrate Religious Meetings under. Under this Tree at some convenient distance about ten or twelve foot at the outmost edge of the Platform, they usually build Booths or Tents; some are made slight only with leaves for the present use, but some are built substantial with hewn Timber and Clay Walls, which stand many years. These Buildings are divided into small Tenements for each particular Family. The whole Town joyns, and each man builds his own Appartment: so that the Building goes quite round like a circle, only one gap is left, which is to pass thro to the Bogahah Tree: and this gap is built over with a kind of Portal. The use of these Buildings is for the entertainment of the Women. Who take great delight to come and see these Ceremonies, clad in their best and richest Apparel. They employ themselves in seeing the Dancers, and the Juglers do their Tricks: who afterwards by their importunity will get Money of them, or a Ring off their Fingers, or some such matters. Here also they spend their time in eating Betel, and in talking with their Consorts, and shewing their fine Cloths. These Solemnities are always in the Night, the Booths all set round with Lamps; nor are they ended in one Night, but last three or four, until the Full Moon, which always puts a Period to them.

CHAP. V.

Concerning their Religions Doctrines, Opinions, And Practices.

[As to their Religion they are very indifferent.] There are few or none zealous in their worship, or have any great matter of esteem for their Gods. And they seldom busie themselves in the matters of their Religion, until they come to be sick or very aged. They debar none that will come to see the Ceremonies of their worship; and if a stranger should dislike their way, reprove or mock at them for their Ignorance and Folly, they would acknowledge the same, and laugh at the superstitions of their own Devotion, but withall tell you that they are constrained to do what they do, to keep themselves safe from the malice and mischiefs that the evil spirits would otherwise do them, with which, they say, their Country swarm.

[If their Gods answer not their desires, they Curse them.] Sometimes in their Sickness they go to the House of their Gods with an Offering, with which they present him, intreating his favour and aid to restore them to health. Upon the recovery whereof they promise him not to fail but to give unto His Majesty (for so they entitle him) far greater Gifts or Rewards, and what they are, they do particularly mention; it may be, Land, a Slave, Cattle, Money, Cloth, &c. and so they will discourse, argue and expostulate with him, as if he were there present in Person before them. If after this, he fails on his part, and cannot restore them to their health, then the fore-promised things are to remain where they were; and instead of which perhaps he gets a Curse, saying, He doth but cheat and deceive them.

[They undervalue and revile their Gods.] It is a usual saying, and very frequent among them (if their Gerahah, which is their fortune, be bad) What can God do against it: Nay, have often heard them say, Give him no Sacrifice, but shit in his Mouth, what a God is He? So slight an estimation have they of their Idol-Gods; and the King far less esteems them. For he doth not in the least give any countenance either to the Worshipper, or to the manner of worship. And God's name be magnified, that hath not suffered him to disturb or molest the Christians in the least in their Religion, or ever attempt to force them to comply with the Countreys Idolatry. But on the contrary, both King and People do generally like the Christian Religion better than their own: and respect and honour the Christians as Christians; and do believe there is a greater God than any they adore. And in all probability they would be very easily drawn to the Christian or any other Religion: as will appear by this story following.

[A fellow gives out himself for a Prophet.] There was lately one among them that pretended himself a Prophet sent to them from a new God, that as yet was nameless. At which the People were amused, especially because he pretended to heal the Sick, and do Miracles: and presently he was had in high veneration. He gave out it was the command of the new nameless God to spoil and pull down the Dewals, that is, the Temples of the former Gods. This he made a good progress in, with no let or impediment from King or People. The King all this while inclined neither to one or other, as not regarding such matters, until he might see which of these Gods would prevail, the old or the new. For this People stand in fear of all that are called Gods; and this especially surprized them, because without a Name; so contrary to all their old ones, who have Names. This new-found God therefore went on boldly and successfully without controul: [His Success.] the People all in general began to admire him thus come among them. And great troops of People daily assembled thither with Sacrifices, and to worship him. Whereby seeing their inclination so strong towards him, he began to perceive it was not only possible, but also easie and probable to change his Priesthood for a Kingdom.

[The King sends for one of his Priests.] At which time, whether the King began to suspect or not, I cannot say; but he sent for one of his Priests to be brought up to the Court. For this God had his residence in the Countrey at Vealbow in Hotcourly, somewhat remote from the King. This Priest having remained at the City some days, the King took a Ring from off his Finger, and put it in an Ivory Box, and sent it by three of his great Men to him, bidding him to enquire of his nameless God what it was that was therein; which amazed this Priest; but he returned this subtil answer, that he was not sent to divine, but to heal the Diseases and help the Infirmities of the People. Upon which the King gave Command to take him and put him in the Stocks under a Tree, there to be wet with the Rain, and dry again with the Sun. Which was executed upon him accordingly.

[Flies to Columba, pretends himself to be a former King's Son.] The Chief Priest, who was the first Inventor of this new God, hearing what the King had done, and fearing what might follow, suddenly dispatched, and carried all what he had plundered out of the Pagods with him to Columba, and stole one of the King's Elephants to carry it upon. Where being arrived, he declares himself to be Son of the King of Mautoly; who was elder Brother to this King that now is, and for fear of whom he fled to Columba; being at that time when the Portugals had it, who sent him to Goa, where he died.

[Flies from the Dutch.] This being noised abroad that he was a Prince, made the People flock faster to him than before. Which changed both his heart and behaviour from a Priest to a King. Insomuch that the Dutch began to be in doubt what this might grow to. Who to prevent the worst, set a watch over him: which he not liking of, took the advantage of the night, and fled with all his Followers and Attendance up to the King again, and came to the same place where he lay before.

[The King catches and quarters him.] No sooner had the King notice of his arrival, but immediately he dispatched five of his greatest Commanders with their Soldiers to catch him, and to bring him up to him. Which they did, laying both him and all his followers in Chains. The King commanded to keep him in a certain Pagoda of the Chingulayes, until the matter were examined, the People in general much lamenting him, tho not able to help. The chief of their Church-men, viz. their Gonni-nancies, were all commanded to make their Personal appearance at Court. Which all thought was to see the Prince or Priest, should have a legal Trial. But in the mean time, the King commanded to cut him in four quarters, and hang them in places, which he appointed. Which was done.

[The Peoples opinion still of this new God.] Nevertheless the Vulgar People to this day do honour and adore the name & memorial of the nameless God. With which if he could have been content, and not have gone about to usurp the Crown, the King so little regarding Religion, he might have lived to dye a natural death.

[Their Doctrins and Opinions.] These people do firmly believe a resurrection of the body, and the Immortality of Souls, and a future State. Upon which account they will worship their Ancestors. They do beleive that those they call Gods are the spirits of men that formerly have lived upon the earth. They hold that in the other world, those that are good men tho they be poor and mean in this world, yet there they shall become high and eminent; and that wicked men shall be turned into beasts. There is a Spider among them, that breeds an Egg, which she carries under her belly, 'tis as wide as groat, and bigger then the body of the Spider. This egg is full of young Spiders that breed there: it hangs under her belly wheresoever she goes: and as their young ones grow to bigness they eat up the old one. Now the Chingulayes say, that disobedient children shall become Spiders in the other world, and their young ones shall eat them up.

They hold that every mans good or bad Fortune was predetermined by God, before he was born, according to an usual Proverb they have, Ollua cottaula tiana, It is written in the head.

[The highest points of Devotion.] They reckon the chief poynts of goodness to consist in giving to the Priests, in making Pudgiahs, Sacrifices to their Gods, in forbearing shedding the blood of any creature: which to do they call Pau boi, a great Sin: and in abstaining from eating any flesh at all, because they would not have any hand, or any thing to do in killing any living thing. They reckon Herbs and Plants more innocent food. It is religion also to sweep under the Bogaha or God-Tree, and keep it clean. It is accounted religion to be just and sober and chast and true and to be endowed with other vertues, as we do account it.

[Their Charity.] They give to the poor out of a Principle of Charity, which they extend to forraigners, as well as to their own Country-men. But of every measure of rice they boyl in their houses for their families they will take out an handful, as much as they can gripe, and put into a bag, and keep it by it self, which they call Mitta-haul. And this they give and distribute to such poor as they please, or as come to their doors.

[The priviledg of the Moorish beggars.] Nor are they charitable only to the poor of their own Nation, but as I said to others: and particularly to the Moorish beggars, who are Mahometans by religion. These have a Temple in Cande. A certain former king gave this Temple this Priviledg, that every Free-holder should contribute a Ponnam to it. And these Moors go to every house in the land to receive it. And if the house be shut, they have power to break it open, and to take out of goods to the value of it. They come very confidently when they beg, and they say they come to fulfill the peoples charity. And the people do liberrally releive them for charity sake.

There is only one County in the Land, viz. Dolusbaug, that pays not the aforesaid duty to the Moors Temple. And the reason is, that when they came first thither to demand it, the Inhabitants beat them away. For which act they are free from the payment of that Ponnam and have also another priviledg granted them for the same, That they pay no Marral, or Harriots, to the King as other Countreys do.

These Moors Pilgrims have many pieces of Land given them by well disposed persons out of charity, where they build houses and live. And this land becomes theirs from generation to generation for ever.

[They respect Christians, and why.] They lay Flowers, out of religion, before their Images every morning and evening, for which Images they build little Chappels in their yards as we said before. They carry beads in their hands on strings, and say so many prayers as they go. Which custom in all probability they borrowed of the Portugueze. They love a man that makes conscience of his ways. Which makes them respect Christians more than any others, because they think they are just and will not lye. And thus we have finished our discourse of their Religion.

CHAP. VI.

Concerning their Houses, Diet, Housewifry, Salutation, Apparel.

Having already treated of their Religion, we now come to their secular concerns. And first we will lead you into their houses, and shew you how they live.

[Their houses.] Their Houses are small, low, thatched Cottages, built with sticks, daubed with clay, the walls made very smooth. For they are not permitted to build their houses above one story high, neither may they cover with tiles, nor whiten their walls with lime, but there is a Clay which is as white, and that they use sometimes. They employ no Carpenters, or house-builders, unless some few noble-men, but each one buildeth his own dwelling. In building whereof there is not so much as a nail used; but instead of them every thing which might be nailed, is tyed with rattans and other strings, which grow in the woods in abundance; whence the builder hath his Timber for cutting. The Country being warm, many of them will not take pains to clay their walls, but make them of boughs and leaves of Trees. The poorest sort have not above one room in their houses, few above two, unless they be great men. Neither doth the King allow them to build better.

[No chimneys.] They are not nice nor curious in their houses. They have no Chimneys in them, but make their fires in one corner, so that the roof is all blacked with the smoak.

[The houses of the better sort.] The great people have handsom and commodious houses. They have commonly two buildings one opposit to the other, joined together on each side with a wall, which makes a square Court-yard in the middle. Round about against the walls of their houses are banks of clay to sit on; which they often daub over with soft Cow-dung, to keep them smooth and clean. Their Slaves and Servants dwell round about without in other houses with their wives and children.

[Their Furniture.] Their Furniture is but small. A few earthen pots which hang up in slings made of Canes in the middle of their houses, having no shelves; one or two brass Basons to eat in, a stool or two without backs. For none but the King may sit upon a stool with a back. There are also some baskets to put corn in, some mats to spread upon the ground to sleep on: which is the bedding both for themselves and friends when they come to their houses. Also some Ebeny pestels about four foot long to beat rice out of the husk, and a wooden Morter to beat it in afterwards to make it white, a Hirimony or Grater to grate their Coker-nuts with, a flat stone upon which they grind their Pepper and Turmeric, &c. With another stone which they hold in their hands at the same time. They have also in their houses Axes, Bills, Houghs, Atches Chissels, and other Tools for their use. Tables they have none, but sit and eat on the ground.

[How they eat.] And now we are mentioning eating, let us take a view of this people at their meals. Their Dyet and ordinary fare is but very mean, as to our account. If they have but Rice and Salt in their house, they reckon they want for nothing. For with a few green Leaves and the juice of a Lemmon with Pepper and Salt, they will make a hearty meal. Beef here may not be eaten; it is abominable: Flesh and Fish is somewhat scarce. And that little of it they have, they had rather sell to get mony to keep, then eat it themselves: neither is there any but outlandish men, that will buy any of them. It is they indeed do eat the fat and best of the Land. Nor is it counted any shame or disgrace, to be a niggard and sparing in dyet; but rather a credit even to the greatest of them, that they can fare hard and suffer hunger, which they say, Soldiers ought to be able to endure.

[How the great men eat.] The great ones have always five or fix sorts of food at one meal, and of them not above one or two at most of Flesh or Fish, end of them more pottage than meat, after the Portugal fashion. The rest is only what groweth out of the ground. The main substance with which they fill their bellies is Rice, the other things are but to give it a relish.

[Discouraged from nourishing Cattel.] If these people were not discouraged from rearing and nourishing of Cattle and Poultry, provisions might be far more plentiful. For here are many Jackalls, which catch their Hens and some Tigres, that destroy their Cattle: but the greatest of all is the King; whose endeavour is to keep them poor and in want. For from them that have Hens his Officers take them for the Kings use giving little or nothing for them; the like they do by Hogs. Goats none are suffered to keep, besides the King, except strangers.

[Cleanly in dressing their meet.] In dressing of their victuals they are not to be discommended: for generally they are cleanly and very handy about the fame. And after one is used to that kind of fare, as they dress it, it is very savoury and good. They sit upon a mat on the ground, and eat. But he, whom they do honour and respect, sits on a stool and his victuals on another before him.

[Their drink and manner of eating.] Their common drink is only water: and if they drink Rack, it is before they eat, that it may have the more operation upon their bodies. When they drink they touch not the Pot with their mouths, but hold it at a distance, and pour it in. They eat their Rice out of China dishes, or Brass Basons, and they that have not them, on leaves. The Carrees, or other sorts of Food which they eat with their Rice, is kept in the Pans it is dressed in, and their wives serve them with it, when they call for it. For it is their duties to wait and serve their Husbands while they eat, and when they have done, then to take and eat that which they have left upon their Trenchers. During their eating they neither use nor delight to talk to one another.

[Their manner of washing before and after meals.] They always wash their hands and mouths both before and after they have eaten; but for others to pour the water on their hands is looked upon as an affront. For so they do to them, whom they account not worthy to handle their Water pot. But when they wash, with one hand they pour it themselves upon the other. They are very cleanly both in their bodies and heads, which they do very often wash, and also when they have been at stool they make use of water.

[None must speak while the Rice is put into the Pot.] But to give you a little of their Cookery. If People be in the room talking together, the woman being ready to put the Rice into the Pot, bids them all be silent till she has put it in, and then they may procede with their discourse. For if they should talk while the Rice is putting in, it would not swell.

[Sawce made of Lemmon juyce.] At the time of the year that there is most plenty of Lemmons, they take them and squeez the juyce into an earthen Pot, and set over the fire, and boil it so long, till it becomes thick and black like Tar. This they set by for their use, and it will keep as long as they please. A very small quantity of it will suffice for sawce. They call it Annego.

[Their sweet meats.] They have several sorts of sweet-meats. One they call Caown. It is like to a Fritter made of Rice-flower, and Jaggory. They make them up in little lumps, and lay them upon a Leaf, and then press them with their thumbs, and put them into a Frying-Pan, and fry them in Coker-nut Oyl or Butter. When the Dutch came first to Columba, the King ordered these Caown to be made and sent to them as a royal Treat. And they say, the Dutch did so admire them, that they asked if they grew not upon Trees, supposing it past the Art of man to make such dainties.

Oggulas another sort of sweet-meats, made of parched Rice, Jaggory, Pepper, Cardamum, and a little Cinnamons. They rowl them up in Balls, which will grow hard. These they tie up in bags and carry them with them when they travail to eat in afternoons when they are hungry.

Alloways made much after the former manner, only they are flat in the fashion of a Lozenge; which are good for faintings and thirsty souls to relish their water, and to eat of in afternoons when they are at home. We carried some of these along with us in our travayl.

[A kind of Puddings.] Tacpetties, made of Rice-flower, and the meat of the Coker-nut and Jaggory. They are made up into small lumps, and so put in a Leaf, and laid on a cloth over a Pot of boyling water. The stream of which heats that which is laid upon it: and so they are sodden like a Pudding. They tast like white bread, Almonds and Sugar.

Pitu. Which is made thus. They take flower of Coracan, and sprinkle a little water into it, being both put into a large Pot for the purpose. Then they stir and rowl it in the Pot with their hands: by which means it crumbles into corns like Gun-Powder. Then they have a Pot of boyling water with a cloth tyed over it; and upon this cloth they lay so much of this corn flower as they can conveniently cover with another Pot. And so the steam coming through the cloth boils it, that it will be much like unto a Pudding. And this they use to eat as they do Rice.

[The Womens Houswifry.] The womens Housewifry is to beat the Rice out of the husk; which they do with an Ebeny Pestle before mentioned. They lay the Rice on the ground, and then beat it, one blow with one hand, and then tossing the Pestle into the other, to strike with that. And at the same time they keep stroke with their feet (as if they were dancing) to keep up the Corn together in one heap. This being done, they beat it again in a wooden Morter to whiten it, as was said before. This work tho it be very hard, belongeth only to the women: as also to fetch both wood and water. The wood they bring upon their heads, the water in an earthen Pot, placing it upon their hip. To the women also belongs a small bill to cut Herbs, Pumkins &c. Which she is to dress. Which bill she lays upon the ground, the edg upwards, and sets her self upon a Staff or handle to hold it fast, and what she meaneth to cut, she lays it upon the edge, and shoveth it on it.

[How they entertain strangers.] When one comes to anothers house, being set down the Entertainment is, green Leaves, they call Bullat, which they eat raw with Lime and Betel-nut, and Tobacco. And being set a while, the man of the house will ask the Stranger what he comes tor, which if he does not suddenly, the Stranger will take exceptions at it, as thinking he is not welcom to him. Neither do they ever go one to visit the other, unless it be for their own ends, either to beg or borrow.

[And Kindred.] And if Kindred, that are very nearly related come together, they have no loving or private conference one with the other, but fit like strangers very solid and grave. And if they stay above one night, which is the common custom, then they do help and assist the man of the house in any work or service he hath to do.

[When they visit.] When any friends go to anothers house to visit, they never go empty handed, but carry provisions and sweat meats with them to their friend. And then he makes them a Feast according to his ability, but they never eat of those things, which themselves brought. But there is but little feasting among them unless at a Wedding.

We have been long enough in the house, let us walk abroad, and show you how the People demean themselves without doors.

[Their manner of Salutations.] When they meet one another, their manner of Salutation or obeisance is, to hold forth their two hands, the Palms upwards, and bow their Bodies: but the superior to the inferior holds forth but one hand, and if the other be much beneath, him he only nods his head. The women salute by holding up both their hands edgways to their Foreheads. The general complement one to another at first meeting is to say Ay; it signifies how do you: and the other answers, Hundoi, that is, well.

[The Nobles in their best Apparel.] The Habit of the men when they appear abroad is after this sort. The Nobles wear Doublets of white or blew Callico, and about their middle a cloth, a white one next their skin, and a blew one or of some other colour or painted, over the white: a blew or shash girt about their loyns, and a Knife with a carved handle wrought or inlaid with Silver sticking in their bosom; and a compleat short Hanger carved and inlaid with Brass and Silver by their sides, the Scabbard most part covered with Silver; bravely ingraven; a painted Cane and sometimes a Tuck in it in their hands, and a boy always bare-headed with long hair hanging down his back waiting upon him, ever holding a small bag in his hand, which is instead of a Pocket, wherein is Betel-leaves and nuts. Which they constantly keep chewing in their mouths, with Lime kept in a Silver Box rarely engraven, which commonly they hold in their hands, in shape like a Silver Watch.

[The fashion of their hair.] The great ones also generally, and spruce young men, do wear their hair long hanging down behind: but when they do any work or travail hard, it annoying them, they tie it up behind. Heretofore generally they bored holes in their ears and hung weights in them to make them grow long, like the Malabars, but this King not boring his, that fashion is almost left off. The men for ornament do wear Brass, Copper, Silver Rings on their Fingers, and some of the greatest Gold. But none may wear any Silk.

But the women in their Apparel do far surpass the men, neither are they so curious in clothing themselves as in making their wives fine. The mens Pride consists in their Attendance, having men bearing Arms before and behind them.

[The Women drest in their bravery.] In their houses the women regard not much what dress they go in, but so put on their cloths as is most convenient for them to do their work. But when they go abroad, and make themselves fine, They wear a short Frock with sleeves to cover their bodies of fine white Callico wrought with blew and red Thread in flowers and branches: on their Arms Silver Bracelets, and their fingers and toes full of Silver Rings, about their necks, Necklaces of Beads or Silver, curiously wrought and engraven, guilded with Gold, hanging down so low as their brests. In their ears hang ornaments made of Silver set with Stones, neatly engraven and guilded. Their ears they bore when they are young, and rowl Coker-nut leaves and put into the holes to stretch them out, by which means they grow so wide that they stand like round Circles on each side of their faces, which they account a great ornament, but in my Judgment a great deformity, they being well featured women.