'Some years travels into divers parts of Africa, and Asia the great. Describing more particularly the empires of Persia and Industan: interwoven with such remarkable occurrences as hapned in those parts during these later times. As also, many other rich and famous kingdoms in the oriental India, with the isles adjacent. Severally relating their religion, language, customs and habit: as also proper observations concerning them.' [‎55] (76/448)

%eligion of the Terfee EaUAnclta.
and defiring to fee the man, and enquire into the truth, fends for him-, and after fome
difcourfe is lo well fatisfied, that forthwith wavering in his former Relhrion he iudsre,
Zertoofls better. Which Hidden perfwafion fo dejected the Arch-flamen, that he forth
with invents all ways poflible to reclaim the King. To effeft it, firft he bribes
Servants to convey under his Bed the bones of dead Carcafes, things hateful to the
Terfian ; and then polfelfes the King that this ftranger was a banifhed man of an im
pure converfation, witnefs the Huffing the Bed he flept upon. The King hereuDon
being brought to view that nafty deceit, and finding the report true, firft abominates
him and then Ihuts him into a loathfome dungeon : but this mifery of his endured nof
for the King having aHorfe of grear account deadly ill, propofes great rewards to
any could recover him: none durft undertake it fearing the penalty, till
ving him a drink recovers himan ad fo acceptable to that the Prophet was
received into grace again, whereby he had the readier way to difcover the Flamens
knavery, and having tlms vindicated his own integrity, had the opportunity to p ib-
lifh his dodnne, which by fome^ miracles intermixt, was efpecially by the vulgar fort
credited. j j &
It chanced that the King (either ftimulated by his Church-men or judging
able to do any thingj calls for him, profeffing his propenfity to be of his Religion
conditionally he would grant -him four things; Firft, that he might never dye v Second
ly, that he might afcend Heaven and defcend as often as he lifted ; Thirdly, that he
might know what God had done and intended; Fourthly, that his body might be in-
vulnerable. v j o ~
Zemojt amazed at thefe unreafonable demands, and perceiving it otherwife impofli
ble to have his Dogmata's received, tells the King, That for one man to have all thofe
properties was to be God more than man; that the King fhould have the liberty to
chufe any one for himfelf, and the other three fhould be diftributed to any other three
he Ihould pleafe to nominate. Which being accepted, makes the fecond his
choice, that he might afcend and defcend at pleafure; to know the fecrets of Heaven
was granted to the Kings Church-man-, to live for ever was conferred upon
(the Kings eldeft Sonj who (they fay) lives yet upon Vamoan's high Mountain, guar
ded by thirty Spirits to forbid others the entrance, and left by fetting foot upon that
holy ground they alfo Ihould live for ever: to be free from hurt was granted the
Kings youngeft Son: After which the Zmdavaftaw was opened, the new-broach'd
Doctrine read, and univerfally accepted of.
The Zmdavaflaw then has a three-fold divifion •, the firft treats of Judicial Aftrology,
called Afloodegery and committed to the care of thofe they call jefopps, i. e. w/•
The fecond of Natural Philofophy is ftudied by theHackeams, i. e- Phyfitians : Thelaftis
a compound of Religion named (from the Inventor) Zemofi, kept by the Daroos, i. e.
Predicants: Each of which three contain feven Chapters.
The Zcrtoofl alfo confifts of three parts, pointing at three feveral forts of Men, Lay
men, Clergy, and Arch-bilhop: to every of them it enjoins an increafe of Command
ments-, to the firft fort five', to the fecond eleven-, to the third thirteen.
The Behedim or Lay-mens Precepts are five,
i. To cherilh fliamefac'dnefs-, a vertue deterring all forts of ugly vices, as pride,
revenge, theft, adultery, drunfcennefs, and perfidy. 2. Tocherifli fear. 3. To pre
meditate what they are to do -, that if bad, they may rejed; if good, obferve it. 4. Each
days firft objed to be a memento of Gods love to urge their gratitude. 5. To pray daily
to the Sun, and nightly to the Moon, as the two great Lamps and WitnefTes which be
moft oppollte to the Devil who delights in darknefs.
The eleven given to the Herbaodsy Daroos or Priefts to pradifeare thele (the other
alfo of the Behedin they obferve *,) 1. To be conftant to that form of worihip in the Zm-
davafiaw mentioned. 2. Not to covet what belongs to another. 3. To abhor lies.
4* Not to be worldly minded. 5. To learn the Zmdavaftaw by rote. 6. Tokeepthem-
felves free from pollution. 7. To forgive injuries. 8. To teach the Laity how to com
port themfelves in adoration. 9. To licenfe Matrimony. 10. To be frequent at
Church. 11. Upon pain of Fire eternal to believe in no other Law i which they are
neither to add unto, nordiminifh.
3. The pifloore or Pope (9ne at once) has thirteen-, and as he precedes the reft in
dignity,fo is his life moft ftrid; for he is obliged to obferve not only his, own,but alfo the
two former Tables. 1. He muft not touch any prophane thing, no not the Lay-men or
Baroos of his own belief, without wafhing or purifying after. 2. He muft do every
thing having relation to himfelf with his own hands, as planting, fowing, cooking, &c*
3. He