The New Atlantis

We sailed from Peru, (where we had continued for the space of one whole year) for China and Japan, by the South Sea; taking with us victuals for twelve months; and had good winds from the east, though soft and weak, for five months space, and more. But the wind came about, and settled in the west for many days, so as we could make little or no way, and were sometime in purpose to turn back. But then again there arose strong and great winds from the south, with a point east, which carried us up (for all that we could do) towards the north; by which time our victuals failed us, though we had made good spare of them. So that finding ourselves, in the midst of the greatest wilderness of waters in the world, without victuals, we gave ourselves for lost men and prepared for death. Yet we did lift up our hearts and voices to God above, who showeth his wonders in the deep, beseeching him of his mercy, that as in the beginning he discovered the face of the deep, and brought forth dry land, so he would now discover land to us, that we might not perish.

We sailed from Peru, where we had stayed for a whole year, toward China and Japan by the South Sea. We took enough food for twelve months. For five months or more, we had favorable winds from the east, though they were light and weak. But then the wind shifted and blew steadily from the west for many days. We could make little or no progress, and at times we considered turning back. But then strong, powerful winds rose from the south, slightly toward the east. Despite all our efforts, these winds drove us north. By then our food had run out, though we had rationed it carefully. So we found ourselves without food in the largest wilderness of water in the world. We considered ourselves lost and prepared for death. Yet we lifted our hearts and voices to God above, who shows his wonders in the deep. We begged him in his mercy to reveal land to us, just as he had at the beginning. Then he had uncovered the face of the deep and brought forth dry land. Now we prayed that he would reveal land to us so that we would not perish.

And it came to pass that the next day about evening we saw within a kenning before us, towards the north, as it were thick clouds, which did put us in some hope of land; knowing how that part of the South Sea was utterly unknown; and might have islands, or continents, that hitherto were not come to light. Wherefore we bent our course thither, where we saw the appearance of land, all that night; and in the dawning of the next day, we might plainly discern that it was a land; flat to our sight, and full of boscage; which made it show the more dark. And after an hour and a half's sailing, we entered into a good haven, being the port of a fair city; not great indeed, but well built, and that gave a pleasant view from the sea: and we thinking every minute long, till we were on land, came close to the shore, and offered to land. But straightways we saw divers of the people, with bastons in their hands (as it were) forbidding us to land; yet without any cries of fierceness, but only as warning us off, by signs that they made. Whereupon being not a little discomforted, we were advising with ourselves, what we should do.

The next day, toward evening, we saw what looked like thick clouds ahead of us to the north. They were just within sight and gave us some hope of land. We knew that part of the South Sea was entirely unknown. There might be islands or continents there that had not yet been discovered. So we sailed all night toward what seemed to be land. At dawn the next day, we could clearly see that it was land. It looked flat and was covered in woods, making it appear even darker. After another hour and a half of sailing, we entered a good harbor serving a fine city. The city was not large, but it was well built and looked pleasant from the sea. Every minute seemed long as we waited to go ashore, so we approached the shore and tried to land. But immediately we saw several people holding staffs, who seemed to be forbidding us to land. Yet they made no angry cries, only gestures warning us away. Greatly discouraged by this, we discussed among ourselves what we should do.

During which time, there made forth to us a small boat, with about eight persons in it; whereof one of them had in his hand a tipstaff of a yellow cane, tipped at both ends with blue, who came aboard our ship, without any show of distrust at all. And when he saw one of our number, present himself somewhat before the rest, he drew forth a little scroll of parchment (somewhat yellower than our parchment, and shining like the leaves of writing tables, but otherwise soft and flexible,) and delivered it to our foremost man. In which scroll were written in ancient Hebrew, and in ancient Greek, and in good Latin of the school, and in Spanish, these words: Land ye not, none of you; and provide to be gone from this coast, within sixteen days, except you have further time given you. Meanwhile, if you want fresh water or victuals, or help for your sick, or that your ship needeth repairs, write down your wants, and you shall have that, which belongeth to mercy. This scroll was signed with a stamp of cherubim: wings, not spread, but hanging downwards; and by them a cross. This being delivered, the officer returned, and left only a servant with us to receive our answer.

During this time, a small boat came out to us, carrying about eight people. One held a staff of office made of yellow cane, tipped with blue at both ends. He came aboard our ship without showing any distrust at all. When he saw one of our men step slightly ahead of the others, he took out a small parchment scroll. The parchment was somewhat yellower than ours and shone like the pages of writing tablets, but was otherwise soft and flexible. He handed the scroll to the man standing ahead of the others. The following words were written on the scroll in ancient Hebrew, ancient Greek, good scholarly Latin, and Spanish: None of you may come ashore. Prepare to leave this coast within sixteen days, unless you are given more time. Meanwhile, if you need fresh water, food, help for your sick, or repairs to your ship, write down your needs. You will receive whatever mercy calls for. The scroll bore a seal showing cherubim with their wings hanging down rather than spread out, and a cross beside them. After delivering the scroll, the officer returned to the boat, leaving only a servant with us to receive our answer.

Consulting hereupon amongst ourselves, we were much perplexed. The denial of landing and hasty warning us away troubled us much; on the other side, to find that the people had languages, and were so full of humanity, did comfort us not a little. And above all, the sign of the cross to that instrument was to us a great rejoicing, and as it were a certain presage of good. Our answer was in the Spanish tongue; that for our ship, it was well; for we had rather met with calms and contrary winds than any tempests. For our sick, they were many, and in very ill case; so that if they were not permitted to land, they ran danger of their lives. Our other wants we set down in particular; adding, That we had some little store of merchandise, which if it pleased them to deal for, it might supply our wants, without being chargeable unto them. We offered some reward in pistolets unto the servant, and a piece of crimson velvet to be presented to the officer; but the servant took them not, nor would scarce look upon them; and so left us, and went back in another little boat, which was sent for him.

As we discussed this among ourselves, we were deeply troubled and unsure what to do. Being refused permission to land and told to leave so quickly distressed us greatly. On the other hand, we took considerable comfort in finding that the people knew foreign languages and showed such kindness. Above all, the sign of the cross on the document brought us great joy. It seemed like a sure sign of good things to come. We replied in Spanish that our ship was in good condition. We had encountered calms and winds against us rather than storms. But many of our people were sick, and their condition was very bad. If the sick were not allowed to land, their lives would be in danger. We listed our other needs in detail, adding that we had a small stock of goods to trade. If the people wished to trade with us, those goods could meet our needs without putting them to any expense. We offered the servant a reward of some pistolets, or gold coins, and some crimson velvet to give the officer. But the servant would not accept the gifts and would hardly even look at them. He then left us, returning in another small boat that had been sent for him.

About three hours after we had dispatched our answer, there came towards us a person (as it seemed) of place. He had on him a gown with wide sleeves, of a kind of water chamolet, of an excellent azure colour, far more glossy than ours; his under apparel was green; and so was his hat, being in the form of a turban, daintily made, and not so huge as the Turkish turbans; and the locks of his hair came down below the brims of it. A reverend man was he to behold. He came in a boat, gilt in some part of it, with four persons more only in that boat; and was followed by another boat, wherein were some twenty. When he was come within a flightshot of our ship, signs were made to us, that we should send forth some to meet him upon the water; which we presently did in our ship-boat, sending the principal man amongst us save one, and four of our number with him.

About three hours after we sent our answer, a man who seemed to hold a high position approached us. He wore a wide-sleeved gown made of a kind of watered camlet, a fabric with a rippling sheen. It was a beautiful azure blue, far glossier than ours. His clothes underneath were green, as was his hat. The hat was shaped like a turban, finely made and not as large as Turkish turbans. His hair hung below its brim. He was a man of dignified appearance. He came in a boat decorated in places with gold, with only four other people aboard. Another boat followed, carrying about twenty people. When he came within bowshot of our ship, we were signaled to send some men to meet him on the water. We immediately sent our ship’s boat, carrying our second-ranking man and four others from our company.

When we were come within six yards of their boat, they called to us to stay, and not to approach farther; which we did. And thereupon the man, whom I before described, stood up, and with a loud voice, in Spanish, asked, "Are ye Christians?" We answered, "We were;" fearing the less, because of the cross we had seen in the subscription. At which answer the said person lifted up his right hand towards Heaven, and drew it softly to his mouth (which is the gesture they use, when they thank God;) and then said: "If ye will swear (all of you) by the merits of the Saviour, that ye are no pirates, nor have shed blood, lawfully, nor unlawfully within forty days past, you may have licence to come on land." We said, "We were all ready to take that oath." Whereupon one of those that were with him, being (as it seemed) a notary, made an entry of this act. Which done, another of the attendants of the great person which was with him in the same boat, after his Lord had spoken a little to him, said aloud: "My Lord would have you know, that it is not of pride, or greatness, that he cometh not aboard your ship; but for that in your answer you declare that you have many sick amongst you, he was warned by the Conservator of Health of the city that he should keep a distance." We bowed ourselves towards him, and answered, "We were his humble servants; and accounted for great honour, and singular humanity towards us, that which was already done; but hoped well, that the nature of the sickness of our men was not infectious." So he returned; and a while after came the Notary to us aboard our ship; holding in his hand a fruit of that country, like an orange, but of color between orange-tawney and scarlet; which cast a most excellent odour. He used it (as it seemeth) for a preservative against infection. He gave us our oath; "By the name of Jesus, and his merits:" and after told us, that the next day, by six of the Clock, in the Morning, we should be sent to, and brought to the Strangers' House, (so he called it,) where we should be accommodated of things, both for our whole, and for our sick. So he left us; and when we offered him some pistolets, he smiling said, "He must not be twice paid for one labour:" meaning (as I take it) that he had salary sufficient of the State for his service. For (as I after learned) they call an officer that taketh rewards, "twice paid."

When we came within six yards of their boat, they called to us to stop and come no closer. We obeyed. Then the man I described earlier stood up and asked loudly in Spanish, "Are you Christians?" We answered, "We are." We were less afraid because of the cross we had seen beside the signature. At our answer, the man raised his right hand toward heaven and gently brought it to his mouth. This is their gesture for thanking God. Then he said: "If all of you swear by the Saviour’s merits that you are not pirates, you may come ashore. You must also swear that you have shed no blood, lawfully or unlawfully, in the past forty days." We said, "We are all ready to take that oath." Then one of his companions, who seemed to be a notary, made a record of our agreement. Afterward, the high-ranking man spoke briefly to another attendant in his boat. The attendant then said aloud: "My Lord wants you to know that neither pride nor his high position keeps him from boarding your ship. But your answer stated that many of you are sick. Because of this, the city’s Conservator of Health warned him to keep his distance." We bowed toward him and answered, "We are your humble servants. We consider what you have already done a great honor and an act of exceptional kindness toward us. But we very much hope that our men’s illness is not infectious." Then he returned. A little later, the notary came aboard our ship, holding a fruit from that country. It resembled an orange, but its color was between tawny orange and scarlet, and it gave off a wonderful scent. He seemed to use the fruit to protect himself against infection. He administered our oath: "By the name of Jesus, and his merits." Afterward, he told us that someone would come for us by six the next morning. We would be taken to the Strangers’ House, as he called it. There, both our healthy men and our sick would receive everything they needed. Then he left us. When we offered him some pistolets, he smiled and said, "I must not be paid twice for one job." I took him to mean that the State already paid him enough for his service. For, as I later learned, they call an official who accepts extra payments "twice paid."

The next morning early, there came to us the same officer that came to us at first with his cane, and told us, He came to conduct us to the Strangers' House; and that he had prevented the hour, because we might have the whole day before us, for our business. "For," said he, "if you will follow my advice, there shall first go with me some few of you, and see the place, and how it may be made convenient for you; and then you may send for your sick, and the rest of your number, which ye will bring on land." We thanked him, and said, "That this care, which he took of desolate strangers, God would reward." And so six of us went on land with him: and when we were on land, he went before us, and turned to us, and said, "He was but our servant, and our guide." He led us through three fair streets; and all the way we went, there were gathered some people on both sides, standing in a row; but in so civil a fashion, as if it had been, not to wonder at us, but to welcome us: and divers of them, as we passed by them, put their arms a little abroad; which is their gesture, when they did bid any welcome.

Early the next morning, the same officer who had first visited us with his cane came to us again. He told us he had come to take us to the Strangers' House. He had arrived ahead of time so we would have the whole day to attend to our business. "For," he said, "if you follow my advice, a few of you should come with me first. You can see the place and how it might be made comfortable for you. Then you can send for your sick and the rest of your people whom you intend to bring ashore." We thanked him and said, "God will reward you for the care you have shown to helpless strangers." So six of us went ashore with him. Once we were on land, he walked ahead, then turned to us and said, "I am only your servant and guide." He led us through three fine streets. All along the way, some people had gathered on both sides, standing in rows. But they behaved so politely that they seemed to be welcoming us rather than staring at us in wonder. As we passed, several of them spread their arms slightly, their gesture of welcome.

The Strangers' House is a fair and spacious house, built of brick, of somewhat a bluer colour than our brick; and with handsome windows, some of glass, some of a kind of cambric oiled. He brought us first into a fair parlour above stairs, and then asked us, "What number of persons we were? And how many sick?" We answered, "We were in all, (sick and whole,) one and fifty persons, whereof our sick were seventeen." He desired us to have patience a little, and to stay till he came back to us; which was about an hour after; and then he led us to see the chambers which were provided for us, being in number nineteen: they having cast it (as it seemeth) that four of those chambers, which were better than the rest, might receive four of the principal men of our company; and lodge them alone by themselves; and the other fifteen chambers were to lodge us two and two together. The chambers were handsome and cheerful chambers, and furnished civilly. Then he led us to a long gallery, like a dorture, where he showed us all along the one side (for the other side was but wall and window), seventeen cells, very neat ones, having partitions of cedar wood. Which gallery and cells, being in all forty, many more than we needed, were instituted as an infirmary for sick persons. And he told us withal, that as any of our sick waxed well, he might be removed from his cell, to a chamber; for which purpose there were set forth ten spare chambers, besides the number we spake of before. This done, he brought us back to the parlour, and lifting up his cane a little, (as they do when they give any charge or command) said to us, "Ye are to know, that the custom of the land requireth, that after this day and to-morrow, (which we give you for removing of your people from your ship,) you are to keep within doors for three days. But let it not trouble you, nor do not think yourselves restrained, but rather left to your rest and ease. You shall want nothing, and there are six of our people appointed to attend you, for any business you may have abroad." We gave him thanks, with all affection and respect, and said, "God surely is manifested in this land." We offered him also twenty pistolets; but he smiled, and only said; "What? twice paid!" And so he left us.

The Strangers' House is a beautiful, spacious brick building. Its bricks are somewhat bluer than ours. It has handsome windows, some made of glass and others of a kind of oiled cambric cloth. He first brought us into a pleasant upstairs sitting room and asked, "How many people are you? And how many are sick?" We answered, "There are fifty-one of us in all, sick and healthy, and seventeen are sick." He asked us to be patient and wait until he returned, which he did about an hour later. Then he showed us the nineteen bedrooms prepared for us. They had apparently planned for four of our leading men to have the four better rooms, each to himself. The other fifteen rooms were to house us in pairs. The rooms were handsome and cheerful, and comfortably furnished. Then he led us into a long gallery, like a dormitory. Along one side, he showed us seventeen very neat cubicles, separated by cedar partitions. The other side had only a wall and windows. The gallery and cubicles, forty in all and far more than we needed, served as an infirmary for the sick. He also told us that as each sick person recovered, he could move from his cubicle to a bedroom. For this purpose, ten spare bedrooms had been prepared, besides the nineteen already mentioned. Afterward, he brought us back to the sitting room and raised his cane slightly. This was their gesture when giving an order or command. He said to us, "You should know that our country's custom requires you to remain indoors for three days. Those three days begin after today and tomorrow, which we allow for bringing your people ashore from your ship. But do not let this trouble you. Do not think of yourselves as confined, but rather as being left to rest and relax. You will lack nothing. Six of our people have been assigned to attend you and handle any business you may have outside." We thanked him with great warmth and respect, and said, "God surely makes himself known in this land." We also offered him twenty pistolets, but he smiled and said only, "What? Paid twice!" Then he left us.

Soon after our dinner was served in; which was right good viands, both for bread and treat: better than any collegiate diet, that I have known in Europe. We had also drink of three sorts, all wholesome and good; wine of the grape; a drink of grain, such as is with us our ale, but more clear: And a kind of cider made of a fruit of that country; a wonderful pleasing and refreshing drink. Besides, there were brought in to us, great store of those scarlet oranges, for our sick; which (they said) were an assured remedy for sickness taken at sea. There was given us also, a box of small gray, or whitish pills, which they wished our sick should take, one of the pills, every night before sleep; which (they said) would hasten their recovery.

Soon afterward, our dinner was served. The food, both bread and meat, was very good, better than any college meals I had known in Europe. We also had three kinds of drink, all wholesome and good. There was grape wine and a grain drink like our ale, but clearer. There was also a kind of cider made from a local fruit, a wonderfully pleasant and refreshing drink. In addition, we were brought a large supply of those scarlet oranges for our sick. We were told the oranges were a sure remedy for illnesses caught at sea. We were also given a box of small gray or whitish pills. Our sick were advised to take one pill every night before sleep. We were told the pills would speed their recovery.

The next day, after that our trouble of carriage and removing of our men and goods out of our ship, was somewhat settled and quiet, I thought good to call our company together; and when they were assembled, said unto them; "My dear friends, let us know ourselves, and how it standeth with us. We are men cast on land, as Jonas was, out of the whale's belly, when we were as buried in the deep: and now we are on land, we are but between death and life; for we are beyond, both the old world, and the new; and whether ever we shall see Europe, God only knoweth. It is a kind of miracle bath brought us hither: and it must be little less, that shall bring us hence. Therefore in regard of our deliverance past, and our danger present, and to come, let us look up to God, and every man reform his own ways. Besides we are come here amongst a Christian people, full of piety and humanity: let us not bring that confusion of face upon ourselves, as to show our vices, or unworthiness before them. Yet there is more. For they have by commandment, (though in form of courtesy) cloistered us within these wall, for three days: who knoweth, whether it be not, to take some taste of our manners and conditions? And if they find them bad, to banish us straightways; if good, to give us further time. For these men that they have given us for attendance, may withal have an eye upon us. Therefore for God's love, and as we love the weal of our souls and bodies, let us so behave ourselves, as we may be at peace with God, and may find grace in the eyes of this people." Our company with one voice thanked me for my good admonition, and promised me to live soberly and civilly, and without giving any the least occasion of offence. So we spent our three days joyfully, and without care, in expectation what would be done with us, when they were expired. During which time, we had every hour joy of the amendment of our sick; who thought themselves cast into some divine pool of healing; they mended so kindly, and so fast.

The next day, the bustle of moving our men and goods off the ship had settled down somewhat. I decided to gather our company together. When everyone had assembled, I said to them: "My dear friends, let us understand ourselves and our situation. We have been cast ashore, as Jonas was from the whale's belly, after being as good as buried at sea. And now that we are on land, we are still between life and death. We are beyond both the old world and the new. God alone knows whether we will ever see Europe again. A kind of miracle has brought us here. Bringing us away will take little less than another miracle. "So, considering our past rescue and our present and future dangers, let us turn to God. Let each man mend his own ways. Besides, we have come among Christian people who are deeply devout and humane. Let us not shame ourselves by displaying our vices or unworthiness before them. "Yet there is more. They have ordered us to remain within these walls for three days, though they presented the order as a courtesy. Who knows whether they mean to get some sense of our behavior and character? If they find us bad, they may banish us at once. If they find us good, they may allow us more time. The men assigned to attend us may also be watching us. Therefore, for the love of God, and as we value the welfare of our souls and bodies, let us behave well. Let us live so that we may be at peace with God and find favor with these people." Our company thanked me with one voice for my good advice. They promised to live moderately and courteously, without giving the slightest cause for offense. So we spent our three days happily and without worry, waiting to learn what would happen to us afterward. Throughout that time, every hour brought us joy as our sick companions improved. They felt they had been placed in some divine healing pool, so gently and quickly did they recover.

The morrow after our three days were past, there came to us a new man, that we had not seen before, clothed in blue as the former was, save that his turban was white, with a small red cross on the top. He had also a tippet of fine linen. At his coming in, he did bend to us a little, and put his arms abroad. We of our parts saluted him in a very lowly and submissive manner; as looking that from him, we should receive sentence of life, or death: he desired to speak with some few of us: whereupon six of us only staid, and the rest avoided the room. He said, "I am by office governor of this House of Strangers, and by vocation I am a Christian priest: and therefore am come to you to offer you my service, both as strangers and chiefly as Christians. Some things I may tell you, which I think you will not be unwilling to hear. The State hath given you license to stay on land, for the space of six weeks; and let it not trouble you, if your occasions ask further time, for the law in this point is not precise; and I do not doubt, but my self shall be able, to obtain for you such further time, as may be convenient. Ye shall also understand, that the Strangers' House is at this time rich, and much aforehand; for it hath laid up revenue these thirty-seven years; for so long it is since any stranger arrived in this part: and therefore take ye no care; the State will defray you all the time you stay; neither shall you stay one day the less for that. As for any merchandise ye have brought, ye shall be well used, and have your return, either in merchandise, or in gold and silver: for to us it is all one. And if you have any other request to make, hide it not. For ye shall find we will not make your countenance to fall by the answer ye shall receive. Only this I must tell you, that none of you must go above a karan," (that is with them a mile and an half) "from the walls of the city, without especial leave."

The day after our three days had passed, a man we had not seen before came to us. He wore blue like the earlier visitor, but his turban was white, with a small red cross on top. He also wore a fine linen scarf over his shoulders. As he entered, he bowed slightly to us and spread his arms. We greeted him humbly and submissively, expecting him to announce whether we would live or die. He asked to speak with a few of us. So only six of us stayed, and the rest left the room. He said, "My office is governor of this House of Strangers, and my calling is that of a Christian priest. I have therefore come to offer you my services, both as strangers and, above all, as Christians. I can tell you some things that I think you will be glad to hear. The State has given you permission to stay on land for six weeks. But do not worry if your needs require a longer stay, because the law allows some flexibility here. I have no doubt that I can obtain whatever extra time would be suitable for you. "You should also know that the Strangers' House is currently wealthy and has ample reserves. It has saved its income for thirty-seven years, because no stranger has arrived in this region during that time. So do not worry. The State will cover your expenses throughout your stay, and those expenses will not shorten your stay by even one day. As for any goods you have brought, you will be treated fairly. You will receive payment either in goods or in gold and silver, since either is the same to us. And if you have any other request, do not keep it to yourselves. You will find that our answer will not leave you disappointed. I must tell you only this: none of you may go more than a karan," (their term for a mile and a half) "beyond the city walls without special permission."

We answered, after we had looked awhile one upon another, admiring this gracious and parent-like usage; "That we could not tell what to say: for we wanted words to express our thanks; and his noble free offers left us nothing to ask. It seemed to us, that we had before us a picture of our salvation in Heaven; for we that were a while since in the jaws of death, were now brought into a place, where we found nothing but consolations. For the commandment laid upon us, we would not fail to obey it, though it was impossible but our hearts should be enflamed to tread further upon this happy and holy ground." We added, "That our tongues should first cleave to the roofs of our mouths, ere we should forget, either his reverend person, or this whole nation, in our prayers." We also most humbly besought him, to accept of us as his true servants; by as just a right as ever men on earth were bounden; laying and presenting, both our persons, and all we had, at his feet. He said; "He was a priest, and looked for a priest's reward; which was our brotherly love, and the good of our souls and bodies." So he went from us, not without tears of tenderness in his eyes; and left us also confused with joy and kindness, saying amongst ourselves; "That we were come into a land of angels, which did appear to us daily, and prevent us with comforts, which we thought not of, much less expected."

We looked at one another for a while, amazed by his gracious, fatherly treatment. Then we answered, "We do not know what to say. We lack the words to express our thanks, and your generous offers leave us nothing to ask for. We feel as though we are seeing a picture of our salvation in Heaven. Only a short time ago, we were in the jaws of death. Now we have been brought to a place where we find nothing but comfort. We will not fail to obey the command you have given us. Yet our hearts cannot help burning with the desire to explore more of this happy and holy ground." We added, "May our tongues stick to the roofs of our mouths before we forget you or this whole nation in our prayers." We also begged him most humbly to accept us as his true servants. No one on earth had ever had a stronger claim to another's service. We placed ourselves and everything we had at his feet. He said, "I am a priest, and I seek a priest's reward: your brotherly love and your spiritual and physical well-being." Then he left us, with tears of tenderness in his eyes. We too were overwhelmed by joy and kindness. We said to one another, "We have come to a land of angels. They appear to us every day, bringing us comforts before we think of them, much less expect them."

The next day about ten of the clock, the Governor came to us again, and after salutations, said familiarly; "That he was come to visit us;" and called for a chair, and sat him down: and we, being some ten of us, (the rest were of the meaner sort, or else gone abroad,) sat down with him, And when we were set, he began thus: "We of this island of Bensalem," (for so they call it in their language,) "have this; that by means of our solitary situation; and of the laws of secrecy, which we have for our travellers, and our rare admission of strangers; we know well most part of the habitable world, and are ourselves unknown. Therefore because he that knoweth least is fittest to ask questions, it is more reason, for the entertainment of the time, that ye ask me questions, than that I ask you."

The next day, at about ten o’clock, the Governor came to us again. After greeting us, he said in a friendly way, "I have come to visit you." He called for a chair and sat down. About ten of us sat down with him. (The others were of lower social standing or had gone out.) Once we were seated, he began: "We on this island of Bensalem have this advantage." (Bensalem is the island’s name in their language.) "Our island is isolated, our travellers must obey laws of secrecy, and we rarely admit strangers. Because of these things, we know much of the inhabited world well, while we ourselves remain unknown. Since those who know least are best suited to ask questions, you should ask me questions rather than I ask you. That would be a more reasonable way to pass the time."

We answered; "That we humbly thanked him that he would give us leave so to do: and that we conceived by the taste we had already, that there was no worldly thing on earth, more worthy to be known than the state of that happy land. But above all," (we said,) "since that we were met from the several ends of the world, and hoped assuredly that we should meet one day in the kingdom of Heaven, (for that we were both parts Christians,) we desired to know, (in respect that land was so remote, and so divided by vast and unknown seas, from the land where our Saviour walked on earth,) who was the apostle of that nation, and how it was converted to the faith?" It appeared in his face that he took great contentment in this our question: he said; "Ye knit my heart to you, by asking this question in the first place; for it sheweth that you first seek the kingdom of heaven; and I shall gladly, and briefly, satisfy your demand.

We answered, "We humbly thank you for allowing us to do so. From what we have already seen, we believe nothing on earth is more worth knowing about than this happy land. But above all," we said, "we have come together from opposite ends of the world. We confidently hope to meet one day in the kingdom of Heaven, since we are both Christians. So we wish to know who brought the apostles’ teaching to your nation, and how your people became Christians. We ask because your land is so remote, separated by vast, unknown seas from the land where our Saviour walked." His face showed how pleased he was with our question. He said, "You draw my heart closer to you by asking this question first. Your question shows that you seek the kingdom of heaven before all else. I will gladly give you a brief answer."

"About twenty years after the ascension of our Saviour, it came to pass, that there was seen by the people of Renfusa, (a city upon the eastern coast of our island,) within night, (the night was cloudy, and calm,) as it might be some mile into the sea, a great pillar of light; not sharp, but in form of a column, or cylinder, rising from the sea a great way up towards heaven; and on the top of it was seen a large cross of light, more bright and resplendent than the body of the pillar. Upon which so strange a spectacle, the people of the city gathered apace together upon the sands, to wonder; and so after put themselves into a number of small boats, to go nearer to this marvellous sight. But when the boats were come within (about) sixty yards of the pillar, they found themselves all bound, and could go no further; yet so as they might move to go about, but might not approach nearer: so as the boats stood all as in a theatre, beholding this light as an heavenly sign. It so fell out, that there was in one of the boats one of the wise men, of the society of Salomon's House; which house, or college (my good brethren) is the very eye of this kingdom; who having awhile attentively and devoutly viewed and contemplated this pillar and cross, fell down upon his face; and then raised himself upon his knees, and lifting up his hands to heaven, made his prayers in this manner.

"About twenty years after our Saviour’s ascension, the people of Renfusa saw a great pillar of light at night. Renfusa is a city on the eastern coast of our island. The night was cloudy and calm. The light appeared about a mile out to sea. It was not pointed, but shaped like a column or cylinder, rising from the sea far toward heaven. At the top was a large cross of light, brighter and more radiant than the pillar itself. At this strange sight, the people of the city quickly gathered on the beach in wonder. Then they set out in a number of small boats to get closer to this marvelous sight. But when the boats came within about sixty yards of the pillar, all were held back and could go no farther. They could still move around, but could not come any closer. So all the boats remained as if in a theater, watching the light as a heavenly sign. As it happened, one of the boats carried one of the wise men from the society of Salomon's House. This house, or college, my good brothers, is the very eye of this kingdom. For a while, the wise man studied and reflected on the pillar and cross with close attention and devotion. Then he fell facedown. He rose to his knees, lifted his hands to heaven, and prayed in these words."

"'LORD God of heaven and earth, thou hast vouchsafed of thy grace to those of our order, to know thy works of Creation, and the secrets of them: and to discern (as far as appertaineth to the generations of men) between divine miracles, works of nature, works of art, and impostures and illusions of all sorts. I do here acknowledge and testify before this people, that the thing which we now see before our eyes is thy Finger and a true Miracle. And forasmuch as we learn in our books that thou never workest miracles, but to divine and excellent end, (for the laws of nature are thine own laws, and thou exceedest them not but upon great cause,) we most humbly beseech thee to prosper this great sign, and to give us the interpretation and use of it in mercy; which thou dost in some part secretly promise by sending it unto us.'

"'Lord God of heaven and earth, by your grace you have allowed those of our order to understand your creation and its secrets. You have also allowed us to distinguish, as far as human beings can, between divine miracles and works of nature. We can also recognize works of human skill and deception and illusions of all kinds. Here, before these people, I acknowledge and testify that what we now see is your work and a true miracle. And our books teach us that you never perform miracles except for a divine and noble purpose. For the laws of nature are your own laws, and you go beyond them only for a great reason. So we most humbly ask you to bring this great sign to a successful outcome. In your mercy, help us understand this sign and how to use it. By sending this sign to us, you secretly promise, in part, to grant that understanding and use.'

"When he had made his prayer, he presently found the boat he was in, moveable and unbound; whereas all the rest remained still fast; and taking that for an assurance of leave to approach, he caused the boat to be softly and with silence rowed towards the pillar. But ere he came near it, the pillar and cross of light brake up, and cast itself abroad, as it were, into a firmament of many stars; which also vanished soon after, and there was nothing left to be seen, but a small ark, or chest of cedar, dry, and not wet at all with water, though it swam. And in the fore-end of it, which was towards him, grew a small green branch of palm; and when the wise man had taken it, with all reverence, into his boat, it opened of itself, and there were found in it a Book and a Letter; both written in fine parchment, and wrapped in sindons of linen. The Book contained all the canonical books of the Old and New Testament, according as you have them; (for we know well what the churches with you receive); and the Apocalypse itself, and some other books of the New Testament, which were not at that time written, were nevertheless in the Book. And for the Letter, it was in these words:

"When he finished his prayer, he immediately found that his boat was free to move. All the other boats remained firmly held in place. He took this as a sure sign of permission to approach. So he had his boat rowed gently and silently toward the pillar. But before he came near, the pillar and cross of light broke apart and scattered like a sky of stars. These stars also soon vanished. Nothing remained in sight but a small ark, or cedar chest, completely dry, though it floated on the water. A small green palm branch grew from the front of the chest, facing him. When the wise man reverently took the chest into his boat, the chest opened by itself. Inside were a Book and a Letter, both written on fine parchment and wrapped in linen cloths. The Book contained all the canonical books of the Old and New Testament, just as you have them. (For we know well which books your churches accept.) The Apocalypse itself and some other books of the New Testament had not yet been written at that time. Nevertheless, they were included in the Book. As for the Letter, it read as follows:

"'I, Bartholomew, a servant of the Highest, and Apostle of Jesus Christ, was warned by an angel that appeareth to me, in a vision of glory, that I should commit this ark to the floods of the sea. Therefore I do testify and declare unto that people where God shall ordain this ark to come to land, that in the same day is come unto them salvation and peace and good-will, from the Father, and from the Lord Jesus.'

"'I, Bartholomew, a servant of the Highest and an Apostle of Jesus Christ, was warned by an angel. The angel appeared to me in a vision of glory and told me to set this ark upon the sea. So I testify and declare this to the people of the land where God chooses to bring this ark ashore: On the very day the ark arrives, salvation, peace, and goodwill have come to them from the Father and the Lord Jesus.'

"There was also in both these writings, as well the Book, as the Letter, wrought a great miracle, conform to that of the Apostles, in the original Gift of Tongues. For there being at that time in this land Hebrews, Persians, and Indians, besides the natives, every one read upon the Book, and Letter, as if they had been written in his own language. And thus was this land saved from infidelity (as the remainder of the old world was from water) by an ark, through the apostolical and miraculous evangelism of Saint Bartholomew." And here he paused, and a messenger came, and called him from us. So this was all that passed in that conference.

"A great miracle also occurred in both writings, the Book and the Letter. It was like the original Gift of Tongues given to the Apostles. At that time, Hebrews, Persians, and Indians lived in this land, besides the natives. Everyone read the Book and the Letter as if both had been written in their own language. And so an ark saved this land from unbelief, just as an ark saved the old world's survivors from water. This salvation came through the apostolic and miraculous preaching of Saint Bartholomew." Here he paused, and a messenger came and called him away from us. That was all that passed between us in that conversation.

The next day, the same governor came again to us, immediately after dinner, and excused himself, saying; "That the day before he was called from us, somewhat abruptly, but now he would make us amends, and spend time with us if we held his company and conference agreeable." We answered, "That we held it so agreeable and pleasing to us, as we forgot both dangers past and fears to come, for the time we hear him speak; and that we thought an hour spent with him, was worth years of our former life." He bowed himself a little to us, and after we were set again, he said; "Well, the questions are on your part."

The next day, the same governor came to us again just after dinner. He apologized, saying, "Yesterday I was called away from you rather abruptly. But now I would like to make up for it and spend time with you, if you enjoy my company and conversation." We answered, "We find your company and conversation so pleasant that, while you speak, we forget past dangers and future fears. We think an hour spent with you is worth years of our earlier lives." He bowed slightly to us. After we sat down again, he said, "Well, the questions are yours to ask."

One of our number said, after a little pause; that there was a matter, we were no less desirous to know, than fearful to ask, lest we might presume too far. But encouraged by his rare humanity towards us, (that could scarce think ourselves strangers, being his vowed and professed servants,) we would take the hardiness to propound it: humbly beseeching him, if he thought it not fit to be answered, that he would pardon it, though he rejected it. We said; "We well observed those his words, which he formerly spake, that this happy island, where we now stood, was known to few, and yet knew most of the nations of the world; which we found to be true, considering they had the languages of Europe, and knew much of our state and business; and yet we in Europe, (notwithstanding all the remote discoveries and navigations of this last age), never heard of the least inkling or glimpse of this island. This we found wonderful strange; for that all nations have inter-knowledge one of another, either by voyage into foreign parts, or by strangers that come to them: and though the traveller into a foreign country, doth commonly know more by the eye, than he that stayeth at home can by relation of the traveller; yet both ways suffice to make a mutual knowledge, in some degree, on both parts. But for this island, we never heard tell of any ship of theirs that had been seen to arrive upon any shore of Europe; nor of either the East or West Indies; nor yet of any ship of any other part of the world, that had made return from them. And yet the marvel rested not in this. For the situation of it (as his lordship said) in the secret conclave of such a vast sea might cause it. But then, that they should have knowledge of the languages, books, affairs, of those that lie such a distance from them, it was a thing we could not tell what to make of; for that it seemed to us a conditioner and propriety of divine powers and beings, to be hidden and unseen to others, and yet to have others open and as in a light to them."

After a short pause, one of us said there was something we were as eager to know as afraid to ask. We feared we might go too far. But his extraordinary kindness toward us encouraged us to dare to ask. We could hardly think of ourselves as strangers, since we had openly pledged ourselves to his service. We humbly begged him to forgive the question if he thought it unsuitable to answer, even if he refused it. We said, "We paid close attention to what you said earlier about this fortunate island where we now stand. Few nations know of this island, yet the island knows most of the world's nations. We found your statement true, since your people speak the languages of Europe and know much about our circumstances and affairs. Yet we in Europe had never heard even the faintest hint of this island's existence. We had heard nothing despite all the distant discoveries and sea voyages of the past century. We found this extraordinarily strange, because all nations know something of one another. They gain this knowledge either by traveling abroad or through strangers who visit them. Of course, travelers usually learn more by seeing a foreign country than people at home learn from their accounts. Yet both ways provide some degree of knowledge on each side. But we had never heard of any ship from this island arriving anywhere in Europe. Nor had we heard of one arriving in either the East or West Indies. Nor had we heard of any ship from elsewhere in the world returning from this island. Yet that was not the whole mystery. As your lordship said, the island's secluded position in such a vast sea might explain why outsiders never found it. But your people's knowledge of distant nations' languages, books, and affairs was something we could not understand. For it seemed to us a quality belonging to divine powers and beings. They remain hidden and unseen by others, yet see others openly, as though in the light."

At this speech the Governor gave a gracious smile, and said; "That we did well to ask pardon for this question we now asked: for that it imported, as if we thought this land, a land of magicians, that sent forth spirits of the air into all parts, to bring them news and intelligence of other countries." It was answered by us all, in all possible humbleness, but yet with a countenance taking knowledge, that we knew that he spake it but merrily, "That we were apt enough to think there was somewhat supernatural in this island; but yet rather as angelical than magical. But to let his lordship know truly what it was that made us tender and doubtful to ask this question, it was not any such conceit, but because we remembered, he had given a touch in his former speech, that this land had laws of secrecy touching strangers." To this he said; "You remember it aright and therefore in that I shall say to you, I must reserve some particulars, which it is not lawful for me to reveal; but there will be enough left, to give you satisfaction."

At these words, the Governor smiled graciously and said, "You were right to ask pardon for your question. For your question suggested that you thought this was a land of magicians. As if we sent spirits of the air everywhere to bring us news and information about other countries." We all answered with the greatest possible humility, yet our expressions showed we knew he was only joking. "We were quite ready to believe there was something supernatural about this island, but something angelic rather than magical. But to tell your lordship honestly why we hesitated to ask this question, we had no such idea in mind. Rather, we remembered your earlier mention of this land's laws of secrecy concerning strangers." He replied, "You remember correctly. Therefore, in what I tell you, I must hold back some details that I am not allowed to reveal. But enough will remain to satisfy you."

"You shall understand (that which perhaps you will scarce think credible) that about three thousand years ago, or somewhat more, the navigation of the world, (especially for remote voyages,) was greater than at this day. Do not think with yourselves, that I know not how much it is increased with you, within these six-score years: I know it well: and yet I say greater then than now; whether it was, that the example of the ark, that saved the remnant of men from the universal deluge, gave men confidence to adventure upon the waters; or what it was; but such is the truth. The Phoenicians, and especially the Tyrians, had great fleets. So had the Carthaginians their colony, which is yet further west. Toward the east the shipping of Egypt and of Palestine was likewise great. China also, and the great Atlantis, (that you call America,) which have now but junks and canoes, abounded then in tall ships. This island, (as appeareth by faithful registers of those times,) had then fifteen hundred strong ships, of great content. Of all this, there is with you sparing memory, or none; but we have large knowledge thereof.

"You should understand something you may find hard to believe. About three thousand years ago, or somewhat more, seafaring was more extensive worldwide than it is today. This was especially true of long-distance voyages. Do not think I am unaware how much seafaring has grown among your people over the past 120 years. I know it well. Yet I say it was more extensive then than now. Perhaps the example of the ark gave people confidence to venture onto the waters. The ark had saved the survivors of humanity from the universal flood. Whatever the reason, what I have told you is true. The Phoenicians, especially the Tyrians, had great fleets. So did the Carthaginians, their colony even farther west. To the east, Egypt and Palestine also had large fleets. China and the great Atlantis (which you call America) now have only junks and canoes. But both lands were then full of large ships. According to reliable records from those times, this island then had fifteen hundred sturdy ships, each with great carrying capacity. Your people remember little or nothing of all this, but we know a great deal about it.

"At that time, this land was known and frequented by the ships and vessels of all the nations before named. And (as it cometh to pass) they had many times men of other countries, that were no sailors, that came with them; as Persians, Chaldeans, Arabians; so as almost all nations of might and fame resorted hither; of whom we have some stirps, and little tribes with us at this day. And for our own ships, they went sundry voyages, as well to your straits, which you call the Pillars of Hercules, as to other parts in the Atlantic and Mediterrane Seas; as to Paguin, (which is the same with Cambaline,) and Quinzy, upon the Oriental Seas, as far as to the borders of the East Tartary.

"At that time, this land was known and often visited by ships from all the nations named earlier. And, as often happens, these ships frequently brought people from other countries who were not sailors, including Persians, Chaldeans, Arabians. So almost all powerful and famous nations came here. Some of their descendants and small communities remain among us today. As for our own ships, they made many voyages to your straits, which you call the Pillars of Hercules. They also sailed to other parts of the Atlantic and Mediterrane Seas. They sailed to Paguin (which is the same as Cambaline) and Quinzy, on the Oriental Seas. Their voyages reached as far as the borders of East Tartary."

"At the same time, and an age after, or more, the inhabitants of the great Atlantis did flourish. For though the narration and description, which is made by a great man with you; that the descendants of Neptune planted there; and of the magnificent temple, palace, city, and hill; and the manifold streams of goodly navigable rivers, (which as so many chains environed the same site and temple); and the several degrees of ascent, whereby men did climb up to the same, as if it had been a scala coeli, be all poetical and fabulous: yet so much is true, that the said country of Atlantis, as well that of Peru, then called Coya, as that of Mexico, then named Tyrambel, were mighty and proud kingdoms in arms, shipping and riches: so mighty, as at one time (or at least within the space of ten years) they both made two great expeditions; they of Tyrambel through the Atlantic to the Mediterrane Sea; and they of Coya through the South Sea upon this our island: and for the former of these, which was into Europe, the same author amongst you (as it seemeth) had some relation from the Egyptian priest whom he cited. For assuredly such a thing there was. But whether it were the ancient Athenians that had the glory of the repulse and resistance of those forces, I can say nothing: but certain it is, there never came back either ship or man from that voyage. Neither had the other voyage of those of Coya upon us had better fortune, if they had not met with enemies of greater clemency. For the king of this island, (by name Altabin,) a wise man and a great warrior, knowing well both his own strength and that of his enemies, handled the matter so, as he cut off their land-forces from their ships; and entoiled both their navy and their camp with a greater power than theirs, both by sea and land: and compelled them to render themselves without striking stroke and after they were at his mercy, contenting himself only with their oath that they should no more bear arms against him, dismissed them all in safety.

"At the same time, and for an age or more afterward, the inhabitants of the great Atlantis flourished. A great man among you described how the descendants of Neptune settled there. He described the magnificent temple, palace, city, and hill, and the many beautiful, navigable rivers. These rivers surrounded the site and temple like so many chains. He also described the successive levels people climbed, as if ascending a scala coeli, a stairway to heaven. Although all these descriptions are poetic inventions and fables, this much is true. The lands of Atlantis, both Peru, then called Coya, and Mexico, then named Tyrambel, were mighty and proud kingdoms. They were powerful in military strength, ships, and wealth. So powerful were these kingdoms that both launched great expeditions at the same time, or at least within ten years. The people of Tyrambel sailed through the Atlantic to the Mediterranean Sea. The people of Coya sailed through the South Sea to attack our island. As for the expedition into Europe, that same author among you apparently heard some account from the Egyptian priest he cited. For such an expedition certainly took place. But I cannot say whether the ancient Athenians won the glory of resisting and driving back those forces. What is certain is that neither a ship nor a man ever returned from that voyage. Nor would the expedition from Coya against us have fared better, had its forces not met with more merciful enemies. The king of this island, named Altabin, was a wise man and a great warrior. He understood both his own strength and his enemies’ strength well. He managed to cut off their land forces from their ships. With superior forces on both sea and land, he surrounded and trapped their fleet and camp. He forced them to surrender without a blow being struck. Once they were at his mercy, he asked only for their oath never again to take up arms against him. Then he sent them all away safely."

"But the divine revenge overtook not long after those proud enterprises. For within less than the space of one hundred years, the great Atlantis was utterly lost and destroyed: not by a great earthquake, as your man saith; (for that whole tract is little subject to earthquakes;) but by a particular deluge or inundation; those countries having, at this day, far greater rivers and far higher mountains to pour down waters, than any part of the old world. But it is true that the same inundation was not deep; not past forty foot, in most places, from the ground; so that although it destroyed man and beast generally, yet some few wild inhabitants of the wood escaped. Birds also were saved by flying to the high trees and woods. For as for men, although they had buildings in many places, higher than the depth of the water, yet that inundation, though it were shallow, had a long continuance; whereby they of the vale that were not drowned, perished for want of food and other things necessary.

"But divine punishment followed those proud ventures not long afterward. Within less than a hundred years, the great Atlantis was utterly lost and destroyed. The cause was not a great earthquake, as your man says. (That whole region is rarely affected by earthquakes.) Instead, a flood struck that region. Even today, those countries have much larger rivers and much higher mountains to send water pouring down than any part of the old world. But the flood was not deep. In most places, the water rose no more than forty feet above the ground. So although the flood destroyed people and animals in general, a few wild inhabitants of the woods escaped. Birds also survived by flying to tall trees and woods. As for the people, many places had buildings taller than the floodwaters. Yet although the flood was shallow, the waters remained for a long time. As a result, people in the valleys who had not drowned died for lack of food and other necessities."

"So as marvel you not at the thin population of America, nor at the rudeness and ignorance of the people; for you must account your inhabitants of America as a young people; younger a thousand years, at the least, than the rest of the world: for that there was so much time between the universal flood and their particular inundation. For the poor remnant of human seed, which remained in their mountains, peopled the country again slowly, by little and little; and being simple and savage people, (not like Noah and his sons, which was the chief family of the earth;) they were not able to leave letters, arts, and civility to their posterity; and having likewise in their mountainous habitations been used (in respect of the extreme cold of those regions) to clothe themselves with the skins of tigers, bears, and great hairy goats, that they have in those parts; when after they came down into the valley, and found the intolerable heats which are there, and knew no means of lighter apparel, they were forced to begin the custom of going naked, which continueth at this day. Only they take great pride and delight in the feathers of birds; and this also they took from those their ancestors of the mountains, who were invited unto it by the infinite flights of birds that came up to the high grounds, while the waters stood below. So you see, by this main accident of time, we lost our traffic with the Americans, with whom of, all others, in regard they lay nearest to us, we had most commerce.

"So do not be surprised by America’s sparse population, or by the people’s lack of civilization and knowledge. You must consider the inhabitants of America a young people, at least a thousand years younger than the rest of the world. For that much time passed between the universal flood and the flood that struck their country. The few survivors in the mountains repopulated the country slowly, little by little. They were simple and uncivilized people, unlike Noah and his sons, who were the foremost family on earth. So they could not pass on writing, arts, and civilized ways to their descendants. In their mountain homes, the extreme cold had also accustomed them to wearing animal skins. These came from tigers, bears, and the large, hairy goats found in those regions. Later, when they came down into the valleys, they found the heat unbearable. Since they knew no way to make lighter clothing, they were forced to begin going naked. That custom continues today. Yet they take great pride and pleasure in birds’ feathers. They also inherited this taste from their mountain ancestors. Those ancestors were drawn to feathers by the countless flocks of birds that reached the high ground while floodwaters covered the lowlands. So you see how this great disaster in history ended our trade with the Americans. Because they lived closest to us, we had traded with them more than with any other people.

"As for the other parts of the world, it is most manifest that in the ages following (whether it were in respect of wars, or by a natural revolution of time,) navigation did every where greatly decay; and specially far voyages (the rather by the use of galleys, and such vessels as could hardly brook the ocean,) were altogether left and omitted. So then, that part of intercourse which could be from other nations to sail to us, you see how it hath long since ceased; except it were by some rare accident, as this of yours. But now of the cessation of that other part of intercourse, which might be by our sailing to other nations, I must yield you some other cause. For I cannot say (if I shall say truly,) but our shipping, for number, strength, mariners, pilots, and all things that appertain to navigation, is as great as ever; and therefore why we should sit at home, I shall now give you an account by itself: and it will draw nearer to give you satisfaction to your principal question.

"As for the rest of the world, navigation clearly declined greatly everywhere in the ages that followed. This decline came either from wars or from the natural cycle of time. Long voyages, in particular, were abandoned entirely. This was partly because people used galleys and similar ships that could hardly withstand the ocean. So you can see why visits from other nations to our shores ended long ago. The only exceptions have been rare accidents, like your arrival. But I must give you a different reason why we stopped sailing to other nations. For, to tell the truth, our fleet is as great as ever in numbers and strength. The same is true of our sailors, navigators, and everything else needed for navigation. So I will now explain separately why we stay at home. This explanation will bring me closer to answering your main question."

"There reigned in this land, about nineteen hundred years ago, a king, whose memory of all others we most adore; not superstitiously, but as a divine instrument, though a mortal man; his name was Solamona: and we esteem him as the lawgiver of our nation. This king had a large heart, inscrutable for good; and was wholly bent to make his kingdom and people happy. He therefore, taking into consideration how sufficient and substantive this land was to maintain itself without any aid (at all) of the foreigner; being five thousand six hundred miles in circuit, and of rare fertility of soil in the greatest part thereof; and finding also the shipping of this country might be plentifully set on work, both by fishing and by transportations from port to port, and likewise by sailing unto some small islands that are not far from us, and are under the crown and laws of this state; and, recalling into his memory the happy and flourishing estate wherein this land then was; so as it might be a thousand ways altered to the worse, but scarce any one way to the better; thought nothing wanted to his noble and heroical intentions, but only (as far as human foresight might reach) to give perpetuity to that which was in his time so happily established. Therefore amongst his other fundamental laws of this kingdom, he did ordain the interdicts and prohibitions which we have touching entrance of strangers; which at that time (though it was after the calamity of America) was frequent; doubting novelties, and commixture of manners. It is true, the like law against the admission of strangers without licence is an ancient law in the kingdom of China, and yet continued in use. But there it is a poor thing; and hath made them a curious, ignorant, fearful, foolish nation. But our lawgiver made his law of another temper. For first, he hath preserved all points of humanity, in taking order and making provision for the relief of strangers distressed; whereof you have tasted."

"About nineteen hundred years ago, a king ruled this land whose memory we honor above all others. We do not honor him superstitiously, but as an instrument of God, though he was a mortal man. His name was Solamona, and we regard him as our nation’s lawgiver. This king had a generous heart, with depths of goodness beyond understanding. He devoted himself entirely to making his kingdom and people happy. He considered how fully this land could support itself without any foreign help at all. It measured five thousand six hundred miles around, and most of its soil was exceptionally fertile. He also saw that the country’s ships could find plenty of work fishing and carrying goods from port to port. They could also sail to some small islands nearby, under this state’s crown and laws. He recalled how happy and prosperous the land then was. Its condition could change for the worse in a thousand ways, but hardly in any way for the better. So he thought his noble and heroic aims needed only one thing more. As far as human foresight allowed, he must make the happiness established in his time last forever. Therefore, among the kingdom’s other basic laws, he established our restrictions and bans on foreigners entering the country. Foreigners came frequently at that time, even though it was after the calamity of America. He feared new influences and the mixing of customs. It is true that China has an ancient law against admitting foreigners without permission, and still enforces it. But there the law is a poor thing. It has made the Chinese people inquisitive about trifles, ignorant, fearful, and foolish. Our lawgiver, however, shaped his law differently. First, he upheld every duty of humanity by arranging and providing help for foreigners in distress. You yourselves have received that help."

At which speech (as reason was) we all rose up and bowed ourselves. He went on.

At these words, we all stood and bowed, as was proper. He continued.

"That king also, still desiring to join humanity and policy together; and thinking it against humanity, to detain strangers here against their wills, and against policy that they should return and discover their knowledge of this estate, he took this course: he did ordain that of the strangers that should be permitted to land, as many (at all times) might depart as would; but as many as would stay should have very good conditions and means to live from the state. Wherein he saw so far, that now in so many ages since the prohibition, we have memory not of one ship that ever returned, and but of thirteen persons only, at several times, that chose to return in our bottoms. What those few that returned may have reported abroad I know not. But you must think, whatsoever they have said could be taken where they came but for a dream. Now for our travelling from hence into parts abroad, our Lawgiver thought fit altogether to restrain it. So is it not in China. For the Chinese sail where they will or can; which sheweth that their law of keeping out strangers is a law of pusillanimity and fear. But this restraint of ours hath one only exception, which is admirable; preserving the good which cometh by communicating with strangers, and avoiding the hurt; and I will now open it to you. And here I shall seem a little to digress, but you will by and by find it pertinent.

"That king still wished to combine humane treatment with wise policy. He thought it inhumane to keep strangers here against their will. But letting them return and reveal what they knew about this state would go against wise policy. So he adopted this approach: any strangers allowed to land could leave whenever they wished. But those who wished to stay would receive generous terms and support from the state. The king showed such foresight that, in all the centuries since the ban, we have no record of any ship returning. Only thirteen people, at different times, have chosen to return aboard our ships. I do not know what those few who returned may have reported abroad. But you must understand that whatever they said could only have been taken for a dream wherever they went. As for our own travel to foreign lands, our Lawgiver thought it best to forbid it entirely. China does not do this. The Chinese sail wherever they wish or can. This shows that their law excluding strangers is a law born of cowardice and fear. But our restriction has just one exception, and it is admirable. This exception preserves the benefits of contact with strangers while avoiding the harm. I will now explain it to you. At this point, I will seem to stray a little from the subject. But you will soon see how this relates to it.

"Ye shall understand (my dear friends) that amongst the excellent acts of that king, one above all hath the pre-eminence. It was the erection and institution of an Order or Society, which we call Salomon's House; the noblest foundation (as we think) that ever was upon the earth; and the lanthorn of this kingdom. It is dedicated to the study of the works and creatures of God. Some think it beareth the founder's name a little corrupted, as if it should be Solamona's House. But the records write it as it is spoken. So as I take it to be denominate of the king of the Hebrews, which is famous with you, and no stranger to us. For we have some parts of his works, which with you are lost; namely, that natural history, which he wrote, of all plants, from the cedar of Libanus to the moss that groweth out of the wall, and of all things that have life and motion. This maketh me think that our king, finding himself to symbolize in many things with that king of the Hebrews (which lived many years before him), honored him with the title of this foundation. And I am rather induced to be of this opinion, for that I find in ancient records this Order or Society is sometimes called Salomon's House, and sometimes the College of the Six Days Works; whereby I am satisfied that our excellent king had learned from the Hebrews that God had created the world and all that therein is within six days: and therefore he instituting that House for the finding out of the true nature of all things, (whereby God might have the more glory in the workmanship of them, and insert the more fruit in the use of them), did give it also that second name.

"You should understand, my dear friends, that one of that king's excellent acts stands above all the others. He founded an Order or Society that we call Salomon's House. We consider it the noblest institution ever established on earth, and the guiding light of this kingdom. It is dedicated to studying the works and creatures of God. Some think its name is a slightly altered form of its founder's name, as if it should be Solamona's House. But the records spell the name just as we pronounce it. So I believe it is named after the king of the Hebrews, who is famous among you and known to us. For we have some parts of his writings that have been lost among you. These include his natural history of all plants, from the cedar of Libanus to the moss growing from walls. That work also covers all things that have life and motion. This leads me to think that our king found he had much in common with that king of the Hebrews. The Hebrew king had lived many years before him. I believe our king therefore honored him by naming this institution after him. Ancient records give me further reason to hold this opinion. In those records, this Order or Society is sometimes called Salomon's House and sometimes the College of the Six Days Works. These names convince me that our excellent king had learned from the Hebrews about God's creation of the world. He had learned that God created the world and everything in it within six days. Our king established the House to discover the true nature of all things. His purpose was to bring God greater glory through the craftsmanship of his creations and make their use more fruitful. For this reason, he also gave the House its second name."

"But now to come to our present purpose. When the king had forbidden to all his people navigation into any part that was not under his crown, he made nevertheless this ordinance; that every twelve years there should be set forth, out of this kingdom two ships, appointed to several voyages; That in either of these ships there should be a mission of three of the Fellows or Brethren of Salomon's House; whose errand was only to give us knowledge of the affairs and state of those countries to which they were designed, and especially of the sciences, arts, manufactures, and inventions of all the world; and withal to bring unto us books, instruments, and patterns in every kind: That the ships, after they had landed the brethren, should return; and that the brethren should stay abroad till the new mission. These ships are not otherwise fraught, than with store of victuals, and good quantity of treasure to remain with the brethren, for the buying of such things and rewarding of such persons as they should think fit. Now for me to tell you how the vulgar sort of mariners are contained from being discovered at land; and how they that must be put on shore for any time, color themselves under the names of other nations; and to what places these voyages have been designed; and what places of rendezvous are appointed for the new missions; and the like circumstances of the practique; I may not do it: neither is it much to your desire. But thus you see we maintain a trade not for gold, silver, or jewels; nor for silks; nor for spices; nor any other commodity of matter; but only for God's first creature, which was Light: to have light (I say) of the growth of all parts of the world."

"But now let us return to our present purpose. The king had forbidden all his people to sail anywhere outside his rule. Nevertheless, he made this law: every twelve years, two ships should leave this kingdom on separate voyages. Each ship should carry three of the Fellows or Brethren of Salomon's House. Their sole mission was to bring us knowledge of conditions and affairs in the countries they were sent to. They were especially to report on the sciences, arts, manufacturing, and inventions of all the world. They were also to bring us books, instruments, and samples of every kind. After landing the brethren, the ships should return. The brethren should remain abroad until the next mission arrived. These ships carry only plentiful supplies of food and a large amount of treasure to leave with the brethren. The treasure pays for whatever purchases and rewards the brethren think appropriate. Now, I cannot tell you how we keep ordinary sailors from being discovered ashore. Nor can I explain how those who must spend time ashore disguise themselves as people of other nations. I cannot tell you where these voyages have gone, or where the new missions are appointed to meet. Nor can I reveal similar practical details. You have little wish to hear them, either. But you see that we maintain a trade not for gold, silver, or jewels, nor for silks or spices. Nor do we trade for any other material goods. We trade only for God's first creation, which was Light. We seek light, I say, on the progress of all parts of the world."

And when he had said this, he was silent; and so were we all. For indeed we were all astonished to hear so strange things so probably told. And he, perceiving that we were willing to say somewhat but had it not ready in great courtesy took us off, and descended to ask us questions of our voyage and fortunes and in the end concluded, that we might do well to think with ourselves what time of stay we would demand of the state; and bade us not to scant ourselves; for he would procure such time as we desired: Whereupon we all rose up, and presented ourselves to kiss the skirt of his tippet; but he would not suffer us; and so took his leave. But when it came once amongst our people that the state used to offer conditions to strangers that would stay, we had work enough to get any of our men to look to our ship; and to keep them from going presently to the governor to crave conditions. But with much ado we refrained them, till we might agree what course to take.

When he finished speaking, he fell silent, and so did we all. For we were all astonished to hear such strange things told so convincingly. He saw that we wanted to speak but could not yet find the words. So, with great courtesy, he spared us the effort and turned to asking about our voyage and experiences. Finally, he suggested that we consider how long we would ask the state to let us stay. He told us not to limit ourselves, for he would arrange for us to stay as long as we wished. At this, we all rose and stepped forward to kiss the edge of his tippet, the scarf he wore. But he would not allow us, and then took his leave. But word spread among our people that the state regularly offered terms to strangers who wished to stay. Then we had great difficulty getting any of our men to attend to our ship. We also struggled to stop them from going straight to the governor to ask for terms. But with much effort, we held them back until we could agree on what to do.

We took ourselves now for free men, seeing there was no danger of our utter perdition; and lived most joyfully, going abroad and seeing what was to be seen in the city and places adjacent within our tedder; and obtaining acquaintance with many of the city, not of the meanest quality; at whose hands we found such humanity, and such a freedom and desire to take strangers as it were into their bosom, as was enough to make us forget all that was dear to us in our own countries: and continually we met with many things right worthy of observation and relation: as indeed, if there be a mirror in the world worthy to hold men's eyes, it is that country.

We now considered ourselves free men, since we were no longer in danger of complete ruin. We lived very happily, going out to see the city and nearby places within our permitted boundaries. We also got to know many people in the city, including people of high standing. They treated us with such kindness and such openness, eager to welcome strangers as if into their own hearts. Their welcome was enough to make us forget all we held dear in our own countries. And we continually came across many things well worth observing and describing. Indeed, if any country in the world offers a sight worth holding people's gaze, it is that country.

One day there were two of our company bidden to a Feast of the Family, as they call it. A most natural, pious, and reverend custom it is, shewing that nation to be compounded of all goodness. This is the manner of it. It is granted to any man that shall live to see thirty persons descended of his body alive together, and all above three years old, to make this feast which is done at the cost of the state. The Father of the Family, whom they call the Tirsan, two days before the feast, taketh to him three of such friends as he liketh to choose; and is assisted also by the governor of the city or place where the feast is celebrated; and all the persons of the family, of both sexes, are summoned to attend him. These two days the Tirsan sitteth in consultation concerning the good estate of the family. There, if there be any discord or suits between any of the family, they are compounded and appeased. There, if any of the family be distressed or decayed, order is taken for their relief and competent means to live. There, if any be subject to vice, or take ill courses, they are reproved and censured. So likewise direction is given touching marriages, and the courses of life, which any of them should take, with divers other the like orders and advices. The governor assisteth, to the end to put in execution by his public authority the decrees and orders of the Tirsan, if they should be disobeyed; though that seldom needeth; such reverence and obedience they give to the order of nature. The Tirsan doth also then ever choose one man from among his sons, to live in house with him; who is called ever after the Son of the Vine. The reason will hereafter appear.

One day, two of our company were invited to what they call a Feast of the Family. This is a deeply natural, devout, and dignified custom, showing that the nation embodies every kind of goodness. Here is how the feast works. Any man who lives to see thirty of his descendants alive together, all over three years old, may hold one. The state pays for the feast. Two days before the feast, the Father of the Family, whom they call the Tirsan, chooses three friends to join him. The governor of the city or place where the feast is held also assists him. All members of the family, male and female, are summoned to attend him. During these two days, the Tirsan holds discussions about the family's welfare. If any family members have disputes or lawsuits against one another, these are settled and peace is restored. If any family members are in hardship or have fallen into poverty, arrangements are made to help them. They are provided with adequate means to live. If any are given to vice or follow harmful paths, they are rebuked and disciplined. Guidance is also given about marriages and the paths in life that family members should follow. Various other similar rules and recommendations are made. The governor assists so that he can use his public authority to enforce the Tirsan's decisions and orders if anyone disobeys. Such enforcement is seldom needed, however, because the family shows such respect and obedience to the natural order. At this time, the Tirsan also always chooses one of his sons to live in his house with him. From then on, this son is called the Son of the Vine. The reason will become clear later.

On the feast day, the father or Tirsan cometh forth after divine service into a large room where the feast is celebrated; which room hath an half-pace at the upper end. Against the wall, in the middle of the half-pace, is a chair placed for him, with a table and carpet before it. Over the chair is a state, made round or oval, and it is of ivy; an ivy somewhat whiter than ours, like the leaf of a silver asp; but more shining; for it is green all winter. And the state is curiously wrought with silver and silk of divers colors, broiding or binding in the ivy; and is ever of the work of some of the daughters of the family; and veiled over at the top with a fine net of silk and silver. But the substance of it is true ivy; whereof, after it is taken down, the friends of the family are desirous to have some leaf or sprig to keep.

On the feast day, the father, or Tirsan, enters a large room after the religious service. The feast is held in this room, which has a raised platform at the far end. A chair stands for him against the wall, in the middle of the platform, with a carpet-covered table before it. Above the chair is a round or oval canopy made of ivy. This ivy is somewhat whiter than ours, like the leaf of a silver aspen, but shinier. It stays green all winter. The canopy is decorated with intricate silverwork and silk of various colors, woven or tied into the ivy. This work is always done by some of the daughters of the family. A fine net of silk and silver covers the top of the canopy. But the canopy itself is made of real ivy. After the canopy is taken down, friends of the family are eager to have a leaf or sprig to keep.

The Tirsan cometh forth with all his generation or linage, the males before him, and the females following him; and if there be a mother from whose body the whole linage is descended, there is a traverse placed in a loft above on the right hand of the chair, with a privy door, and a carved window of glass, leaded with gold and blue; where she sitteth, but is not seen. When the Tirsan is come forth, he sitteth down in the chair; and all the linage place themselves against the wall, both at his back and upon the return of the half-pace, in order of their years without difference of sex; and stand upon their feet. When he is set; the room being always full of company, but well kept and without disorder; after some pause, there cometh in from the lower end of the room, a taratan (which is as much as an herald) and on either side of him two young lads; whereof one carrieth a scroll of their shining yellow parchment; and the other a cluster of grapes of gold, with a long foot or stalk. The herald and children are clothed with mantles of sea-water green satin; but the herald's mantle is streamed with gold, and hath a train.

The Tirsan comes forward with all his descendants, the males before him and the females following him. If there is a mother from whom the whole family descends, a screened enclosure is placed in a gallery above. The enclosure is to the right of the chair, with a private door and a carved glass window. The window has gold and blue leadwork. The mother sits there but is not seen. When the Tirsan comes forward, he sits in the chair. All his descendants arrange themselves along the wall behind him and around the side of the raised platform. They stand in order of age, regardless of sex. The room is always full of people, but everything is well managed and orderly. After the Tirsan has sat down and paused for a while, a taratan enters from the far end of the room. A taratan is a herald. Two young boys accompany him, one on either side. One carries a scroll of their shining yellow parchment. The other carries a bunch of golden grapes with a long stem or stalk. The herald and the boys wear mantles of sea-green satin. But the herald’s mantle has streaks of gold and a train.

Then the herald with three curtesies, or rather inclinations, cometh up as far as the half-pace; and there first taketh into his hand the scroll. This scroll is the king's charter, containing gifts of revenew, and many privileges, exemptions, and points of honour, granted to the Father of the Family; and is ever styled and directed, To such do one our well beloved friend and creditor: which is a title proper only to this case. For they say the king is debtor to no man, but for propagation of his subjects. The seal set to the king's charter is the king's image, imbossed or moulded in gold; and though such charters be expedited of course, and as of right, yet they are varied by discretion, according to the number and dignity of the family. This charter the herald readeth aloud; and while it is read, the father or Tirsan standeth up supported by two of his sons, such as he chooseth. Then the herald mounteth the half-pace and delivereth the charter into his hand: and with that there is an acclamation by all that are present in their language, which is thus much: Happy are the people of Bensalem.

Then the herald makes three bows, or rather slight bends forward, and approaches the raised platform. There he first takes the scroll in his hand. This scroll is the king’s charter. It grants income, many privileges, exemptions, and honors to the Father of the Family. It is always addressed: To so-and-so, our well-beloved friend and creditor. This title is used only on this occasion. For they say the king owes no one anything except for increasing the number of his subjects. The seal on the king’s charter bears the king’s image, stamped or molded in gold. Although these charters are issued routinely and as a right, their terms vary at the authorities’ discretion. These variations depend on the family’s size and standing. The herald reads the charter aloud. While he reads, the father, or Tirsan, stands, supported by two sons of his choosing. Then the herald steps onto the platform and places the charter in the father’s hand. At that moment, everyone present cries out in their own language, with words meaning: Happy are the people of Bensalem.

Then the herald taketh into his hand from the other child the cluster of grapes, which is of gold, both the stalk and the grapes. But the grapes are daintily enamelled; and if the males of the family be the greater number, the grapes are enamelled purple, with a little sun set on the top; if the females, then they are enamelled into a greenish yellow, with a crescent on the top. The grapes are in number as many as there are descendants of the family. This golden cluster the herald delivereth also to the Tirsan; who presently delivereth it over to that son that he had formerly chosen to be in house with him: who beareth it before his father as an ensign of honour when he goeth in public, ever after; and is thereupon called the Son of the Vine.

Then the herald takes the cluster of grapes from the other child. Both the stalk and the grapes are made of gold. But the grapes are delicately enamelled. If the family has more males than females, the grapes are enamelled purple, with a little sun at the top. If females outnumber males, the grapes are enamelled greenish yellow, with a crescent at the top. There are as many grapes as there are descendants in the family. The herald also gives this golden cluster to the Tirsan. The Tirsan immediately passes the cluster to the son he had earlier chosen to live with him. From then on, whenever his father appears in public, the son carries the cluster before him as a symbol of honour. The son is therefore called the Son of the Vine.

After the ceremony endeth the father or Tirsan retireth; and after some time cometh forth again to dinner, where he sitteth alone under the state, as before; and none of his descendants sit with him, of what degree or dignity soever, except he hap to be of Salomon's House. He is served only by his own children, such as are male; who perform unto him all service of the table upon the knee; and the women only stand about him, leaning against the wall. The room below the half-pace hath tables on the sides for the guests that are bidden; who are served with great and comely order; and towards the end of dinner (which in the greatest feasts with them lasteth never above an hour and an half) there is an hymn sung, varied according to the invention of him that composeth it (for they have excellent posy) but the subject of it is (always) the praises of Adam and Noah and Abraham; whereof the former two peopled the world, and the last was the Father of the Faithful: concluding ever with a thanksgiving for the nativity of our Saviour, in whose birth the births of all are only blessed.

After the ceremony ends, the father, or Tirsan, withdraws. Some time later, he returns for dinner and sits alone beneath the canopy, as before. None of his descendants sit with him, whatever their rank or dignity, unless they belong to Salomon's House. Only his sons serve him, kneeling as they perform every service at the table. The women simply stand around him, leaning against the wall. Below the raised platform, tables stand along the sides of the room for the invited guests. The guests are served with great order and grace. Toward the end of dinner, a hymn is sung. Even their greatest feasts never last more than an hour and a half. The hymn varies according to its composer's imagination, for they have excellent poetry. But its subject is always the praise of Adam, Noah, and Abraham. Adam and Noah populated the world, and Abraham was the Father of the Faithful. The hymn always ends with thanksgiving for the birth of our Saviour, through whose birth alone everyone's birth is blessed.

Dinner being done, the Tirsan retireth again; and having withdrawn himself alone into a place, where he makes some private prayers, he cometh forth the third time, to give the blessing with all his descendants, who stand about him as at the first. Then he calleth them forth by one and by one, by name, as he pleaseth, though seldom the order of age be inverted. The person that is called (the table being before removed) kneeleth down before the chair, and the father layeth his hand upon his head, or her head, and giveth the blessing in these words: Son of Bensalem, (or daughter of Bensalem,) thy father with it: the man by whom thou hast breath and life speaketh the word: the blessing of the everlasting Father, the Prince of Peace, and the Holy Dove, be upon thee, and make the days of thy pilgrimage good and many. This he saith to every of them; and that done, if there be any of his sons of eminent merit and virtue, (so they be not above two,) he calleth for them again; and saith, laying his arm over their shoulders, they standing; Sons, it is well ye are born, give God the praise, and persevere to the end. And withall delivereth to either of them a jewel, made in the figure of an ear of wheat, which they ever after wear in the front of their turban or hat. This done, they fall to music and dances, and other recreations, after their manner, for the rest of the day. This is the full order of that feast.

After dinner, the Tirsan withdraws again. He goes alone to a place where he offers some private prayers. He then comes out for the third time to give the blessing. All his descendants stand around him as before. He calls them forward one by one, by name, as he chooses, though he seldom departs from age order. The table has already been removed. Each person called kneels before the chair. The father places his hand on the person's head and gives the blessing in these words: Son of Bensalem (or daughter of Bensalem), your father with it: the man who gave you breath and life speaks these words. May the blessing of the everlasting Father, the Prince of Peace, and the Holy Dove be upon you. May that blessing make the days of your pilgrimage good and many. He says these words to each descendant. Afterward, if any of his sons have outstanding merit and virtue, he calls them forward again, but no more than two. As they stand, he places his arm over their shoulders and says: Sons, it is good that you were born. Give God the praise, and persevere to the end. He also gives each of them a jewel shaped like an ear of wheat. From then on, they always wear these jewels at the front of their turbans or hats. Afterward, everyone spends the rest of the day enjoying music, dancing, and other amusements, according to their customs. This is the full order of the feast.

By that time six or seven days were spent, I was fallen into straight acquaintance with a merchant of that city, whose name was Joabin. He was a Jew and circumcised: for they have some few stirps of Jews yet remaining among them, whom they leave to their own religion. Which they may the better do, because they are of a far differing disposition from the Jews in other parts. For whereas they hate the name of Christ; and have a secret inbred rancour against the people among whom they live: these (contrariwise) give unto our Saviour many high attributes, and love the nation of Bensalem extremely. Surely this man of whom I speak would ever acknowledge that Christ was born of a virgin and that he was more than a man; and he would tell how God made him ruler of the seraphims which guard his throne; and they call him also the Milken Way, and the Eliah of the Messiah; and many other high names; which though they be inferior to his divine majesty, yet they are far from the language of other Jews.

After six or seven days, I had become close friends with a merchant of that city named Joabin. He was a Jew and was circumcised. A few Jewish families still remain among them and are allowed to practice their own religion. This freedom is easier to allow because these Jews have a very different attitude from Jews elsewhere. For Jews elsewhere hate the name of Christ and secretly harbor a deep-rooted resentment against the people they live among. These Jews, by contrast, give our Saviour many exalted titles and deeply love the nation of Bensalem. Indeed, Joabin would always acknowledge that Christ was born of a virgin and was more than a man. He would tell how God made Christ ruler of the seraphim who guard God's throne. These Jews also call Christ the Milken Way, the Eliah of the Messiah, and many other exalted names. Although these names fall short of his divine majesty, they are far from the language of other Jews.

And for the country of Bensalem, this man would make no end of commending it; being desirous, by tradition among the Jews there, to have it believed that the people thereof were of the generations of Abraham, by another son, whom they call Nachoran; and that Moses by a secret Cabala ordained the Laws of Bensalem which they now use; and that when the Messiah should come, and sit in his throne at Hierusalem, the king of Bensalem should sit at his feet, whereas other kings should keep a great distance. But yet setting aside these Jewish dreams, the man was a wise man, and learned, and of great policy, and excellently seen in the laws and customs of that nation.

As for the country of Bensalem, this man never stopped praising it. He wanted people to believe a tradition held by the Jews there. According to this tradition, the people of Bensalem descended from Abraham through another son, whom they call Nachoran. He also wanted people to believe that Moses, through a secret Cabala, established the laws Bensalem still follows. And when the Messiah came and took his throne in Hierusalem, the king of Bensalem would sit at his feet. Other kings, by contrast, would remain far away. But setting aside these Jewish fantasies, the man was wise, learned, and highly skilled in affairs of state. He also had an excellent knowledge of the nation's laws and customs.

Amongst other discourses, one day I told him I was much affected with the relation I had, from some of the company, of their custom, in holding the Feast of the Family; for that (methought) I had never heard of a solemnity wherein nature did so much preside. And because propagation of families proceedeth from the nuptial copulation, I desired to know of him what laws and customs they had concerning marriage; and whether they kept marriage well and whether they were tied to one wife; for that where population is so much affected, and such as with them it seemed to be, there is commonly permission of plurality of wives.

One day, during our conversations, I told him how deeply moved I was by accounts from some of my companions. They had described the custom of holding the Feast of the Family. I thought I had never heard of a ceremony in which nature played so great a part. And because families grow through sexual union in marriage, I wanted to know their marriage laws and customs. I asked him whether people faithfully observed marriage and whether men were limited to one wife. For where population growth is so strongly encouraged, as it seemed to be among them, men are usually allowed several wives.

To this he said, "You have reason for to commend that excellent institution of the Feast of the Family. And indeed we have experience that those families that are partakers of the blessing of that feast do flourish and prosper ever after in an extraordinary manner. But hear me now, and I will tell you what I know. You shall understand that there is not under the heavens so chaste a nation as this of Bensalem; nor so free from all pollution or foulness. It is the virgin of the world. I remember I have read in one of your European books, of an holy hermit amongst you that desired to see the Spirit of Fornication; and there appeared to him a little foul ugly Aethiop. But if he had desired to see the Spirit of Chastity of Bensalem, it would have appeared to him in the likeness of a fair beautiful Cherubim. For there is nothing amongst mortal men more fair and admirable, than the chaste minds of this people. Know therefore, that with them there are no stews, no dissolute houses, no courtesans, nor anything of that kind. Nay they wonder (with detestation) at you in Europe, which permit such things. They say ye have put marriage out of office: for marriage is ordained a remedy for unlawful concupiscence; and natural concupiscence seemeth as a spar to marriage. But when men have at hand a remedy more agreeable to their corrupt will, marriage is almost expulsed. And therefore there are with you seen infinite men that marry not, but chose rather a libertine and impure single life, than to be yoked in marriage; and many that do marry, marry late, when the prime and strength of their years is past. And when they do marry, what is marriage to them but a very bargain; wherein is sought alliance, or portion, or reputation, with some desire (almost indifferent) of issue; and not the faithful nuptial union of man and wife, that was first instituted. Neither is it possible that those that have cast away so basely so much of their strength, should greatly esteem children, (being of the same matter,) as chaste men do. So likewise during marriage, is the case much amended, as it ought to be if those things were tolerated only for necessity? No, but they remain still as a very affront to marriage. The haunting of those dissolute places, or resort to courtesans, are no more punished in married men than in bachelors. And the depraved custom of change, and the delight in meretricious embracements, (where sin is turned into art,) maketh marriage a dull thing, and a kind of imposition or tax. They hear you defend these things, as done to avoid greater evils; as advoutries, deflowering of virgins, unnatural lust, and the like. But they say this is a preposterous wisdom; and they call it Lot's offer, who to save his guests from abusing, offered his daughters: nay they say farther that there is little gained in this; for that the same vices and appetites do still remain and abound; unlawful lust being like a furnace, that if you stop the flames altogether, it will quench; but if you give it any vent, it will rage. As for masculine love, they have no touch of it; and yet there are not so faithful and inviolate friendships in the world again as are there; and to speak generally, (as I said before,) I have not read of any such chastity, in any people as theirs. And their usual saying is, That whosoever is unchaste cannot reverence himself; and they say, That the reverence of a man's self, is, next to religion, the chiefest bridle of all vices."

To this he replied, "You are right to praise that excellent institution, the Feast of the Family. Indeed, our experience shows that families blessed by that feast flourish and prosper extraordinarily from then on. But listen now, and I will tell you what I know. You must understand that no nation under heaven is as chaste as Bensalem, or as free from all impurity. It is the virgin of the world. I remember reading in one of your European books about a holy hermit who wished to see the Spirit of Fornication. A small, filthy, ugly Ethiopian appeared to him. But suppose he had wished to see the Spirit of Chastity of Bensalem. It would have appeared as a lovely, beautiful cherub. For nothing among mortal human beings is more beautiful and admirable than the chaste minds of these people. "So understand that they have no brothels, no houses of debauchery, no courtesans, or anything of that kind. Indeed, they regard with astonishment and disgust your willingness in Europe to permit such things. They say you have made marriage useless. Marriage was established as a remedy for unlawful sexual desire, and natural sexual desire seems to spur people toward marriage. But men have another remedy close at hand, one more pleasing to their corrupt desires. As a result, marriage is almost driven out. So countless men among you never marry. Instead, they choose a licentious and impure single life rather than bind themselves in marriage. Many who do marry wait until the prime and strength of their years have passed. And when they marry, what is marriage to them but a business deal? They seek family connections, a dowry, or social standing, with some almost indifferent desire for children. They do not seek the faithful union of husband and wife for which marriage was first established. Nor can men who have so shamefully wasted so much of their strength value children as highly as chaste men do. Children, after all, are made from that same substance. "Likewise, does marriage greatly improve matters, as it should if these practices were tolerated only out of necessity? No, these practices remain a direct insult to marriage. Married men are no more punished than bachelors for frequenting those disreputable places or visiting courtesans. The corrupt habit of changing partners and taking pleasure in prostitutes' embraces makes marriage seem dull, like a burden or tax. In those embraces, sin is turned into an art. The people of Bensalem hear you defend these practices as ways to avoid greater evils. You name adultery, taking girls' virginity, unnatural lust, and similar acts. But they say this is wisdom turned upside down. They call it Lot's offer, because Lot offered his daughters to save his guests from sexual abuse. They go further, saying that little is gained by allowing these practices. The same vices and desires still persist and flourish. Unlawful lust is like a furnace. If you cut off its flames completely, it will go out. But if you give it any vent, it will rage. "As for sexual love between men, they have none of it. Yet nowhere else in the world are friendships so faithful and unbroken as theirs. And generally speaking, as I said before, I have never read of any people as chaste as they are. Their usual saying is that anyone who is unchaste cannot respect himself. They also say that, next to religion, self-respect is the strongest restraint on all vices."

And when he had said this, the good Jew paused a little; whereupon I, far more willing to hear him speak on than to speak myself, yet thinking it decent that upon his pause of speech I should not be altogether silent, said only this; "That I would say to him, as the widow of Sarepta said to Elias; that he was come to bring to memory our sins; and that I confess the righteousness of Bensalem was greater than the righteousness of Europe." At which speech he bowed his head, and went on in this manner:

After saying this, the good Jew paused briefly. I was far more eager to hear him continue than to speak myself. Still, I thought it only polite not to remain completely silent when he paused. So I said only this: "I would say to you what the widow of Sarepta said to Elias. You have come to remind us of our sins. And I confess that the righteousness of Bensalem is greater than the righteousness of Europe." At these words, he bowed his head and continued as follows:

"They have also many wise and excellent laws touching marriage. They allow no polygamy. They have ordained that none do intermarry or contract, until a month be past from their first interview. Marriage without consent of parents they do not make void, but they mulct it in the inheritors: for the children of such marriages are not admitted to inherit above a third part of their parents' inheritance. I have read in a book of one of your men, of a Feigned Commonwealth, where the married couple are permitted, before they contract, to see one another naked. This they dislike; for they think it a scorn to give a refusal after so familiar knowledge: but because of many hidden defects in men and women's bodies, they have a more civil way; for they have near every town a couple of pools, (which they call Adam and Eve's pools,) where it is permitted to one of the friends of the men, and another of the friends of the woman, to see them severally bathe naked."

"They also have many wise and excellent laws about marriage. They do not allow polygamy. No one may marry or become engaged until a month after the couple’s first meeting. They do not invalidate marriages made without parental consent, but they penalize the children’s inheritance. Children of such marriages may inherit no more than a third of their parents’ estate. I have read a book by one of your countrymen about a Feigned Commonwealth. There, couples may see each other naked before becoming engaged. They disapprove of this practice here because they think rejecting someone after such intimate knowledge is insulting. But because men’s and women’s bodies can have many hidden defects, they have a more discreet approach. Near every town, they have two pools (which they call Adam and Eve's pools). One friend of the man may see him bathe naked, and one friend of the woman may see her bathe naked. The man and woman bathe separately."

And as we were thus in conference, there came one that seemed to be a messenger, in a rich huke, that spake with the Jew: whereupon he turned to me and said; "You will pardon me, for I am commanded away in haste." The next morning he came to me again, joyful as it seemed, and said; "There is word come to the Governor of the city, that one of the Fathers of Salomon's House will be here this day seven-night: we have seen none of them this dozen years. His coming is in state; but the cause of his coming is secret. I will provide you and your fellows of a good standing to see his entry." I thanked him, and told him, I was most glad of the news.

While we were talking, someone who seemed to be a messenger arrived, wearing a fine cloak. He spoke with the Jew, who then turned to me and said, "Please forgive me. I have been ordered to leave at once." The next morning, the Jew came to me again, seeming joyful, and said, "The Governor of the city has received word that one of the Fathers of Salomon's House will arrive a week from today. We have not seen any of them for twelve years. He will arrive with great ceremony, but the reason for his visit is secret. I will find you and your companions a good place to stand and watch his arrival." I thanked him and told him I was very glad to hear the news.

The day being come, he made his entry. He was a man of middle stature and age, comely of person, and had an aspect as if he pitied men. He was clothed in a robe of fine black cloth, with wide sleeves and a cape. His under garment was of excellent white linen down to the foot, girt with a girdle of the same; and a sindon or tippet of the same about his neck. He had gloves, that were curious, and set with stone; and shoes of peach-coloured velvet. His neck was bare to the shoulders. His hat was like a helmet, or Spanish montera; and his locks curled below it decently: they were of colour brown. His beard was cut round, and of the same colour with his hair, somewhat lighter. He was carried in a rich chariot without wheels, litter-wise; with two horses at either end, richly trapped in blue velvet embroidered; and two footmen on each side in the like attire. The chariot was all of cedar, gilt, and adorned with crystal; save that the fore-end had panels of sapphires, set in borders of gold; and the hinder-end the like of emeralds of the Peru colour. There was also a sun of gold, radiant, upon the top, in the midst; and on the top before, a small cherub of gold, with wings displayed. The chariot was covered with cloth of gold tissued upon blue. He had before him fifty attendants, young men all, in white satin loose coats to the mid leg; and stockings of white silk; and shoes of blue velvet; and hats of blue velvet; with fine plumes of diverse colours, set round like hat-bands. Next before the chariot, went two men, bare-headed, in linen garments down the foot, girt, and shoes of blue velvet; who carried, the one a crosier, the other a pastoral staff like a sheep-hook; neither of them of metal, but the crosier of balm-wood, the pastoral staff of cedar. Horsemen he had none, neither before nor behind his chariot: as it seemeth, to avoid all tumult and trouble. Behind his chariot went all the officers and principals of the companies of the city. He sat alone, upon cushions of a kind of excellent plush, blue; and under his foot curious carpets of silk of diverse colours, like the Persian, but far finer. He held up his bare hand as he went, as blessing the people, but in silence. The street was wonderfully well kept: so that there was never any army had their men stand in better battle-array than the people stood. The windows likewise were not crowded, but every one stood in them as if they had been placed.

When the day came, he made his entrance. He was of medium height and middle age, handsome, with an expression that suggested pity for others. He wore a robe of fine black cloth, with wide sleeves and a cape. Underneath, he wore a garment of excellent white linen reaching to his feet, tied with a belt of matching linen. Around his neck was a scarf of the same linen. His gloves were finely crafted and set with gems, and his shoes were peach-colored velvet. His neck was bare down to his shoulders. His hat resembled a helmet or a Spanish montera, with his brown curls falling neatly below it. His beard was trimmed into a rounded shape, and was brown like his hair, but somewhat lighter. He was carried in a magnificent wheelless carriage, like a litter, with two horses at each end. The horses wore rich trappings of embroidered blue velvet. Two footmen walked on each side in similar clothing. The carriage was made entirely of cedar, gilded and decorated with crystal. The exception was its front, which had sapphire panels set in gold borders. Its rear had similar panels of emeralds the color of those from Peru. At the center of the roof stood a golden sun with rays. At the front of the roof stood a small golden cherub with outstretched wings. The carriage was covered with blue fabric woven with gold. Fifty attendants walked ahead of him, all young men wearing loose white satin coats reaching to mid-calf. They wore white silk stockings, blue velvet shoes, and blue velvet hats. Fine feathers of various colors circled their hats like hatbands. Immediately ahead of the carriage walked two bareheaded men in belted, floor-length linen garments and blue velvet shoes. One carried a crosier, and the other a shepherd’s staff shaped like a sheep-hook. Neither was metal. The crosier was balm-wood, and the shepherd’s staff was cedar. No horsemen rode before or behind his carriage, apparently to avoid any commotion or disturbance. Behind his carriage walked all the officers and heads of the city’s guilds. He sat alone on cushions of exceptionally fine blue plush. Beneath his feet lay finely crafted silk carpets in various colors, like Persian carpets but far finer. As he passed, he raised his bare hand as if blessing the people, but remained silent. Order in the street was wonderfully well maintained. No army had ever arranged its men in better battle formation than the people standing there. The windows were not crowded either. Everyone at the windows stood as if assigned a place.

When the shew was past, the Jew said to me; "I shall not be able to attend you as I would, in regard of some charge the city hath laid upon me, for the entertaining of this great person." Three days after the Jew came to me again, and said; "Ye are happy men; for the Father of Salomon's House taketh knowledge of your being here, and commanded me to tell you that he will admit all your company to his presence, and have private conference with one of you, that ye shall choose: and for this hath appointed the next day after to-morrow. And because he meaneth to give you his blessing, he hath appointed it in the forenoon."

When the ceremony was over, the Jew said to me, "I will not be able to spend as much time with you as I would like. The city has given me some duties in hosting this great person." Three days later, the Jew came to me again and said, "You are fortunate men. The Father of Salomon's House knows you are here. He has ordered me to tell you that he will receive all your company. He will also speak privately with one of you, whom you will choose. He has set the meeting for the day after tomorrow. And because he intends to give you his blessing, he has scheduled the meeting for the morning."

We came at our day and hour, and I was chosen by my fellows for the private access. We found him in a fair chamber, richly hanged, and carpeted under foot without any degrees to the state. He was set upon a low Throne richly adorned, and a rich cloth of state over his head, of blue satin embroidered. He was alone, save that he had two pages of honour, on either hand one, finely attired in white. His under garments were the like that we saw him wear in the chariot; but instead of his gown, he had on him a mantle with a cape, of the same fine black, fastened about him. When we came in, as we were taught, we bowed low at our first entrance; and when we were come near his chair, he stood up, holding forth his hand ungloved, and in posture of blessing; and we every one of us stooped down, and kissed the hem of his tippet. That done, the rest departed, and I remained. Then he warned the pages forth of the room, and caused me to sit down beside him, and spake to me thus in the Spanish tongue.

We arrived at the appointed day and hour, and my companions chose me for the private audience. We found him in a beautiful room with rich wall hangings and carpets underfoot. There were no steps leading up to his throne. He sat on a low, richly decorated throne beneath a canopy of embroidered blue satin. He was alone except for two finely dressed pages of honour in white, one on either side. Beneath his outer clothing, he wore the same garments we had seen him wearing in the chariot. But instead of his gown, he wore a mantle with a cape, fastened around him, of the same fine black fabric. As instructed, we bowed low when we first entered. When we approached his chair, he stood and held out his ungloved hand in a gesture of blessing. Each of us bent down and kissed the hem of his tippet. Afterward, the others left, and I remained. Then he sent the pages out of the room and had me sit beside him. He spoke to me as follows in Spanish.

"God bless thee, my son; I will give thee the greatest jewel I have. For I will impart unto thee, for the love of God and men, a relation of the true state of Salomon's House. Son, to make you know the true state of Salomon's House, I will keep this order. First, I will set forth unto you the end of our foundation. Secondly, the preparations and instruments we have for our works. Thirdly, the several employments and functions whereto our fellows are assigned. And fourthly, the ordinances and rites which we observe.

"God bless you, my son. I will give you the greatest jewel I have. For the love of God and humanity, I will tell you what Salomon's House is truly like. Son, to explain Salomon's House fully, I will follow this order. First, I will explain the purpose of our institution. Second, I will describe the preparations and instruments we have for our work. Third, I will describe the different jobs and duties assigned to our members. And fourth, I will explain the rules and ceremonies we follow.

"The end of our foundation is the knowledge of causes, and secret motions of things; and the enlarging of the bounds of human empire, to the effecting of all things possible.

"Our institution’s purpose is to understand the causes and hidden workings of things. We also aim to expand human power so that we can achieve everything possible.

"The Preparations and Instruments are these. We have large and deep caves of several depths: the deepest are sunk six hundred fathom: and some of them are digged and made under great hills and mountains: so that if you reckon together the depth of the hill and the depth of the cave, they are (some of them) above three miles deep. For we find, that the depth of a hill, and the depth of a cave from the flat, is the same thing; both remote alike, from the sun and heaven's beams, and from the open air. These caves we call the Lower Region; and we use them for all coagulations, indurations, refrigerations, and conservations of bodies. We use them likewise for the imitation of natural mines; and the producing also of new artificial metals, by compositions and materials which we use, and lay there for many years. We use them also sometimes, (which may seem strange,) for curing of some diseases, and for prolongation of life in some hermits that choose to live there, well accommodated of all things necessary, and indeed live very long; by whom also we learn many things.

"Our facilities and instruments are as follows. We have large, deep caves at various depths. The deepest extend six hundred fathoms down. Some are dug beneath great hills and mountains. So, if you add the height of the hill to the depth of the cave, some exceed three miles. For we find that depth beneath a hill is equivalent to depth beneath level ground. Both are equally removed from the rays of the sun and sky, and from the open air. We call these caves the Lower Region. We use them for all processes of thickening, hardening, cooling, and preserving substances. We also use them to imitate natural mines and to produce new artificial metals. We make these metals from mixtures and materials that we leave in the caves for many years. We also sometimes use the caves to cure some diseases. This may seem strange. We also use them to prolong the lives of some hermits who choose to live there. These hermits have everything they need, and they do indeed live very long lives. We also learn many things from them."

"We have burials in several earths, where we put diverse cements, as the Chineses do their porcellain. But we have them in greater variety, and some of them more fine. We have also great variety of composts and soils, for the making of the earth fruitful.

"We bury various compounds in different kinds of earth, as the Chinese do when making porcelain. But we have a wider variety of these compounds, and some are finer. We also have a wide variety of composts and soils for making the earth fertile.

"We have high towers; the highest about half a mile in height; and some of them likewise set upon high mountains; so that the vantage of the hill with the tower is in the highest of them three miles at least. And these places we call the Upper Region; accounting the air between the high places and the low, as a Middle Region. We use these towers, according to their several heights, and situations, for insolation, refrigeration, conservation; and for the view of divers meteors; as winds, rain, snow, hail; and some of the fiery meteors also. And upon them, in some places, are dwellings of hermits, whom we visit sometimes, and instruct what to observe.

"We have tall towers. The tallest is about half a mile high, and some stand on high mountains. So the combined height of the mountain and tower is at least three miles in the highest cases. We call these places the Upper Region. We consider the air between the high and low places a Middle Region. We use these towers for exposure to sunlight, cooling, and preservation, depending on their heights and locations. We also use them to observe various atmospheric phenomena, such as winds, rain, snow, and hail. We observe some fiery phenomena in the atmosphere as well. In some places, hermits live on these towers. We sometimes visit the hermits and tell them what to observe."

"We have great lakes, both salt, and fresh; whereof we have use for the fish and fowl. We use them also for burials of some natural bodies: for we find a difference in things buried in earth or in air below the earth, and things buried in water. We have also pools, of which some do strain fresh water out of salt; and others by art do turn fresh water into salt. We have also some rocks in the midst of the sea, and some bays upon the shore for some works, wherein is required the air and vapor of the sea. We have likewise violent streams and cataracts, which serve us for many motions: and likewise engines for multiplying and enforcing of winds, to set also on going diverse motions.

"We have large lakes, both saltwater and freshwater, which we use for fish and birds. We also use the lakes to bury some natural substances. For we find differences between things buried in earth, in air underground, and in water. We also have pools, some of which filter salt water to produce fresh water. Others use artificial methods to turn fresh water into salt water. We also have some rocks in the sea and some bays along the shore for certain kinds of work. This work requires sea air and vapor. We also have powerful streams and waterfalls, which we use to drive many kinds of machinery. We likewise have machines that increase and strengthen winds, also to drive various kinds of machinery.

"We have also a number of artificial wells and fountains, made in imitation of the natural sources and baths; as tincted upon vitriol, sulphur, steel, brass, lead, nitre, and other minerals. And again we have little wells for infusions of many things, where the waters take the virtue quicker and better, than in vessels or basins. And amongst them we have a water which we call Water of Paradise, being, by that we do to it made very sovereign for health, and prolongation of life.

"We also have a number of artificial wells and fountains that imitate natural springs and baths. Their waters are infused with vitriol, sulphur, steel, brass, lead, nitre, and other minerals. We also have small wells for infusing many substances. In these wells, water absorbs the substances’ properties faster and better than in vessels or basins. Among these waters is one we call Water of Paradise. Our treatment makes this water exceptionally effective at improving health and prolonging life.

"We have also great and spacious houses where we imitate and demonstrate meteors; as snow, hail, rain, some artificial rains of bodies and not of water, thunders, lightnings; also generations of bodies in air; as frogs, flies, and divers others.

"We also have large, spacious buildings where we imitate and demonstrate weather phenomena, such as snow, hail, and rain. We also create some artificial showers of solid objects rather than water, along with thunder and lightning. In these buildings, we also produce living creatures in the air, such as frogs, flies, and various others.

"We have also certain chambers, which we call Chambers of Health, where we qualify the air as we think good and proper for the cure of divers diseases, and preservation of health.

"We also have certain rooms we call Chambers of Health. In these rooms, we adjust the air as we think best for treating various diseases and maintaining health.

"We have also fair and large baths, of several mixtures, for the cure of diseases, and the restoring of man's body from arefaction: and others for the confirming of it in strength of sinewes, vital parts, and the very juice and substance of the body.

"We also have beautiful, spacious baths with various mixtures for curing diseases and restoring the body after drying out. Other baths strengthen the sinews, vital organs, and the body's very fluids and substance.

"We have also large and various orchards and gardens; wherein we do not so much respect beauty, as variety of ground and soil, proper for divers trees and herbs: and some very spacious, where trees and berries are set whereof we make divers kinds of drinks, besides the vineyards. In these we practise likewise all conclusions of grafting, and inoculating as well of wild-trees as fruit-trees, which produceth many effects. And we make (by art) in the same orchards and gardens, trees and flowers to come earlier or later than their seasons; and to come up and bear more speedily than by their natural course they do. We make them also by art greater much than their nature; and their fruit greater and sweeter and of differing taste, smell, colour, and figure, from their nature. And many of them we so order, as they become of medicinal use.

"We also have large and varied orchards and gardens. In these, we care less about beauty than about having different grounds and soils suited to different trees and herbs. Some are very spacious, planted with trees and berries from which we make various drinks, besides our vineyards. In these orchards and gardens, we also carry out all experiments in grafting and budding, on wild and fruit trees alike. These experiments produce many effects. Through our techniques, we also make trees and flowers grow earlier or later than their usual seasons. We make them grow and bear fruit faster than they naturally would. We also use our techniques to make them much larger than they would naturally be. We make their fruit larger and sweeter, with tastes, smells, colors, and shapes different from their natural ones. And we cultivate many of these plants in ways that make them useful as medicines.

"We have also means to make divers plants rise by mixtures of earths without seeds; and likewise to make divers new plants, differing from the vulgar; and to make one tree or plant turn into another.

"We also have ways to grow various plants without seeds by mixing soils. We can also create various new plants that differ from ordinary ones. And we can turn one tree or plant into another.

"We have also parks and enclosures of all sorts of beasts and birds which we use not only for view or rareness, but likewise for dissections and trials; that thereby we may take light what may be wrought upon the body of man. Wherein we find many strange effects; as continuing life in them, though divers parts, which you account vital, be perished and taken forth; resuscitating of some that seem dead in appearance; and the like. We try also all poisons and other medicines upon them, as well of chirurgery, as physic. By art likewise, we make them greater or taller than their kind is; and contrariwise dwarf them, and stay their growth: we make them more fruitful and bearing than their kind is; and contrariwise barren and not generative. Also we make them differ in colour, shape, activity, many ways. We find means to make commixtures and copulations of different kinds; which have produced many new kinds, and them not barren, as the general opinion is. We make a number of kinds of serpents, worms, flies, fishes, of putrefaction; whereof some are advanced (in effect) to be perfect creatures, like bests or birds; and have sexes, and do propagate. Neither do we this by chance, but we know beforehand, of what matter and commixture what kind of those creatures will arise.

"We also have parks and enclosures containing all sorts of beasts and birds. We keep them not only for display or their rarity, but also for dissections and experiments. Through these studies, we may learn what can be done to the human body. In these experiments, we find many strange effects. For example, we keep animals alive even though several parts you consider vital have died and been removed. We revive some that appear dead, and achieve similar results. We also test all poisons and other medicines on them, for both surgery and medical treatment. Through artificial means, we also make them larger or taller than is normal for their kind. Conversely, we make them smaller and stop their growth. We make them produce more offspring than is normal for their kind. Conversely, we make them barren and unable to reproduce. We also change their colour, shape, and activity in many ways. We find ways to mix and mate different kinds of animals. These crosses have produced many new kinds, and, contrary to popular belief, the offspring are not barren. We produce a number of kinds of snakes, worms, flies, and fish from decaying matter. Some develop into what are, in effect, fully formed creatures, like beasts or birds. These creatures have sexes and reproduce. Nor do we do this by chance. We know beforehand what kind of creature will arise from each material and mixture.

"We have also particular pools, where we make trials upon fishes, as we have said before of beasts and birds.

"We also have special pools where we experiment on fish, as we described earlier with animals and birds.

"We have also places for breed and generation of those kinds of worms and flies which are of special use; such as are with you your silk-worms and bees.

"We also have places for breeding especially useful kinds of worms and insects, such as your silkworms and bees.

"I will not hold you long with recounting of our brewhouses, bake-houses, and kitchens, where are made divers drinks, breads, and meats, rare and of special effects. Wines we have of grapes; and drinks of other juice of fruits, of grains, and of roots; and of mixtures with honey, sugar, manna, and fruits dried, and decocted; Also of the tears or woundings of trees; and of the pulp of canes. And these drinks are of several ages, some to the age or last of forty years. We have drinks also brewed with several herbs, and roots, and spices; yea with several fleshes, and white-meats; whereof some of the drinks are such, as they are in effect meat and drink both: so that divers, especially in age, do desire to live with them, with little or no meat or bread. And above all, we strive to have drink of extreme thin parts, to insinuate into the body, and yet without all biting, sharpness, or fretting; insomuch as some of them put upon the back of your hand will, with a little stay, pass through to the palm, and yet taste mild to the mouth. We have also waters which we ripen in that fashion, as they become nourishing; so that they are indeed excellent drink; and many will use no other. Breads we have of several grains, roots, and kernels; yea and some of flesh and fish dried; with divers kinds of leavenings and seasonings: so that some do extremely move appetites; some do nourish so, as divers do live of them, without any other meat; who live very long. So for meats, we have some of them so beaten and made tender and mortified, yet without all corrupting, as a weak heat of the stomach will turn them into good chylus; as well as a strong heat would meat otherwise prepared. We have some meats also and breads and drinks, which taken by men enable them to fast long after; and some other, that used make the very flesh of men's bodies sensibly more hard and tough and their strength far greater than otherwise it would be.

"I will not keep you long describing our breweries, bakeries, and kitchens. There we make many unusual drinks, breads, and foods with special effects. We have grape wines and drinks made from the juices of other fruits, grains, and roots. We also make drinks from mixtures containing honey, sugar, manna, and dried and boiled fruits. Others come from sap that trees release naturally or through cuts, and from the pulp of canes. These drinks vary in age, with some aged or kept for as long as forty years. We also brew drinks with various herbs, roots, and spices, and even with various meats and dairy products. Some of these drinks serve as both food and drink. So many people, especially older people, prefer to live on these drinks, with little or no meat or bread. Above all, we try to make drinks with extremely fine particles, so they can penetrate the body. Yet these drinks cause no stinging, sharpness, or irritation at all. Indeed, some will pass from the back of your hand through to the palm after a short wait. Yet these drinks taste mild. We also mature waters in such a way that the waters become nourishing. These waters are truly excellent drinks, and many people drink nothing else. We make breads from various grains, roots, and kernels, and even from dried meat and fish. We use various kinds of leavening and seasoning. Some of these breads greatly stimulate the appetite. Others are so nourishing that many people live on these breads without any other food, and live very long lives. As for meats, we pound, tenderize, and age some without allowing any spoilage at all. Even a weak stomach can turn these meats into good chyle, the nourishing fluid produced by digestion. A weak stomach does this as well as a strong stomach would digest meat prepared in other ways. We also have foods, breads, and drinks that enable people to fast for a long time afterward. Other foods, breads, and drinks, when consumed, make people's flesh noticeably harder and tougher. They also make people's strength far greater than it would otherwise be.

"We have dispensatories, or shops of medicines. Wherein you may easily think, if we have such variety of plants and living creatures more than you have in Europe, (for we know what you have,) the simples, drugs, and ingredients of medicines, must likewise be in so much the greater variety. We have them likewise of divers ages, and long fermentations. And for their preparations, we have not only all manner of exquisite distillations and separations, and especially by gentle heats and percolations through divers strainers, yea and substances; but also exact forms of composition, whereby they incorporate almost, as they were natural simples.

"We have dispensaries, or medicine shops. You can easily imagine that if we have more kinds of plants and animals than you have in Europe, our medicinal supplies must be equally more varied. (We know what you have.) These supplies include simple remedies made from single substances, drugs, and medicinal ingredients. We also keep supplies of different ages, including some fermented for long periods. To prepare medicines, we use all kinds of precise distillation and separation methods, especially gentle heating and filtering. We filter through various strainers and even through substances. But we also have precise methods of combining ingredients. These methods blend the ingredients so thoroughly that the mixtures are almost like naturally occurring single substances."

"We have also divers mechanical arts, which you have not; and stuffs made by them; as papers, linen, silks, tissues; dainty works of feathers of wonderful lustre; excellent dies, and, many others; and shops likewise, as well for such as are not brought into vulgar use amongst us as for those that are. For you must know that of the things before recited, many of them are grown into use throughout the kingdom; but yet, if they did flow from our invention, we have of them also for patterns and principals.

"We also have various mechanical crafts that you do not have, along with the materials these crafts produce. These include paper, linen, silks, fine woven fabrics, delicate featherwork with a wonderful sheen, excellent dyes, and many others. We also have workshops for these crafts, both those not in common use among us and those that are. For you must understand that many of the things already mentioned have come into use throughout the kingdom. But if those things came from our inventions, we also keep examples as models and originals.

"We have also furnaces of great diversities, and that keep great diversity of heats; fierce and quick; strong and constant; soft and mild; blown, quiet; dry, moist; and the like. But above all, we have heats, in imitation of the Sun's and heavenly bodies' heats, that pass divers inequalities, and (as it were) orbs, progresses, and returns, whereby we produce admirable effects. Besides, we have heats of dungs; and of bellies and maws of living creatures, and of their bloods and bodies; and of hays and herbs laid up moist; of lime unquenched; and such like. Instruments also which generate heat only by motion. And farther, places for strong insulations; and again, places under the earth, which by nature, or art, yield heat. These divers heats we use, as the nature of the operation, which we intend, requireth.

"We also have many kinds of furnaces that maintain many different kinds of heat. Some heats are fierce and quick, others strong and steady, others gentle and mild. Some are fanned, others still, some dry, others moist, and so on. But above all, we have heat that imitates the heat of the Sun and the heavenly bodies. These heats vary in intensity and follow what might be called cycles, advances, and returns. With these heats, we produce remarkable effects. Besides these, we use heat from dung and from the bellies and stomachs of living creatures. We also use heat from their blood and bodies, from hay and herbs stored damp, from quicklime, and similar sources. We also have instruments that generate heat through motion alone. Furthermore, we have places for intense exposure to sunlight. We also have places underground that provide heat, either naturally or by artificial means. We use these different kinds of heat according to the requirements of the operation we intend to perform."

"We have also perspective-houses, where we make demonstrations of all lights and radiations; and of all colours: and out of things uncoloured and transparent, we can represent unto you all several colours; not in rain-bows, (as it is in gems, and prisms,) but of themselves single. We represent also all multiplications of light, which we carry to great distance, and make so sharp as to discern small points and lines. Also all colourations of light; all delusions and deceits of the sight, in figures, magnitudes, motions, colours all demonstrations of shadows. We find also divers means, yet unknown to you, of producing of light originally from divers bodies. We procure means of seeing objects afar off; as in the heaven and remote places; and represent things near as afar off; and things afar off as near; making feigned distances. We have also helps for the sight, far above spectacles and glasses in use. We have also glasses and means to see small and minute bodies perfectly and distinctly; as the shapes and colours of small flies and worms, grains and flaws in gems, which cannot otherwise be seen, observations in urine and blood not otherwise to be seen. We make artificial rain-bows, halo's, and circles about light. We represent also all manner of reflexions, refractions, and multiplications of visual beams of objects.

"We also have optics houses, where we demonstrate all forms of light and radiation, and all colours. From colourless, transparent materials, we can show you all the different colours, each on its own. These do not appear in rainbows, as colours do in gems and prisms. We also demonstrate all ways of multiplying light. We send this light over great distances and make it sharp enough to distinguish tiny points and lines. We also demonstrate all ways of colouring light and all visual illusions involving shapes, sizes, movements, and colours. We give all demonstrations of shadows. We also discover various ways, still unknown to you, of generating light from various bodies. We have ways of seeing distant objects, such as those in the heavens and in remote places. We also make nearby things appear distant and distant things appear near, creating false distances. We also have aids to sight far better than the spectacles and lenses now in use. We also have lenses and other means of seeing tiny bodies perfectly and distinctly. These reveal the shapes and colours of tiny flies and worms, and grains and flaws in gems otherwise invisible. They also reveal details in urine and blood that cannot otherwise be seen. We make artificial rainbows, halos, and circles around light. We also demonstrate all kinds of reflection, refraction, and multiplication of light rays from objects.

"We have also precious stones of all kinds, many of them of great beauty, and to you unknown; crystals likewise; and glasses of divers kinds; and amongst them some of metals vitrificated, and other materials besides those of which you make glass. Also a number of fossils, and imperfect minerals, which you have not. Likewise loadstones of prodigious virtue; and other rare stones, both natural and artificial.

"We also have precious stones of all kinds, many of great beauty and unknown to you. We also have crystals and various kinds of glass. Some glass is made from metals turned into glass, and some from other materials you do not use for glass. We also have many substances dug from the earth and partly formed minerals that you do not have. Likewise, we have lodestones with extraordinarily strong magnetic powers, and other rare stones, both natural and artificial.

"We have also sound-houses, where we practise and demonstrate all sounds, and their generation. We have harmonies which you have not, of quarter-sounds, and lesser slides of sounds. Divers instruments of music likewise to you unknown, some sweeter than any you have, together with bells and rings that are dainty and sweet. We represent small sounds as great and deep; likewise great sounds extenuate and sharp; we make divers tremblings and warblings of sounds, which in their original are entire. We represent and imitate all articulate sounds and letters, and the voices and notes of beasts and birds. We have certain helps which set to the ear do further the hearing greatly. We have also divers strange and artificial echoes, reflecting the voice many times, and as it were tossing it: and some that give back the voice louder than it came, some shriller, and some deeper; yea, some rendering the voice differing in the letters or articulate sound from that they receive. We have also means to convey sounds in trunks and pipes, in strange lines and distances.

"We also have sound-houses, where we study and demonstrate all sounds and how they are produced. We have harmonies you do not have, using quarter-tones and even smaller shifts in pitch. We also have various musical instruments unknown to you, some sweeter than any you have. We also have bells and chimes with delicate, sweet sounds. We make quiet sounds loud and deep, and loud sounds faint and high-pitched. We add various tremors and warbling effects to sounds that are originally steady. We reproduce and imitate all speech sounds and letters, and the voices and calls of animals and birds. We have certain devices that greatly improve hearing when placed against the ear. We also create various strange echoes that reflect the voice many times, as if tossing the voice back and forth. Some echoes return the voice louder than before, some higher, and some deeper. Some even return the voice with different letters or speech sounds from those received. We also have ways to carry sounds through tubes and pipes, along unusual routes and over unusual distances.

"We have also perfume-houses; wherewith we join also practices of taste. We multiply smells, which may seem strange. We imitate smells, making all smells to breathe outs of other mixtures than those that give them. We make divers imitations of taste likewise, so that they will deceive any man's taste. And in this house we contain also a confiture-house; where we make all sweet-meats, dry and moist; and divers pleasant wines, milks, broths, and sallets; in far greater variety than you have.

"We also have perfume houses, where we also experiment with flavors. We multiply scents, which may seem strange. We imitate all scents, producing them from mixtures different from those that normally give off those scents. We also imitate various flavors so convincingly that the imitations will fool anyone's sense of taste. Within the perfume house, we also have a confectionery, where we make all kinds of sweets, dry and moist. We also make various pleasant wines, milks, broths, and salads, in far greater variety than you have.

"We have also engine-houses, where are prepared engines and instruments for all sorts of motions. There we imitate and practise to make swifter motions than any you have, either out of your muskets or any engine that you have: and to make them and multiply them more easily, and with small force, by wheels and other means: and to make them stronger and more violent than yours are; exceeding your greatest cannons and basilisks. We represent also ordnance and instruments of war, and engines of all kinds: and likewise new mixtures and compositions of gun-powder, wild-fires burning in water, and unquenchable. Also fireworks of all variety both for pleasure and use. We imitate also flights of birds; we have some degrees of flying in the air. We have ships and boats for going under water, and brooking of seas; also swimming-girdles and supporters. We have divers curious clocks, and other like motions of return: and some perpetual motions. We imitate also motions of living creatures, by images, of men, beasts, birds, fishes, and serpents. We have also a great number of other various motions, strange for equality, fineness, and subtilty.

"We also have workshops where we build machines and instruments for all kinds of motion. There we reproduce and work to create motions faster than any produced by your muskets or any of your machines. We also work to produce and multiply these motions more easily, using little force, through wheels and other means. And we work to make these motions stronger and more violent than yours, surpassing your largest cannons and basilisks. We also demonstrate artillery, instruments of war, and machines of all kinds. We also make new mixtures and formulas for gunpowder, and incendiary substances that burn in water and cannot be extinguished. We also have fireworks of every variety, both for pleasure and practical use. We also imitate the flight of birds and have achieved some ability to fly through the air. We have ships and boats that travel underwater and withstand the seas, as well as swimming belts and supports. We have various ingenious clocks and other mechanisms with similar repeating movements, and some perpetual-motion machines. We also imitate the movements of living creatures through mechanical figures of people, beasts, birds, fish, and serpents. We also produce a great number of other varied motions, remarkable for their evenness, precision, and subtlety."

"We have also a mathematical house, where are represented all instruments, as well of geometry as astronomy, exquisitely made.

"We also have a mathematics building. The building displays all instruments used in geometry and astronomy, all exquisitely made.

"We have also houses of deceits of the senses; where we represent all manner of feats of juggling, false apparitions, impostures, and illusions; and their fallacies. And surely you will easily believe that we that have so many things truly natural which induce admiration, could in a world of particulars deceive the senses, if we would disguise those things and labour to make them seem more miraculous. But we do hate all impostures, and lies; insomuch as we have severely forbidden it to all our fellows, under pain of ignominy and fines, that they do not show any natural work or thing, adorned or swelling; but only pure as it is, and without all affectation of strangeness.

"We also have houses for deceiving the senses. There we demonstrate all kinds of conjuring tricks, false visions, frauds, and illusions, along with how they mislead the senses. Surely you will easily believe that we could deceive the senses in countless ways if we wished. We have so many genuinely natural things that inspire wonder. We could disguise these things and work to make them seem more miraculous. But we hate all fraud and lies. So we strictly forbid all our members to present any natural process or thing with embellishment or exaggeration. Anyone who breaks this rule faces public disgrace and fines. Our members must show each process or thing only as it truly is, without trying to make it seem strange.

"These are (my son) the riches of Salomon's House.

"These, my son, are the riches of Salomon's House.

"For the several employments and offices of our fellows; we have twelve that sail into foreign countries, under the names of other nations, (for our own we conceal); who bring us the books, and abstracts, and patterns of experiments of all other parts. These we call Merchants of Light.

"Our members have various jobs and duties. Twelve sail to foreign countries, posing as people from other nations (because we conceal our own nation). They bring us books, summaries, and models of experiments from all other parts of the world. We call these members Merchants of Light."

"We have three that collect the experiments which are in all books. These we call Depredators.

"We have three people who collect the experiments described in all books. We call these people Depredators.

"We have three that collect the experiments of all mechanical arts; and also of liberal sciences; and also of practices which are not brought into arts. These we call Mystery-men.

"We have three people who collect experiments from all practical crafts and all liberal sciences. They also collect experiments from practices not organized into formal disciplines. We call these people Mystery-men.

"We have three that try new experiments, such as themselves think good. These we call Pioneers or Miners.

"We have three people who try new experiments they themselves think worthwhile. We call these people Pioneers or Miners.

"We have three that draw the experiments of the former four into titles and tables, to give the better light for the drawing of observations and axioms out of them. These we call Compilers.

"We have three who organize the experiments of the previous four under headings and in tables. They do this to make it easier to draw observations and general principles from the experiments. We call these three Compilers.

"We have three that bend themselves, looking into the experiments of their fellows, and cast about how to draw out of them things of use and practise for man's life, and knowledge, as well for works as for plain demonstration of causes, means of natural divinations, and the easy and clear discovery of the virtues and parts of bodies. These we call Dowry-men or Benefactors.

"We have three men who devote themselves to studying their colleagues' experiments. They consider how to turn these experiments into practical benefits for human life and knowledge. They seek both practical applications and clear explanations of causes, as well as ways to predict natural events. They also seek easy, clear ways to discover the properties and parts of physical bodies. We call these men Dowry-men or Benefactors.

"Then after divers meetings and consults of our whole number, to consider of the former labours and collections, we have three that take care, out of them, to direct new experiments, of a higher light, more penetrating into nature than the former. These we call Lamps.

"Then our whole group holds several meetings and discussions to review the earlier work and collected material. Afterward, three of us use that work and material to guide new experiments. These experiments offer greater insight and probe more deeply into nature than the earlier ones. We call these three people Lamps.

"We have three others that do execute the experiments so directed, and report them. These we call Inoculators.

"We have three others who carry out the experiments as directed and report the results. We call them Inoculators.

"Lastly, we have three that raise the former discoveries by experiments into greater observations, axioms, and aphorisms. These we call Interpreters of Nature.

"Finally, we have three people who develop earlier experimental discoveries into broader observations, basic principles, and concise statements. We call these people Interpreters of Nature.

"We have also, as you must think, novices and apprentices, that the succession of the former employed men do not fail; besides, a great number of servants and attendants, men and women. And this we do also: we have consultations, which of the inventions and experiences which we have discovered shall be published, and which not: and take all an oath of secrecy, for the concealing of those which we think fit to keep secret: though some of those we do reveal sometimes to the state and some not.

"We also have novices and apprentices, as you would expect, to ensure successors for the workers already described. We also have many servants and attendants, both men and women. We also meet to discuss which of our inventions and experimental findings should be made public and which should not. We all swear an oath to keep secret whatever we decide should remain secret. Though we sometimes reveal some of these secrets to the state, we do not reveal others.

"For our ordinances and rites: we have two very long and fair galleries: in one of these we place patterns and samples of all manner of the more rare and excellent inventions in the other we place the statues of all principal inventors. There we have the statue of your Columbus, that discovered the West Indies: also the inventor of ships: your monk that was the inventor of ordnance and of gunpowder: the inventor of music: the inventor of letters: the inventor of printing: the inventor of observations of astronomy: the inventor of works in metal: the inventor of glass: the inventor of silk of the worm: the inventor of wine: the inventor of corn and bread: the inventor of sugars: and all these, by more certain tradition than you have. Then have we divers inventors of our own, of excellent works; which since you have not seen, it were too long to make descriptions of them; and besides, in the right understanding of those descriptions you might easily err. For upon every invention of value, we erect a statue to the inventor, and give him a liberal and honourable reward. These statues are some of brass; some of marble and touch-stone; some of cedar and other special woods gilt and adorned; some of iron; some of silver; some of gold.

"As for our rules and ceremonies, we have two very long, beautiful galleries. In one, we display models and samples of all kinds of the rarer and finest inventions. In the other, we place statues of all the leading inventors. There we have a statue of your Columbus, who discovered the West Indies. We also have statues of the inventor of ships and your monk who invented cannons and gunpowder. Others honor the inventors of music, writing, printing, astronomical observation, metalworking, glass, and silk from silkworms. Still others honor the inventors of wine, grain and bread, and sugars. Our knowledge of all these inventors comes from traditions more reliable than yours. We also have various inventors of our own who have created excellent works. Since you have not seen these works, describing them would take too long. Besides, you might easily misunderstand the descriptions. For every valuable invention, we erect a statue of the inventor and give him a generous and honorable reward. Some statues are made of brass, some of marble and touchstone. Some are made of cedar and other fine woods, gilded and decorated. Some are made of iron, some of silver, and some of gold.

"We have certain hymns and services, which we say daily, of Lord and thanks to God for his marvellous works: and forms of prayers, imploring his aid and blessing for the illumination of our labours, and the turning of them into good and holy uses.

"We have specific hymns and services that we recite daily to praise and thank God for his marvelous works. We also have set prayers asking for his help and blessing to guide our work toward understanding. We ask him to turn our work to good and holy uses.

"Lastly, we have circuits or visits of divers principal cities of the kingdom; where, as it cometh to pass, we do publish such new profitable inventions as we think good. And we do also declare natural divinations of diseases, plagues, swarms-of hurtful creatures, scarcity, tempests, earthquakes, great inundations, comets, temperature of the year, and divers other things; and we give counsel thereupon, what the people shall do for the prevention and remedy of them."

"Finally, we make tours of various major cities in the kingdom. There, as opportunities arise, we announce new, useful inventions as we think fit. We also make predictions based on nature about diseases, plagues, swarms of harmful creatures, shortages, storms, earthquakes, great floods, comets, the year's weather, and various other things. We then advise people on what to do to prevent or remedy these events and conditions."

And when he had said this, he stood up; and I, as I had been taught, kneeled down, and he laid his right hand upon my head, and said; "God bless thee, my son; and God bless this relation, which I have made. I give thee leave to publish it for the good of other nations; for we here are in God's bosom, a land unknown." And so he left me; having assigned a value of about two thousand ducats, for a bounty to me and my fellows. For they give great largesses where they come upon all occasions.

When he had said this, he stood up. I knelt down, as I had been taught. He laid his right hand on my head and said, "God bless you, my son. And God bless the account I have given you. I give you permission to publish it for the good of other nations. For we here are in God's care, in a land unknown to the world." And so he left me, having set aside about two thousand ducats as a gift for me and my companions. For wherever they go, they give generous gifts on all occasions.

[The rest was not perfected.]

[The rest was not completed.]