diff --git a/.github/workflows/test.yml b/.github/workflows/test.yml new file mode 100644 index 000000000..db4befe2b --- /dev/null +++ b/.github/workflows/test.yml @@ -0,0 +1,51 @@ +name: Stylesheets Tests + +on: + push: + pull_request: + branches: [ dev ] + + # Allows you to run this workflow manually from the Actions tab + workflow_dispatch: + +# A workflow run is made up of one or more jobs that can run sequentially or in parallel +jobs: + test1: + runs-on: ubuntu-latest + container: + image: ghcr.io/teic/jenkins:dev + options: "--user root" + + steps: + - uses: actions/checkout@v2 + + - name: Run tests from the Test directory + run: make clean test deb dist + + - name: Slack Notification + if: always() + uses: rtCamp/action-slack-notify@v2 + env: + SLACK_WEBHOOK: ${{ secrets.SLACK_WEBHOOK }} + SLACK_COLOR: ${{ job.status }} + MSG_MINIMAL: commit,actions url + + test2: + runs-on: ubuntu-latest + container: + image: ghcr.io/teic/jenkins:dev + options: "--user root" + + steps: + - uses: actions/checkout@v2 + + - name: Run tests from the Test2 directory + run: make test2 + + - name: Slack Notification + if: always() + uses: rtCamp/action-slack-notify@v2 + env: + SLACK_WEBHOOK: ${{ secrets.SLACK_WEBHOOK }} + SLACK_COLOR: ${{ job.status }} + MSG_MINIMAL: commit,actions url diff --git a/.gitignore b/.gitignore index bc545d934..b54721da2 100644 --- a/.gitignore +++ b/.gitignore @@ -20,6 +20,7 @@ tei_msdescription.css teislides.css Test/d3.v3.min.js +lib/fop-* *.processedodd diff --git a/ChangeLog b/ChangeLog index 252deee0d..0bacdbd0f 100644 --- a/ChangeLog +++ b/ChangeLog @@ -1,3 +1,222 @@ +2022-04-19 Raff Viglianti + + set to v.7.53.0 + + updated p5 subset + +2022-04-18 Syd Bauman + + Merge pull request #542 from TEIC/sydb_issue_537 + Allow the `` elements to get processed: + +2022-04-17 Hugh A. Cayless + + Flag out-of-date Translations (#547) + +2022-04-16 Peter Stadler + + add dedicated processing of links in specLists + +2022-04-15 Peter Stadler + + Revert "Allow the `` elements to get processed:" + This reverts commit 91ae8d75c10092ec206bb516eb27725e0c4b0ddb. + +2022-04-05 Syd Bauman + + only whitespace fixes, no real changes + + Fix namespace; see #546. + +2022-03-25 Syd Bauman + + work on Stylesheets ticket #479 + +2022-03-23 Syd Bauman + + With @martinascholger update p5subset. + +2022-02-18 martindholmes + + Updating Test results for new p5subset.xml. + + Fix Test2 discrepancies due to updated p5subset.xml. + + Updated p5subset.xml to eliminate possible complicating factor in handling https://github.com/TEIC/TEI/issues/2231. + +2022-01-28 Syd Bauman + + Allow the `` elements to get processed: Stylesheets group, with big thanks to @hcayless, realized a) these things (contents of `` in intermediate Lite stage that contain the ``s that were not working) were being processed with ``, not ``; and b) furthermore, the templates for `` would have been processed if these templates for `` did not exist, and since all they were doing in 2 of 3 cases was adding boldface we did not like (and failing to process the ``s), we just nuked 2 of them and fixed the 3rd (which also adds the pointy brackets for element names). + +2022-01-24 Helena Bermúdez Sabel + + Merge pull request #540 from TEIC/updateP5subset + Update p5subset + +2022-01-19 Janelle Jenstad + + updated tests + + update P5 subset + +2022-01-10 Martin Holmes + + Merge pull request #536 from TEIC/issue-526-mdh-pdf-links + Issue 526 mdh pdf links + +2022-01-06 Syd Bauman + + Separate out test of type="class" from that of "dataype" and "macro", and prepend the destination with “TEI.”, thus allowing the link to work. + + Fix an error, but it does not fix the problem + +2022-01-03 martindholmes + + Remove debug comment. + +2021-12-28 martindholmes + + Initial work to find the locus of the problem. + +2021-12-24 Syd Bauman + + Ignorable whitespace changes EXCEPT also added a little info an informational message from the ant task + +2021-12-16 Syd Bauman + + Fix #526: Stylesheets group met today. We tackled and seem to have fixed #526 by changing a single conditional in html_oddprocessing so that elements are processed as internal links when type=macro or type=datatype, too. + +2021-12-07 Syd Bauman + + Update p5subset + +2021-12-02 Peter Stadler + + tweak for absolute path references (item 4 of #495) + Stylesheets group looked at #495 and changed two little things + * reorder attributes to make it more readable (source->target) + * use `$F` instead of `@url`: this addresses the issue with the broken absolute path references for `@facs` attributes + + Co-Authored-By: Syd Bauman + Co-Authored-By: Elisa Beshero-Bondar + Co-Authored-By: Martina Scholger + Co-Authored-By: MegJBrown <8483387+MegJBrown@users.noreply.github.com> + Co-Authored-By: Raffaele Viglianti <144770+raffazizzi@users.noreply.github.com> + Co-Authored-By: Hugh A. Cayless + +2021-11-25 Helena Bermúdez Sabel + + Merge pull request #531 from TEIC/issue-515-caption + Issue #515: “Attribute” repeated in tagdoc + +2021-11-25 helenasabel + + updated of test15 - word “atributos” no longer appears, as expected + +2021-11-25 martindholmes + + Working with @helenasabel, @sydb, @martinascholger and @nccole on issue #515: rewrote attribute listings output to suppress unwanted word. + +2021-11-19 Hugh Cayless + + Fixed bug in hyperlink rendering. + +2021-11-15 Peter Stadler + + add slack notifications for Stylesheet tests + +2021-11-05 Peter Stadler + + Merge pull request #466 from rvdb/docx-list-rend + align list processing in docx2tei with GL prose: differentiate between list/@type and list/@rend + + update badges + + add GitHub action for testing + +2021-11-04 Peter Stadler + + add downloaded FOP files to gitignore + quoting from https://github.com/TEIC/Stylesheets/blob/2456660de90509af62603436b587b3d99d3c8c47/Test2/build.xml#L490: "We want to test FOP, but probably avoid exploding our repo …" + + fix docx test in Test2 + + fix test-from-docx + + fix test19 + +2021-11-02 Syd Bauman + + Fix #527. + +2021-11-01 Syd Bauman + + Merge pull request #528 from TEIC/issue_511_markdown_images + First pass at issue #511: graphics to markdown images. + +2021-11-01 martindholmes + + Merge branch 'issue_511_markdown_images' of github.com:TEIC/Stylesheets into issue_511_markdown_images + + Update tests for Markdown changes. + +2021-11-01 Syd Bauman + + Catch-up the test files to the modified captions in the input file + + More useful captions + +2021-10-26 martindholmes + + More elegant code courtesy of @sydb. + + Tested conversion; added colon for Kramdown syntax. + + Reformulated XPath per @sydb. Still needs testing. + +2021-10-21 martindholmes + + First pass at issue #511: graphics to markdown images. + +2021-10-01 Peter Stadler + + Merge pull request #510 from TEIC/sydb_509_FPI_in_idno + Look in as well as for module FPI + +2021-09-09 Syd Bauman + + Add Test2/ to Makefile: Two new tarets, 'test2' and 'test2P'. The latter runs the tests in Test2/ in parallel, the former in series. + +2021-09-05 Syd Bauman + + Merge pull request #499 from TEIC/iss487 + update html output declarations to modern XHTML5 #487 + +2021-09-05 helenasabel + + updated Test2 expected-results (with minor change in build_utilities.xml + + kept the same behaviour concerning CSS as in previous teitohtml5 + + added/modified comments following @sydb suggestions + + update of expected results (fixed issues after merge) + + fetching dev: merge conflicts in expected-results + +2021-08-31 helenasabel + + increase of release number + + updated Test2 expected results + + merged of released branch + + update of expected results and P5subset + + merge of release 7.52.0 + + update version number and changelog 2021-08-29 Elisa Beshero-Bondar Merge pull request #522 from TEIC/P5subset diff --git a/Documentation/xsltdoc.xsl b/Documentation/xsltdoc.xsl index 3110effcf..fa9e32523 100644 --- a/Documentation/xsltdoc.xsl +++ b/Documentation/xsltdoc.xsl @@ -26,7 +26,8 @@ $Id$ 2004, P&P Software GmbH - + diff --git a/Makefile b/Makefile index 1f4feb735..388596bbe 100644 --- a/Makefile +++ b/Makefile @@ -103,7 +103,15 @@ teioo.jar: test: clean build common names debversion @echo "BUILD Run tests. (Note: Test/Makefile sets its own DEFAULTSOURCE.)" - (cd Test; make) + (cd Test && make) + +test2: clean build common names debversion + @echo "BUILD Run new tests (“Test2”), in series" + (cd Test2 && ant testSeries) + +test2P: clean build common names debversion + @echo "BUILD Run new tests (“Test2”), in parallel" + (cd Test2 && ant test) dist: clean release -rm -f tei-xsl-`cat VERSION`.zip diff --git a/README.md b/README.md index fe4a5f976..e5dfe29e1 100644 --- a/README.md +++ b/README.md @@ -1,6 +1,7 @@ # Stylesheets -[![Build Status](https://travis-ci.com/TEIC/Stylesheets.svg?branch=dev)](https://travis-ci.com/TEIC/Stylesheets) +[![GitHub release](https://img.shields.io/github/release/TEIC/Stylesheets.svg)](https://github.com/TEIC/Stylesheets/releases) +[![Stylesheets Tests](https://github.com/TEIC/Stylesheets/actions/workflows/test.yml/badge.svg)](https://github.com/TEIC/Stylesheets/actions/workflows/test.yml) TEI XSL Stylesheets diff --git a/Test/Makefile b/Test/Makefile index a44142ba8..ef7c6b818 100644 --- a/Test/Makefile +++ b/Test/Makefile @@ -147,63 +147,65 @@ css: test-to-html: actual css @echo BUILD: testing html - $(SAXON) test.xml ../html/html.xsl cssFile=../tei.css $(SAXONOPT) | xmllint --format - > $(AR)/test.html + $(SAXON) test.xml ../html/html.xsl cssFile=../tei.css $(SAXONOPT) | tidy -config config_tidy.txt - > $(AR)/test.html if [ $(DIFFNOW) -eq 1 ]; \ then diff $(AR)/test.html $(ER)/test.html; \ else echo "==deferring: \` diff $(AR)/test.html $(ER)/test.html \`"; fi $(SAXON) $(AR)/test.html checklinks.xsl - $(SAXON) test.xml ../html/html.xsl cssFile=../tei.css pageLayout=Complex $(SAXONOPT) | xmllint --format - > $(AR)/test-complex.html + $(SAXON) test.xml ../html/html.xsl cssFile=../tei.css pageLayout=Complex $(SAXONOPT) | tidy -config config_tidy.txt - > $(AR)/test-complex.html if [ $(DIFFNOW) -eq 1 ]; \ then diff $(AR)/test-complex.html $(ER)/test-complex.html; \ else echo "==deferring: \` diff $(AR)/test-complex.html $(ER)/test-complex.html \`"; fi - $(SAXON) test.xml ../profiles/ota/html/to.xsl cssFile=../tei.css $(SAXONOPT) | xmllint --format - | perl cleanup.pl > $(AR)/test-ota.html + $(SAXON) test.xml ../profiles/ota/html/to.xsl cssFile=../tei.css $(SAXONOPT) | tidy -config config_tidy.txt - | perl cleanup.pl > $(AR)/test-ota.html if [ $(DIFFNOW) -eq 1 ]; \ then diff $(AR)/test-ota.html $(ER)/test-ota.html; \ else echo "==deferring: \` diff $(AR)/test-ota.html $(ER)/test-ota.html \`"; fi $(BINDIR)/teitohtml5 $(FLAGS) test.xml $(AR)/test.html5 - xmllint --encode utf-8 --format $(AR)/test.html5 | perl cleanup.pl > test.temp + tidy -config config_tidy.txt $(AR)/test.html5 | perl cleanup.pl > test.temp mv test.temp $(AR)/test.html5 if [ $(DIFFNOW) -eq 1 ]; \ then diff $(AR)/test.html5 $(ER)/test.html5; \ else echo "==deferring: \` diff $(AR)/test.html5 $(ER)/test.html5 \`"; fi - $(SAXON) test20.xml ../html/html.xsl $(SAXONOPT) | xmllint --format - > $(AR)/test20.html + $(SAXON) test20.xml ../html/html.xsl $(SAXONOPT) | tidy -config config_tidy.txt - > $(AR)/test20.html if [ $(DIFFNOW) -eq 1 ]; \ then diff $(AR)/test20.html $(ER)/test20.html; \ else echo "==deferring: \` diff $(AR)/test20.html $(ER)/test20.html \`"; fi - $(SAXON) -versionmsg:off test3.xml ../html/html.xsl $(SAXONOPT)| xmllint --format - > $(AR)/test3.html - $(SAXON) -versionmsg:off test4.xml ../html/html.xsl $(SAXONOPT)| xmllint --format - > $(AR)/test4.html + $(SAXON) -versionmsg:off test3.xml ../html/html.xsl $(SAXONOPT)| tidy -config config_tidy.txt - > $(AR)/test3.html + $(SAXON) -versionmsg:off test4.xml ../html/html.xsl $(SAXONOPT)| tidy -config config_tidy.txt - > $(AR)/test4.html if [ $(DIFFNOW) -eq 1 ]; \ then diff $(AR)/test4.html $(AR)/test3.html; \ else echo "==deferring: \` diff $(AR)/test4.html $(AR)/test3.html \`"; fi - $(SAXON) test5.xml ../html/html.xsl autoBlockQuote=true $(SAXONOPT) | xmllint --format - > $(AR)/test5.xhtml + $(SAXON) test5.xml ../html/html.xsl autoBlockQuote=true $(SAXONOPT) | tidy -config config_tidy.txt - > $(AR)/test5.xhtml if [ $(DIFFNOW) -eq 1 ]; \ then diff $(AR)/test5.xhtml $(ER)/test5.xhtml; \ else echo "==deferring: \` diff $(AR)/test5.xhtml $(ER)/test5.xhtml \`"; fi - $(JING) -c xhtml.rnc $(AR)/test5.xhtml - - $(SAXON) test6.xml ../html/html.xsl autoBlockQuote=true $(SAXONOPT) | xmllint --format - > $(AR)/test6.html +# $(JING) -c xhtml.rnc $(AR)/test5.xhtml +# The xhtml.rnc schema previously used for validation is not actually an XHTML5 schema, but rather an XHTML 1.1 schema. +# Notably, it does not permit @lang, which we need. Thus I have provisionally commented-out the validation against it +# until we can set up proper XHTML5 validation. — hbs 2021-09-15. + $(SAXON) test6.xml ../html/html.xsl autoBlockQuote=true $(SAXONOPT) | tidy -config config_tidy.txt - > $(AR)/test6.html if [ $(DIFFNOW) -eq 1 ]; \ then diff $(AR)/test6.html $(ER)/test6.html; \ else echo "==deferring: \` diff $(AR)/test6.html $(ER)/test6.html \`"; fi - $(JING) -c xhtml.rnc $(AR)/test6.html +# $(JING) -c xhtml.rnc $(AR)/test6.html - $(SAXON) test14.xml ../html/html.xsl $(SAXONOPT)| xmllint --format - > $(AR)/test14.html + $(SAXON) test14.xml ../html/html.xsl $(SAXONOPT)| tidy -config config_tidy.txt - > $(AR)/test14.html if [ $(DIFFNOW) -eq 1 ]; \ then diff $(AR)/test14.html $(ER)/test14.html; \ else echo "==deferring: \` diff $(AR)/test14.html $(ER)/test14.html \`"; fi - $(SAXON) test22.xml ../html/html.xsl $(SAXONOPT)| xmllint --format - > $(AR)/test22.html + $(SAXON) test22.xml ../html/html.xsl $(SAXONOPT)| tidy -config config_tidy.txt - > $(AR)/test22.html if [ $(DIFFNOW) -eq 1 ]; \ then diff $(AR)/test22.html $(ER)/test22.html; \ else echo "==deferring: \` diff $(AR)/test22.html $(ER)/test22.html \`"; fi - $(SAXON) test23.xml ../html/html.xsl $(SAXONOPT)| xmllint --format - > $(AR)/test23.html + $(SAXON) test23.xml ../html/html.xsl $(SAXONOPT)| tidy -config config_tidy.txt - > $(AR)/test23.html if [ $(DIFFNOW) -eq 1 ]; \ then diff $(AR)/test23.html $(ER)/test23.html; \ else echo "==deferring: \` diff $(AR)/test23.html $(ER)/test23.html \`"; fi @@ -215,56 +217,56 @@ test-to-html: actual css splitLevel=4 useFixedDate=true STDOUT=false \ cssFile=../../../tei.css \ ) - xmllint --format $(AR)/testnotes/index.html > x ; mv x $(AR)/testnotes/index.html - xmllint --format $(AR)/testnotes/one.html > x ; mv x $(AR)/testnotes/one.html - xmllint --format $(AR)/testnotes/two.html > x ; mv x $(AR)/testnotes/two.html - xmllint --format $(AR)/testnotes/three.html > x ; mv x $(AR)/testnotes/three.html + tidy -config config_tidy.txt $(AR)/testnotes/index.html > x ; mv x $(AR)/testnotes/index.html + tidy -config config_tidy.txt $(AR)/testnotes/one.html > x ; mv x $(AR)/testnotes/one.html + tidy -config config_tidy.txt $(AR)/testnotes/two.html > x ; mv x $(AR)/testnotes/two.html + tidy -config config_tidy.txt $(AR)/testnotes/three.html > x ; mv x $(AR)/testnotes/three.html if [ $(DIFFNOW) -eq 1 ]; \ then diff -r $(AR)/testnotes/ $(ER)/testnotes; \ else echo "==deferring: \` diff -r $(AR)/testnotes/ $(ER)/testnotes \`"; fi (mkdir -p $(AR)/testnotes2; cd $(AR)/testnotes2;$(UP2SAXON) ../../testnotes2.xml ../../../html/html.xsl splitLevel=0 useFixedDate=true STDOUT=false cssFile=../../../tei.css) - xmllint --format $(AR)/testnotes2/index.html > x ; mv x $(AR)/testnotes2/index.html - xmllint --format $(AR)/testnotes2/one.html > x ; mv x $(AR)/testnotes2/one.html - xmllint --format $(AR)/testnotes2/three.html > x ; mv x $(AR)/testnotes2/three.html + tidy -config config_tidy.txt $(AR)/testnotes2/index.html > x ; mv x $(AR)/testnotes2/index.html + tidy -config config_tidy.txt $(AR)/testnotes2/one.html > x ; mv x $(AR)/testnotes2/one.html + tidy -config config_tidy.txt $(AR)/testnotes2/three.html > x ; mv x $(AR)/testnotes2/three.html if [ $(DIFFNOW) -eq 1 ]; \ then diff -r $(AR)/testnotes2 $(ER)/testnotes2; \ else echo "==deferring: \` diff -r $(AR)/testnotes2 $(ER)/testnotes2 \`"; fi (mkdir -p $(AR)/testnotes3; cd $(AR)/testnotes3;$(UP2SAXON) ../../testnotes2.xml ../../../html/html.xsl splitLevel=4 useFixedDate=true STDOUT=false cssFile=../../../tei.css) - xmllint --format $(AR)/testnotes3/index.html > x ; mv x $(AR)/testnotes3/index.html - xmllint --format $(AR)/testnotes3/one.html > x ; mv x $(AR)/testnotes3/one.html - xmllint --format $(AR)/testnotes3/two.html > x ; mv x $(AR)/testnotes3/two.html - xmllint --format $(AR)/testnotes3/three.html > x ; mv x $(AR)/testnotes3/three.html + tidy -config config_tidy.txt $(AR)/testnotes3/index.html > x ; mv x $(AR)/testnotes3/index.html + tidy -config config_tidy.txt $(AR)/testnotes3/one.html > x ; mv x $(AR)/testnotes3/one.html + tidy -config config_tidy.txt $(AR)/testnotes3/two.html > x ; mv x $(AR)/testnotes3/two.html + tidy -config config_tidy.txt $(AR)/testnotes3/three.html > x ; mv x $(AR)/testnotes3/three.html if [ $(DIFFNOW) -eq 1 ]; \ then diff -r $(AR)/testnotes3 $(ER)/testnotes3; \ else echo "==deferring: \` diff -r $(AR)/testnotes3 $(ER)/testnotes3 \`"; fi - $(SAXON) test24.xml ../html/html.xsl $(SAXONOPT) | xmllint --format - > $(AR)/test24.html + $(SAXON) test24.xml ../html/html.xsl $(SAXONOPT) | tidy -config config_tidy.txt - > $(AR)/test24.html if [ $(DIFFNOW) -eq 1 ]; \ then diff $(AR)/test24.html $(ER)/test24.html; \ else echo "==deferring: \` diff $(AR)/test24.html $(ER)/test24.html \`"; fi - $(SAXON) test25.xml ../html/html.xsl $(SAXONOPT) | xmllint --format - > $(AR)/test25.html + $(SAXON) test25.xml ../html/html.xsl $(SAXONOPT) | tidy -config config_tidy.txt - > $(AR)/test25.html if [ $(DIFFNOW) -eq 1 ]; \ then diff $(AR)/test25.html $(ER)/test25.html; \ else echo "==deferring: \` diff $(AR)/test25.html $(ER)/test25.html \`"; fi - $(SAXON) test27.xml ../html/html.xsl $(SAXONOPT) cssFile=../tei.css cssSecondaryFile=../css/msdescription.css | xmllint --format - > $(AR)/test27.html + $(SAXON) test27.xml ../html/html.xsl $(SAXONOPT) cssFile=../tei.css cssSecondaryFile=../css/msdescription.css | tidy -config config_tidy.txt - > $(AR)/test27.html if [ $(DIFFNOW) -eq 1 ]; \ then diff $(AR)/test27.html $(ER)/test27.html; \ else echo "==deferring: \` diff $(AR)/test27.html $(ER)/test27.html \`"; fi $(SAXON) test28.xml ../html/html.xsl splitLevel=0 STDOUT=false $(SAXONOPT) - xmllint --format index.html > $(AR)/test28.html ; rm index.html + tidy -config config_tidy.txt index.html > $(AR)/test28.html ; rm index.html if [ $(DIFFNOW) -eq 1 ]; \ then diff $(AR)/test28.html $(ER)/test28.html; \ else echo "==deferring: \` diff $(AR)/test28.html $(ER)/test28.html \`"; fi - $(SAXON) test31.xml ../html/html.xsl cssFile="" cssInlineFiles=../tei.css $(SAXONOPT) | xmllint --format - > $(AR)/test31.html + $(SAXON) test31.xml ../html/html.xsl cssFile="" cssInlineFiles=../tei.css $(SAXONOPT) | tidy -config config_tidy.txt - > $(AR)/test31.html if [ $(DIFFNOW) -eq 1 ]; \ then diff $(AR)/test31.html $(ER)/test31.html; \ else echo "==deferring: \` diff $(AR)/test31.html $(ER)/test31.html \`"; fi - $(SAXON) test32.xml ../html/html.xsl cssFile="" cssInlineFiles=../tei.css $(SAXONOPT) | xmllint --format - > $(AR)/test32.html + $(SAXON) test32.xml ../html/html.xsl cssFile="" cssInlineFiles=../tei.css $(SAXONOPT) | tidy -config config_tidy.txt - > $(AR)/test32.html if [ $(DIFFNOW) -eq 1 ]; \ then diff $(AR)/test32.html $(ER)/test32.html; \ else echo "==deferring: \` diff $(AR)/test32.html $(ER)/test32.html \`"; fi @@ -563,7 +565,7 @@ test-oddity: actual css @echo BUILD: testing oddity $(BINDIR)/teitohtml5 $(FLAGS) --summaryDoc --odd test.odd $(AR)/test.odd.html - xmllint --encode utf-8 --format $(AR)/test.odd.html | perl cleanup.pl> test.temp ; mv test.temp $(AR)/test.odd.html + tidy -config config_tidy.txt $(AR)/test.odd.html | perl cleanup.pl> test.temp ; mv test.temp $(AR)/test.odd.html if [ $(DIFFNOW) -eq 1 ]; \ then diff $(AR)/test.odd.html $(ER)/test.odd.html; \ else echo "==deferring: \` diff $(AR)/test.odd.html $(ER)/test.odd.html \`"; fi @@ -590,7 +592,7 @@ test-oddity: actual css else echo "==deferring: \` diff $(AR)/test15.odd.rnc $(ER)/test15.odd.rnc \`"; fi $(BINDIR)/teitohtml5 $(FLAGS) --summaryDoc --lang=es --profile=tei --odd test15.odd $(AR)/test15.odd.html - xmllint --encode utf-8 --format $(AR)/test15.odd.html | perl cleanup.pl> test.temp ; mv test.temp $(AR)/test15.odd.html + tidy -config config_tidy.txt $(AR)/test15.odd.html | perl cleanup.pl> test.temp ; mv test.temp $(AR)/test15.odd.html if [ $(DIFFNOW) -eq 1 ]; \ then diff $(AR)/test15.odd.html $(ER)/test15.odd.html; \ else echo "==deferring: \` diff $(AR)/test15.odd.html $(ER)/test15.odd.html \`"; fi @@ -664,7 +666,7 @@ test-oddity: actual css then diff $(AR)/test-pure.dtd $(ER)/test-pure.dtd; \ else echo "==deferring: \` diff $(AR)/test-pure.dtd $(ER)/test-pure.dtd \`"; fi $(BINDIR)/teitohtml $(FLAGS) --odd test-pure.odd $(AR)/test-pure.odd.html - xmllint --encode utf-8 --format $(AR)/test-pure.odd.html | perl cleanup.pl> test.temp ; mv test.temp $(AR)/test-pure.odd.html + tidy -config config_tidy.txt $(AR)/test-pure.odd.html | perl cleanup.pl> test.temp ; mv test.temp $(AR)/test-pure.odd.html if [ $(DIFFNOW) -eq 1 ]; \ then diff $(AR)/test-pure.odd.html $(ER)/test-pure.odd.html; \ else echo "==deferring: \` diff $(AR)/test-pure.odd.html $(ER)/test-pure.odd.html \`"; fi @@ -673,7 +675,7 @@ test-oddity: actual css $(BINDIR)/teitornc $(FLAGS) test-pure2.odd $(AR)/test-pure2.rnc $(BINDIR)/teitohtml $(FLAGS) --odd test-pure2.odd $(AR)/test-pure2.odd.html xmllint --noout --dtdvalid $(AR)/test-pure2.dtd test-pure2.xml - xmllint --encode utf-8 --format $(AR)/test-pure2.odd.html | perl cleanup.pl> test.temp ; mv test.temp $(AR)/test-pure2.odd.html + tidy -config config_tidy.txt $(AR)/test-pure2.odd.html | perl cleanup.pl> test.temp ; mv test.temp $(AR)/test-pure2.odd.html perl -p -i -e 's/generated from ODD source .*//' $(AR)/test-pure2.dtd perl -i -pe 'BEGIN{undef $$/;} s/\n//smg' $(AR)/test-pure2.dtd perl -p -i -e 's/generated from ODD source .*//' $(AR)/test-pure2.rnc @@ -742,7 +744,7 @@ test-namespaces: actual then diff $(AR)/test34.combined.json $(ER)/test34.combined.json; \ else echo "==deferring: \` diff $(AR)/test34.combined.json $(ER)/test34.combined.json \`"; fi $(BINDIR)/teitohtml $(FLAGS) --odd --summaryDoc test34.odd $(AR)/test34.odd.html - xmllint --encode utf-8 --format $(AR)/test34.odd.html | perl cleanup.pl> test.temp ; mv test.temp $(AR)/test34.odd.html + tidy -config config_tidy.txt $(AR)/test34.odd.html | perl cleanup.pl> test.temp ; mv test.temp $(AR)/test34.odd.html if [ $(DIFFNOW) -eq 1 ]; \ then diff $(AR)/test34.odd.html $(ER)/test34.odd.html; \ else echo "==deferring: \` diff $(AR)/test34.odd.html $(ER)/test34.odd.html \`"; fi diff --git a/Test/config_tidy.txt b/Test/config_tidy.txt new file mode 100644 index 000000000..ce78c11ae --- /dev/null +++ b/Test/config_tidy.txt @@ -0,0 +1,32 @@ +# Configuration options: http://api.html-tidy.org/tidy/quickref_5.0.0.html +# The option "input-xml: yes" enables the XML parser instead of the HTML one. This means that no +# changes will be added to the HTML by Tidy (and also, there won't be any validation warnings/errors) +# The other options under "HTML options" and "Miscellaneous Options" are there to ask Tidy to not fix +# errors in case the HTML parser is selected (and thus get the advantanges of an HTML validation) + +#Parser +input-xml: yes + +#HTML options +quote-nbsp: no +drop-empty-paras: no +drop-empty-elements: no +coerce-endtags: no +fix-backslash: no +fix-uri: no +fix-bad-comments: no +join-styles: no +lower-literals: no +merge-divs: no +merge-emphasis: no +merge-spans: no + +#Miscellaneous Options +tidy-mark: no +quiet: yes +#force-output: yes + +#Pretty Print Options +indent: auto +indent-spaces: 2 +wrap: 0 diff --git a/Test/expected-results/mdtest2.md b/Test/expected-results/mdtest2.md index d508d3994..1a38f5aef 100644 --- a/Test/expected-results/mdtest2.md +++ b/Test/expected-results/mdtest2.md @@ -83,7 +83,7 @@ An external link as ref and as ptr: . # Tables Tables may have cells that span multiple columns and rows. -ImageDescriptionCamera directionSVG, JPEG, GIF or PNG formatAll pictures were taken on Jun 27, 2007 Mountain flowers. northSunset over a secondary ridge.north-eastGlacier lake at 2100m altitude.eastSpans HorizontallyHeader 3Spans HorizontallySpans VerticallyabcdeSpans bothfggijSpans Horizontallyklmno +ImageDescriptionCamera directionSVG, JPEG, GIF or PNG formatAll pictures were taken on Jun 27, 2007 ![graphic](nature1.jpg "graphic")Mountain flowers. north![graphic](nature2.jpg "graphic")Sunset over a secondary ridge.north-east![graphic](nature3.jpg "graphic")Glacier lake at 2100m altitude.eastSpans HorizontallyHeader 3Spans HorizontallySpans VerticallyabcdeSpans bothfggijSpans Horizontallyklmno # Lists Various sorts of list are legal within paragraphs, and you can reference items in lists... @@ -141,7 +141,7 @@ banana # Pictures -width="2.5in" width=".5in" scale=".5"width="1in"width="1in" style="border:solid green 2pt"height="1in"height="1in" width="2in"height="2in" width="1in"width="10%"height="10%" width="10%" +![graphic](portrait.jpg "graphic")width="2.5in" ![graphic](portrait.jpg "graphic"){: width="2.5in"}width=".5in" ![graphic](portrait.jpg "graphic"){: width="0.5in"}scale=".5"![graphic](portrait.jpg "graphic")width="1in"![graphic](portrait.jpg "graphic"){: width="1in"}width="1in" style="border:solid green 2pt"![graphic](portrait.jpg "graphic"){: width="1in"}height="1in"![graphic](portrait.jpg "graphic"){: height="1in"}height="1in" width="2in"![graphic](portrait.jpg "graphic"){: height="1in" width="2in"}height="2in" width="1in"![graphic](portrait.jpg "graphic"){: height="2in" width="1in"}width="10%"![graphic](portrait.jpg "graphic"){: width="10%"}height="10%" width="10%"![graphic](portrait.jpg "graphic"){: height="10%" width="10%"} # MS catalogue where is itrepository nameidentifier # Extended prose: MARLEY'S GHOST diff --git a/Test/expected-results/test-complex.html b/Test/expected-results/test-complex.html index acf4f79a2..53fcb09c3 100644 --- a/Test/expected-results/test-complex.html +++ b/Test/expected-results/test-complex.html @@ -1,35 +1,23 @@ - - + + - + A Christmas carol. in prose. being A Ghost Story of Christmas - - - - - - - - + + + + + + + +
-
A Christmas carol. in prose.
-
being A Ghost Story of Christmas
+
A Christmas carol. in prose.
+
being + A Ghost Story of Christmas
@@ -43,7 +31,7 @@ Home
  • - +
    • @@ -62,7 +50,7 @@ (half title note)

    - PREFACE + PREFACE

    Contents. @@ -74,55 +62,72 @@

    - 1. Simple rendition tests + + 1.Simple rendition tests

    - 2. Quotations + + 2.Quotations

    - 3. Use of xml:lang + + 3.Use of xml:lang

    - 4. del, gap, add, unclear etc + + 4.del, gap, add, unclear etc

    - 5. Drama + + 5.Drama

    - 6. Footnotes and endnotes + + 6.Footnotes and endnotes

    - 7. Assorted elements and links + + 7.Assorted elements and links

    - 8. Tables + + 8.Tables

    - 9. Lists + + 9.Lists

    - 10. Pictures + + 10.Pictures

    - 11. MS catalogue + + 11.MS catalogue

    - 12. Extended prose: MARLEY'S GHOST + + 12.Extended prose: MARLEY'S GHOST

    - 13. Linking + + 13.Linking

    - 14. Testing preservation of ID + + 14.Testing preservation of ID

    - 15. Choice, sic, corr, reg, orig + + 15.Choice, sic, corr, reg, orig

    - 16. Verbatim + + 16.Verbatim

    - 17. divs with no heads + + 17.divs with no heads

    @@ -134,728 +139,1058 @@
    -
    -

    - (half title note) -

    -

    The Original Edition of A CHRISTMAS CAROL has been out of print for many years, and this Edition is a reprint from the stereotype plates of that Edition.

    -
    -
    -
    -
    A Christmas carol. in prose.
    -
    being A Ghost Story of Christmas
    +
    +
    +
    +

    + (half title note) +

    +
    +

    The Original Edition of A CHRISTMAS CAROL has been out of print for many years, and this Edition is a reprint from the stereotype plates of that Edition.

    +
    +
    +
    +
    A Christmas carol. in prose.
    +
    being + A Ghost Story of Christmas
    +
    +
    by + Charles Dickens.
    +
    With illustrations by John Leech
    +
    London: Chapman and Hall, Ltd. 1893.
    -
    by Charles Dickens.
    -
    With illustrations by John Leech
    -
    London: Chapman and Hall, Ltd. 1893.
    -
    -
    -

    - PREFACE -

    -

    I have endeavoured in this Ghostly little book, to raise the Ghost of an Idea, which shall not put my readers out of humour with themselves, with each other, with the season, or with me. May it haunt their houses pleasantly, and no one wish to lay it.

    -
    Their faithful Friend and Servant, C.D. December, 1843.
    +
    +
    +

    + PREFACE +

    +
    +

    I have endeavoured in this Ghostly little book, to raise the Ghost of an Idea, which shall not put my readers out of humour with themselves, with each other, with the season, or with me. May it haunt their houses pleasantly, and no one wish to lay it.

    +
    Their faithful Friend and Servant, C.D. + December, 1843.
    +
    +
    +
    +

    + Contents. +

    +
    +
    +
    + Stave I +
    +
    Marley's ghost + 1
    +
    + Stave II +
    +
    The first of the three spirits
    +
    + Stave III +
    +
    The second of the three spirits
    +
    + Stave IV +
    +
    The last of the spirits
    +
    + Stave V +
    +
    The end of it
    +
    +
    -
    -

    - Contents. -

    -
    -
    - Stave I -
    -
    Marley's ghost 1
    -
    - Stave II -
    -
    The first of the three spirits
    -
    - Stave III -
    -
    The second of the three spirits
    -
    - Stave IV -
    -
    The last of the spirits
    -
    - Stave V -
    -
    The end of it
    -
    -
    -

    (Bits of) A CHRISTMAS CAROL, and other things

    -
    -

    - 1. - Simple rendition tests -

    -

    Who-e debel you? — he at last said — you no speak-e, damme, I kill-e. And so saying, the lighted tomahawk began flourishing about me in the dark.

    -

    ‘Who-e debel you?’ — he at last said — ‘you no speak-e, damme, I kill-e.’ And so saying, the lighted tomahawk began flourishing about me in the dark.

    -
    - - +
    +

    (Bits of) A CHRISTMAS CAROL, and other things

    +
    +
    +

    + 1. + Simple rendition tests +

    +
    +

    + Who-e debel you?— he at last said — + you no speak-e, damme, I kill-e.And so saying, the lighted tomahawk began flourishing about me in the dark.

    +

    + ‘Who-e debel you?’— he at last said — + ‘you no speak-e, damme, I kill-e.’And so saying, the lighted tomahawk began flourishing about me in the dark.

    +
    +
    + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + +
    EffectExample
    hiThis is + hi rend="special"tag
    emphThis is + emphtag
    hiThis is + hitag
    typewriterThis is + typewritereffect
    boldThis is + boldeffect
    normalweightThis is + normalweighteffect
    smallcapsThis is + smallcapseffect
    allcapsThis is + allcapseffect
    strikethroughThis is + strikethrougheffect
    doublestrikethroughThis is + doublestrikethrougheffect
    color(red)This is + color(red)effect
    underlineThis is + underlineeffect
    wavyunderlineThis is + wavyunderlineeffect
    doubleunderlineThis is + doubleunderlineeffect
    subscriptThis is + subscripteffect
    superscriptThis is + superscripteffect
    bold italic red, done separately + + + rend test 1 + + +
    bold italic smallcaps + rend test 1 + + + [1] + + +
    +
    + +
    +
    +

    + 2. + Quotations +

    +
    +

    A paragraph with a footnote containing a block-level object + + + 2 + +

    +

    Consider quotations: + ‘This is a quote which is run on within the text and will have quote marks of some kind around it.’

    +

    Another quotation:

    +
    This is a block quote set off as such from the rest of the text
    +

    Here, by contrast is an + ‘inline quotation’. Another strange thing about quotes is this:

    +
    You can put line breaks +
    to determine where the line breaks +
    Inside a block!
    +
    +
    +
    +

    + 3. + Use of xml:lang +

    +
    +

    He used a French + radiateur.

    +

    Languages: + Deutsch; + Italiano; + Español; + Français; + Portugues; + Russian; + Svenska; + 日本語; + 中文.

    +
    +
    +
    +

    + 4. + del, gap, add, unclear etc +

    +
    +

    + + [...]. The + interest& — affor + [...]the amount + over[?] +
    so small    the interest afforded + ⟨compared with cash, + + [...] + ⟩by the Annuity +
    note paper to those who + tutor[?] + ⟨ + think[?]⟩it, + ⟨or keep it,⟩with a view +
    to circulation, will, + when compared with cash + ⟨be it ever so small⟩be +
    so much + profit: compared with + a + ⟨the⟩preceding higher +
    rate of interest, the + ⟨reduced⟩rate afforded by the Annuity +
    note paper, to those who, + + tutor[?]if they + tutor[?]it, +
    will, + have to depend uponto the extent of their +
    respective capitals so invested, have nothing else +
    to depend upon for their + ⟨respective⟩incomes, will, + + [...] + + ⟨by⟩the +
    amount of the difference, + foremost[?]itself as so +
    much less.

    +
    +
    +
    +

    + 5. + Drama +

    +
    +
    Roderigo
    +

    Where shall we meet i' the morning?

    +
    Iago
    +

    At my lodging.

    +
    Roderigo
    +

    I'll be with thee betimes.

    +
    Iago
    +

    Go to; farewell. Do you hear, Roderigo?

    +
    Roderigo
    +

    What say you?

    +
    Iago
    +

    No more of drowning, do you hear?

    +
    Roderigo
    +

    I am changed: I'll go sell all my land.

    +
    +
    +
    +

    + 6. + Footnotes and endnotes +

    +
    +
    +

    + 6.1. + 1 Zur Entstehung der + Philosophischen Untersuchungen + + + 8 + + +

    +

    Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod + + + 9 + + Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod

    +

    Iriure dolor in hendrerit in vulputate + + + 1 + + velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit + + + 2 + + praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod

    +
    +
    +
    +
    +

    + 7. + Assorted elements and links +

    +
    +

    + Fit the firstThe + <emph>element is used for linguistic emph + asis. ‘highlighting’ ( + <soCalled>) nor with + shouting( + <mentioned>), + transmogrification, (a technical + <term>), for which the + <gloss>tag might be used to supply + a technical definition).

    +

    Now for some links! We will start by cross-referring to a later section.

    +

    Here is a simple + <ptr>to it: + + 9.Lists. Here is a simple + <ref>, a + reference to it.

    +

    An + external linkas ref and as ptr: + + http://www.bbc.co.uk + and + + http://www.ox.ac.uk/ + .

    +
    +
    +
    +

    + 8. + Tables +

    +
    +

    Tables may have cells that span multiple columns and rows.

    +
    + + - - + + + - - - - + - - + - - + + + - - + + + - - + + + + +
    Pictures from Fagaras mountains
    EffectExampleImageDescriptionCamera direction
    hiThis is hi rend="special" tagSVG, JPEG, GIF or PNG format
    emphThis is emph tag + All pictures were taken on Jun 27, 2007 +
    hiThis is hi tag + + Mountain flowers.north
    typewriterThis is typewriter effect + + Sunset over a secondary ridge.north-east
    boldThis is bold effect + + Glacier lake at 2100m altitude.east
    +
    +
    + + + + + + - - + + + + + - - + + + - - + + - - + + + - - + + + + + +
    + TEI Span Sample +
    Spans + HorizontallyHeader 3Spans + Horizontally
    normalweightThis is normalweight effectSpans + Verticallyabcd
    smallcapsThis is smallcaps effecteSpans + bothf
    allcapsThis is allcaps effectgg
    strikethroughThis is strikethrough effectijSpans + Horizontally
    doublestrikethroughThis is doublestrikethrough effectklmno
    +
    +
    +
    +
    +

    + 9. + Lists +

    +
    +

    Various sorts of list are legal within paragraphs, and you can reference + items in lists...

    +
      +
    1. Dogs
      2. +
    2. Zebras
      3. +
    3. Birds
      4. +
    4. Cats
      5. +
    +
    +
    + 100 +
    +
    first item
    +
    + 200 +
    +
    second item
    +
    + 300 +
    +
    third item
    +
    +

    The preceding lists was between paragraphs.

    +
    This untyped list has a heading and a nested glosslist
    +
      +
    • first item
      • +
    • +
      +
      + 25 +
      +
      first item
      +
      + 35 +
      +
      second item
      +
      + 45 +
      +
      third item
      +
      +
      • +
    • third item
      • +
    +

    What's wrong with this list?

    +
    +
    + apricot +
    +
    +
      +
    • one +
        +
      • one-hay
        • +
      • one-bee
        • +
      • +
    • two
      • +
    • three
      • +
    +
    +
    + banana +
    +
    +
      +
    • one
      • +
    • two
      • +
    • three
      • +
    +
    +
    +
    +
    +
    +

    + 10. + Pictures +

    +
    +
    + - - + + - - + + - - + + - - + + - - + + - - + + - + - + - -
    color(red)This is color(red) effect + +
    underlineThis is underline effectwidth="2.5in" + +
    wavyunderlineThis is wavyunderline effectwidth=".5in" + +
    doubleunderlineThis is doubleunderline effectscale=".5" + +
    subscriptThis is subscript effectwidth="1in" + +
    superscriptThis is superscript effectwidth="1in" style="border:solid green 2pt" + +
    bold italic red, done separatelyheight="1in" - - - rend test 1 - - +
    bold italic smallcapsheight="1in" width="2in" - rend test 1 - - - [1] - - +
    -
    -
    -
    -

    - 2. - Quotations -

    -

    A paragraph with a footnote containing a block-level object2

    -

    Consider quotations: ‘This is a quote which is run on within the text and will have quote marks of some kind around it.’

    -

    Another quotation:

    -
    -

    This is a block quote set off as such from the rest of the text

    -
    -

    Here, by contrast is an ‘inline quotation’. Another strange thing about quotes is this:

    -
    -

    You can put line breaks
    to determine where the line breaks
    Inside a block!

    -
    -
    -
    -

    - 3. - Use of xml:lang -

    -

    He used a French radiateur.

    -

    Languages: Deutsch; Italiano; Español; Français; Portugues; Russian; Svenska; 日本語; 中文.

    -
    -
    -

    - 4. - del, gap, add, unclear etc -

    -

    [...]. The interest & — affor [...] the amount over[?]
    so small     the interest afforded ⟨compared with cash, [...]⟩ by the Annuity
    note paper to those who tutor[?] ⟨think[?]⟩ it, ⟨or keep it,⟩ with a view
    to circulation, will, when compared with cash ⟨be it ever so small⟩ be
    so much profit: compared with a ⟨the⟩ preceding higher
    rate of interest, the ⟨reduced⟩ rate afforded by the Annuity
    note paper, to those who, tutor[?] if they tutor[?] it,
    will, have to depend upon to the extent of their
    respective capitals so invested, have nothing else
    to depend upon for their ⟨respective⟩ incomes, will, [...] ⟨by⟩ the
    amount of the difference, foremost[?] itself as so
    much less.

    -
    -
    -

    - 5. - Drama -

    -
    Roderigo
    -

    Where shall we meet i' the morning?

    -
    Iago
    -

    At my lodging.

    -
    Roderigo
    -

    I'll be with thee betimes.

    -
    Iago
    -

    Go to; farewell. Do you hear, Roderigo?

    -
    Roderigo
    -

    What say you?

    -
    Iago
    -

    No more of drowning, do you hear?

    -
    Roderigo
    -

    I am changed: I'll go sell all my land.

    -
    -
    -

    - 6. - Footnotes and endnotes -

    -
    -

    - 6.1. - 1 Zur Entstehung der Philosophischen Untersuchungen8 -

    -

    Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod9 Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod

    -

    Iriure dolor in hendrerit in vulputate1 velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit2 praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod

    -
    -
    -
    -

    - 7. - Assorted elements and links -

    -

    Fit the first The <emph> element is used for linguistic emphasis. ‘highlighting’ (<soCalled>) nor with shouting (<mentioned>), transmogrification, (a technical <term>), for which the <gloss> tag might be used to supply a technical definition).

    -

    Now for some links! We will start by cross-referring to a later section.

    -

    Here is a simple <ptr> to it: 9. Lists. Here is a simple <ref>, a reference to it.

    -

    An external link as ref and as ptr: http://www.bbc.co.uk and http://www.ox.ac.uk/.

    -
    -
    -

    - 8. - Tables -

    -

    Tables may have cells that span multiple columns and rows.

    -
    - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
    Pictures from Fagaras mountains
    ImageDescriptionCamera direction
    SVG, JPEG, GIF or PNG format
    - All pictures were taken on Jun 27, 2007 -
    - - Mountain flowers. north
    - - Sunset over a secondary ridge.north-east
    - - Glacier lake at 2100m altitude.east
    -
    -
    - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
    - TEI Span Sample -
    Spans HorizontallyHeader 3Spans Horizontally
    Spans Verticallyabcd
    eSpans bothf
    gg
    ijSpans Horizontally
    klmno
    -
    -
    -
    -

    - 9. - Lists -

    -

    Various sorts of list are legal within paragraphs, and you can reference items in lists...

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    1. Dogs
      2. -
    2. Zebras
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    3. Birds
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    4. Cats
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    The preceding lists was between paragraphs.

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    This untyped list has a heading and a nested glosslist
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    What's wrong with this list?

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    - apricot -
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    • one
      • one-hay
      • one-bee
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    • two
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    • three
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    - banana -
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    • one
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    • two
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    - 10. - Pictures -

    -
    - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
    - - -
    width="2.5in" - -
    width=".5in" - -
    scale=".5" - -
    width="1in" - -
    width="1in" style="border:solid green 2pt" - -
    height="1in" - -
    height="1in" width="2in" - -
    height="2in" width="1in" - -
    width="10%" - -
    height="10%" width="10%" - -
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    - 11. - MS catalogue -

    -

    Identification

    where is it, repository name, identifier
    -
    -
    -

    - 12. - Extended prose: MARLEY'S GHOST -

    -
    - [Page 1] -
    -

    Marley was dead: to begin with. There is no doubt whatever about that. The register of his burial was signed by the clergyman, the clerk, the undertaker, and the chief mourner. Scrooge signed it. And Scrooge's name was good upon 'Change, for anything he chose to put his hand to. Old Marley was as dead as a door-nail.

    -

    Mind! I don't mean to say that I know, of my own knowledge, what there is particularly dead about a door-nail. I might have been inclined, myself, to regard a coffin-nail as the deadest piece of ironmongery in the trade. But the wisdom of our ancestors is in the simile; and my unhallowed [Page 2] hands shall not disturb it, or the Country's done for. You will therefore permit me to repeat, emphatically, that Marley was as dead as a door-nail.

    -

    Scrooge knew he was dead? Of course he did. How could it be otherwise? Scrooge and he were partners for I don't know how many years. Scrooge was his sole executor, his sole administrator, his sole assign, his sole residuary legatee, his sole friend, and sole mourner. And even Scrooge was not so dreadfully cut up by the sad event, but that he was an excellent man of business on the very day of the funeral, and solemnised it with an undoubted bargain.

    -

    The mention of Marley's funeral brings me back to the point I started from. There is no doubt that Marley was dead. This must be distinctly understood, or nothing wonderful can come of the story I am going to relate. If we were not perfectly convinced that Hamlet's Father died before the play began, there would be nothing more remarkable in his taking a stroll at night, in an easterly wind, upon his own ramparts, than there [Page 3] would be in any other middle-aged gentleman rashly turning out after dark in a breezy spot — say Saint Paul's Churchyard for instance — literally to astonish his son's weak mind.

    -

    Scrooge never painted out Old Marley's name. There it stood, years afterwards, above the ware-house door: Scrooge and Marley. The firm was known as Scrooge and Marley. Sometimes people new to the business called Scrooge Scrooge, and sometimes Marley, but he answered to both names. It was all the same to him.

    -

    Oh! But he was a tight-fisted hand at the grindstone, Scrooge! a squeezing, wrenching, grasping, scraping, clutching, covetous old sinner! Hard and sharp as flint, from which no steel had ever struck out generous fire; secret, and self-contained, and solitary as an oyster. The cold within him froze his old features, nipped his pointed nose, shrivelled his cheek, stiffened his gait; made his eyes red, his thin lips blue; and spoke out shrewdly in his grating voice. A frosty rime was on his head, and on his eyebrows, and his wiry chin. He [Page 4] carried his own low temperature always about with him; he iced his office in the dog-days; and didn't thaw it one degree at Christmas.

    -

    External heat and cold had little influence on Scrooge. No warmth could warm, no wintry weather chill him. No wind that blew was bitterer than he, no falling snow was more intent upon its purpose, no pelting rain less open to entreaty. Foul weather didn't know where to have him. The heaviest rain, and snow, and hail, and sleet, could boast of the advantage over him in only one respect. They often ‘came down’ handsomely, and Scrooge never did.

    -

    Nobody ever stopped him in the street to say, with gladsome looks, ‘My dear Scrooge, how are you. When will you come to see me.’ No beggars implored him to bestow a trifle, no children asked him what it was o'clock, no man or woman ever once in all his life inquired the way to such and such a place, of Scrooge. Even the blindmen's dogs appeared to know him; and when they saw him coming on, would tug their owners into doorways [Page 5] and up courts; and then would wag their tails as though they said, ‘No eye at all is better than an evil eye, dark master! ’

    -

    But what did Scrooge care! It was the very thing he liked. To edge his way along the crowded paths of life, warning all human sympathy to keep its distance, was what the knowing ones call ‘nuts’ to Scrooge.

    -

    Once upon a time — of all the good days in the year, on Christmas Eve — old Scrooge sat busy in his counting-house. It was cold, bleak, biting weather: foggy withal: and he could hear the people in the court outside, go wheezing up and down, beating their hands upon their breasts, and stamping their feet upon the pavement stones to warm them. The city clocks had only just gone three, but it was quite dark already: it had not been light all day: and candles were flaring in the windows of the neighbouring offices, like ruddy smears upon the palpable brown air. The fog came pouring in at every chink and keyhole, and was so dense without, that although the court was of the [Page 6] narrowest, the houses opposite were mere phantoms. To see the dingy cloud come drooping down, obscuring everything, one might have thought that Nature lived hard by, and was brewing on a large scale.

    -

    The door of Scrooge's counting-house was open that he might keep his eye upon his clerk, who in a dismal little cell beyond, a sort of tank, was copying letters. Scrooge had a very small fire, but the clerk's fire was so very much smaller that it looked like one coal. But he couldn't replenish it, for Scrooge kept the coal-box in his own room; and so surely as the clerk came in with the shovel, the master predicted that it would be necessary for them to part. Wherefore the clerk put on his white comforter, and tried to warm himself at the candle; in which effort, not being a man of a strong imagination, he failed.

    -

    ‘A merry Christmas, uncle! God save you!’ cried a cheerful voice. It was the voice of Scrooge's nephew, who came upon him so quickly that this was the first intimation he had of his approach. [Page 7]

    -

    ‘Bah!’ said Scrooge, ‘Humbug!’

    -

    He had so heated himself with rapid walking in the fog and frost, this nephew of Scrooge's, that he was all in a glow; his face was ruddy and handsome; his eyes sparkled, and his breath smoked again.

    -

    ‘Christmas a humbug, uncle!’ said Scrooge's nephew. ‘You don't mean that, I am sure.’

    -

    ‘I do,’ said Scrooge. ‘Merry Christmas! What right have you to be merry? what reason have you to be merry? You're poor enough.’

    -

    ‘Come, then,’ returned the nephew gaily. ‘What right have you to be dismal? what reason have you to be morose? You're rich enough.’

    -

    Scrooge having no better answer ready on the spur of the moment, said, ‘Bah!’ again; and followed it up with ‘Humbug.’

    -

    ‘Don't be cross, uncle,’ said the nephew.

    -

    ‘What else can I be,’ returned the uncle, ‘when I live in such a world of fools as this Merry Christmas! Out upon merry Christmas. What's Christmas time to you but a time for [Page 8]paying bills without money; a time for finding yourself a year older, but not an hour richer; a time for balancing your books and having every item in 'em through a round dozen of months presented dead against you? If I could work my will,’ said Scrooge indignantly, ‘every idiot who goes about with ‘Merry Christmas’ on his lips, should be boiled with his own pudding, and buried with a stake of holly through his heart. He should!’

    -

    ‘Uncle!’ pleaded the nephew.

    -

    ‘Nephew!’ returned the uncle, sternly, ‘keep Christmas in your own way, and let me keep it in mine.’

    -

    ‘Keep it!’ repeated Scrooge's nephew. ‘But you don't keep it.’

    -

    ‘Let me leave it alone, then,’ said Scrooge. ‘Much good may it do you! Much good it has ever done you!’

    -

    ‘There are many things from which I might have derived good, by which I have not profited, I dare say,’ returned the nephew: ‘Christmas among the rest. But I am sure I have always thought of Christmas[Page 9] time, when it has come round — apart from the veneration due to its sacred name and origin, if anything belonging to it can be apart from that — as a good time: a kind, forgiving, charitable, pleasant time: the only time I know of, in the long calendar of the year, when men and women seem by one consent to open their shut-up hearts freely, and to think of people below them as if they really were fellow-passengers to the grave, and not another race of creatures bound on other journeys. And therefore, uncle, though it has never put a scrap of gold or silver in my pocket, I believe that it has done me good, and will do me good; and I say, God bless it!’

    -

    The clerk in the tank involuntarily applauded. Becoming immediately sensible of the impropriety, he poked the fire, and extinguished the last frail spark for ever.

    -

    ‘Let me hear another sound from you,’ said Scrooge, ‘and you'll keep your Christmas by losing your situation. You're quite a powerful speaker, sir,’ he added, turning to his nephew. ‘I wonder you don't go into Parliament.’[Page 10]

    -

    - ‘Don't be angry, uncle. Come! Dine with us to-morrow.’ -

    -

    Scrooge said that he would see him — yes, indeed he did. He went the whole length of the expression, and said that he would see him in that extremity first.

    -

    ‘But why?’ cried Scrooge's nephew. ‘Why?’

    -

    ‘Why did you get married?’ said Scrooge.

    -

    - ‘Because I fell in love.’ -

    -

    ‘Because you fell in love!’ growled Scrooge, as if that were the only one thing in the world more ridiculous than a merry Christmas. ‘Good afternoon!’

    -

    - ‘Nay, uncle, but you never came to see me before that happened. Why give it as a reason for not coming now?’ -

    -

    ‘Good afternoon,’ said Scrooge.

    -

    - ‘I want nothing from you; I ask nothing of you; why cannot we be friends?’ -

    -

    ‘Good afternoon,’ said Scrooge.

    -

    - ‘I am sorry, with all my heart, to find you so resolute. We have never had any quarrel, to which[Page 11] I have been a party. But I have made the trial in homage to Christmas, and I'll keep my Christmas humour to the last. So A Merry Christmas, uncle!’ -

    -

    ‘Good afternoon!’ said Scrooge.

    -

    - ‘And A Happy New Year!’ -

    -

    ‘Good afternoon!’ said Scrooge.

    -

    His nephew left the room without an angry word, notwithstanding. He stopped at the outer door to bestow the greeting of the season on the clerk, who, cold as he was, was warmer than Scrooge; for he returned them cordially.

    -

    ‘There's another fellow,’ muttered Scrooge; who overheard him: ‘my clerk, with fifteen shillings a week, and a wife and family, talking about a merry Christmas. I'll retire to Bedlam.’

    -

    This lunatic, in letting Scrooge's nephew out, had let two other people in. They were portly gentlemen, pleasant to behold, and now stood, with their hats off, in Scrooge's office. They had books and papers in their hands, and bowed to him.

    -

    ‘Scrooge and Marley's, I believe,’ said one of the [Page 12]gentlemen, referring to his list. ‘Have I the pleasure of addressing Mr Scrooge, or Mr Marley?’

    -

    ‘Mr Marley has been dead these seven years,’ Scrooge replied. ‘He died seven years ago, this very night.’

    -

    ‘We have no doubt his liberality is well represented by his surviving partner,’ said the gentleman, presenting his credentials.

    -

    It certainly was; for they had been two kindred spirits. At the ominous word ‘liberality’, Scrooge frowned, and shook his head, and handed the credentials back.

    -

    ‘At this festive season of the year, Mr Scrooge,’ said the gentleman, taking up a pen, ‘it is more than usually desirable that we should make some slight provision for the Poor and destitute, who suffer greatly at the present time. Many thousands are in want of common necessaries; hundreds of thousands are in want of common comforts, sir.’

    -

    ‘Are there no prisons?’ asked Scrooge.

    -

    ‘Plenty of prisons,’ said the gentleman, laying down the pen again. [Page 13]

    -

    ‘And the Union workhouses?’ demanded Scrooge. ‘Are they still in operation?’

    -

    ‘They are. Still,’ returned the gentleman, ‘I wish I could say they were not.’

    -

    ‘The Treadmill and the Poor Law are in full vigour, then?’ said Scrooge.

    -

    - ‘Both very busy, sir.’ -

    -

    ‘Oh! I was afraid, from what you said at first, that something had occurred to stop them in their useful course,’ said Scrooge. ‘I'm very glad to hear it.’

    -

    ‘Under the impression that they scarcely furnish Christian cheer of mind or body to the multitude,’ returned the gentleman, ‘a few of us are endeavouring to raise a fund to buy the Poor some meat and drink, and means of warmth. We choose this time, because it is a time, of all others, when Want is keenly felt, and Abundance rejoices. What shall I put you down for?’

    -

    ‘Nothing!’ Scrooge replied.

    -

    - ‘You wish to be anonymous?’ -

    -

    ‘I wish to be left alone,’ said Scrooge. ‘Since [Page 14] you ask me what I wish, gentlemen, that is my answer. I don't make merry myself at Christmas and I can't afford to make idle people merry. I help to support the establishments I have mentioned: they cost enough: and those who are badly off must go there.’

    -

    - ‘Many can't go there; and many would rather die.’ -

    -

    ‘If they would rather die,’ said Scrooge, ‘they had better do it, and decrease the surplus population. Besides — excuse me — I don't know that.’

    -

    ‘But you might know it,’ observed the gentleman.

    -

    ‘It's not my business,’ Scrooge returned. ‘It's enough for a man to understand his own business, and not to interfere with other people's. Mine occupies me constantly. Good afternoon, gentlemen!’

    -

    Seeing clearly that it would be useless to pursue their point, the gentlemen withdrew. Scrooge resumed his labours with an improved opinion of himself, and in a more facetious temper than was usual with him. [Page 15]

    -

    Foggier yet, and colder! Piercing, searching, biting cold. If the good Saint Dunstan had but nipped the Evil Spirit's nose with a touch of such weather as that, Note: test of a note instead of using his familiar weapons, then indeed he would have roared to lusty purpose. The owner of one scant young nose, gnawed and mumbled by the hungry cold as bones are gnawed by dogs, stooped down at Scrooge's keyhole to regale him with a Christmas carol: but at the first sound of

    -
    -
    God bless you, merry gentleman!
    -
    May nothing you dismay!
    -
    -

    Scrooge seized the ruler with such energy of action[Page 17] that the singer fled in terror, leaving the keyhole to the fog and even more congenial frost.

    -
    -
    -

    - 13. - Linking -

    -

    - - http://www.bbc.co.uk - -

    -

    - - https://staff.oucs.ox.ac.uk - -

    -

    [[undefined foo]]

    -

    - Fred -

    -

    - Jones 76 -

    -
    -
    -

    - 14. - Testing preservation of ID -

    -

    Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet. Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet. Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet. With references to

    - -

    I wonder what are the xml-ids preserved in a transformation to XHTML, in particular in the case of quotations. So, let’s try :

    -
    -
    -

    Something longer. Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet. Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet.

    + + height="2in" width="1in" + + + + + + width="10%" + + + + + + height="10%" width="10%" + + + + +
    - - - -
    In Somewhere.
    -
    -
    -
    -

    - 15. - Choice, sic, corr, reg, orig -

    -

    voro þav sammędd syskin in heilagri
    olafr konvngr ok fyrnefnd [gvnnhilldr].

    -

    Lastly, That, upon his solemn oath to observe all the above articles, the said man-mountain shall have a daily allowance of meat and drink sufficient for the support of [1728] of our subjects, with free access to our royal person, and other marks of our favor.

    -
    -
    -

    - 16. - Verbatim -

    -

    an egXML in a list:

    -
      -
    • -
      <div xml:id="test99" rend="whatever"> - <head>Choice, sic, corr, reg, orig</head> - <p>v<ex>oro</ex> þav sam<ex>m</ex>ędd syskin in -   hei<ex>lagr</ex>i <lb/> ol<ex>afr</ex> k<ex>onvng</ex>r - <ex>ok</ex> fyrnefnd - <choice> -   <sic>gvn<ex>n</ex>hillde</sic> -   <corr>gvn<ex>n</ex>hilldr</corr> -  </choice>.</p> -</div>
      -
      • -
    -
    -
    -

    - 17. - divs with no heads -

    -
    -

    - 17.1. -

    -

    Ampersands: Fit the first& Fit the first& more Fit the first&amp; more Fit the first&& Fit the first&quot; Fit the first @ http://www.example.com/?foo=bar&bar=foo&#3.

    -
    <p>Ampersands: -<seg>Fit the first&amp;</seg> - <seg>Fit the first&amp; more</seg> - <seg>Fit the first&amp;amp; more</seg> - <seg>Fit the first&amp;&</seg> - <seg>Fit the first&amp;quot; (as opposed to &quot;)</seg> - <seg>Fit the first @ <ref target="http://www.example.com/?foo=bar&amp;bar=foo&#3">http://www.example.com/?foo=bar&amp;bar=foo&#3</ref> - </seg>. -</p>
    -
    -
    -

    - 17.2. -

    -

    Fit the second

    -
    + +
    +
    +

    + 11. + MS catalogue +

    +
    +
    +

    Identification

    where is it, repository name, identifier
    +
    +
    +
    +

    + 12. + Extended prose: MARLEY'S GHOST +

    +
    +
    + [Page 1] +
    +

    Marley was dead: to begin with. There is no doubt whatever about that. The register of his burial was signed by the clergyman, the clerk, the undertaker, and the chief mourner. Scrooge signed it. And Scrooge's name was good upon 'Change, for anything he chose to put his hand to. Old Marley was as dead as a door-nail.

    +

    Mind! I don't mean to say that I know, of my own knowledge, what there is particularly dead about a door-nail. I might have been inclined, myself, to regard a coffin-nail as the deadest piece of ironmongery in the trade. But the wisdom of our ancestors is in the simile; and my unhallowed + [Page 2]hands shall not disturb it, or the Country's done for. You will therefore permit me to repeat, emphatically, that Marley was as dead as a door-nail.

    +

    Scrooge knew he was dead? Of course he did. How could it be otherwise? Scrooge and he were partners for I don't know how many years. Scrooge was his sole executor, his sole administrator, his sole assign, his sole residuary legatee, his sole friend, and sole mourner. And even Scrooge was not so dreadfully cut up by the sad event, but that he was an excellent man of business on the very day of the funeral, and solemnised it with an undoubted bargain.

    +

    The mention of Marley's funeral brings me back to the point I started from. There is no doubt that Marley was dead. This must be distinctly understood, or nothing wonderful can come of the story I am going to relate. If we were not perfectly convinced that Hamlet's Father died before the play began, there would be nothing more remarkable in his taking a stroll at night, in an easterly wind, upon his own ramparts, than there + [Page 3]would be in any other middle-aged gentleman rashly turning out after dark in a breezy spot — say Saint Paul's Churchyard for instance — literally to astonish his son's weak mind.

    +

    Scrooge never painted out Old Marley's name. There it stood, years afterwards, above the ware-house door: Scrooge and Marley. The firm was known as Scrooge and Marley. Sometimes people new to the business called Scrooge Scrooge, and sometimes Marley, but he answered to both names. It was all the same to him.

    +

    Oh! But he was a tight-fisted hand at the grindstone, Scrooge! a squeezing, wrenching, grasping, scraping, clutching, covetous old sinner! Hard and sharp as flint, from which no steel had ever struck out generous fire; secret, and self-contained, and solitary as an oyster. The cold within him froze his old features, nipped his pointed nose, shrivelled his cheek, stiffened his gait; made his eyes red, his thin lips blue; and spoke out shrewdly in his grating voice. A frosty rime was on his head, and on his eyebrows, and his wiry chin. He + [Page 4]carried his own low temperature always about with him; he iced his office in the dog-days; and didn't thaw it one degree at Christmas.

    +

    External heat and cold had little influence on Scrooge. No warmth could warm, no wintry weather chill him. No wind that blew was bitterer than he, no falling snow was more intent upon its purpose, no pelting rain less open to entreaty. Foul weather didn't know where to have him. The heaviest rain, and snow, and hail, and sleet, could boast of the advantage over him in only one respect. They often ‘came down’ handsomely, and Scrooge never did.

    +

    Nobody ever stopped him in the street to say, with gladsome looks, + ‘My dear Scrooge, how are you. When will you come to see me.’No beggars implored him to bestow a trifle, no children asked him what it was o'clock, no man or woman ever once in all his life inquired the way to such and such a place, of Scrooge. Even the blindmen's dogs appeared to know him; and when they saw him coming on, would tug their owners into doorways + [Page 5]and up courts; and then would wag their tails as though they said, + ‘No eye at all is better than an evil eye, dark master! ’

    +

    But what did Scrooge care! It was the very thing he liked. To edge his way along the crowded paths of life, warning all human sympathy to keep its distance, was what the knowing ones call ‘nuts’ to Scrooge.

    +

    Once upon a time — of all the good days in the year, on Christmas Eve — old Scrooge sat busy in his counting-house. It was cold, bleak, biting weather: foggy withal: and he could hear the people in the court outside, go wheezing up and down, beating their hands upon their breasts, and stamping their feet upon the pavement stones to warm them. The city clocks had only just gone three, but it was quite dark already: it had not been light all day: and candles were flaring in the windows of the neighbouring offices, like ruddy smears upon the palpable brown air. The fog came pouring in at every chink and keyhole, and was so dense without, that although the court was of the + [Page 6]narrowest, the houses opposite were mere phantoms. To see the dingy cloud come drooping down, obscuring everything, one might have thought that Nature lived hard by, and was brewing on a large scale.

    +

    The door of Scrooge's counting-house was open that he might keep his eye upon his clerk, who in a dismal little cell beyond, a sort of tank, was copying letters. Scrooge had a very small fire, but the clerk's fire was so very much smaller that it looked like one coal. But he couldn't replenish it, for Scrooge kept the coal-box in his own room; and so surely as the clerk came in with the shovel, the master predicted that it would be necessary for them to part. Wherefore the clerk put on his white comforter, and tried to warm himself at the candle; in which effort, not being a man of a strong imagination, he failed.

    +

    + ‘A merry Christmas, uncle! God save you!’cried a cheerful voice. It was the voice of Scrooge's nephew, who came upon him so quickly that this was the first intimation he had of his approach. + [Page 7]

    +

    + ‘Bah!’said Scrooge, + ‘Humbug!’

    +

    He had so heated himself with rapid walking in the fog and frost, this nephew of Scrooge's, that he was all in a glow; his face was ruddy and handsome; his eyes sparkled, and his breath smoked again.

    +

    + ‘Christmas a humbug, uncle!’said Scrooge's nephew. + ‘You don't mean that, I am sure.’

    +

    + ‘I do,’said Scrooge. + ‘Merry Christmas! What right have you to be merry? what reason have you to be merry? You're poor enough.’

    +

    + ‘Come, then,’returned the nephew gaily. + ‘What right have you to be dismal? what reason have you to be morose? You're rich enough.’

    +

    Scrooge having no better answer ready on the spur of the moment, said, + ‘Bah!’again; and followed it up with + ‘Humbug.’

    +

    + ‘Don't be cross, uncle,’said the nephew.

    +

    + ‘What else can I be,’returned the uncle, + ‘when I live in such a world of fools as this Merry Christmas! Out upon merry Christmas. What's Christmas time to you but a time for + [Page 8]paying bills without money; a time for finding yourself a year older, but not an hour richer; a time for balancing your books and having every item in 'em through a round dozen of months presented dead against you? If I could work my will,’said Scrooge indignantly, + ‘every idiot who goes about with + ‘Merry Christmas’on his lips, should be boiled with his own pudding, and buried with a stake of holly through his heart. He should!’

    +

    + ‘Uncle!’pleaded the nephew.

    +

    + ‘Nephew!’returned the uncle, sternly, + ‘keep Christmas in your own way, and let me keep it in mine.’

    +

    + ‘Keep it!’repeated Scrooge's nephew. + ‘But you don't keep it.’

    +

    + ‘Let me leave it alone, then,’said Scrooge. + ‘Much good may it do you! Much good it has ever done you!’

    +

    + ‘There are many things from which I might have derived good, by which I have not profited, I dare say,’returned the nephew: + ‘Christmas among the rest. But I am sure I have always thought of Christmas + [Page 9]time, when it has come round — apart from the veneration due to its sacred name and origin, if anything belonging to it can be apart from that — as a good time: a kind, forgiving, charitable, pleasant time: the only time I know of, in the long calendar of the year, when men and women seem by one consent to open their shut-up hearts freely, and to think of people below them as if they really were fellow-passengers to the grave, and not another race of creatures bound on other journeys. And therefore, uncle, though it has never put a scrap of gold or silver in my pocket, I believe that it + hasdone me good, and + willdo me good; and I say, God bless it!’

    +

    The clerk in the tank involuntarily applauded. Becoming immediately sensible of the impropriety, he poked the fire, and extinguished the last frail spark for ever.

    +

    + ‘Let me hear another sound from + you,’said Scrooge, + ‘and you'll keep your Christmas by losing your situation. You're quite a powerful speaker, sir,’he added, turning to his nephew. + ‘I wonder you don't go into Parliament.’ + [Page 10]

    +

    + ‘Don't be angry, uncle. Come! Dine with us to-morrow.’ +

    +

    Scrooge said that he would see him — yes, indeed he did. He went the whole length of the expression, and said that he would see him in that extremity first.

    +

    + ‘But why?’cried Scrooge's nephew. + ‘Why?’

    +

    + ‘Why did you get married?’said Scrooge.

    +

    + ‘Because I fell in love.’ +

    +

    + ‘Because you fell in love!’growled Scrooge, as if that were the only one thing in the world more ridiculous than a merry Christmas. + ‘Good afternoon!’

    +

    + ‘Nay, uncle, but you never came to see me before that happened. Why give it as a reason for not coming now?’ +

    +

    + ‘Good afternoon,’said Scrooge.

    +

    + ‘I want nothing from you; I ask nothing of you; why cannot we be friends?’ +

    +

    + ‘Good afternoon,’said Scrooge.

    +

    + ‘I am sorry, with all my heart, to find you so resolute. We have never had any quarrel, to which + [Page 11]I have been a party. But I have made the trial in homage to Christmas, and I'll keep my Christmas humour to the last. So A Merry Christmas, uncle!’ +

    +

    + ‘Good afternoon!’said Scrooge.

    +

    + ‘And A Happy New Year!’ +

    +

    + ‘Good afternoon!’said Scrooge.

    +

    His nephew left the room without an angry word, notwithstanding. He stopped at the outer door to bestow the greeting of the season on the clerk, who, cold as he was, was warmer than Scrooge; for he returned them cordially.

    +

    + ‘There's another fellow,’muttered Scrooge; who overheard him: + ‘my clerk, with fifteen shillings a week, and a wife and family, talking about a merry Christmas. I'll retire to Bedlam.’

    +

    This lunatic, in letting Scrooge's nephew out, had let two other people in. They were portly gentlemen, pleasant to behold, and now stood, with their hats off, in Scrooge's office. They had books and papers in their hands, and bowed to him.

    +

    + ‘Scrooge and Marley's, I believe,’said one of the + [Page 12]gentlemen, referring to his list. + ‘Have I the pleasure of addressing Mr Scrooge, or Mr Marley?’

    +

    + ‘Mr Marley has been dead these seven years,’Scrooge replied. + ‘He died seven years ago, this very night.’

    +

    + ‘We have no doubt his liberality is well represented by his surviving partner,’said the gentleman, presenting his credentials.

    +

    It certainly was; for they had been two kindred spirits. At the ominous word + ‘liberality’, Scrooge frowned, and shook his head, and handed the credentials back.

    +

    + ‘At this festive season of the year, Mr Scrooge,’said the gentleman, taking up a pen, + ‘it is more than usually desirable that we should make some slight provision for the Poor and destitute, who suffer greatly at the present time. Many thousands are in want of common necessaries; hundreds of thousands are in want of common comforts, sir.’

    +

    + ‘Are there no prisons?’asked Scrooge.

    +

    + ‘Plenty of prisons,’said the gentleman, laying down the pen again. + [Page 13]

    +

    + ‘And the Union workhouses?’demanded Scrooge. + ‘Are they still in operation?’

    +

    + ‘They are. Still,’returned the gentleman, + ‘I wish I could say they were not.’

    +

    + ‘The Treadmill and the Poor Law are in full vigour, then?’said Scrooge.

    +

    + ‘Both very busy, sir.’ +

    +

    + ‘Oh! I was afraid, from what you said at first, that something had occurred to stop them in their useful course,’said Scrooge. + ‘I'm very glad to hear it.’

    +

    + ‘Under the impression that they scarcely furnish Christian cheer of mind or body to the multitude,’returned the gentleman, + ‘a few of us are endeavouring to raise a fund to buy the Poor some meat and drink, and means of warmth. We choose this time, because it is a time, of all others, when Want is keenly felt, and Abundance rejoices. What shall I put you down for?’

    +

    + ‘Nothing!’Scrooge replied.

    +

    + ‘You wish to be anonymous?’ +

    +

    + ‘I wish to be left alone,’said Scrooge. + ‘Since + [Page 14]you ask me what I wish, gentlemen, that is my answer. I don't make merry myself at Christmas and I can't afford to make idle people merry. I help to support the establishments I have mentioned: they cost enough: and those who are badly off must go there.’

    +

    + ‘Many can't go there; and many would rather die.’ +

    +

    + ‘If they would rather die,’said Scrooge, + ‘they had better do it, and decrease the surplus population. Besides — excuse me — I don't know that.’

    +

    + ‘But you might know it,’observed the gentleman.

    +

    + ‘It's not my business,’Scrooge returned. + ‘It's enough for a man to understand his own business, and not to interfere with other people's. Mine occupies me constantly. Good afternoon, gentlemen!’

    +

    Seeing clearly that it would be useless to pursue their point, the gentlemen withdrew. Scrooge resumed his labours with an improved opinion of himself, and in a more facetious temper than was usual with him. + [Page 15]

    +

    Foggier yet, and colder! Piercing, searching, biting cold. If the good Saint Dunstan had but nipped the Evil Spirit's nose with a touch of such weather as that, + + Note:test of a noteinstead of using his familiar weapons, then indeed he would have roared to lusty purpose. The owner of one scant young nose, gnawed and mumbled by the hungry cold as bones are gnawed by dogs, stooped down at Scrooge's keyhole to regale him with a Christmas carol: but at the first sound of

    +
    +
    God bless you, merry gentleman!
    +
    May nothing you dismay!
    +
    +

    Scrooge seized the ruler with such energy of action + [Page 17]that the singer fled in terror, leaving the keyhole to the fog and even more congenial frost.

    +
    +
    +
    +

    + 13. + Linking +

    +
    +

    + + http://www.bbc.co.uk + +

    +

    + + https://staff.oucs.ox.ac.uk + +

    +

    [[undefined foo]]

    +

    + Fred +

    +

    + Jones 76 +

    +
    +
    +
    +

    + 14. + Testing preservation of ID +

    +
    +

    Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet. Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet. Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet. With references to

    + +

    I wonder what are the xml-ids preserved in a transformation to XHTML, in particular in the case of quotations. So, let’s try :

    +
    +
    +

    Something longer. Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet. Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet.

    +
    + + + +
    In + Somewhere.
    +
    +
    +
    +
    +

    + 15. + Choice, sic, corr, reg, orig +

    +
    +

    v + oroþav sam + mędd syskin in hei + lagri +
    ol + afrk + onvngr + okfyrnefnd + [gvn + nhilldr].

    +

    Lastly, That, upon his solemn oath to observe all the above articles, the said man-mountain shall have a daily allowance of meat and drink sufficient for the support of + [1728]of our subjects, with free access to our royal person, and other marks of our + favor.

    +
    +
    +
    +

    + 16. + Verbatim +

    +
    +

    an egXML in a list:

    +
      +
    • +
      + <div  + xml:id=" + test99"  + rend=" + whatever">  + <head>Choice, sic, corr, reg, orig + </head>  + <p>v + <ex>oro + </ex>þav sam + <ex>m + </ex>ędd syskin in    hei + <ex>lagr + </ex>i + <lb/>ol + <ex>afr + </ex>k + <ex>onvng + </ex>r   + <ex>ok + </ex>fyrnefnd   + <choice>    + <sic>gvn + <ex>n + </ex>hillde + </sic>    + <corr>gvn + <ex>n + </ex>hilldr + </corr>   + </choice>. + </p> + </div>
      +
      • +
    +
    +
    +
    +

    + 17. + divs with no heads +

    +
    +
    +

    + 17.1. +

    +

    Ampersands: + Fit the first& + Fit the first& more + Fit the first&amp; more + Fit the first&& + Fit the first&quot; + Fit the first @ + http://www.example.com/?foo=bar&bar=foo&#3.

    +
    + <p>Ampersands: + <seg>Fit the first&amp; + </seg>  + <seg>Fit the first&amp; more + </seg>  + <seg>Fit the first&amp;amp; more + </seg>  + <seg>Fit the first&amp;& + </seg>  + <seg>Fit the first&amp;quot; (as opposed to &quot;) + </seg>  + <seg>Fit the first @ + <ref  + target=" + http://www.example.com/?foo=bar&amp;bar=foo&#3">http://www.example.com/?foo=bar&amp;bar=foo&#3 + </ref>  + </seg>. + </p>
    +
    +
    +

    + 17.2. +

    +

    Fit the + second

    +
    +
    Notes
    - [1]. + [1].
    Cairns 2003: 11. My work is Muellner 1996.
    - 2 -
    We start with a quotation:
    This is the way the world ends
    This is the way the world ends
    This is the way the world ends
    Not with a bang but a whimper.
    which is from TS Eliot's Hollow men
    + 2 +
    We start with a quotation: +
    +
    This is the way the world ends
    +
    This is the way the world ends
    +
    This is the way the world ends
    +
    Not with a bang but a whimper.
    +
    which is from TS Eliot's + Hollow men
    - 8. + 8.
    Zu Textauszeichnungen und Siglen siehe die Legende.
    - 9. + 9.
    It is time to begin the beguine.
    Notes
    - 1 + 1
    Not Vulture
    - 2 + 2
    Not Blandings
    -
    Home 
    -
    Charles Dickens. Date: 1970-01-01
    +
    + + Home 
    +
    Charles Dickens. Date: 1970-01-01 +
    +
    diff --git a/Test/expected-results/test-ota.html b/Test/expected-results/test-ota.html index dd1a6bda2..6d0e25791 100644 --- a/Test/expected-results/test-ota.html +++ b/Test/expected-results/test-ota.html @@ -1,130 +1,81 @@ - - + + - + - [OTA] A Christmas carol. in prose. being A Ghost Story of Christmas - - - - - - - - - + [OTA] A Christmas carol. in prose. being A Ghost Story of Christmas + + + + + + + + + -
    -

    - (half title note) -

    -

    The Original Edition of A CHRISTMAS CAROL has been out of print for many years, and this Edition is a reprint from the stereotype plates of that Edition.

    -
    -
    -
    -
    A Christmas carol. in prose.
    -
    being A Ghost Story of Christmas
    +
    +
    +
    +

    + (half title note) +

    +
    +

    The Original Edition of A CHRISTMAS CAROL has been out of print for many years, and this Edition is a reprint from the stereotype plates of that Edition.

    +
    +
    +
    +
    A Christmas carol. in prose.
    +
    being + A Ghost Story of Christmas
    +
    +
    by + Charles Dickens.
    +
    With illustrations by John Leech
    +
    London: Chapman and Hall, Ltd. 1893.
    -
    by Charles Dickens.
    -
    With illustrations by John Leech
    -
    London: Chapman and Hall, Ltd. 1893.
    -
    -
    -

    - PREFACE -

    -

    I have endeavoured in this Ghostly little book, to raise the Ghost of an Idea, which shall not put my readers out of humour with themselves, with each other, with the season, or with me. May it haunt their houses pleasantly, and no one wish to lay it.

    -
    Their faithful Friend and Servant, C.D. December, 1843.
    -
    -
    -

    - Contents. -

    -
    -
    - Stave I -
    -
    Marley's ghost 1
    -
    - Stave II -
    -
    The first of the three spirits
    -
    - Stave III -
    -
    The second of the three spirits
    -
    - Stave IV -
    -
    The last of the spirits
    -
    - Stave V -
    -
    The end of it
    -
    +
    +
    +

    + PREFACE +

    +
    +

    I have endeavoured in this Ghostly little book, to raise the Ghost of an Idea, which shall not put my readers out of humour with themselves, with each other, with the season, or with me. May it haunt their houses pleasantly, and no one wish to lay it.

    +
    Their faithful Friend and Servant, C.D. + December, 1843.
    +
    +
    +
    +

    + Contents. +

    +
    +
    +
    + Stave I +
    +
    Marley's ghost + 1
    +
    + Stave II +
    +
    The first of the three spirits
    +
    + Stave III +
    +
    The second of the three spirits
    +
    + Stave IV +
    +
    The last of the spirits
    +
    + Stave V +
    +
    The end of it
    +
    +

    Table of contents

      @@ -132,7 +83,7 @@

      Table of contents

      (half title note)
    • - PREFACE + PREFACE
    • Contents. @@ -194,666 +145,983 @@

      Table of contents

    • divs with no heads -
        +
        -

        (Bits of) A CHRISTMAS CAROL, and other things

        -
        -

        - Simple rendition tests -

        -

        Who-e debel you? — he at last said — you no speak-e, damme, I kill-e. And so saying, the lighted tomahawk began flourishing about me in the dark.

        -

        ‘Who-e debel you?’ — he at last said — ‘you no speak-e, damme, I kill-e.’ And so saying, the lighted tomahawk began flourishing about me in the dark.

        -
        - - +
        +

        (Bits of) A CHRISTMAS CAROL, and other things

        +
        +
        +

        + Simple rendition tests +

        +
        +

        + Who-e debel you?— he at last said — + you no speak-e, damme, I kill-e.And so saying, the lighted tomahawk began flourishing about me in the dark.

        +

        + ‘Who-e debel you?’— he at last said — + ‘you no speak-e, damme, I kill-e.’And so saying, the lighted tomahawk began flourishing about me in the dark.

        +
        +
        + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + +
        EffectExample
        hiThis is + hi rend="special"tag
        emphThis is + emphtag
        hiThis is + hitag
        typewriterThis is + typewritereffect
        boldThis is + boldeffect
        normalweightThis is + normalweighteffect
        smallcapsThis is + smallcapseffect
        allcapsThis is + allcapseffect
        strikethroughThis is + strikethrougheffect
        doublestrikethroughThis is + doublestrikethrougheffect
        color(red)This is + color(red)effect
        underlineThis is + underlineeffect
        wavyunderlineThis is + wavyunderlineeffect
        doubleunderlineThis is + doubleunderlineeffect
        subscriptThis is + subscripteffect
        superscriptThis is + superscripteffect
        bold italic red, done separately + + + rend test 1 + + +
        bold italic smallcaps + rend test 1 + + + [1] + + +
        +
        + +
        +
        +

        + Quotations +

        +
        +

        A paragraph with a footnote containing a block-level object + + + 2 + +

        +

        Consider quotations: + ‘This is a quote which is run on within the text and will have quote marks of some kind around it.’

        +

        Another quotation:

        +
        This is a block quote set off as such from the rest of the text
        +

        Here, by contrast is an + ‘inline quotation’. Another strange thing about quotes is this:

        +
        You can put line breaks +
        to determine where the line breaks +
        Inside a block!
        +
        +
        +
        +

        + Use of xml:lang +

        +
        +

        He used a French + radiateur.

        +

        Languages: + Deutsch; + Italiano; + Español; + Français; + Portugues; + Russian; + Svenska; + 日本語; + 中文.

        +
        +
        +
        +

        + del, gap, add, unclear etc +

        +
        +

        + + [...]. The + interest& — affor + [...]the amount + over[?] +
        so small        the interest afforded + ⟨compared with cash, + + [...] + ⟩by the Annuity +
        note paper to those who + tutor[?] + ⟨ + think[?]⟩it, + ⟨or keep it,⟩with a view +
        to circulation, will, + when compared with cash + ⟨be it ever so small⟩be +
        so much + profit: compared with + a + ⟨the⟩preceding higher +
        rate of interest, the + ⟨reduced⟩rate afforded by the Annuity +
        note paper, to those who, + + tutor[?]if they + tutor[?]it, +
        will, + have to depend uponto the extent of their +
        respective capitals so invested, have nothing else +
        to depend upon for their + ⟨respective⟩incomes, will, + + [...] + + ⟨by⟩the +
        amount of the difference, + foremost[?]itself as so +
        much less.

        +
        +
        +
        +

        + Drama +

        +
        +
        Roderigo
        +

        Where shall we meet i' the morning?

        +
        Iago
        +

        At my lodging.

        +
        Roderigo
        +

        I'll be with thee betimes.

        +
        Iago
        +

        Go to; farewell. Do you hear, Roderigo?

        +
        Roderigo
        +

        What say you?

        +
        Iago
        +

        No more of drowning, do you hear?

        +
        Roderigo
        +

        I am changed: I'll go sell all my land.

        +
        +
        +
        +

        + Footnotes and endnotes +

        +
        +
        +

        + 1 Zur Entstehung der + Philosophischen Untersuchungen + + + 8 + + +

        +

        Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod + + + 9 + + Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod

        +

        Iriure dolor in hendrerit in vulputate + + + 1 + + velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit + + + 2 + + praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod

        +
        +
        +
        +
        +

        + Assorted elements and links +

        +
        +

        + Fit the firstThe + <emph>element is used for linguistic emph + asis. ‘highlighting’ ( + <soCalled>) nor with + shouting( + <mentioned>), + transmogrification, (a technical + <term>), for which the + <gloss>tag might be used to supply + a technical definition).

        +

        Now for some links! We will start by cross-referring to a later section.

        +

        Here is a simple + <ptr>to it: + Lists. Here is a simple + <ref>, a + reference to it.

        +

        An + external linkas ref and as ptr: + + http://www.bbc.co.uk + and + + http://www.ox.ac.uk/ + .

        +
        +
        +
        +

        + Tables +

        +
        +

        Tables may have cells that span multiple columns and rows.

        +
        + + - - + + + - - - - + - - + - - + + + - - + + + - - + + + + +
        Pictures from Fagaras mountains
        EffectExampleImageDescriptionCamera direction
        hiThis is hi rend="special" tagSVG, JPEG, GIF or PNG format
        emphThis is emph tag + All pictures were taken on Jun 27, 2007 +
        hiThis is hi tag + + Mountain flowers.north
        typewriterThis is typewriter effect + + Sunset over a secondary ridge.north-east
        boldThis is bold effect + + Glacier lake at 2100m altitude.east
        +
        +
        + + + + + + - - + + + + + - - + + + - - + + - - + + + - - + + + + + +
        + TEI Span Sample +
        Spans + HorizontallyHeader 3Spans + Horizontally
        normalweightThis is normalweight effectSpans + Verticallyabcd
        smallcapsThis is smallcaps effecteSpans + bothf
        allcapsThis is allcaps effectgg
        strikethroughThis is strikethrough effectijSpans + Horizontally
        doublestrikethroughThis is doublestrikethrough effectklmno
        +
        +
        +
        +
        +

        + Lists +

        +
        +

        Various sorts of list are legal within paragraphs, and you can reference + items in lists...

        +
          +
        1. Dogs
          2. +
        2. Zebras
          3. +
        3. Birds
          4. +
        4. Cats
          5. +
        +
        +
        + 100 +
        +
        first item
        +
        + 200 +
        +
        second item
        +
        + 300 +
        +
        third item
        +
        +

        The preceding lists was between paragraphs.

        +
        This untyped list has a heading and a nested glosslist
        +
          +
        • first item
          • +
        • +
          +
          + 25 +
          +
          first item
          +
          + 35 +
          +
          second item
          +
          + 45 +
          +
          third item
          +
          +
          • +
        • third item
          • +
        +

        What's wrong with this list?

        +
        +
        + apricot +
        +
        +
          +
        • one +
            +
          • one-hay
            • +
          • one-bee
            • +
          • +
        • two
          • +
        • three
          • +
        +
        +
        + banana +
        +
        +
          +
        • one
          • +
        • two
          • +
        • three
          • +
        +
        +
        +
        +
        +
        +

        + Pictures +

        +
        +
        + - - + + - - + + - - + + - - + + - - + + - - + + - + - + - -
        color(red)This is color(red) effect + +
        underlineThis is underline effectwidth="2.5in" + +
        wavyunderlineThis is wavyunderline effectwidth=".5in" + +
        doubleunderlineThis is doubleunderline effectscale=".5" + +
        subscriptThis is subscript effectwidth="1in" + +
        superscriptThis is superscript effectwidth="1in" style="border:solid green 2pt" + +
        bold italic red, done separatelyheight="1in" - - - rend test 1 - - +
        bold italic smallcapsheight="1in" width="2in" - rend test 1 - - - [1] - - +
        -
        -
        -
        -

        - Quotations -

        -

        A paragraph with a footnote containing a block-level object2

        -

        Consider quotations: ‘This is a quote which is run on within the text and will have quote marks of some kind around it.’

        -

        Another quotation:

        -
        -

        This is a block quote set off as such from the rest of the text

        -
        -

        Here, by contrast is an ‘inline quotation’. Another strange thing about quotes is this:

        -
        -

        You can put line breaks
        to determine where the line breaks
        Inside a block!

        -
        -
        -
        -

        - Use of xml:lang -

        -

        He used a French radiateur.

        -

        Languages: Deutsch; Italiano; Español; Français; Portugues; Russian; Svenska; 日本語; 中文.

        -
        -
        -

        - del, gap, add, unclear etc -

        -

        [...]. The interest & — affor [...] the amount over[?]
        so small         the interest afforded ⟨compared with cash, [...]⟩ by the Annuity
        note paper to those who tutor[?] ⟨think[?]⟩ it, ⟨or keep it,⟩ with a view
        to circulation, will, when compared with cash ⟨be it ever so small⟩ be
        so much profit: compared with a ⟨the⟩ preceding higher
        rate of interest, the ⟨reduced⟩ rate afforded by the Annuity
        note paper, to those who, tutor[?] if they tutor[?] it,
        will, have to depend upon to the extent of their
        respective capitals so invested, have nothing else
        to depend upon for their ⟨respective⟩ incomes, will, [...] ⟨by⟩ the
        amount of the difference, foremost[?] itself as so
        much less.

        -
        -
        -

        - Drama -

        -
        Roderigo
        -

        Where shall we meet i' the morning?

        -
        Iago
        -

        At my lodging.

        -
        Roderigo
        -

        I'll be with thee betimes.

        -
        Iago
        -

        Go to; farewell. Do you hear, Roderigo?

        -
        Roderigo
        -

        What say you?

        -
        Iago
        -

        No more of drowning, do you hear?

        -
        Roderigo
        -

        I am changed: I'll go sell all my land.

        -
        -
        -

        - Footnotes and endnotes -

        -
        -

        - 1 Zur Entstehung der Philosophischen Untersuchungen8 -

        -

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        Now for some links! We will start by cross-referring to a later section.

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        - Extended prose: MARLEY'S GHOST -

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        Marley was dead: to begin with. There is no doubt whatever about that. The register of his burial was signed by the clergyman, the clerk, the undertaker, and the chief mourner. Scrooge signed it. And Scrooge's name was good upon 'Change, for anything he chose to put his hand to. Old Marley was as dead as a door-nail.

        -

        Mind! I don't mean to say that I know, of my own knowledge, what there is particularly dead about a door-nail. I might have been inclined, myself, to regard a coffin-nail as the deadest piece of ironmongery in the trade. But the wisdom of our ancestors is in the simile; and my unhallowed [Page 2] hands shall not disturb it, or the Country's done for. You will therefore permit me to repeat, emphatically, that Marley was as dead as a door-nail.

        -

        Scrooge knew he was dead? Of course he did. How could it be otherwise? Scrooge and he were partners for I don't know how many years. Scrooge was his sole executor, his sole administrator, his sole assign, his sole residuary legatee, his sole friend, and sole mourner. And even Scrooge was not so dreadfully cut up by the sad event, but that he was an excellent man of business on the very day of the funeral, and solemnised it with an undoubted bargain.

        -

        The mention of Marley's funeral brings me back to the point I started from. There is no doubt that Marley was dead. This must be distinctly understood, or nothing wonderful can come of the story I am going to relate. If we were not perfectly convinced that Hamlet's Father died before the play began, there would be nothing more remarkable in his taking a stroll at night, in an easterly wind, upon his own ramparts, than there [Page 3] would be in any other middle-aged gentleman rashly turning out after dark in a breezy spot — say Saint Paul's Churchyard for instance — literally to astonish his son's weak mind.

        -

        Scrooge never painted out Old Marley's name. There it stood, years afterwards, above the ware-house door: Scrooge and Marley. The firm was known as Scrooge and Marley. Sometimes people new to the business called Scrooge Scrooge, and sometimes Marley, but he answered to both names. It was all the same to him.

        -

        Oh! But he was a tight-fisted hand at the grindstone, Scrooge! a squeezing, wrenching, grasping, scraping, clutching, covetous old sinner! Hard and sharp as flint, from which no steel had ever struck out generous fire; secret, and self-contained, and solitary as an oyster. The cold within him froze his old features, nipped his pointed nose, shrivelled his cheek, stiffened his gait; made his eyes red, his thin lips blue; and spoke out shrewdly in his grating voice. A frosty rime was on his head, and on his eyebrows, and his wiry chin. He [Page 4] carried his own low temperature always about with him; he iced his office in the dog-days; and didn't thaw it one degree at Christmas.

        -

        External heat and cold had little influence on Scrooge. No warmth could warm, no wintry weather chill him. No wind that blew was bitterer than he, no falling snow was more intent upon its purpose, no pelting rain less open to entreaty. Foul weather didn't know where to have him. The heaviest rain, and snow, and hail, and sleet, could boast of the advantage over him in only one respect. They often ‘came down’ handsomely, and Scrooge never did.

        -

        Nobody ever stopped him in the street to say, with gladsome looks, ‘My dear Scrooge, how are you. When will you come to see me.’ No beggars implored him to bestow a trifle, no children asked him what it was o'clock, no man or woman ever once in all his life inquired the way to such and such a place, of Scrooge. Even the blindmen's dogs appeared to know him; and when they saw him coming on, would tug their owners into doorways [Page 5] and up courts; and then would wag their tails as though they said, ‘No eye at all is better than an evil eye, dark master! ’

        -

        But what did Scrooge care! It was the very thing he liked. To edge his way along the crowded paths of life, warning all human sympathy to keep its distance, was what the knowing ones call ‘nuts’ to Scrooge.

        -

        Once upon a time — of all the good days in the year, on Christmas Eve — old Scrooge sat busy in his counting-house. It was cold, bleak, biting weather: foggy withal: and he could hear the people in the court outside, go wheezing up and down, beating their hands upon their breasts, and stamping their feet upon the pavement stones to warm them. The city clocks had only just gone three, but it was quite dark already: it had not been light all day: and candles were flaring in the windows of the neighbouring offices, like ruddy smears upon the palpable brown air. The fog came pouring in at every chink and keyhole, and was so dense without, that although the court was of the [Page 6] narrowest, the houses opposite were mere phantoms. To see the dingy cloud come drooping down, obscuring everything, one might have thought that Nature lived hard by, and was brewing on a large scale.

        -

        The door of Scrooge's counting-house was open that he might keep his eye upon his clerk, who in a dismal little cell beyond, a sort of tank, was copying letters. Scrooge had a very small fire, but the clerk's fire was so very much smaller that it looked like one coal. But he couldn't replenish it, for Scrooge kept the coal-box in his own room; and so surely as the clerk came in with the shovel, the master predicted that it would be necessary for them to part. Wherefore the clerk put on his white comforter, and tried to warm himself at the candle; in which effort, not being a man of a strong imagination, he failed.

        -

        ‘A merry Christmas, uncle! God save you!’ cried a cheerful voice. It was the voice of Scrooge's nephew, who came upon him so quickly that this was the first intimation he had of his approach. [Page 7]

        -

        ‘Bah!’ said Scrooge, ‘Humbug!’

        -

        He had so heated himself with rapid walking in the fog and frost, this nephew of Scrooge's, that he was all in a glow; his face was ruddy and handsome; his eyes sparkled, and his breath smoked again.

        -

        ‘Christmas a humbug, uncle!’ said Scrooge's nephew. ‘You don't mean that, I am sure.’

        -

        ‘I do,’ said Scrooge. ‘Merry Christmas! What right have you to be merry? what reason have you to be merry? You're poor enough.’

        -

        ‘Come, then,’ returned the nephew gaily. ‘What right have you to be dismal? what reason have you to be morose? You're rich enough.’

        -

        Scrooge having no better answer ready on the spur of the moment, said, ‘Bah!’ again; and followed it up with ‘Humbug.’

        -

        ‘Don't be cross, uncle,’ said the nephew.

        -

        ‘What else can I be,’ returned the uncle, ‘when I live in such a world of fools as this Merry Christmas! Out upon merry Christmas. What's Christmas time to you but a time for [Page 8]paying bills without money; a time for finding yourself a year older, but not an hour richer; a time for balancing your books and having every item in 'em through a round dozen of months presented dead against you? If I could work my will,’ said Scrooge indignantly, ‘every idiot who goes about with ‘Merry Christmas’ on his lips, should be boiled with his own pudding, and buried with a stake of holly through his heart. He should!’

        -

        ‘Uncle!’ pleaded the nephew.

        -

        ‘Nephew!’ returned the uncle, sternly, ‘keep Christmas in your own way, and let me keep it in mine.’

        -

        ‘Keep it!’ repeated Scrooge's nephew. ‘But you don't keep it.’

        -

        ‘Let me leave it alone, then,’ said Scrooge. ‘Much good may it do you! Much good it has ever done you!’

        -

        ‘There are many things from which I might have derived good, by which I have not profited, I dare say,’ returned the nephew: ‘Christmas among the rest. But I am sure I have always thought of Christmas[Page 9] time, when it has come round — apart from the veneration due to its sacred name and origin, if anything belonging to it can be apart from that — as a good time: a kind, forgiving, charitable, pleasant time: the only time I know of, in the long calendar of the year, when men and women seem by one consent to open their shut-up hearts freely, and to think of people below them as if they really were fellow-passengers to the grave, and not another race of creatures bound on other journeys. And therefore, uncle, though it has never put a scrap of gold or silver in my pocket, I believe that it has done me good, and will do me good; and I say, God bless it!’

        -

        The clerk in the tank involuntarily applauded. Becoming immediately sensible of the impropriety, he poked the fire, and extinguished the last frail spark for ever.

        -

        ‘Let me hear another sound from you,’ said Scrooge, ‘and you'll keep your Christmas by losing your situation. You're quite a powerful speaker, sir,’ he added, turning to his nephew. ‘I wonder you don't go into Parliament.’[Page 10]

        -

        - ‘Don't be angry, uncle. Come! Dine with us to-morrow.’ -

        -

        Scrooge said that he would see him — yes, indeed he did. He went the whole length of the expression, and said that he would see him in that extremity first.

        -

        ‘But why?’ cried Scrooge's nephew. ‘Why?’

        -

        ‘Why did you get married?’ said Scrooge.

        -

        - ‘Because I fell in love.’ -

        -

        ‘Because you fell in love!’ growled Scrooge, as if that were the only one thing in the world more ridiculous than a merry Christmas. ‘Good afternoon!’

        -

        - ‘Nay, uncle, but you never came to see me before that happened. Why give it as a reason for not coming now?’ -

        -

        ‘Good afternoon,’ said Scrooge.

        -

        - ‘I want nothing from you; I ask nothing of you; why cannot we be friends?’ -

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        ‘Good afternoon,’ said Scrooge.

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        - ‘I am sorry, with all my heart, to find you so resolute. We have never had any quarrel, to which[Page 11] I have been a party. But I have made the trial in homage to Christmas, and I'll keep my Christmas humour to the last. So A Merry Christmas, uncle!’ -

        -

        ‘Good afternoon!’ said Scrooge.

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        - ‘And A Happy New Year!’ -

        -

        ‘Good afternoon!’ said Scrooge.

        -

        His nephew left the room without an angry word, notwithstanding. He stopped at the outer door to bestow the greeting of the season on the clerk, who, cold as he was, was warmer than Scrooge; for he returned them cordially.

        -

        ‘There's another fellow,’ muttered Scrooge; who overheard him: ‘my clerk, with fifteen shillings a week, and a wife and family, talking about a merry Christmas. I'll retire to Bedlam.’

        -

        This lunatic, in letting Scrooge's nephew out, had let two other people in. They were portly gentlemen, pleasant to behold, and now stood, with their hats off, in Scrooge's office. They had books and papers in their hands, and bowed to him.

        -

        ‘Scrooge and Marley's, I believe,’ said one of the [Page 12]gentlemen, referring to his list. ‘Have I the pleasure of addressing Mr Scrooge, or Mr Marley?’

        -

        ‘Mr Marley has been dead these seven years,’ Scrooge replied. ‘He died seven years ago, this very night.’

        -

        ‘We have no doubt his liberality is well represented by his surviving partner,’ said the gentleman, presenting his credentials.

        -

        It certainly was; for they had been two kindred spirits. At the ominous word ‘liberality’, Scrooge frowned, and shook his head, and handed the credentials back.

        -

        ‘At this festive season of the year, Mr Scrooge,’ said the gentleman, taking up a pen, ‘it is more than usually desirable that we should make some slight provision for the Poor and destitute, who suffer greatly at the present time. Many thousands are in want of common necessaries; hundreds of thousands are in want of common comforts, sir.’

        -

        ‘Are there no prisons?’ asked Scrooge.

        -

        ‘Plenty of prisons,’ said the gentleman, laying down the pen again. [Page 13]

        -

        ‘And the Union workhouses?’ demanded Scrooge. ‘Are they still in operation?’

        -

        ‘They are. Still,’ returned the gentleman, ‘I wish I could say they were not.’

        -

        ‘The Treadmill and the Poor Law are in full vigour, then?’ said Scrooge.

        -

        - ‘Both very busy, sir.’ -

        -

        ‘Oh! I was afraid, from what you said at first, that something had occurred to stop them in their useful course,’ said Scrooge. ‘I'm very glad to hear it.’

        -

        ‘Under the impression that they scarcely furnish Christian cheer of mind or body to the multitude,’ returned the gentleman, ‘a few of us are endeavouring to raise a fund to buy the Poor some meat and drink, and means of warmth. We choose this time, because it is a time, of all others, when Want is keenly felt, and Abundance rejoices. What shall I put you down for?’

        -

        ‘Nothing!’ Scrooge replied.

        -

        - ‘You wish to be anonymous?’ -

        -

        ‘I wish to be left alone,’ said Scrooge. ‘Since [Page 14] you ask me what I wish, gentlemen, that is my answer. I don't make merry myself at Christmas and I can't afford to make idle people merry. I help to support the establishments I have mentioned: they cost enough: and those who are badly off must go there.’

        -

        - ‘Many can't go there; and many would rather die.’ -

        -

        ‘If they would rather die,’ said Scrooge, ‘they had better do it, and decrease the surplus population. Besides — excuse me — I don't know that.’

        -

        ‘But you might know it,’ observed the gentleman.

        -

        ‘It's not my business,’ Scrooge returned. ‘It's enough for a man to understand his own business, and not to interfere with other people's. Mine occupies me constantly. Good afternoon, gentlemen!’

        -

        Seeing clearly that it would be useless to pursue their point, the gentlemen withdrew. Scrooge resumed his labours with an improved opinion of himself, and in a more facetious temper than was usual with him. [Page 15]

        -

        Foggier yet, and colder! Piercing, searching, biting cold. If the good Saint Dunstan had but nipped the Evil Spirit's nose with a touch of such weather as that, Note: test of a note instead of using his familiar weapons, then indeed he would have roared to lusty purpose. The owner of one scant young nose, gnawed and mumbled by the hungry cold as bones are gnawed by dogs, stooped down at Scrooge's keyhole to regale him with a Christmas carol: but at the first sound of

        -
        -
        God bless you, merry gentleman!
        -
        May nothing you dismay!
        -
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        Scrooge seized the ruler with such energy of action[Page 17] that the singer fled in terror, leaving the keyhole to the fog and even more congenial frost.

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        Something longer. Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet. Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet.

        + + height="2in" width="1in" + + + + + + width="10%" + + + + + + height="10%" width="10%" + + + + +
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        voro þav sammędd syskin in heilagri
        olafr konvngr ok fyrnefnd [gvnnhilldr].

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        Lastly, That, upon his solemn oath to observe all the above articles, the said man-mountain shall have a daily allowance of meat and drink sufficient for the support of [1728] of our subjects, with free access to our royal person, and other marks of our favor.

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        an egXML in a list:

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          <div xml:id="test99" rend="whatever"> - <head>Choice, sic, corr, reg, orig</head> - <p>v<ex>oro</ex> þav sam<ex>m</ex>ędd syskin in -   hei<ex>lagr</ex>i <lb/> ol<ex>afr</ex> k<ex>onvng</ex>r - <ex>ok</ex> fyrnefnd - <choice> -   <sic>gvn<ex>n</ex>hillde</sic> -   <corr>gvn<ex>n</ex>hilldr</corr> -  </choice>.</p> -</div>
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        - divs with no heads -

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        Ampersands: Fit the first& Fit the first& more Fit the first&amp; more Fit the first&& Fit the first&quot; Fit the first @ http://www.example.com/?foo=bar&bar=foo&#3.

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        <p>Ampersands: -<seg>Fit the first&amp;</seg> - <seg>Fit the first&amp; more</seg> - <seg>Fit the first&amp;amp; more</seg> - <seg>Fit the first&amp;&</seg> - <seg>Fit the first&amp;quot; (as opposed to &quot;)</seg> - <seg>Fit the first @ <ref target="http://www.example.com/?foo=bar&amp;bar=foo&#3">http://www.example.com/?foo=bar&amp;bar=foo&#3</ref> - </seg>. -</p>
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        Fit the second

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        + MS catalogue +

        +
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        Identification

        where is it, repository name, identifier
        +
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        + Extended prose: MARLEY'S GHOST +

        +
        +
        + [Page 1] +
        +

        Marley was dead: to begin with. There is no doubt whatever about that. The register of his burial was signed by the clergyman, the clerk, the undertaker, and the chief mourner. Scrooge signed it. And Scrooge's name was good upon 'Change, for anything he chose to put his hand to. Old Marley was as dead as a door-nail.

        +

        Mind! I don't mean to say that I know, of my own knowledge, what there is particularly dead about a door-nail. I might have been inclined, myself, to regard a coffin-nail as the deadest piece of ironmongery in the trade. But the wisdom of our ancestors is in the simile; and my unhallowed + [Page 2]hands shall not disturb it, or the Country's done for. You will therefore permit me to repeat, emphatically, that Marley was as dead as a door-nail.

        +

        Scrooge knew he was dead? Of course he did. How could it be otherwise? Scrooge and he were partners for I don't know how many years. Scrooge was his sole executor, his sole administrator, his sole assign, his sole residuary legatee, his sole friend, and sole mourner. And even Scrooge was not so dreadfully cut up by the sad event, but that he was an excellent man of business on the very day of the funeral, and solemnised it with an undoubted bargain.

        +

        The mention of Marley's funeral brings me back to the point I started from. There is no doubt that Marley was dead. This must be distinctly understood, or nothing wonderful can come of the story I am going to relate. If we were not perfectly convinced that Hamlet's Father died before the play began, there would be nothing more remarkable in his taking a stroll at night, in an easterly wind, upon his own ramparts, than there + [Page 3]would be in any other middle-aged gentleman rashly turning out after dark in a breezy spot — say Saint Paul's Churchyard for instance — literally to astonish his son's weak mind.

        +

        Scrooge never painted out Old Marley's name. There it stood, years afterwards, above the ware-house door: Scrooge and Marley. The firm was known as Scrooge and Marley. Sometimes people new to the business called Scrooge Scrooge, and sometimes Marley, but he answered to both names. It was all the same to him.

        +

        Oh! But he was a tight-fisted hand at the grindstone, Scrooge! a squeezing, wrenching, grasping, scraping, clutching, covetous old sinner! Hard and sharp as flint, from which no steel had ever struck out generous fire; secret, and self-contained, and solitary as an oyster. The cold within him froze his old features, nipped his pointed nose, shrivelled his cheek, stiffened his gait; made his eyes red, his thin lips blue; and spoke out shrewdly in his grating voice. A frosty rime was on his head, and on his eyebrows, and his wiry chin. He + [Page 4]carried his own low temperature always about with him; he iced his office in the dog-days; and didn't thaw it one degree at Christmas.

        +

        External heat and cold had little influence on Scrooge. No warmth could warm, no wintry weather chill him. No wind that blew was bitterer than he, no falling snow was more intent upon its purpose, no pelting rain less open to entreaty. Foul weather didn't know where to have him. The heaviest rain, and snow, and hail, and sleet, could boast of the advantage over him in only one respect. They often ‘came down’ handsomely, and Scrooge never did.

        +

        Nobody ever stopped him in the street to say, with gladsome looks, + ‘My dear Scrooge, how are you. When will you come to see me.’No beggars implored him to bestow a trifle, no children asked him what it was o'clock, no man or woman ever once in all his life inquired the way to such and such a place, of Scrooge. Even the blindmen's dogs appeared to know him; and when they saw him coming on, would tug their owners into doorways + [Page 5]and up courts; and then would wag their tails as though they said, + ‘No eye at all is better than an evil eye, dark master! ’

        +

        But what did Scrooge care! It was the very thing he liked. To edge his way along the crowded paths of life, warning all human sympathy to keep its distance, was what the knowing ones call ‘nuts’ to Scrooge.

        +

        Once upon a time — of all the good days in the year, on Christmas Eve — old Scrooge sat busy in his counting-house. It was cold, bleak, biting weather: foggy withal: and he could hear the people in the court outside, go wheezing up and down, beating their hands upon their breasts, and stamping their feet upon the pavement stones to warm them. The city clocks had only just gone three, but it was quite dark already: it had not been light all day: and candles were flaring in the windows of the neighbouring offices, like ruddy smears upon the palpable brown air. The fog came pouring in at every chink and keyhole, and was so dense without, that although the court was of the + [Page 6]narrowest, the houses opposite were mere phantoms. To see the dingy cloud come drooping down, obscuring everything, one might have thought that Nature lived hard by, and was brewing on a large scale.

        +

        The door of Scrooge's counting-house was open that he might keep his eye upon his clerk, who in a dismal little cell beyond, a sort of tank, was copying letters. Scrooge had a very small fire, but the clerk's fire was so very much smaller that it looked like one coal. But he couldn't replenish it, for Scrooge kept the coal-box in his own room; and so surely as the clerk came in with the shovel, the master predicted that it would be necessary for them to part. Wherefore the clerk put on his white comforter, and tried to warm himself at the candle; in which effort, not being a man of a strong imagination, he failed.

        +

        + ‘A merry Christmas, uncle! God save you!’cried a cheerful voice. It was the voice of Scrooge's nephew, who came upon him so quickly that this was the first intimation he had of his approach. + [Page 7]

        +

        + ‘Bah!’said Scrooge, + ‘Humbug!’

        +

        He had so heated himself with rapid walking in the fog and frost, this nephew of Scrooge's, that he was all in a glow; his face was ruddy and handsome; his eyes sparkled, and his breath smoked again.

        +

        + ‘Christmas a humbug, uncle!’said Scrooge's nephew. + ‘You don't mean that, I am sure.’

        +

        + ‘I do,’said Scrooge. + ‘Merry Christmas! What right have you to be merry? what reason have you to be merry? You're poor enough.’

        +

        + ‘Come, then,’returned the nephew gaily. + ‘What right have you to be dismal? what reason have you to be morose? You're rich enough.’

        +

        Scrooge having no better answer ready on the spur of the moment, said, + ‘Bah!’again; and followed it up with + ‘Humbug.’

        +

        + ‘Don't be cross, uncle,’said the nephew.

        +

        + ‘What else can I be,’returned the uncle, + ‘when I live in such a world of fools as this Merry Christmas! Out upon merry Christmas. What's Christmas time to you but a time for + [Page 8]paying bills without money; a time for finding yourself a year older, but not an hour richer; a time for balancing your books and having every item in 'em through a round dozen of months presented dead against you? If I could work my will,’said Scrooge indignantly, + ‘every idiot who goes about with + ‘Merry Christmas’on his lips, should be boiled with his own pudding, and buried with a stake of holly through his heart. He should!’

        +

        + ‘Uncle!’pleaded the nephew.

        +

        + ‘Nephew!’returned the uncle, sternly, + ‘keep Christmas in your own way, and let me keep it in mine.’

        +

        + ‘Keep it!’repeated Scrooge's nephew. + ‘But you don't keep it.’

        +

        + ‘Let me leave it alone, then,’said Scrooge. + ‘Much good may it do you! Much good it has ever done you!’

        +

        + ‘There are many things from which I might have derived good, by which I have not profited, I dare say,’returned the nephew: + ‘Christmas among the rest. But I am sure I have always thought of Christmas + [Page 9]time, when it has come round — apart from the veneration due to its sacred name and origin, if anything belonging to it can be apart from that — as a good time: a kind, forgiving, charitable, pleasant time: the only time I know of, in the long calendar of the year, when men and women seem by one consent to open their shut-up hearts freely, and to think of people below them as if they really were fellow-passengers to the grave, and not another race of creatures bound on other journeys. And therefore, uncle, though it has never put a scrap of gold or silver in my pocket, I believe that it + hasdone me good, and + willdo me good; and I say, God bless it!’

        +

        The clerk in the tank involuntarily applauded. Becoming immediately sensible of the impropriety, he poked the fire, and extinguished the last frail spark for ever.

        +

        + ‘Let me hear another sound from + you,’said Scrooge, + ‘and you'll keep your Christmas by losing your situation. You're quite a powerful speaker, sir,’he added, turning to his nephew. + ‘I wonder you don't go into Parliament.’ + [Page 10]

        +

        + ‘Don't be angry, uncle. Come! Dine with us to-morrow.’ +

        +

        Scrooge said that he would see him — yes, indeed he did. He went the whole length of the expression, and said that he would see him in that extremity first.

        +

        + ‘But why?’cried Scrooge's nephew. + ‘Why?’

        +

        + ‘Why did you get married?’said Scrooge.

        +

        + ‘Because I fell in love.’ +

        +

        + ‘Because you fell in love!’growled Scrooge, as if that were the only one thing in the world more ridiculous than a merry Christmas. + ‘Good afternoon!’

        +

        + ‘Nay, uncle, but you never came to see me before that happened. Why give it as a reason for not coming now?’ +

        +

        + ‘Good afternoon,’said Scrooge.

        +

        + ‘I want nothing from you; I ask nothing of you; why cannot we be friends?’ +

        +

        + ‘Good afternoon,’said Scrooge.

        +

        + ‘I am sorry, with all my heart, to find you so resolute. We have never had any quarrel, to which + [Page 11]I have been a party. But I have made the trial in homage to Christmas, and I'll keep my Christmas humour to the last. So A Merry Christmas, uncle!’ +

        +

        + ‘Good afternoon!’said Scrooge.

        +

        + ‘And A Happy New Year!’ +

        +

        + ‘Good afternoon!’said Scrooge.

        +

        His nephew left the room without an angry word, notwithstanding. He stopped at the outer door to bestow the greeting of the season on the clerk, who, cold as he was, was warmer than Scrooge; for he returned them cordially.

        +

        + ‘There's another fellow,’muttered Scrooge; who overheard him: + ‘my clerk, with fifteen shillings a week, and a wife and family, talking about a merry Christmas. I'll retire to Bedlam.’

        +

        This lunatic, in letting Scrooge's nephew out, had let two other people in. They were portly gentlemen, pleasant to behold, and now stood, with their hats off, in Scrooge's office. They had books and papers in their hands, and bowed to him.

        +

        + ‘Scrooge and Marley's, I believe,’said one of the + [Page 12]gentlemen, referring to his list. + ‘Have I the pleasure of addressing Mr Scrooge, or Mr Marley?’

        +

        + ‘Mr Marley has been dead these seven years,’Scrooge replied. + ‘He died seven years ago, this very night.’

        +

        + ‘We have no doubt his liberality is well represented by his surviving partner,’said the gentleman, presenting his credentials.

        +

        It certainly was; for they had been two kindred spirits. At the ominous word + ‘liberality’, Scrooge frowned, and shook his head, and handed the credentials back.

        +

        + ‘At this festive season of the year, Mr Scrooge,’said the gentleman, taking up a pen, + ‘it is more than usually desirable that we should make some slight provision for the Poor and destitute, who suffer greatly at the present time. Many thousands are in want of common necessaries; hundreds of thousands are in want of common comforts, sir.’

        +

        + ‘Are there no prisons?’asked Scrooge.

        +

        + ‘Plenty of prisons,’said the gentleman, laying down the pen again. + [Page 13]

        +

        + ‘And the Union workhouses?’demanded Scrooge. + ‘Are they still in operation?’

        +

        + ‘They are. Still,’returned the gentleman, + ‘I wish I could say they were not.’

        +

        + ‘The Treadmill and the Poor Law are in full vigour, then?’said Scrooge.

        +

        + ‘Both very busy, sir.’ +

        +

        + ‘Oh! I was afraid, from what you said at first, that something had occurred to stop them in their useful course,’said Scrooge. + ‘I'm very glad to hear it.’

        +

        + ‘Under the impression that they scarcely furnish Christian cheer of mind or body to the multitude,’returned the gentleman, + ‘a few of us are endeavouring to raise a fund to buy the Poor some meat and drink, and means of warmth. We choose this time, because it is a time, of all others, when Want is keenly felt, and Abundance rejoices. What shall I put you down for?’

        +

        + ‘Nothing!’Scrooge replied.

        +

        + ‘You wish to be anonymous?’ +

        +

        + ‘I wish to be left alone,’said Scrooge. + ‘Since + [Page 14]you ask me what I wish, gentlemen, that is my answer. I don't make merry myself at Christmas and I can't afford to make idle people merry. I help to support the establishments I have mentioned: they cost enough: and those who are badly off must go there.’

        +

        + ‘Many can't go there; and many would rather die.’ +

        +

        + ‘If they would rather die,’said Scrooge, + ‘they had better do it, and decrease the surplus population. Besides — excuse me — I don't know that.’

        +

        + ‘But you might know it,’observed the gentleman.

        +

        + ‘It's not my business,’Scrooge returned. + ‘It's enough for a man to understand his own business, and not to interfere with other people's. Mine occupies me constantly. Good afternoon, gentlemen!’

        +

        Seeing clearly that it would be useless to pursue their point, the gentlemen withdrew. Scrooge resumed his labours with an improved opinion of himself, and in a more facetious temper than was usual with him. + [Page 15]

        +

        Foggier yet, and colder! Piercing, searching, biting cold. If the good Saint Dunstan had but nipped the Evil Spirit's nose with a touch of such weather as that, + + Note:test of a noteinstead of using his familiar weapons, then indeed he would have roared to lusty purpose. The owner of one scant young nose, gnawed and mumbled by the hungry cold as bones are gnawed by dogs, stooped down at Scrooge's keyhole to regale him with a Christmas carol: but at the first sound of

        +
        +
        God bless you, merry gentleman!
        +
        May nothing you dismay!
        +
        +

        Scrooge seized the ruler with such energy of action + [Page 17]that the singer fled in terror, leaving the keyhole to the fog and even more congenial frost.

        +
        +
        +
        +

        + Linking +

        +
        +

        + + http://www.bbc.co.uk + +

        +

        + + https://staff.oucs.ox.ac.uk + +

        +

        [[undefined foo]]

        +

        + Fred +

        +

        + Jones 76 +

        +
        +
        +
        +

        + Testing preservation of ID +

        +
        +

        Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet. Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet. Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet. With references to

        + +

        I wonder what are the xml-ids preserved in a transformation to XHTML, in particular in the case of quotations. So, let’s try :

        +
        +
        +

        Something longer. Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet. Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet.

        +
        + + + +
        In + Somewhere.
        +
        +
        +
        +
        +

        + Choice, sic, corr, reg, orig +

        +
        +

        v + oroþav sam + mędd syskin in hei + lagri +
        ol + afrk + onvngr + okfyrnefnd + [gvn + nhilldr].

        +

        Lastly, That, upon his solemn oath to observe all the above articles, the said man-mountain shall have a daily allowance of meat and drink sufficient for the support of + [1728]of our subjects, with free access to our royal person, and other marks of our + favor.

        +
        +
        +
        +

        + Verbatim +

        +
        +

        an egXML in a list:

        +
          +
        • +
          + <div  + xml:id=" + test99"  + rend=" + whatever">  + <head>Choice, sic, corr, reg, orig + </head>  + <p>v + <ex>oro + </ex>þav sam + <ex>m + </ex>ędd syskin in    hei + <ex>lagr + </ex>i + <lb/>ol + <ex>afr + </ex>k + <ex>onvng + </ex>r   + <ex>ok + </ex>fyrnefnd   + <choice>    + <sic>gvn + <ex>n + </ex>hillde + </sic>    + <corr>gvn + <ex>n + </ex>hilldr + </corr>   + </choice>. + </p> + </div>
          +
          • +
        +
        +
        +
        +

        + divs with no heads +

        +
        +
        +

        Ampersands: + Fit the first& + Fit the first& more + Fit the first&amp; more + Fit the first&& + Fit the first&quot; + Fit the first @ + http://www.example.com/?foo=bar&bar=foo&#3.

        +
        + <p>Ampersands: + <seg>Fit the first&amp; + </seg>  + <seg>Fit the first&amp; more + </seg>  + <seg>Fit the first&amp;amp; more + </seg>  + <seg>Fit the first&amp;& + </seg>  + <seg>Fit the first&amp;quot; (as opposed to &quot;) + </seg>  + <seg>Fit the first @ + <ref  + target=" + http://www.example.com/?foo=bar&amp;bar=foo&#3">http://www.example.com/?foo=bar&amp;bar=foo&#3 + </ref>  + </seg>. + </p>
        +
        +
        +

        Fit the + second

        +
        +
        Notes
        - [1]. + [1].
        Cairns 2003: 11. My work is Muellner 1996.
        - ↵ + ↵
        - 2 -
        We start with a quotation:
        This is the way the world ends
        This is the way the world ends
        This is the way the world ends
        Not with a bang but a whimper.
        which is from TS Eliot's Hollow men
        - ↵ + 2 +
        We start with a quotation: +
        +
        This is the way the world ends
        +
        This is the way the world ends
        +
        This is the way the world ends
        +
        Not with a bang but a whimper.
        +
        which is from TS Eliot's + Hollow men
        + ↵
        - 8. + 8.
        Zu Textauszeichnungen und Siglen siehe die Legende.
        - ↵ + ↵
        - 9. + 9.
        It is time to begin the beguine.
        - ↵ + ↵
        Notes
        - 1 + 1
        Not Vulture
        - ↵ + ↵
        - 2 + 2
        Not Blandings
        - ↵ + ↵
        -
        Home 
        -
        Charles Dickens.
        +
        + + Home 
        +
        Charles Dickens. +
        +
        diff --git a/Test/expected-results/test-pure.odd.html b/Test/expected-results/test-pure.odd.html index e62ce17a0..720433c01 100644 --- a/Test/expected-results/test-pure.odd.html +++ b/Test/expected-results/test-pure.odd.html @@ -1,16 +1,16 @@ - - + + - + Pure ODD test - - - - - - - + + + + + + +
        @@ -20,1381 +20,1484 @@

        Pure ODD test

        Table of contents

        -
        -

        - 1. - Elements -

        -
        -

        - 1.1. - <bit> -

        -
        - - - - - - - - - - - + + + + + +
        - <bit> - mixed content, text or one element -
        - Module - derived-module-odd-1
        - Contained by - -
        +
        +
        +
        +

        + 1. + Elements +

        +
        +
        +

        + 1.1. + <bit> +

        +
        + + + + + + + + + + + + + + + - - - - - - - - - - - - + + + + + + + + - - - - - -
        + <bit> + mixed content, text or one element +
        + Module + derived-module-odd-1
        + Contained by + +
        +
        +
        + derived-module-odd-1: + + stuff + t1 + t2 + t3 + t4 + t5 + t6 + +
        +
        +
        +
        + May contain +
        - derived-module-odd-1: + derived-module-odd-1: - stuff - t1 - t2 - t3 - t4 - t5 - t6 + bob
        +
        character data
        - -
        - May contain - -
        -
        - derived-module-odd-1: - - bob - -
        -
        character data
        -
        -
        - Schematron - -
        -<s:report test="count(bob) !=1">Only one bob allowed</s:report>
        -
        - Content model - - 
        +
        + Schematron + +
        <s:report test="count(bob) !=1">Only one bob allowed</s:report>
        +
        + Content model + + 
         <content>
- <alternate minOccurs="1" maxOccurs="1">
-  <textNode/>
-  <elementRef key="bob" maxOccurs="1"/>
- </alternate>
+ <alternate minOccurs="1" maxOccurs="1">
+  <textNode/>
+  <elementRef key="bob" maxOccurs="1"/>
+ </alternate>
 </content>
-    ⚓
        -
        - Schema Declaration - - 
        -element bit { text | bob }⚓
        -
        + +⚓ + +
        + Schema Declaration + + 
        +element bit { text | 
+bob }
+⚓
+
        +
        +
        -
        -
        -

        - 1.2. - <bob> -

        -
        - - - - - - - - - - - - - - - + + + + + +
        - <bob> - empty element with attribute -
        - Module - derived-module-odd-1
        - Attributes - -
        - - - - - -
        href - fournit l' URI de l'objet cible -
        - - - - - - - - - -
        - Status - - Optional -
        - Datatype - - anyURI -
        -
        -
        -
        -
        - Contained by - -
        -
        -
        - derived-module-odd-1: - - bit - stuff - t1 - t2 - t3 - t4 - t5 - t6 - +
        +

        + 1.2. + <bob> +

        +
        + + + + + + + + + + + + + + + - - - - - - - - + + + + + + + + - - - - - -
        + <bob> + empty element with attribute +
        + Module + derived-module-odd-1
        + Attributes + +
        + + + + + +
        href + fournit l' URI de l'objet cible +
        + + + + + + + + + +
        + Status + + Optional +
        + Datatype + + anyURI +
        +
        +
        +
        +
        + Contained by + +
        +
        +
        + derived-module-odd-1: + + bit + stuff + t1 + t2 + t3 + t4 + t5 + t6 + +
        - -
        - May contain - - Empty element -
        - Content model - - 
        +
        + May contain + + Empty element +
        + Content model + + 
         <content/>
-    ⚓
        -
        - Schema Declaration - - 
        -element bob { attribute href { xsd:anyURI }?, empty }⚓
        -
        + +⚓ + +
        + Schema Declaration + + 
        +element bob { attribute href { xsd:anyURI }?, empty }
+⚓
+
        +
        +
        -
        -
        -

        - 1.3. - <choice> -

        -
        - - - - - - - - - - - + + + + + +
        - <choice> - dummy -
        - Module - derived-module-odd-1
        - Contained by - -
        -
        -
        - derived-module-odd-1: - - t7 - t8 - +
        +

        + 1.3. + <choice> +

        +
        + + + + + + + + + + + - - - - - - - - + + + + + + + + - - - - - -
        + <choice> + dummy +
        + Module + derived-module-odd-1
        + Contained by + +
        +
        +
        + derived-module-odd-1: + + t7 + t8 + +
        - -
        - May contain - - Empty element -
        - Content model - - 
        +
        + May contain + + Empty element +
        + Content model + + 
         <content/>
-    ⚓
        -
        - Schema Declaration - - 
        -element choice { empty }⚓
        -
        + +⚓ + +
        + Schema Declaration + + 
        +element choice { empty }
+⚓
+
        +
        +
        -
      -
      -

      - 1.4. - <orgName> -

      -
      - - - - - - - - - - - + + + + + +
      - <orgName> - dummy -
      - Module - derived-module-odd-1
      - Contained by - -
      -
      -
      - derived-module-odd-1: - - t7 - t8 - +
      +

      + 1.4. + <orgName> +

      +
      + + + + + + + + + + + - - - - - - - - + + + + + + + + - - - - - -
      + <orgName> + dummy +
      + Module + derived-module-odd-1
      + Contained by + +
      +
      +
      + derived-module-odd-1: + + t7 + t8 + +
      - -
      - May contain - - Empty element -
      - Content model - - 
      +
      + May contain + + Empty element +
      + Content model + + 
       <content/>
-    ⚓
      -
      - Schema Declaration - - 
      -element orgName { empty }⚓
      -
      + +⚓ + +
      + Schema Declaration + + 
      +element orgName { empty }
+⚓
+
      +
      +
      -
      -
      -

      - 1.5. - <persName> -

      -
      - - - - - - - - - - - + + + + + +
      - <persName> - dummy -
      - Module - derived-module-odd-1
      - Contained by - -
      -
      -
      - derived-module-odd-1: - - t7 - t8 - +
      +

      + 1.5. + <persName> +

      +
      + + + + + + + + + + + + + + + + + + + + + + + + +
      + <persName> + dummy +
      + Module + derived-module-odd-1
      + Contained by + +
      +
      +
      + derived-module-odd-1: + + t7 + t8 + +
      +
      +
      +
      + May contain + + Empty element +
      + Content model + + 
      +<content/>
+    
+⚓
+
      +
      + Schema Declaration + + 
      +element persName { empty }
+⚓
+
      +
      +
      +
      +
      +

      + 1.6. + <seg> +

      +
      + + + + + + + + + + + - - - - - - - - + + + + + + + + - - - - - -
      + <seg> + dummy +
      + Module + derived-module-odd-1
      + Contained by + +
      +
      +
      + derived-module-odd-1: + + t7 + t8 + +
      - -
      - May contain - - Empty element -
      - Content model - - 
      +
      + May contain + + Empty element +
      + Content model + + 
       <content/>
-    ⚓
      -
      - Schema Declaration - - 
      -element persName { empty }⚓
      -
      + +⚓ + +
      + Schema Declaration + + 
      +element seg { empty }
+⚓
+
      +
      +
      -
      -
      -

      - 1.6. - <seg> -

      -
      - - - - - - - - - - - + + + + + +
      - <seg> - dummy -
      - Module - derived-module-odd-1
      - Contained by - -
      +
      +

      + 1.7. + <stuff> +

      +
      + + + + + + + + + + + + + + + - - - - - - - - - - - - - -
      + <stuff> + simple elements +
      + Module + derived-module-odd-1
      + Contained by + +
      —
      +
      + May contain +
      - derived-module-odd-1: + derived-module-odd-1: - t7 - t8 + bit + bob + thingummy
      - -
      - May contain - - Empty element -
      - Content model - - 
      -<content/>
-    ⚓
      -
      - Schema Declaration - - 
      -element seg { empty }⚓
      -
      -
      -
      -
      -

      - 1.7. - <stuff> -

      -
      - - - - - - - - - - - - - - - - - - - + + + + - - - - - -
      - <stuff> - simple elements -
      - Module - derived-module-odd-1
      - Contained by - -
      —
      -
      - May contain - -
      -
      - derived-module-odd-1: - - bit - bob - thingummy - -
      -
      -
      - Content model - - 
      +
      + Content model + + 
       <content>
- <alternate minOccurs="1"
-  maxOccurs="unbounded">
-  <elementRef key="bit"/>
-  <elementRef key="bob"/>
-  <elementRef key="thingummy"/>
- </alternate>
+ <alternate minOccurs="1"
+  maxOccurs="unbounded">
+  <elementRef key="bit"/>
+  <elementRef key="bob"/>
+  <elementRef key="thingummy"/>
+ </alternate>
 </content>
-    ⚓
      -
      - Schema Declaration - - 
      -element stuff { ( bit | bob | thingummy )+ }⚓
      -
      + +⚓ + +
      + Schema Declaration + + 
      +element stuff { ( 
+bit | 
+bob | 
+thingummy )+ }
+⚓
+
      +
      +
      - -
      -

      - 1.8. - <t1> -

      -
      - - - - - - - - - - - + + + + + +
      - <t1> - mixed content with multiple elements -
      - Module - derived-module-odd-1
      - Contained by - -
      +
      +

      + 1.8. + <t1> +

      +
      + + + + + + + + + + + + + + + - - - - - - - - - - - - - -
      + <t1> + mixed content with multiple elements +
      + Module + derived-module-odd-1
      + Contained by + +
      +
      +
      + derived-module-odd-1: + + t1 + t4 + +
      +
      +
      +
      + May contain +
      - derived-module-odd-1: + derived-module-odd-1: + bit + bob t1 - t4
      +
      character data
      - -
      - May contain - -
      -
      - derived-module-odd-1: - - bit - bob - t1 - -
      -
      character data
      -
      -
      - Content model - - 
      -<content>
- <alternate minOccurs="1" maxOccurs="1">
-  <textNode/>
-  <elementRef key="bit"/>
-  <elementRef key="bob"/>
-  <elementRef key="t1"/>
- </alternate>
-</content>
-    ⚓
      -
      - Schema Declaration - - 
      -element t1 { text | bit | bob | t1 }⚓
      -
      -
      -
      -
      -

      - 1.9. - <t2> -

      -
      - - - - - - - - - - - - - - - - - - - - - - - - -
      - <t2> - mixed content with *Occurs -
      - Module - derived-module-odd-1
      - Contained by - -
      —
      -
      - May contain - -
      -
      - derived-module-odd-1: - - bit - bob - -
      -
      character data
      -
      -
      - Content model - - 
      -<content>
- <alternate minOccurs="0"
-  maxOccurs="unbounded">
-  <textNode/>
-  <elementRef key="bit"/>
-  <elementRef key="bob"/>
- </alternate>
-</content>
-    ⚓
      -
      - Schema Declaration - - 
      -element t2 { ( text | bit | bob )* }⚓
      -
      -
      -
      -
      -

      - 1.10. - <t3> -

      -
      - - - - - - - - - - - - - - - - - - - + + + + - - - - - -
      - <t3> - mixed content with only minOccurs -
      - Module - derived-module-odd-1
      - Contained by - -
      —
      -
      - May contain - -
      -
      - derived-module-odd-1: - - bit - bob - -
      -
      character data
      -
      -
      - Content model - - 
      +
      + Content model + + 
       <content>
- <alternate minOccurs="0" maxOccurs="1">
-  <textNode/>
-  <elementRef key="bit"/>
-  <elementRef key="bob"/>
- </alternate>
+ <alternate minOccurs="1" maxOccurs="1">
+  <textNode/>
+  <elementRef key="bit"/>
+  <elementRef key="bob"/>
+  <elementRef key="t1"/>
+ </alternate>
 </content>
-    ⚓
      -
      - Schema Declaration - - 
      -element t3 { ( text | bit | bob )? }⚓
      -
      + +⚓ + +
      + Schema Declaration + + 
      +element t1 { text | 
+bit | 
+bob | 
+t1 }
+⚓
+
      +
      +
      - -
      -

      - 1.11. - <t4> -

      -
      - - - - - - - - - - - - - - - + + + + + +
      - <t4> - mixed content with only maxOccurs -
      - Module - derived-module-odd-1
      - Contained by - -
      —
      -
      - May contain - -
      -
      - derived-module-odd-1: - - bit - bob - t1 - +
      +

      + 1.9. + <t2> +

      +
      + + + + + + + + + + + + + + + - - - - + + + + - - - - - -
      + <t2> + mixed content with *Occurs +
      + Module + derived-module-odd-1
      + Contained by + +
      —
      +
      + May contain + +
      +
      + derived-module-odd-1: + + bit + bob + +
      +
      character data
      -
      character data
      - -
      - Content model - - 
      +
      + Content model + + 
       <content>
- <alternate minOccurs="1"
-  maxOccurs="unbounded">
-  <textNode/>
-  <elementRef key="bit"/>
-  <elementRef key="bob"/>
-  <elementRef key="t1"/>
- </alternate>
+ <alternate minOccurs="0"
+  maxOccurs="unbounded">
+  <textNode/>
+  <elementRef key="bit"/>
+  <elementRef key="bob"/>
+ </alternate>
 </content>
-    ⚓
      -
      - Schema Declaration - - 
      -element t4 { ( text | bit | bob | t1 )+ }⚓
      -
      + +⚓ + +
      + Schema Declaration + + 
      +element t2 { ( text | 
+bit | 
+bob )* }
+⚓
+
      +
      +
      - -
      -

      - 1.12. - <t5> -

      -
      - - - - - - - - - - - - - - - + + + + + +
      - <t5> - sequence within alternation -
      - Module - derived-module-odd-1
      - Contained by - -
      —
      -
      - May contain - -
      -
      - derived-module-odd-1: - - bit - bob - +
      +

      + 1.10. + <t3> +

      +
      + + + + + + + + + + + + + + + - - - - + + + + - - - - - -
      + <t3> + mixed content with only minOccurs +
      + Module + derived-module-odd-1
      + Contained by + +
      —
      +
      + May contain + +
      +
      + derived-module-odd-1: + + bit + bob + +
      +
      character data
      -
      character data
      - -
      - Content model - - 
      +
      + Content model + + 
       <content>
- <alternate minOccurs="1" maxOccurs="1">
-  <textNode/>
-  <sequence minOccurs="1"
-   maxOccurs="unbounded">
-   <elementRef key="bit"/>
-   <elementRef key="bob"/>
-  </sequence>
- </alternate>
+ <alternate minOccurs="0" maxOccurs="1">
+  <textNode/>
+  <elementRef key="bit"/>
+  <elementRef key="bob"/>
+ </alternate>
 </content>
-    ⚓
      -
      - Schema Declaration - - 
      -element t5 { text | ( bit, bob )+ }⚓
      -
      + +⚓ + +
      + Schema Declaration + + 
      +element t3 { ( text | 
+bit | 
+bob )? }
+⚓
+
      +
      +
      - -
      -

      - 1.13. - <t6> -

      -
      - - - - - - - - - - - - - - - + + + + + +
      - <t6> - sequence with textNode -
      - Module - derived-module-odd-1
      - Contained by - -
      —
      -
      - May contain - -
      -
      - derived-module-odd-1: - - bit - bob - +
      +

      + 1.11. + <t4> +

      +
      + + + + + + + + + + + + + + + - - - - + + + + - - - - - -
      + <t4> + mixed content with only maxOccurs +
      + Module + derived-module-odd-1
      + Contained by + +
      —
      +
      + May contain + +
      +
      + derived-module-odd-1: + + bit + bob + t1 + +
      +
      character data
      -
      character data
      - -
      - Content model - - 
      +
      + Content model + + 
       <content>
- <sequence minOccurs="0" maxOccurs="1">
-  <textNode/>
-  <elementRef key="bit"/>
-  <elementRef key="bob"/>
- </sequence>
+ <alternate minOccurs="1"
+  maxOccurs="unbounded">
+  <textNode/>
+  <elementRef key="bit"/>
+  <elementRef key="bob"/>
+  <elementRef key="t1"/>
+ </alternate>
 </content>
-    ⚓
      -
      - Schema Declaration - - 
      -element t6 { ( text, bit, bob )? }⚓
      -
      + +⚓ + +
      + Schema Declaration + + 
      +element t4 { ( text | 
+bit | 
+bob | 
+t1 )+ }
+⚓
+
      +
      +
      - -
      -

      - 1.14. - <t7> -

      -
      - - - - - - - - - - - - - - - + + + + + +
      - <t7> - sequence of elements -
      - Module - derived-module-odd-1
      - Contained by - -
      —
      -
      - May contain - -
      -
      - derived-module-odd-1: - - choice - orgName - persName - seg - trait - +
      +

      + 1.12. + <t5> +

      +
      + + + + + + + + + + + + + + + - - - - + + + + - - - - - -
      + <t5> + sequence within alternation +
      + Module + derived-module-odd-1
      + Contained by + +
      —
      +
      + May contain + +
      +
      + derived-module-odd-1: + + bit + bob + +
      +
      character data
      - -
      - Content model - - 
      +
      + Content model + + 
       <content>
- <sequence minOccurs="1" maxOccurs="1">
-  <elementRef key="orgName" minOccurs="0"/>
-  <elementRef key="persName" minOccurs="0"/>
-  <elementRef key="choice" minOccurs="0"/>
-  <elementRef key="seg" minOccurs="0"/>
-  <elementRef key="trait" minOccurs="0"/>
- </sequence>
+ <alternate minOccurs="1" maxOccurs="1">
+  <textNode/>
+  <sequence minOccurs="1"
+   maxOccurs="unbounded">
+   <elementRef key="bit"/>
+   <elementRef key="bob"/>
+  </sequence>
+ </alternate>
 </content>
-    ⚓
      -
      - Schema Declaration - - 
      -element t7 { orgName?, persName?, choice?, seg?, trait? }⚓
      -
      + +⚓ + +
      + Schema Declaration + + 
      +element t5 { text | ( 
+bit, 
+bob )+ }
+⚓
+
      +
      +
      - -
      -

      - 1.15. - <t8> -

      -
      - - - - - - - - - - - - - - - + + + + + +
      - <t8> - sequence with textnode, and minOccurs on elements -
      - Module - derived-module-odd-1
      - Contained by - -
      —
      -
      - May contain - -
      -
      - derived-module-odd-1: - - choice - orgName - persName - seg - trait - +
      +

      + 1.13. + <t6> +

      +
      + + + + + + + + + + + + + + + - - - - + + + + - - - - - -
      + <t6> + sequence with textNode +
      + Module + derived-module-odd-1
      + Contained by + +
      —
      +
      + May contain + +
      +
      + derived-module-odd-1: + + bit + bob + +
      +
      character data
      -
      character data
      - -
      - Content model - - 
      +
      + Content model + + 
       <content>
- <sequence minOccurs="1" maxOccurs="1">
-  <textNode/>
-  <elementRef key="orgName" minOccurs="0"/>
-  <elementRef key="persName" minOccurs="0"/>
-  <elementRef key="choice" minOccurs="0"/>
-  <elementRef key="seg" minOccurs="0"/>
-  <elementRef key="trait" minOccurs="0"/>
- </sequence>
+ <sequence minOccurs="0" maxOccurs="1">
+  <textNode/>
+  <elementRef key="bit"/>
+  <elementRef key="bob"/>
+ </sequence>
 </content>
-    ⚓
      -
      - Schema Declaration - - 
      -element t8 { text, orgName?, persName?, choice?, seg?, trait? }⚓
      -
      + +⚓ + +
      + Schema Declaration + + 
      +element t6 { ( text, 
+bit, 
+bob )? }
+⚓
+
      +
      +
      - -
      -

      - 1.16. - <thingummy> -

      -
      - - - - - - - - - - - + + + + + +
      - <thingummy> - element with just text -
      - Module - derived-module-odd-1
      - Contained by - -
      +
      +

      + 1.14. + <t7> +

      +
      + + + + + + + + + + + + + + + - - - - - - - - + + + + - - - - - -
      + <t7> + sequence of elements +
      + Module + derived-module-odd-1
      + Contained by + +
      —
      +
      + May contain +
      - derived-module-odd-1: + derived-module-odd-1: - stuff + choice + orgName + persName + seg + trait
      - -
      - May contain - - Character data only -
      - Content model - - 
      +
      + Content model + + 
       <content>
- <textNode/>
+ <sequence minOccurs="1" maxOccurs="1">
+  <elementRef key="orgName" minOccurs="0"/>
+  <elementRef key="persName" minOccurs="0"/>
+  <elementRef key="choice" minOccurs="0"/>
+  <elementRef key="seg" minOccurs="0"/>
+  <elementRef key="trait" minOccurs="0"/>
+ </sequence>
 </content>
-    ⚓
      -
      - Schema Declaration - - 
      -element thingummy { text }⚓
      -
      + +⚓ + +
      + Schema Declaration + + 
      +element t7 { 
+orgName?, 
+persName?, 
+choice?, 
+seg?, 
+trait? }
+⚓
+
      +
      +
      - -
      -

      - 1.17. - <trait> -

      -
      - - - - - - - - - - - + + + + + +
      - <trait> - dummy -
      - Module - derived-module-odd-1
      - Contained by - -
      +
      +

      + 1.15. + <t8> +

      +
      + + + + + + + + + + + + + + + + + + + + + + + + +
      + <t8> + sequence with textnode, and minOccurs on elements +
      + Module + derived-module-odd-1
      + Contained by + +
      —
      +
      + May contain +
      - derived-module-odd-1: + derived-module-odd-1: - t7 - t8 + choice + orgName + persName + seg + trait
      +
      character data
      +
      +
      + Content model + + 
      +<content>
+ <sequence minOccurs="1" maxOccurs="1">
+  <textNode/>
+  <elementRef key="orgName" minOccurs="0"/>
+  <elementRef key="persName" minOccurs="0"/>
+  <elementRef key="choice" minOccurs="0"/>
+  <elementRef key="seg" minOccurs="0"/>
+  <elementRef key="trait" minOccurs="0"/>
+ </sequence>
+</content>
+    
+⚓
+
      +
      + Schema Declaration + + 
      +element t8 { text, 
+orgName?, 
+persName?, 
+choice?, 
+seg?, 
+trait? }
+⚓
+
      +
      +
      +
      +
      +

      + 1.16. + <thingummy> +

      +
      + + + + + + + + + + + + + + + + + + + + + + + + +
      + <thingummy> + element with just text +
      + Module + derived-module-odd-1
      + Contained by + +
      +
      +
      + derived-module-odd-1: + + stuff + +
      +
      +
      +
      + May contain + + Character data only +
      + Content model + + 
      +<content>
+ <textNode/>
+</content>
+    
+⚓
+
      +
      + Schema Declaration + + 
      +element thingummy { text }
+⚓
+
      +
      +
      +
      +
      +

      + 1.17. + <trait> +

      +
      + + + + + + + + + + + - - - - - - - - + + + + + + + + - - - - - -
      + <trait> + dummy +
      + Module + derived-module-odd-1
      + Contained by + +
      +
      +
      + derived-module-odd-1: + + t7 + t8 + +
      +
      - -
      - May contain - - Empty element -
      - Content model - - 
      +
      + May contain + + Empty element +
      + Content model + + 
       <content/>
-    ⚓
      -
      - Schema Declaration - - 
      -element trait { empty }⚓
      -
      + +⚓ + +
      + Schema Declaration + + 
      +element trait { empty }
+⚓
+
      +
      +
      - +
      -
      Home 
      -

      +
      + + Home 
      +
      +
      +
      diff --git a/Test/expected-results/test-pure2.odd.html b/Test/expected-results/test-pure2.odd.html index 00c597adc..a7d179db5 100644 --- a/Test/expected-results/test-pure2.odd.html +++ b/Test/expected-results/test-pure2.odd.html @@ -1,16 +1,16 @@ - - + + - + Title - - - - - - - + + + + + + +
      @@ -20,597 +20,641 @@

      Title

      Table of contents

      -
      -

      - 1. - Elements -

      -
      -

      - 1.1. - <bit> -

      -
      - - - - - - - - - - - - - - - + + + + + +
      - <bit> - élément textuel du schéma simplissime (peut contenir des bobs) -
      - Module - derived-module-oddex-1
      - Member of - -
      - stuffPart -
      -
      - Contained by - -
      +
      +
      +
      +

      + 1. + Elements +

      +
      +
      +

      + 1.1. + <bit> +

      +
      + + + + + + + + + + + + + + + + + + + - - - - - - - - + + + + - - - - - -
      + <bit> + élément textuel du schéma simplissime (peut contenir des bobs) +
      + Module + derived-module-oddex-1
      + Member of + +
      + stuffPart +
      +
      + Contained by + +
      +
      +
      + derived-module-oddex-1: + + stuff + stuffSeq + stuffSeqOpt + stuffSeqRep + +
      +
      +
      +
      + May contain +
      - derived-module-oddex-1: + derived-module-oddex-1: - stuff - stuffSeq - stuffSeqOpt - stuffSeqRep + bob
      +
      character data
      - -
      - May contain - -
      -
      - derived-module-oddex-1: - - bob - -
      -
      character data
      -
      -
      - Content model - - 
      +
      + Content model + + 
       <content>
- <alternate minOccurs="0"
-  maxOccurs="unbounded">
-  <textNode/>
-  <elementRef key="bob"/>
- </alternate>
+ <alternate minOccurs="0"
+  maxOccurs="unbounded">
+  <textNode/>
+  <elementRef key="bob"/>
+ </alternate>
 </content>
-    ⚓
      -
      - Schema Declaration - - 
      -element bit { ( text | bob )* }⚓
      -
      + +⚓ + +
      + Schema Declaration + + 
      +element bit { ( text | 
+bob )* }
+⚓
+
      +
      +
      -
      -
      -

      - 1.2. - <bob> -

      -
      - - - - - - - - - - - - - - - - - - - + + + + + +
      - <bob> - élément pointeur du schéma simplissime -
      - Module - derived-module-oddex-1
      - Attributes - -
      - - - - - -
      uri - fournit l' URI de l'objet cible -
      - - - - - - - - - -
      - Status - - Optional -
      - Datatype - - anyURI -
      -
      -
      -
      -
      - Member of - -
      - stuffPart -
      -
      - Contained by - -
      +
      +

      + 1.2. + <bob> +

      +
      + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + +
      + <bob> + élément pointeur du schéma simplissime +
      + Module + derived-module-oddex-1
      + Attributes + +
      + + + + + +
      uri + fournit l' URI de l'objet cible +
      + + + + + + + + + +
      + Status + + Optional +
      + Datatype + + anyURI +
      +
      +
      +
      +
      + Member of + +
      + stuffPart +
      +
      + Contained by + +
      +
      +
      + derived-module-oddex-1: + + bit + stuff + stuffSeq + stuffSeqOpt + stuffSeqRep + +
      +
      +
      +
      + May contain + + Empty element +
      + Content model + + 
      +<content/>
+    
+⚓
+
      +
      + Schema Declaration + + 
      +element bob { attribute uri { xsd:anyURI }?, empty }
+⚓
+
      +
      +
      +
      +
      +

      + 1.3. + <stuff> +

      +
      + + + + + + + + + + + + + + + - - - - - - - - - - - - - -
      + <stuff> + élément racine d'un schéma simplissime +
      + Module + derived-module-oddex-1
      + Contained by + +
      —
      +
      + May contain +
      - derived-module-oddex-1: + derived-module-oddex-1: bit - stuff - stuffSeq - stuffSeqOpt - stuffSeqRep + bob
      - -
      - May contain - - Empty element -
      - Content model - - 
      -<content/>
-    ⚓
      -
      - Schema Declaration - - 
      -element bob { attribute uri { xsd:anyURI }?, empty }⚓
      -
      -
      -
      -
      -

      - 1.3. - <stuff> -

      -
      - - - - - - - - - - - - - - - - - - - + + + + - - - - - -
      - <stuff> - élément racine d'un schéma simplissime -
      - Module - derived-module-oddex-1
      - Contained by - -
      —
      -
      - May contain - -
      -
      - derived-module-oddex-1: - - bit - bob - -
      -
      -
      - Content model - - 
      +
      + Content model + + 
       <content>
- <classRef key="stuffPart"
-  maxOccurs="unbounded">
- </classRef>
+ <classRef key="stuffPart"
+  maxOccurs="unbounded">
+ </classRef>
 </content>
-    ⚓
      -
      - Schema Declaration - - 
      -element stuff { stuffPart+ }⚓
      -
      + +⚓ + +
      + Schema Declaration + + 
      +element stuff { 
+stuffPart+ }
+⚓
+
      +
      +
      -
      -
      -

      - 1.4. - <stuffSeq> -

      -
      - - - - - - - - - - - - - - - + + + + + +
      - <stuffSeq> - élément racine d'un schéma simplissime -
      - Module - derived-module-oddex-1
      - Contained by - -
      —
      -
      - May contain - -
      -
      - derived-module-oddex-1: - - bit - bob - +
      +

      + 1.4. + <stuffSeq> +

      +
      + + + + + + + + + + + + + + + - - - - + + + + - - - - - -
      + <stuffSeq> + élément racine d'un schéma simplissime +
      + Module + derived-module-oddex-1
      + Contained by + +
      —
      +
      + May contain + +
      +
      + derived-module-oddex-1: + + bit + bob + +
      - -
      - Content model - - 
      +
      + Content model + + 
       <content>
- <classRef key="stuffPart" maxOccurs="1"
-  expand="sequence">
- </classRef>
+ <classRef key="stuffPart" maxOccurs="1"
+  expand="sequence">
+ </classRef>
 </content>
-    ⚓
      -
      - Schema Declaration - - 
      -element stuffSeq { bob, bit }⚓
      -
      + +⚓ + +
      + Schema Declaration + + 
      +element stuffSeq { 
+bob, 
+bit }
+⚓
+
      +
      +
      - -
      -

      - 1.5. - <stuffSeqOpt> -

      -
      - - - - - - - - - - - - - - - + + + + + +
      - <stuffSeqOpt> - élément racine d'un schéma simplissime -
      - Module - derived-module-oddex-1
      - Contained by - -
      —
      -
      - May contain - -
      -
      - derived-module-oddex-1: - - bit - bob - +
      +

      + 1.5. + <stuffSeqOpt> +

      +
      + + + + + + + + + + + + + + + - - - - + + + + - - - - - -
      + <stuffSeqOpt> + élément racine d'un schéma simplissime +
      + Module + derived-module-oddex-1
      + Contained by + +
      —
      +
      + May contain + +
      +
      + derived-module-oddex-1: + + bit + bob + +
      - -
      - Content model - - 
      +
      + Content model + + 
       <content>
- <classRef key="stuffPart" maxOccurs="1"
-  expand="sequenceOptional">
- </classRef>
+ <classRef key="stuffPart" maxOccurs="1"
+  expand="sequenceOptional">
+ </classRef>
 </content>
-    ⚓
      -
      - Schema Declaration - - 
      -element stuffSeqOpt { bob?, bit? }⚓
      -
      + +⚓ + +
      + Schema Declaration + + 
      +element stuffSeqOpt { 
+bob?, 
+bit? }
+⚓
+
      +
      +
      - -
      -

      - 1.6. - <stuffSeqRep> -

      -
      - - - - - - - - - - - - - - - + + + + + +
      - <stuffSeqRep> - élément racine d'un schéma simplissime -
      - Module - derived-module-oddex-1
      - Contained by - -
      —
      -
      - May contain - -
      -
      - derived-module-oddex-1: - - bit - bob - +
      +

      + 1.6. + <stuffSeqRep> +

      +
      + + + + + + + + + + + + + + + - - - - + + + + - - - - - -
      + <stuffSeqRep> + élément racine d'un schéma simplissime +
      + Module + derived-module-oddex-1
      + Contained by + +
      —
      +
      + May contain + +
      +
      + derived-module-oddex-1: + + bit + bob + +
      - -
      - Content model - - 
      +
      + Content model + + 
       <content>
- <classRef key="stuffPart" maxOccurs="1"
-  expand="sequenceRepeatable">
- </classRef>
+ <classRef key="stuffPart" maxOccurs="1"
+  expand="sequenceRepeatable">
+ </classRef>
 </content>
-    ⚓
      -
      - Schema Declaration - - 
      -element stuffSeqRep { bob+, bit+ }⚓
      -
      + +⚓ + +
      + Schema Declaration + + 
      +element stuffSeqRep { 
+bob+, 
+bit+ }
+⚓
+
      +
      +
      - - -
      -

      - 2. - Model classes -

      -
      -

      - 2.1. - stuffPart -

      -
      - - - - - - - - - - - - - - - - -
      stuffPart elements qui ont la possibilite de figurer dans un stuff
      - Module - derived-module-oddex-1
      - Used by - -
      - stuff - stuffSeq - stuffSeqOpt - stuffSeqRep -
      -
      - Members - - - bit - bob - -
      + +
      +
      +

      + 2. + Model classes +

      +
      +
      +

      + 2.1. + stuffPart +

      +
      + + + + + + + + + + + + + + + + +
      + stuffPart  + elements qui ont la possibilite de figurer dans un stuff
      + Module + derived-module-oddex-1
      + Used by + +
      + stuff + stuffSeq + stuffSeqOpt + stuffSeqRep +
      +
      + Members + + + bit + bob + +
      +
      -
      +
      -
      Home 
      -

      +
      + + Home 
      +
      +
      +
      diff --git a/Test/expected-results/test-rtf2tei.xml b/Test/expected-results/test-rtf2tei.xml index 50d9d231c..beaba9fa1 100644 --- a/Test/expected-results/test-rtf2tei.xml +++ b/Test/expected-results/test-rtf2tei.xml @@ -58,7 +58,7 @@

      Na http://nl.ijs.si/e-zrc/rtf2tei/ najdete servis za pretvorbo Word datotek v TEI P5. Spletna stran vsebuje tudi navodila za uporabo same spletnega servisa, pričujoče besedilo pa vsebuje navodila za oblikovanje Word datotek za servis in obenem služi kot testno besedilo, ki ga lahko pošljete servisu, da vam vrne ustrezno stavljen rezultat v XML oz. HTML.

      Splošna navodila - + Besedilo naj uporablja naslove (Heading 1, Heading 2, itn.), saj bo le tako pravilno razčlenjeno na razdelke (<div>) v TEI. Besedilo pred prvim naslovom gre v element <front>. Namig: Kaj točno so naslovi lahko preverite preko »prikaži ¶«. Pravilni naslovi imajo na začetku vrstice napisan kvadratek, ▪ Pozor: »Naslovi« lahko pomotoma postanejo tudi prazne vrstice ali pa prelomi strani, kar preverite skozi kvadratek. Ali se naslovi res pravilno pretvorijo, preverite v kazalu generiranega HTML, pa tudi v sami datoteki Word lahko naredite kazalo. Večina formatiranja (font, velikost, barva, vrsta podčrtaja, razmaki, zamik odstavkov, itd.) se pri pretvorbi izgubi. Za bolj specifične elemente TEI je potrebno uporabiti vnaprej določene sloge, predstavljeni v naslednjih razdelkih. Slogi uporabljajo različne barve in podčrtanja, da se vizualno ločijo od drugega besedila. Ime sloga je tipično enako imenu elementa TEI v katerega se pretvori. Namig: Pri delu s slogi pomaga, če vklopite podokno s slogi (Oblika – Slogi in oblikovanje). @@ -129,7 +129,7 @@
      Slogi, definirani znotraj odstavka - + Sloga za <date> (datum) in <name> (ime): 21. rujna 1845 se je rodila Jožica Širca. Slog za <foreign> (tujejezični citat): Quis custodiet ipsos custodes? Slog za <q> (besedilo v narekovajih, manj določni navedki): In rekla si sonce! @@ -144,7 +144,7 @@
      Slogi za parne elemente

      Če sta prisotna oba elementa sledečih parov in med njima ni besedila, ju združi <subst> (nadomestno) oz. <choice> (izbira):

      - + Sloga za <del> (prečrtano) in <add> (dodano): prečrtano dodano. Sloga za <sic> (napaka) in <corr> (uredniški popravek): napaka popravek. Sloga za <abbr> (okrajšava) in <expan> (razširjeno): okrajšava razširjeno. @@ -156,13 +156,13 @@
      Uporaba standardnega oblikovanja

      V tem poglavju pokažemo še uporabo nekaterih standardnih načinov za oblikovanje besedila v urejevalniku Word, ki se tudi upoštevajo pri pretvorbi:

      - + Opomba pod črto.

      Primer opombe pod črto.

       Spletna povezava.

      Spodnji primeri se preslikajo v element <hi>, pri čemer je način oblikovanja izražen kot vrednost atributa @rend.

      Pomembno: spremenjeni tisk ne sme zajemati celotnega besedila odstavka oz. alineje; vsaj končno ločijo ali presledek mora biti v privzetem zapisu.

      - + Primer <hi rend="italic"> Ležeči tisk. Primer <hi rend="ul"> Podčrtano besedilo. Primer <hi rend="bold"> Krepko besedilo. diff --git a/Test/expected-results/test.epub b/Test/expected-results/test.epub index 79e8b572f..9360a4a61 100644 Binary files a/Test/expected-results/test.epub and b/Test/expected-results/test.epub differ diff --git a/Test/expected-results/test.html b/Test/expected-results/test.html index 7308c97dd..b87c06ff0 100644 --- a/Test/expected-results/test.html +++ b/Test/expected-results/test.html @@ -1,81 +1,80 @@ - - + + - + A Christmas carol. in prose. being A Ghost Story of Christmas - - - - - - - - + + + + + + + + -
      -

      - (half title note) -

      -

      The Original Edition of A CHRISTMAS CAROL has been out of print for many years, and this Edition is a reprint from the stereotype plates of that Edition.

      -
      -
      -
      -
      A Christmas carol. in prose.
      -
      being A Ghost Story of Christmas
      +
      +
      +
      +

      + (half title note) +

      +
      +

      The Original Edition of A CHRISTMAS CAROL has been out of print for many years, and this Edition is a reprint from the stereotype plates of that Edition.

      +
      +
      +
      +
      A Christmas carol. in prose.
      +
      being + A Ghost Story of Christmas
      +
      +
      by + Charles Dickens.
      +
      With illustrations by John Leech
      +
      London: Chapman and Hall, Ltd. 1893.
      -
      by Charles Dickens.
      -
      With illustrations by John Leech
      -
      London: Chapman and Hall, Ltd. 1893.
      -
      -
      -

      - PREFACE -

      -

      I have endeavoured in this Ghostly little book, to raise the Ghost of an Idea, which shall not put my readers out of humour with themselves, with each other, with the season, or with me. May it haunt their houses pleasantly, and no one wish to lay it.

      -
      Their faithful Friend and Servant, C.D. December, 1843.
      -
      -
      -

      - Contents. -

      -
      -
      - Stave I -
      -
      Marley's ghost 1
      -
      - Stave II -
      -
      The first of the three spirits
      -
      - Stave III -
      -
      The second of the three spirits
      -
      - Stave IV -
      -
      The last of the spirits
      -
      - Stave V -
      -
      The end of it
      -
      +
      +
      +

      + PREFACE +

      +
      +

      I have endeavoured in this Ghostly little book, to raise the Ghost of an Idea, which shall not put my readers out of humour with themselves, with each other, with the season, or with me. May it haunt their houses pleasantly, and no one wish to lay it.

      +
      Their faithful Friend and Servant, C.D. + December, 1843.
      +
      +
      +
      +

      + Contents. +

      +
      +
      +
      + Stave I +
      +
      Marley's ghost + 1
      +
      + Stave II +
      +
      The first of the three spirits
      +
      + Stave III +
      +
      The second of the three spirits
      +
      + Stave IV +
      +
      The last of the spirits
      +
      + Stave V +
      +
      The end of it
      +
      +

      Table of contents

      • - 1. + 1. Simple rendition tests
      • - 2. + 2. Quotations
      • - 3. + 3. Use of xml:lang
      • - 4. + 4. del, gap, add, unclear etc
      • - 5. + 5. Drama
      • - 6. + 6. Footnotes and endnotes
      • - 7. + 7. Assorted elements and links
      • - 8. + 8. Tables
      • - 9. + 9. Lists
      • - 10. + 10. Pictures
      • - 11. + 11. MS catalogue
      • - 12. + 12. Extended prose: MARLEY'S GHOST
      • - 13. + 13. Linking
      • - 14. + 14. Testing preservation of ID
      • - 15. + 15. Choice, sic, corr, reg, orig
      • - 16. + 16. Verbatim
      • - 17. + 17. divs with no heads -
          +
          -

          (Bits of) A CHRISTMAS CAROL, and other things

          -
          -

          - 1. - Simple rendition tests -

          -

          Who-e debel you? — he at last said — you no speak-e, damme, I kill-e. And so saying, the lighted tomahawk began flourishing about me in the dark.

          -

          ‘Who-e debel you?’ — he at last said — ‘you no speak-e, damme, I kill-e.’ And so saying, the lighted tomahawk began flourishing about me in the dark.

          -
          - - +
          +

          (Bits of) A CHRISTMAS CAROL, and other things

          +
          +
          +

          + 1. + Simple rendition tests +

          +
          +

          + Who-e debel you?— he at last said — + you no speak-e, damme, I kill-e.And so saying, the lighted tomahawk began flourishing about me in the dark.

          +

          + ‘Who-e debel you?’— he at last said — + ‘you no speak-e, damme, I kill-e.’And so saying, the lighted tomahawk began flourishing about me in the dark.

          +
          +
          + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + +
          EffectExample
          hiThis is + hi rend="special"tag
          emphThis is + emphtag
          hiThis is + hitag
          typewriterThis is + typewritereffect
          boldThis is + boldeffect
          normalweightThis is + normalweighteffect
          smallcapsThis is + smallcapseffect
          allcapsThis is + allcapseffect
          strikethroughThis is + strikethrougheffect
          doublestrikethroughThis is + doublestrikethrougheffect
          color(red)This is + color(red)effect
          underlineThis is + underlineeffect
          wavyunderlineThis is + wavyunderlineeffect
          doubleunderlineThis is + doubleunderlineeffect
          subscriptThis is + subscripteffect
          superscriptThis is + superscripteffect
          bold italic red, done separately + + + rend test 1 + + +
          bold italic smallcaps + rend test 1 + + + [1] + + +
          +
          + +
          +
          +

          + 2. + Quotations +

          +
          +

          A paragraph with a footnote containing a block-level object + + + 2 + +

          +

          Consider quotations: + ‘This is a quote which is run on within the text and will have quote marks of some kind around it.’

          +

          Another quotation:

          +
          This is a block quote set off as such from the rest of the text
          +

          Here, by contrast is an + ‘inline quotation’. Another strange thing about quotes is this:

          +
          You can put line breaks +
          to determine where the line breaks +
          Inside a block!
          +
          +
          +
          +

          + 3. + Use of xml:lang +

          +
          +

          He used a French + radiateur.

          +

          Languages: + Deutsch; + Italiano; + Español; + Français; + Portugues; + Russian; + Svenska; + 日本語; + 中文.

          +
          +
          +
          +

          + 4. + del, gap, add, unclear etc +

          +
          +

          + + [...]. The + interest& — affor + [...]the amount + over[?] +
          so small          the interest afforded + ⟨compared with cash, + + [...] + ⟩by the Annuity +
          note paper to those who + tutor[?] + ⟨ + think[?]⟩it, + ⟨or keep it,⟩with a view +
          to circulation, will, + when compared with cash + ⟨be it ever so small⟩be +
          so much + profit: compared with + a + ⟨the⟩preceding higher +
          rate of interest, the + ⟨reduced⟩rate afforded by the Annuity +
          note paper, to those who, + + tutor[?]if they + tutor[?]it, +
          will, + have to depend uponto the extent of their +
          respective capitals so invested, have nothing else +
          to depend upon for their + ⟨respective⟩incomes, will, + + [...] + + ⟨by⟩the +
          amount of the difference, + foremost[?]itself as so +
          much less.

          +
          +
          +
          +

          + 5. + Drama +

          +
          +
          Roderigo
          +

          Where shall we meet i' the morning?

          +
          Iago
          +

          At my lodging.

          +
          Roderigo
          +

          I'll be with thee betimes.

          +
          Iago
          +

          Go to; farewell. Do you hear, Roderigo?

          +
          Roderigo
          +

          What say you?

          +
          Iago
          +

          No more of drowning, do you hear?

          +
          Roderigo
          +

          I am changed: I'll go sell all my land.

          +
          +
          +
          +

          + 6. + Footnotes and endnotes +

          +
          +
          +

          + 6.1. + 1 Zur Entstehung der + Philosophischen Untersuchungen + + + 8 + + +

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod + + + 9 + + Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod

          +

          Iriure dolor in hendrerit in vulputate + + + 1 + + velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit + + + 2 + + praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod

          +
          +
          +
          +
          +

          + 7. + Assorted elements and links +

          +
          +

          + Fit the firstThe + <emph>element is used for linguistic emph + asis. ‘highlighting’ ( + <soCalled>) nor with + shouting( + <mentioned>), + transmogrification, (a technical + <term>), for which the + <gloss>tag might be used to supply + a technical definition).

          +

          Now for some links! We will start by cross-referring to a later section.

          +

          Here is a simple + <ptr>to it: + + 9.Lists. Here is a simple + <ref>, a + reference to it.

          +

          An + external linkas ref and as ptr: + + http://www.bbc.co.uk + and + + http://www.ox.ac.uk/ + .

          +
          +
          +
          +

          + 8. + Tables +

          +
          +

          Tables may have cells that span multiple columns and rows.

          +
          + + - - + + + - - - - + - - + - - + + + - - + + + - - + + + + +
          Pictures from Fagaras mountains
          EffectExampleImageDescriptionCamera direction
          hiThis is hi rend="special" tagSVG, JPEG, GIF or PNG format
          emphThis is emph tag + All pictures were taken on Jun 27, 2007 +
          hiThis is hi tag + + Mountain flowers.north
          typewriterThis is typewriter effect + + Sunset over a secondary ridge.north-east
          boldThis is bold effect + + Glacier lake at 2100m altitude.east
          +
          +
          + + + + + + - - + + + + + - - + + + - - + + - - + + + - - + + + + + +
          + TEI Span Sample +
          Spans + HorizontallyHeader 3Spans + Horizontally
          normalweightThis is normalweight effectSpans + Verticallyabcd
          smallcapsThis is smallcaps effecteSpans + bothf
          allcapsThis is allcaps effectgg
          strikethroughThis is strikethrough effectijSpans + Horizontally
          doublestrikethroughThis is doublestrikethrough effectklmno
          +
          +
          +
          +
          +

          + 9. + Lists +

          +
          +

          Various sorts of list are legal within paragraphs, and you can reference + items in lists...

          +
            +
          1. Dogs
            2. +
          2. Zebras
            3. +
          3. Birds
            4. +
          4. Cats
            5. +
          +
          +
          + 100 +
          +
          first item
          +
          + 200 +
          +
          second item
          +
          + 300 +
          +
          third item
          +
          +

          The preceding lists was between paragraphs.

          +
          This untyped list has a heading and a nested glosslist
          +
            +
          • first item
            • +
          • +
            +
            + 25 +
            +
            first item
            +
            + 35 +
            +
            second item
            +
            + 45 +
            +
            third item
            +
            +
            • +
          • third item
            • +
          +

          What's wrong with this list?

          +
          +
          + apricot +
          +
          +
            +
          • one +
              +
            • one-hay
              • +
            • one-bee
              • +
            • +
          • two
            • +
          • three
            • +
          +
          +
          + banana +
          +
          +
            +
          • one
            • +
          • two
            • +
          • three
            • +
          +
          +
          +
          +
          +
          +

          + 10. + Pictures +

          +
          +
          + - - + + - - + + - - + + - - + + - - + + - - + + - + - + - -
          color(red)This is color(red) effect + +
          underlineThis is underline effectwidth="2.5in" + +
          wavyunderlineThis is wavyunderline effectwidth=".5in" + +
          doubleunderlineThis is doubleunderline effectscale=".5" + +
          subscriptThis is subscript effectwidth="1in" + +
          superscriptThis is superscript effectwidth="1in" style="border:solid green 2pt" + +
          bold italic red, done separatelyheight="1in" - - - rend test 1 - - +
          bold italic smallcapsheight="1in" width="2in" - rend test 1 - - - [1] - - +
          -
          -
          -
          -

          - 2. - Quotations -

          -

          A paragraph with a footnote containing a block-level object2

          -

          Consider quotations: ‘This is a quote which is run on within the text and will have quote marks of some kind around it.’

          -

          Another quotation:

          -
          -

          This is a block quote set off as such from the rest of the text

          -
          -

          Here, by contrast is an ‘inline quotation’. Another strange thing about quotes is this:

          -
          -

          You can put line breaks
          to determine where the line breaks
          Inside a block!

          -
          -
          -
          -

          - 3. - Use of xml:lang -

          -

          He used a French radiateur.

          -

          Languages: Deutsch; Italiano; Español; Français; Portugues; Russian; Svenska; 日本語; 中文.

          -
          -
          -

          - 4. - del, gap, add, unclear etc -

          -

          [...]. The interest & — affor [...] the amount over[?]
          so small           the interest afforded ⟨compared with cash, [...]⟩ by the Annuity
          note paper to those who tutor[?] ⟨think[?]⟩ it, ⟨or keep it,⟩ with a view
          to circulation, will, when compared with cash ⟨be it ever so small⟩ be
          so much profit: compared with a ⟨the⟩ preceding higher
          rate of interest, the ⟨reduced⟩ rate afforded by the Annuity
          note paper, to those who, tutor[?] if they tutor[?] it,
          will, have to depend upon to the extent of their
          respective capitals so invested, have nothing else
          to depend upon for their ⟨respective⟩ incomes, will, [...] ⟨by⟩ the
          amount of the difference, foremost[?] itself as so
          much less.

          -
          -
          -

          - 5. - Drama -

          -
          Roderigo
          -

          Where shall we meet i' the morning?

          -
          Iago
          -

          At my lodging.

          -
          Roderigo
          -

          I'll be with thee betimes.

          -
          Iago
          -

          Go to; farewell. Do you hear, Roderigo?

          -
          Roderigo
          -

          What say you?

          -
          Iago
          -

          No more of drowning, do you hear?

          -
          Roderigo
          -

          I am changed: I'll go sell all my land.

          -
          -
          -

          - 6. - Footnotes and endnotes -

          -
          -

          - 6.1. - 1 Zur Entstehung der Philosophischen Untersuchungen8 -

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod9 Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod

          -

          Iriure dolor in hendrerit in vulputate1 velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit2 praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod

          -
          -
          -
          -

          - 7. - Assorted elements and links -

          -

          Fit the first The <emph> element is used for linguistic emphasis. ‘highlighting’ (<soCalled>) nor with shouting (<mentioned>), transmogrification, (a technical <term>), for which the <gloss> tag might be used to supply a technical definition).

          -

          Now for some links! We will start by cross-referring to a later section.

          -

          Here is a simple <ptr> to it: 9. Lists. Here is a simple <ref>, a reference to it.

          -

          An external link as ref and as ptr: http://www.bbc.co.uk and http://www.ox.ac.uk/.

          -
          -
          -

          - 8. - Tables -

          -

          Tables may have cells that span multiple columns and rows.

          -
          - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
          Pictures from Fagaras mountains
          ImageDescriptionCamera direction
          SVG, JPEG, GIF or PNG format
          - All pictures were taken on Jun 27, 2007 -
          - - Mountain flowers. north
          - - Sunset over a secondary ridge.north-east
          - - Glacier lake at 2100m altitude.east
          -
          -
          - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
          - TEI Span Sample -
          Spans HorizontallyHeader 3Spans Horizontally
          Spans Verticallyabcd
          eSpans bothf
          gg
          ijSpans Horizontally
          klmno
          -
          -
          -
          -

          - 9. - Lists -

          -

          Various sorts of list are legal within paragraphs, and you can reference items in lists...

          -
            -
          1. Dogs
            2. -
          2. Zebras
            3. -
          3. Birds
            4. -
          4. Cats
            5. -
          -
          -
          - 100 -
          -
          first item
          -
          - 200 -
          -
          second item
          -
          - 300 -
          -
          third item
          -
          -

          The preceding lists was between paragraphs.

          -
          This untyped list has a heading and a nested glosslist
          -
            -
          • first item
            • -
          • -
            -
            - 25 -
            -
            first item
            -
            - 35 -
            -
            second item
            -
            - 45 -
            -
            third item
            -
            -
            • -
          • third item
            • -
          -

          What's wrong with this list?

          -
          -
          - apricot -
          -
          -
            -
          • one
            • one-hay
            • one-bee
            • -
          • two
            • -
          • three
            • -
          -
          -
          - banana -
          -
          -
            -
          • one
            • -
          • two
            • -
          • three
            • -
          -
          -
          -
          -
          -

          - 10. - Pictures -

          -
          - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
          - - -
          width="2.5in" - -
          width=".5in" - -
          scale=".5" - -
          width="1in" - -
          width="1in" style="border:solid green 2pt" - -
          height="1in" - -
          height="1in" width="2in" - -
          height="2in" width="1in" - -
          width="10%" - -
          height="10%" width="10%" - -
          -
          -
          -
          -

          - 11. - MS catalogue -

          -

          Identification

          where is it, repository name, identifier
          -
          -
          -

          - 12. - Extended prose: MARLEY'S GHOST -

          -
          - [Page 1] -
          -

          Marley was dead: to begin with. There is no doubt whatever about that. The register of his burial was signed by the clergyman, the clerk, the undertaker, and the chief mourner. Scrooge signed it. And Scrooge's name was good upon 'Change, for anything he chose to put his hand to. Old Marley was as dead as a door-nail.

          -

          Mind! I don't mean to say that I know, of my own knowledge, what there is particularly dead about a door-nail. I might have been inclined, myself, to regard a coffin-nail as the deadest piece of ironmongery in the trade. But the wisdom of our ancestors is in the simile; and my unhallowed [Page 2] hands shall not disturb it, or the Country's done for. You will therefore permit me to repeat, emphatically, that Marley was as dead as a door-nail.

          -

          Scrooge knew he was dead? Of course he did. How could it be otherwise? Scrooge and he were partners for I don't know how many years. Scrooge was his sole executor, his sole administrator, his sole assign, his sole residuary legatee, his sole friend, and sole mourner. And even Scrooge was not so dreadfully cut up by the sad event, but that he was an excellent man of business on the very day of the funeral, and solemnised it with an undoubted bargain.

          -

          The mention of Marley's funeral brings me back to the point I started from. There is no doubt that Marley was dead. This must be distinctly understood, or nothing wonderful can come of the story I am going to relate. If we were not perfectly convinced that Hamlet's Father died before the play began, there would be nothing more remarkable in his taking a stroll at night, in an easterly wind, upon his own ramparts, than there [Page 3] would be in any other middle-aged gentleman rashly turning out after dark in a breezy spot — say Saint Paul's Churchyard for instance — literally to astonish his son's weak mind.

          -

          Scrooge never painted out Old Marley's name. There it stood, years afterwards, above the ware-house door: Scrooge and Marley. The firm was known as Scrooge and Marley. Sometimes people new to the business called Scrooge Scrooge, and sometimes Marley, but he answered to both names. It was all the same to him.

          -

          Oh! But he was a tight-fisted hand at the grindstone, Scrooge! a squeezing, wrenching, grasping, scraping, clutching, covetous old sinner! Hard and sharp as flint, from which no steel had ever struck out generous fire; secret, and self-contained, and solitary as an oyster. The cold within him froze his old features, nipped his pointed nose, shrivelled his cheek, stiffened his gait; made his eyes red, his thin lips blue; and spoke out shrewdly in his grating voice. A frosty rime was on his head, and on his eyebrows, and his wiry chin. He [Page 4] carried his own low temperature always about with him; he iced his office in the dog-days; and didn't thaw it one degree at Christmas.

          -

          External heat and cold had little influence on Scrooge. No warmth could warm, no wintry weather chill him. No wind that blew was bitterer than he, no falling snow was more intent upon its purpose, no pelting rain less open to entreaty. Foul weather didn't know where to have him. The heaviest rain, and snow, and hail, and sleet, could boast of the advantage over him in only one respect. They often ‘came down’ handsomely, and Scrooge never did.

          -

          Nobody ever stopped him in the street to say, with gladsome looks, ‘My dear Scrooge, how are you. When will you come to see me.’ No beggars implored him to bestow a trifle, no children asked him what it was o'clock, no man or woman ever once in all his life inquired the way to such and such a place, of Scrooge. Even the blindmen's dogs appeared to know him; and when they saw him coming on, would tug their owners into doorways [Page 5] and up courts; and then would wag their tails as though they said, ‘No eye at all is better than an evil eye, dark master! ’

          -

          But what did Scrooge care! It was the very thing he liked. To edge his way along the crowded paths of life, warning all human sympathy to keep its distance, was what the knowing ones call ‘nuts’ to Scrooge.

          -

          Once upon a time — of all the good days in the year, on Christmas Eve — old Scrooge sat busy in his counting-house. It was cold, bleak, biting weather: foggy withal: and he could hear the people in the court outside, go wheezing up and down, beating their hands upon their breasts, and stamping their feet upon the pavement stones to warm them. The city clocks had only just gone three, but it was quite dark already: it had not been light all day: and candles were flaring in the windows of the neighbouring offices, like ruddy smears upon the palpable brown air. The fog came pouring in at every chink and keyhole, and was so dense without, that although the court was of the [Page 6] narrowest, the houses opposite were mere phantoms. To see the dingy cloud come drooping down, obscuring everything, one might have thought that Nature lived hard by, and was brewing on a large scale.

          -

          The door of Scrooge's counting-house was open that he might keep his eye upon his clerk, who in a dismal little cell beyond, a sort of tank, was copying letters. Scrooge had a very small fire, but the clerk's fire was so very much smaller that it looked like one coal. But he couldn't replenish it, for Scrooge kept the coal-box in his own room; and so surely as the clerk came in with the shovel, the master predicted that it would be necessary for them to part. Wherefore the clerk put on his white comforter, and tried to warm himself at the candle; in which effort, not being a man of a strong imagination, he failed.

          -

          ‘A merry Christmas, uncle! God save you!’ cried a cheerful voice. It was the voice of Scrooge's nephew, who came upon him so quickly that this was the first intimation he had of his approach. [Page 7]

          -

          ‘Bah!’ said Scrooge, ‘Humbug!’

          -

          He had so heated himself with rapid walking in the fog and frost, this nephew of Scrooge's, that he was all in a glow; his face was ruddy and handsome; his eyes sparkled, and his breath smoked again.

          -

          ‘Christmas a humbug, uncle!’ said Scrooge's nephew. ‘You don't mean that, I am sure.’

          -

          ‘I do,’ said Scrooge. ‘Merry Christmas! What right have you to be merry? what reason have you to be merry? You're poor enough.’

          -

          ‘Come, then,’ returned the nephew gaily. ‘What right have you to be dismal? what reason have you to be morose? You're rich enough.’

          -

          Scrooge having no better answer ready on the spur of the moment, said, ‘Bah!’ again; and followed it up with ‘Humbug.’

          -

          ‘Don't be cross, uncle,’ said the nephew.

          -

          ‘What else can I be,’ returned the uncle, ‘when I live in such a world of fools as this Merry Christmas! Out upon merry Christmas. What's Christmas time to you but a time for [Page 8]paying bills without money; a time for finding yourself a year older, but not an hour richer; a time for balancing your books and having every item in 'em through a round dozen of months presented dead against you? If I could work my will,’ said Scrooge indignantly, ‘every idiot who goes about with ‘Merry Christmas’ on his lips, should be boiled with his own pudding, and buried with a stake of holly through his heart. He should!’

          -

          ‘Uncle!’ pleaded the nephew.

          -

          ‘Nephew!’ returned the uncle, sternly, ‘keep Christmas in your own way, and let me keep it in mine.’

          -

          ‘Keep it!’ repeated Scrooge's nephew. ‘But you don't keep it.’

          -

          ‘Let me leave it alone, then,’ said Scrooge. ‘Much good may it do you! Much good it has ever done you!’

          -

          ‘There are many things from which I might have derived good, by which I have not profited, I dare say,’ returned the nephew: ‘Christmas among the rest. But I am sure I have always thought of Christmas[Page 9] time, when it has come round — apart from the veneration due to its sacred name and origin, if anything belonging to it can be apart from that — as a good time: a kind, forgiving, charitable, pleasant time: the only time I know of, in the long calendar of the year, when men and women seem by one consent to open their shut-up hearts freely, and to think of people below them as if they really were fellow-passengers to the grave, and not another race of creatures bound on other journeys. And therefore, uncle, though it has never put a scrap of gold or silver in my pocket, I believe that it has done me good, and will do me good; and I say, God bless it!’

          -

          The clerk in the tank involuntarily applauded. Becoming immediately sensible of the impropriety, he poked the fire, and extinguished the last frail spark for ever.

          -

          ‘Let me hear another sound from you,’ said Scrooge, ‘and you'll keep your Christmas by losing your situation. You're quite a powerful speaker, sir,’ he added, turning to his nephew. ‘I wonder you don't go into Parliament.’[Page 10]

          -

          - ‘Don't be angry, uncle. Come! Dine with us to-morrow.’ -

          -

          Scrooge said that he would see him — yes, indeed he did. He went the whole length of the expression, and said that he would see him in that extremity first.

          -

          ‘But why?’ cried Scrooge's nephew. ‘Why?’

          -

          ‘Why did you get married?’ said Scrooge.

          -

          - ‘Because I fell in love.’ -

          -

          ‘Because you fell in love!’ growled Scrooge, as if that were the only one thing in the world more ridiculous than a merry Christmas. ‘Good afternoon!’

          -

          - ‘Nay, uncle, but you never came to see me before that happened. Why give it as a reason for not coming now?’ -

          -

          ‘Good afternoon,’ said Scrooge.

          -

          - ‘I want nothing from you; I ask nothing of you; why cannot we be friends?’ -

          -

          ‘Good afternoon,’ said Scrooge.

          -

          - ‘I am sorry, with all my heart, to find you so resolute. We have never had any quarrel, to which[Page 11] I have been a party. But I have made the trial in homage to Christmas, and I'll keep my Christmas humour to the last. So A Merry Christmas, uncle!’ -

          -

          ‘Good afternoon!’ said Scrooge.

          -

          - ‘And A Happy New Year!’ -

          -

          ‘Good afternoon!’ said Scrooge.

          -

          His nephew left the room without an angry word, notwithstanding. He stopped at the outer door to bestow the greeting of the season on the clerk, who, cold as he was, was warmer than Scrooge; for he returned them cordially.

          -

          ‘There's another fellow,’ muttered Scrooge; who overheard him: ‘my clerk, with fifteen shillings a week, and a wife and family, talking about a merry Christmas. I'll retire to Bedlam.’

          -

          This lunatic, in letting Scrooge's nephew out, had let two other people in. They were portly gentlemen, pleasant to behold, and now stood, with their hats off, in Scrooge's office. They had books and papers in their hands, and bowed to him.

          -

          ‘Scrooge and Marley's, I believe,’ said one of the [Page 12]gentlemen, referring to his list. ‘Have I the pleasure of addressing Mr Scrooge, or Mr Marley?’

          -

          ‘Mr Marley has been dead these seven years,’ Scrooge replied. ‘He died seven years ago, this very night.’

          -

          ‘We have no doubt his liberality is well represented by his surviving partner,’ said the gentleman, presenting his credentials.

          -

          It certainly was; for they had been two kindred spirits. At the ominous word ‘liberality’, Scrooge frowned, and shook his head, and handed the credentials back.

          -

          ‘At this festive season of the year, Mr Scrooge,’ said the gentleman, taking up a pen, ‘it is more than usually desirable that we should make some slight provision for the Poor and destitute, who suffer greatly at the present time. Many thousands are in want of common necessaries; hundreds of thousands are in want of common comforts, sir.’

          -

          ‘Are there no prisons?’ asked Scrooge.

          -

          ‘Plenty of prisons,’ said the gentleman, laying down the pen again. [Page 13]

          -

          ‘And the Union workhouses?’ demanded Scrooge. ‘Are they still in operation?’

          -

          ‘They are. Still,’ returned the gentleman, ‘I wish I could say they were not.’

          -

          ‘The Treadmill and the Poor Law are in full vigour, then?’ said Scrooge.

          -

          - ‘Both very busy, sir.’ -

          -

          ‘Oh! I was afraid, from what you said at first, that something had occurred to stop them in their useful course,’ said Scrooge. ‘I'm very glad to hear it.’

          -

          ‘Under the impression that they scarcely furnish Christian cheer of mind or body to the multitude,’ returned the gentleman, ‘a few of us are endeavouring to raise a fund to buy the Poor some meat and drink, and means of warmth. We choose this time, because it is a time, of all others, when Want is keenly felt, and Abundance rejoices. What shall I put you down for?’

          -

          ‘Nothing!’ Scrooge replied.

          -

          - ‘You wish to be anonymous?’ -

          -

          ‘I wish to be left alone,’ said Scrooge. ‘Since [Page 14] you ask me what I wish, gentlemen, that is my answer. I don't make merry myself at Christmas and I can't afford to make idle people merry. I help to support the establishments I have mentioned: they cost enough: and those who are badly off must go there.’

          -

          - ‘Many can't go there; and many would rather die.’ -

          -

          ‘If they would rather die,’ said Scrooge, ‘they had better do it, and decrease the surplus population. Besides — excuse me — I don't know that.’

          -

          ‘But you might know it,’ observed the gentleman.

          -

          ‘It's not my business,’ Scrooge returned. ‘It's enough for a man to understand his own business, and not to interfere with other people's. Mine occupies me constantly. Good afternoon, gentlemen!’

          -

          Seeing clearly that it would be useless to pursue their point, the gentlemen withdrew. Scrooge resumed his labours with an improved opinion of himself, and in a more facetious temper than was usual with him. [Page 15]

          -

          Foggier yet, and colder! Piercing, searching, biting cold. If the good Saint Dunstan had but nipped the Evil Spirit's nose with a touch of such weather as that, Note: test of a note instead of using his familiar weapons, then indeed he would have roared to lusty purpose. The owner of one scant young nose, gnawed and mumbled by the hungry cold as bones are gnawed by dogs, stooped down at Scrooge's keyhole to regale him with a Christmas carol: but at the first sound of

          -
          -
          God bless you, merry gentleman!
          -
          May nothing you dismay!
          -
          -

          Scrooge seized the ruler with such energy of action[Page 17] that the singer fled in terror, leaving the keyhole to the fog and even more congenial frost.

          -
          -
          -

          - 13. - Linking -

          -

          - - http://www.bbc.co.uk - -

          -

          - - https://staff.oucs.ox.ac.uk - -

          -

          [[undefined foo]]

          -

          - Fred -

          -

          - Jones 76 -

          -
          -
          -

          - 14. - Testing preservation of ID -

          -

          Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet. Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet. Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet. With references to

          - -

          I wonder what are the xml-ids preserved in a transformation to XHTML, in particular in the case of quotations. So, let’s try :

          -
          -
          -

          Something longer. Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet. Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet.

          + + height="2in" width="1in" + + + + + + width="10%" + + + + + + height="10%" width="10%" + + + + +
          - - - -
          In Somewhere.
          -
          -
          -
          -

          - 15. - Choice, sic, corr, reg, orig -

          -

          voro þav sammędd syskin in heilagri
          olafr konvngr ok fyrnefnd [gvnnhilldr].

          -

          Lastly, That, upon his solemn oath to observe all the above articles, the said man-mountain shall have a daily allowance of meat and drink sufficient for the support of [1728] of our subjects, with free access to our royal person, and other marks of our favor.

          -
          -
          -

          - 16. - Verbatim -

          -

          an egXML in a list:

          -
            -
          • -
            <div xml:id="test99" rend="whatever"> - <head>Choice, sic, corr, reg, orig</head> - <p>v<ex>oro</ex> þav sam<ex>m</ex>ędd syskin in -   hei<ex>lagr</ex>i <lb/> ol<ex>afr</ex> k<ex>onvng</ex>r - <ex>ok</ex> fyrnefnd - <choice> -   <sic>gvn<ex>n</ex>hillde</sic> -   <corr>gvn<ex>n</ex>hilldr</corr> -  </choice>.</p> -</div>
            -
            • -
          -
          -
          -

          - 17. - divs with no heads -

          -
          -

          - 17.1. -

          -

          Ampersands: Fit the first& Fit the first& more Fit the first&amp; more Fit the first&& Fit the first&quot; Fit the first @ http://www.example.com/?foo=bar&bar=foo&#3.

          -
          <p>Ampersands: -<seg>Fit the first&amp;</seg> - <seg>Fit the first&amp; more</seg> - <seg>Fit the first&amp;amp; more</seg> - <seg>Fit the first&amp;&</seg> - <seg>Fit the first&amp;quot; (as opposed to &quot;)</seg> - <seg>Fit the first @ <ref target="http://www.example.com/?foo=bar&amp;bar=foo&#3">http://www.example.com/?foo=bar&amp;bar=foo&#3</ref> - </seg>. -</p>
          -
          -
          -

          - 17.2. -

          -

          Fit the second

          -
          + +
          +
          +

          + 11. + MS catalogue +

          +
          +
          +

          Identification

          where is it, repository name, identifier
          +
          +
          +
          +

          + 12. + Extended prose: MARLEY'S GHOST +

          +
          +
          + [Page 1] +
          +

          Marley was dead: to begin with. There is no doubt whatever about that. The register of his burial was signed by the clergyman, the clerk, the undertaker, and the chief mourner. Scrooge signed it. And Scrooge's name was good upon 'Change, for anything he chose to put his hand to. Old Marley was as dead as a door-nail.

          +

          Mind! I don't mean to say that I know, of my own knowledge, what there is particularly dead about a door-nail. I might have been inclined, myself, to regard a coffin-nail as the deadest piece of ironmongery in the trade. But the wisdom of our ancestors is in the simile; and my unhallowed + [Page 2]hands shall not disturb it, or the Country's done for. You will therefore permit me to repeat, emphatically, that Marley was as dead as a door-nail.

          +

          Scrooge knew he was dead? Of course he did. How could it be otherwise? Scrooge and he were partners for I don't know how many years. Scrooge was his sole executor, his sole administrator, his sole assign, his sole residuary legatee, his sole friend, and sole mourner. And even Scrooge was not so dreadfully cut up by the sad event, but that he was an excellent man of business on the very day of the funeral, and solemnised it with an undoubted bargain.

          +

          The mention of Marley's funeral brings me back to the point I started from. There is no doubt that Marley was dead. This must be distinctly understood, or nothing wonderful can come of the story I am going to relate. If we were not perfectly convinced that Hamlet's Father died before the play began, there would be nothing more remarkable in his taking a stroll at night, in an easterly wind, upon his own ramparts, than there + [Page 3]would be in any other middle-aged gentleman rashly turning out after dark in a breezy spot — say Saint Paul's Churchyard for instance — literally to astonish his son's weak mind.

          +

          Scrooge never painted out Old Marley's name. There it stood, years afterwards, above the ware-house door: Scrooge and Marley. The firm was known as Scrooge and Marley. Sometimes people new to the business called Scrooge Scrooge, and sometimes Marley, but he answered to both names. It was all the same to him.

          +

          Oh! But he was a tight-fisted hand at the grindstone, Scrooge! a squeezing, wrenching, grasping, scraping, clutching, covetous old sinner! Hard and sharp as flint, from which no steel had ever struck out generous fire; secret, and self-contained, and solitary as an oyster. The cold within him froze his old features, nipped his pointed nose, shrivelled his cheek, stiffened his gait; made his eyes red, his thin lips blue; and spoke out shrewdly in his grating voice. A frosty rime was on his head, and on his eyebrows, and his wiry chin. He + [Page 4]carried his own low temperature always about with him; he iced his office in the dog-days; and didn't thaw it one degree at Christmas.

          +

          External heat and cold had little influence on Scrooge. No warmth could warm, no wintry weather chill him. No wind that blew was bitterer than he, no falling snow was more intent upon its purpose, no pelting rain less open to entreaty. Foul weather didn't know where to have him. The heaviest rain, and snow, and hail, and sleet, could boast of the advantage over him in only one respect. They often ‘came down’ handsomely, and Scrooge never did.

          +

          Nobody ever stopped him in the street to say, with gladsome looks, + ‘My dear Scrooge, how are you. When will you come to see me.’No beggars implored him to bestow a trifle, no children asked him what it was o'clock, no man or woman ever once in all his life inquired the way to such and such a place, of Scrooge. Even the blindmen's dogs appeared to know him; and when they saw him coming on, would tug their owners into doorways + [Page 5]and up courts; and then would wag their tails as though they said, + ‘No eye at all is better than an evil eye, dark master! ’

          +

          But what did Scrooge care! It was the very thing he liked. To edge his way along the crowded paths of life, warning all human sympathy to keep its distance, was what the knowing ones call ‘nuts’ to Scrooge.

          +

          Once upon a time — of all the good days in the year, on Christmas Eve — old Scrooge sat busy in his counting-house. It was cold, bleak, biting weather: foggy withal: and he could hear the people in the court outside, go wheezing up and down, beating their hands upon their breasts, and stamping their feet upon the pavement stones to warm them. The city clocks had only just gone three, but it was quite dark already: it had not been light all day: and candles were flaring in the windows of the neighbouring offices, like ruddy smears upon the palpable brown air. The fog came pouring in at every chink and keyhole, and was so dense without, that although the court was of the + [Page 6]narrowest, the houses opposite were mere phantoms. To see the dingy cloud come drooping down, obscuring everything, one might have thought that Nature lived hard by, and was brewing on a large scale.

          +

          The door of Scrooge's counting-house was open that he might keep his eye upon his clerk, who in a dismal little cell beyond, a sort of tank, was copying letters. Scrooge had a very small fire, but the clerk's fire was so very much smaller that it looked like one coal. But he couldn't replenish it, for Scrooge kept the coal-box in his own room; and so surely as the clerk came in with the shovel, the master predicted that it would be necessary for them to part. Wherefore the clerk put on his white comforter, and tried to warm himself at the candle; in which effort, not being a man of a strong imagination, he failed.

          +

          + ‘A merry Christmas, uncle! God save you!’cried a cheerful voice. It was the voice of Scrooge's nephew, who came upon him so quickly that this was the first intimation he had of his approach. + [Page 7]

          +

          + ‘Bah!’said Scrooge, + ‘Humbug!’

          +

          He had so heated himself with rapid walking in the fog and frost, this nephew of Scrooge's, that he was all in a glow; his face was ruddy and handsome; his eyes sparkled, and his breath smoked again.

          +

          + ‘Christmas a humbug, uncle!’said Scrooge's nephew. + ‘You don't mean that, I am sure.’

          +

          + ‘I do,’said Scrooge. + ‘Merry Christmas! What right have you to be merry? what reason have you to be merry? You're poor enough.’

          +

          + ‘Come, then,’returned the nephew gaily. + ‘What right have you to be dismal? what reason have you to be morose? You're rich enough.’

          +

          Scrooge having no better answer ready on the spur of the moment, said, + ‘Bah!’again; and followed it up with + ‘Humbug.’

          +

          + ‘Don't be cross, uncle,’said the nephew.

          +

          + ‘What else can I be,’returned the uncle, + ‘when I live in such a world of fools as this Merry Christmas! Out upon merry Christmas. What's Christmas time to you but a time for + [Page 8]paying bills without money; a time for finding yourself a year older, but not an hour richer; a time for balancing your books and having every item in 'em through a round dozen of months presented dead against you? If I could work my will,’said Scrooge indignantly, + ‘every idiot who goes about with + ‘Merry Christmas’on his lips, should be boiled with his own pudding, and buried with a stake of holly through his heart. He should!’

          +

          + ‘Uncle!’pleaded the nephew.

          +

          + ‘Nephew!’returned the uncle, sternly, + ‘keep Christmas in your own way, and let me keep it in mine.’

          +

          + ‘Keep it!’repeated Scrooge's nephew. + ‘But you don't keep it.’

          +

          + ‘Let me leave it alone, then,’said Scrooge. + ‘Much good may it do you! Much good it has ever done you!’

          +

          + ‘There are many things from which I might have derived good, by which I have not profited, I dare say,’returned the nephew: + ‘Christmas among the rest. But I am sure I have always thought of Christmas + [Page 9]time, when it has come round — apart from the veneration due to its sacred name and origin, if anything belonging to it can be apart from that — as a good time: a kind, forgiving, charitable, pleasant time: the only time I know of, in the long calendar of the year, when men and women seem by one consent to open their shut-up hearts freely, and to think of people below them as if they really were fellow-passengers to the grave, and not another race of creatures bound on other journeys. And therefore, uncle, though it has never put a scrap of gold or silver in my pocket, I believe that it + hasdone me good, and + willdo me good; and I say, God bless it!’

          +

          The clerk in the tank involuntarily applauded. Becoming immediately sensible of the impropriety, he poked the fire, and extinguished the last frail spark for ever.

          +

          + ‘Let me hear another sound from + you,’said Scrooge, + ‘and you'll keep your Christmas by losing your situation. You're quite a powerful speaker, sir,’he added, turning to his nephew. + ‘I wonder you don't go into Parliament.’ + [Page 10]

          +

          + ‘Don't be angry, uncle. Come! Dine with us to-morrow.’ +

          +

          Scrooge said that he would see him — yes, indeed he did. He went the whole length of the expression, and said that he would see him in that extremity first.

          +

          + ‘But why?’cried Scrooge's nephew. + ‘Why?’

          +

          + ‘Why did you get married?’said Scrooge.

          +

          + ‘Because I fell in love.’ +

          +

          + ‘Because you fell in love!’growled Scrooge, as if that were the only one thing in the world more ridiculous than a merry Christmas. + ‘Good afternoon!’

          +

          + ‘Nay, uncle, but you never came to see me before that happened. Why give it as a reason for not coming now?’ +

          +

          + ‘Good afternoon,’said Scrooge.

          +

          + ‘I want nothing from you; I ask nothing of you; why cannot we be friends?’ +

          +

          + ‘Good afternoon,’said Scrooge.

          +

          + ‘I am sorry, with all my heart, to find you so resolute. We have never had any quarrel, to which + [Page 11]I have been a party. But I have made the trial in homage to Christmas, and I'll keep my Christmas humour to the last. So A Merry Christmas, uncle!’ +

          +

          + ‘Good afternoon!’said Scrooge.

          +

          + ‘And A Happy New Year!’ +

          +

          + ‘Good afternoon!’said Scrooge.

          +

          His nephew left the room without an angry word, notwithstanding. He stopped at the outer door to bestow the greeting of the season on the clerk, who, cold as he was, was warmer than Scrooge; for he returned them cordially.

          +

          + ‘There's another fellow,’muttered Scrooge; who overheard him: + ‘my clerk, with fifteen shillings a week, and a wife and family, talking about a merry Christmas. I'll retire to Bedlam.’

          +

          This lunatic, in letting Scrooge's nephew out, had let two other people in. They were portly gentlemen, pleasant to behold, and now stood, with their hats off, in Scrooge's office. They had books and papers in their hands, and bowed to him.

          +

          + ‘Scrooge and Marley's, I believe,’said one of the + [Page 12]gentlemen, referring to his list. + ‘Have I the pleasure of addressing Mr Scrooge, or Mr Marley?’

          +

          + ‘Mr Marley has been dead these seven years,’Scrooge replied. + ‘He died seven years ago, this very night.’

          +

          + ‘We have no doubt his liberality is well represented by his surviving partner,’said the gentleman, presenting his credentials.

          +

          It certainly was; for they had been two kindred spirits. At the ominous word + ‘liberality’, Scrooge frowned, and shook his head, and handed the credentials back.

          +

          + ‘At this festive season of the year, Mr Scrooge,’said the gentleman, taking up a pen, + ‘it is more than usually desirable that we should make some slight provision for the Poor and destitute, who suffer greatly at the present time. Many thousands are in want of common necessaries; hundreds of thousands are in want of common comforts, sir.’

          +

          + ‘Are there no prisons?’asked Scrooge.

          +

          + ‘Plenty of prisons,’said the gentleman, laying down the pen again. + [Page 13]

          +

          + ‘And the Union workhouses?’demanded Scrooge. + ‘Are they still in operation?’

          +

          + ‘They are. Still,’returned the gentleman, + ‘I wish I could say they were not.’

          +

          + ‘The Treadmill and the Poor Law are in full vigour, then?’said Scrooge.

          +

          + ‘Both very busy, sir.’ +

          +

          + ‘Oh! I was afraid, from what you said at first, that something had occurred to stop them in their useful course,’said Scrooge. + ‘I'm very glad to hear it.’

          +

          + ‘Under the impression that they scarcely furnish Christian cheer of mind or body to the multitude,’returned the gentleman, + ‘a few of us are endeavouring to raise a fund to buy the Poor some meat and drink, and means of warmth. We choose this time, because it is a time, of all others, when Want is keenly felt, and Abundance rejoices. What shall I put you down for?’

          +

          + ‘Nothing!’Scrooge replied.

          +

          + ‘You wish to be anonymous?’ +

          +

          + ‘I wish to be left alone,’said Scrooge. + ‘Since + [Page 14]you ask me what I wish, gentlemen, that is my answer. I don't make merry myself at Christmas and I can't afford to make idle people merry. I help to support the establishments I have mentioned: they cost enough: and those who are badly off must go there.’

          +

          + ‘Many can't go there; and many would rather die.’ +

          +

          + ‘If they would rather die,’said Scrooge, + ‘they had better do it, and decrease the surplus population. Besides — excuse me — I don't know that.’

          +

          + ‘But you might know it,’observed the gentleman.

          +

          + ‘It's not my business,’Scrooge returned. + ‘It's enough for a man to understand his own business, and not to interfere with other people's. Mine occupies me constantly. Good afternoon, gentlemen!’

          +

          Seeing clearly that it would be useless to pursue their point, the gentlemen withdrew. Scrooge resumed his labours with an improved opinion of himself, and in a more facetious temper than was usual with him. + [Page 15]

          +

          Foggier yet, and colder! Piercing, searching, biting cold. If the good Saint Dunstan had but nipped the Evil Spirit's nose with a touch of such weather as that, + + Note:test of a noteinstead of using his familiar weapons, then indeed he would have roared to lusty purpose. The owner of one scant young nose, gnawed and mumbled by the hungry cold as bones are gnawed by dogs, stooped down at Scrooge's keyhole to regale him with a Christmas carol: but at the first sound of

          +
          +
          God bless you, merry gentleman!
          +
          May nothing you dismay!
          +
          +

          Scrooge seized the ruler with such energy of action + [Page 17]that the singer fled in terror, leaving the keyhole to the fog and even more congenial frost.

          +
          +
          +
          +

          + 13. + Linking +

          +
          +

          + + http://www.bbc.co.uk + +

          +

          + + https://staff.oucs.ox.ac.uk + +

          +

          [[undefined foo]]

          +

          + Fred +

          +

          + Jones 76 +

          +
          +
          +
          +

          + 14. + Testing preservation of ID +

          +
          +

          Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet. Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet. Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet. With references to

          + +

          I wonder what are the xml-ids preserved in a transformation to XHTML, in particular in the case of quotations. So, let’s try :

          +
          +
          +

          Something longer. Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet. Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet.

          +
          + + + +
          In + Somewhere.
          +
          +
          +
          +
          +

          + 15. + Choice, sic, corr, reg, orig +

          +
          +

          v + oroþav sam + mędd syskin in hei + lagri +
          ol + afrk + onvngr + okfyrnefnd + [gvn + nhilldr].

          +

          Lastly, That, upon his solemn oath to observe all the above articles, the said man-mountain shall have a daily allowance of meat and drink sufficient for the support of + [1728]of our subjects, with free access to our royal person, and other marks of our + favor.

          +
          +
          +
          +

          + 16. + Verbatim +

          +
          +

          an egXML in a list:

          +
            +
          • +
            + <div  + xml:id=" + test99"  + rend=" + whatever">  + <head>Choice, sic, corr, reg, orig + </head>  + <p>v + <ex>oro + </ex>þav sam + <ex>m + </ex>ędd syskin in    hei + <ex>lagr + </ex>i + <lb/>ol + <ex>afr + </ex>k + <ex>onvng + </ex>r   + <ex>ok + </ex>fyrnefnd   + <choice>    + <sic>gvn + <ex>n + </ex>hillde + </sic>    + <corr>gvn + <ex>n + </ex>hilldr + </corr>   + </choice>. + </p> + </div>
            +
            • +
          +
          +
          +
          +

          + 17. + divs with no heads +

          +
          +
          +

          + 17.1. +

          +

          Ampersands: + Fit the first& + Fit the first& more + Fit the first&amp; more + Fit the first&& + Fit the first&quot; + Fit the first @ + http://www.example.com/?foo=bar&bar=foo&#3.

          +
          + <p>Ampersands: + <seg>Fit the first&amp; + </seg>  + <seg>Fit the first&amp; more + </seg>  + <seg>Fit the first&amp;amp; more + </seg>  + <seg>Fit the first&amp;& + </seg>  + <seg>Fit the first&amp;quot; (as opposed to &quot;) + </seg>  + <seg>Fit the first @ + <ref  + target=" + http://www.example.com/?foo=bar&amp;bar=foo&#3">http://www.example.com/?foo=bar&amp;bar=foo&#3 + </ref>  + </seg>. + </p>
          +
          +
          +

          + 17.2. +

          +

          Fit the + second

          +
          +
          Notes
          - [1]. + [1].
          Cairns 2003: 11. My work is Muellner 1996.
          - 2 -
          We start with a quotation:
          This is the way the world ends
          This is the way the world ends
          This is the way the world ends
          Not with a bang but a whimper.
          which is from TS Eliot's Hollow men
          + 2 +
          We start with a quotation: +
          +
          This is the way the world ends
          +
          This is the way the world ends
          +
          This is the way the world ends
          +
          Not with a bang but a whimper.
          +
          which is from TS Eliot's + Hollow men
          - 8. + 8.
          Zu Textauszeichnungen und Siglen siehe die Legende.
          - 9. + 9.
          It is time to begin the beguine.
          Notes
          - 1 + 1
          Not Vulture
          - 2 + 2
          Not Blandings
          -
          Home 
          -
          Charles Dickens. Date: 1970-01-01
          +
          + + Home 
          +
          Charles Dickens. Date: 1970-01-01 +
          +
          diff --git a/Test/expected-results/test.html5 b/Test/expected-results/test.html5 index 2ebc1c46d..fd0b86437 100644 --- a/Test/expected-results/test.html5 +++ b/Test/expected-results/test.html5 @@ -1,28 +1,17 @@ - - - + + + A Christmas carol. in prose. being A Ghost Story of Christmas - - - - - - + + + + + + + + @@ -37,21 +26,24 @@
          -
          A Christmas carol. in prose.
          -
          being A Ghost Story of Christmas
          +
          A Christmas carol. in prose.
          +
          being + A Ghost Story of Christmas
          -
          by Charles Dickens.
          +
          by + Charles Dickens.
          With illustrations by John Leech
          London: Chapman and Hall, Ltd. 1893.

          - PREFACE + PREFACE

          -

          I have endeavoured in this Ghostly little book, to raise the Ghost of an Idea, which shall not put my readers out of humour with themselves, with each other, with the season, or with me. May it haunt their houses pleasantly, and no one wish to lay it.

          -
          Their faithful Friend and Servant, C.D. December, 1843.
          +

          I have endeavoured in this Ghostly little book, to raise the Ghost of an Idea, which shall not put my readers out of humour with themselves, with each other, with the season, or with me. May it haunt their houses pleasantly, and no one wish to lay it.

          +
          Their faithful Friend and Servant, C.D. + December, 1843.
          @@ -63,23 +55,24 @@
          Stave I
          -
          Marley's ghost 1
          +
          Marley's ghost + 1
          Stave II
          -
          The first of the three spirits
          +
          The first of the three spirits
          - Stave III + Stave III
          -
          The second of the three spirits
          +
          The second of the three spirits
          - Stave IV + Stave IV
          -
          The last of the spirits
          +
          The last of the spirits
          Stave V
          -
          The end of it
          +
          The end of it
        @@ -89,7 +82,7 @@ (half title note)
      • - PREFACE + PREFACE
      • Contents. @@ -97,79 +90,79 @@
        • - 1. + 1. Simple rendition tests
        • - 2. + 2. Quotations
        • - 3. + 3. Use of xml:lang
        • - 4. + 4. del, gap, add, unclear etc
        • - 5. + 5. Drama
        • - 6. + 6. Footnotes and endnotes
        • - 7. + 7. Assorted elements and links
        • - 8. + 8. Tables
        • - 9. + 9. Lists
        • - 10. + 10. Pictures
        • - 11. + 11. MS catalogue
        • - 12. + 12. Extended prose: MARLEY'S GHOST
        • - 13. + 13. Linking
        • - 14. + 14. Testing preservation of ID
        • - 15. + 15. Choice, sic, corr, reg, orig
        • - 16. + 16. Verbatim
        • - 17. + 17. divs with no heads -
            +
            @@ -178,12 +171,16 @@

            - 1. + 1. Simple rendition tests

            -

            Who-e debel you? — he at last said — you no speak-e, damme, I kill-e. And so saying, the lighted tomahawk began flourishing about me in the dark.

            -

            ‘Who-e debel you?’ — he at last said — ‘you no speak-e, damme, I kill-e.’ And so saying, the lighted tomahawk began flourishing about me in the dark.

            +

            + Who-e debel you?— he at last said — + you no speak-e, damme, I kill-e.And so saying, the lighted tomahawk began flourishing about me in the dark.

            +

            + ‘Who-e debel you?’— he at last said — + ‘you no speak-e, damme, I kill-e.’And so saying, the lighted tomahawk began flourishing about me in the dark.

            @@ -195,67 +192,83 @@ - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + @@ -285,40 +298,99 @@

            - 2. + 2. Quotations

            -

            A paragraph with a footnote containing a block-level object2

            -

            Consider quotations: ‘This is a quote which is run on within the text and will have quote marks of some kind around it.’

            -

            Another quotation:

            +

            A paragraph with a footnote containing a block-level object + + + 2 + +

            +

            Consider quotations: + ‘This is a quote which is run on within the text and will have quote marks of some kind around it.’

            +

            Another quotation:

            This is a block quote set off as such from the rest of the text
            -

            Here, by contrast is an ‘inline quotation’. Another strange thing about quotes is this:

            -
            You can put line breaks
            to determine where the line breaks
            Inside a block!
            +

            Here, by contrast is an + ‘inline quotation’. Another strange thing about quotes is this:

            +
            You can put line breaks +
            to determine where the line breaks +
            Inside a block!

            - 3. + 3. Use of xml:lang

            -

            He used a French radiateur.

            -

            Languages: Deutsch; Italiano; Español; Français; Portugues; Russian; Svenska; 日本語; 中文.

            +

            He used a French + radiateur.

            +

            Languages: + Deutsch; + Italiano; + Español; + Français; + Portugues; + Russian; + Svenska; + 日本語; + 中文.

            - 4. + 4. del, gap, add, unclear etc

            -

            [...]. The interest & — affor [...] the amount over[?]
            so small             the interest afforded ⟨compared with cash, [...]⟩ by the Annuity
            note paper to those who tutor[?] ⟨think[?]⟩ it, ⟨or keep it,⟩ with a view
            to circulation, will, when compared with cash ⟨be it ever so small⟩ be
            so much profit: compared with a ⟨the⟩ preceding higher
            rate of interest, the ⟨reduced⟩ rate afforded by the Annuity
            note paper, to those who, tutor[?] if they tutor[?] it,
            will, have to depend upon to the extent of their
            respective capitals so invested, have nothing else
            to depend upon for their ⟨respective⟩ incomes, will, [...] ⟨by⟩ the
            amount of the difference, foremost[?] itself as so
            much less.

            +

            + + [...]. The + interest& — affor + [...]the amount + over[?] +
            so small            the interest afforded + ⟨compared with cash, + + [...] + ⟩by the Annuity +
            note paper to those who + tutor[?] + ⟨ + think[?]⟩it, + ⟨or keep it,⟩with a view +
            to circulation, will, + when compared with cash + ⟨be it ever so small⟩be +
            so much + profit: compared with + a + ⟨the⟩preceding higher +
            rate of interest, the + ⟨reduced⟩rate afforded by the Annuity +
            note paper, to those who, + + tutor[?]if they + tutor[?]it, +
            will, + have to depend uponto the extent of their +
            respective capitals so invested, have nothing else +
            to depend upon for their + ⟨respective⟩incomes, will, + + [...] + + ⟨by⟩the +
            amount of the difference, + foremost[?]itself as so +
            much less.

            - 5. + 5. Drama

            @@ -340,35 +412,78 @@

            - 6. + 6. Footnotes and endnotes

            - 6.1. - 1 Zur Entstehung der Philosophischen Untersuchungen8 + 6.1. + 1 Zur Entstehung der + Philosophischen Untersuchungen + + + 8 + +

            -

            Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod9 Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod

            -

            Iriure dolor in hendrerit in vulputate1 velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit2 praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod

            +

            Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod + + + 9 + + Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod

            +

            Iriure dolor in hendrerit in vulputate + + + 1 + + velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit + + + 2 + + praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod

            - 7. + 7. Assorted elements and links

            -

            Fit the first The <emph> element is used for linguistic emphasis. ‘highlighting’ (<soCalled>) nor with shouting (<mentioned>), transmogrification, (a technical <term>), for which the <gloss> tag might be used to supply a technical definition).

            +

            + Fit the firstThe + <emph>element is used for linguistic emph + asis. ‘highlighting’ ( + <soCalled>) nor with + shouting( + <mentioned>), + transmogrification, (a technical + <term>), for which the + <gloss>tag might be used to supply + a technical definition).

            Now for some links! We will start by cross-referring to a later section.

            -

            Here is a simple <ptr> to it: 9. Lists. Here is a simple <ref>, a reference to it.

            -

            An external link as ref and as ptr: http://www.bbc.co.uk and http://www.ox.ac.uk/.

            +

            Here is a simple + <ptr>to it: + + 9.Lists. Here is a simple + <ref>, a + reference to it.

            +

            An + external linkas ref and as ptr: + + http://www.bbc.co.uk + and + + http://www.ox.ac.uk/ + .

            - 8. + 8. Tables

            @@ -386,26 +501,26 @@
            - + @@ -418,12 +533,15 @@ TEI Span Sample - + - + - + @@ -431,7 +549,8 @@ - + @@ -441,7 +560,8 @@ - + @@ -456,11 +576,12 @@

            - 9. + 9. Lists

            -

            Various sorts of list are legal within paragraphs, and you can reference items in lists...

            +

            Various sorts of list are legal within paragraphs, and you can reference + items in lists...

            1. Dogs
            2. Zebras
              3. @@ -471,37 +592,37 @@
              100
              -
              first item
              +
              first item
              200
              -
              second item
              +
              second item
              300
              -
              third item
              +
              third item

              The preceding lists was between paragraphs.

              -
              This untyped list has a heading and a nested glosslist
              +
              This untyped list has a heading and a nested glosslist
                -
              • first item
                • +
              • first item
              • 25
                -
                first item
                +
                first item
                35
                -
                second item
                +
                second item
                45
                -
                third item
                +
                third item
                • -
              • third item
                • +
              • third item

              What's wrong with this list?

              @@ -510,7 +631,11 @@
                -
              • one
                • one-hay
                • one-bee
                • +
              • one +
                  +
                • one-hay
                  • +
                • one-bee
                  • +
              • two
              • three
              @@ -530,76 +655,76 @@

              - 10. + 10. Pictures

            hiThis is hi rend="special" tagThis is + hi rend="special"tag
            emphThis is emph tagThis is + emphtag
            hiThis is hi tagThis is + hitag
            typewriterThis is typewriter effectThis is + typewritereffect
            boldThis is bold effectThis is + boldeffect
            normalweightThis is normalweight effectThis is + normalweighteffect
            smallcapsThis is smallcaps effectThis is + smallcapseffect
            allcapsThis is allcaps effectThis is + allcapseffect
            strikethroughThis is strikethrough effectThis is + strikethrougheffect
            doublestrikethroughThis is doublestrikethrough effectThis is + doublestrikethrougheffect
            color(red)This is color(red) effectThis is + color(red)effect
            underlineThis is underline effectThis is + underlineeffect
            wavyunderlineThis is wavyunderline effectThis is + wavyunderlineeffect
            doubleunderlineThis is doubleunderline effectThis is + doubleunderlineeffect
            subscriptThis is subscript effectThis is + subscripteffect
            superscriptThis is superscript effectThis is + superscripteffect
            bold italic red, done separately
            - All pictures were taken on Jun 27, 2007 + All pictures were taken on Jun 27, 2007
            - + Mountain flowers. Mountain flowers. north
            - + Sunset over a secondary ridge. north-east
            - + Glacier lake at 2100m altitude. east
            Spans HorizontallySpans + Horizontally Header 3Spans HorizontallySpans + Horizontally
            Spans VerticallySpans + Vertically a b c
            eSpans bothSpans + both f
            i jSpans HorizontallySpans + Horizontally
            k
            - - + - +
            + - +
            width="2.5in" width="2.5in" - +
            width=".5in" width=".5in" - +
            scale=".5" - +
            width="1in" - +
            width="1in" style="border:solid green 2pt" - +
            height="1in" - +
            height="1in" width="2in" - +
            height="2in" width="1in" - +
            width="10%" - +
            height="10%" width="10%" - +
            @@ -608,116 +733,205 @@

            - 11. + 11. MS catalogue

            -

            Identification

            where is it, repository name, identifier
            +
            +

            Identification

            where is it, repository name, identifier

            - 12. + 12. Extended prose: MARLEY'S GHOST

            -

            Marley was dead: to begin with. There is no doubt whatever about that. The register of his burial was signed by the clergyman, the clerk, the undertaker, and the chief mourner. Scrooge signed it. And Scrooge's name was good upon 'Change, for anything he chose to put his hand to. Old Marley was as dead as a door-nail.

            -

            Mind! I don't mean to say that I know, of my own knowledge, what there is particularly dead about a door-nail. I might have been inclined, myself, to regard a coffin-nail as the deadest piece of ironmongery in the trade. But the wisdom of our ancestors is in the simile; and my unhallowed [Page 2] hands shall not disturb it, or the Country's done for. You will therefore permit me to repeat, emphatically, that Marley was as dead as a door-nail.

            -

            Scrooge knew he was dead? Of course he did. How could it be otherwise? Scrooge and he were partners for I don't know how many years. Scrooge was his sole executor, his sole administrator, his sole assign, his sole residuary legatee, his sole friend, and sole mourner. And even Scrooge was not so dreadfully cut up by the sad event, but that he was an excellent man of business on the very day of the funeral, and solemnised it with an undoubted bargain.

            -

            The mention of Marley's funeral brings me back to the point I started from. There is no doubt that Marley was dead. This must be distinctly understood, or nothing wonderful can come of the story I am going to relate. If we were not perfectly convinced that Hamlet's Father died before the play began, there would be nothing more remarkable in his taking a stroll at night, in an easterly wind, upon his own ramparts, than there [Page 3] would be in any other middle-aged gentleman rashly turning out after dark in a breezy spot — say Saint Paul's Churchyard for instance — literally to astonish his son's weak mind.

            -

            Scrooge never painted out Old Marley's name. There it stood, years afterwards, above the ware-house door: Scrooge and Marley. The firm was known as Scrooge and Marley. Sometimes people new to the business called Scrooge Scrooge, and sometimes Marley, but he answered to both names. It was all the same to him.

            -

            Oh! But he was a tight-fisted hand at the grindstone, Scrooge! a squeezing, wrenching, grasping, scraping, clutching, covetous old sinner! Hard and sharp as flint, from which no steel had ever struck out generous fire; secret, and self-contained, and solitary as an oyster. The cold within him froze his old features, nipped his pointed nose, shrivelled his cheek, stiffened his gait; made his eyes red, his thin lips blue; and spoke out shrewdly in his grating voice. A frosty rime was on his head, and on his eyebrows, and his wiry chin. He [Page 4] carried his own low temperature always about with him; he iced his office in the dog-days; and didn't thaw it one degree at Christmas.

            +

            Marley was dead: to begin with. There is no doubt whatever about that. The register of his burial was signed by the clergyman, the clerk, the undertaker, and the chief mourner. Scrooge signed it. And Scrooge's name was good upon 'Change, for anything he chose to put his hand to. Old Marley was as dead as a door-nail.

            +

            Mind! I don't mean to say that I know, of my own knowledge, what there is particularly dead about a door-nail. I might have been inclined, myself, to regard a coffin-nail as the deadest piece of ironmongery in the trade. But the wisdom of our ancestors is in the simile; and my unhallowed + [Page 2]hands shall not disturb it, or the Country's done for. You will therefore permit me to repeat, emphatically, that Marley was as dead as a door-nail.

            +

            Scrooge knew he was dead? Of course he did. How could it be otherwise? Scrooge and he were partners for I don't know how many years. Scrooge was his sole executor, his sole administrator, his sole assign, his sole residuary legatee, his sole friend, and sole mourner. And even Scrooge was not so dreadfully cut up by the sad event, but that he was an excellent man of business on the very day of the funeral, and solemnised it with an undoubted bargain.

            +

            The mention of Marley's funeral brings me back to the point I started from. There is no doubt that Marley was dead. This must be distinctly understood, or nothing wonderful can come of the story I am going to relate. If we were not perfectly convinced that Hamlet's Father died before the play began, there would be nothing more remarkable in his taking a stroll at night, in an easterly wind, upon his own ramparts, than there + [Page 3]would be in any other middle-aged gentleman rashly turning out after dark in a breezy spot — say Saint Paul's Churchyard for instance — literally to astonish his son's weak mind.

            +

            Scrooge never painted out Old Marley's name. There it stood, years afterwards, above the ware-house door: Scrooge and Marley. The firm was known as Scrooge and Marley. Sometimes people new to the business called Scrooge Scrooge, and sometimes Marley, but he answered to both names. It was all the same to him.

            +

            Oh! But he was a tight-fisted hand at the grindstone, Scrooge! a squeezing, wrenching, grasping, scraping, clutching, covetous old sinner! Hard and sharp as flint, from which no steel had ever struck out generous fire; secret, and self-contained, and solitary as an oyster. The cold within him froze his old features, nipped his pointed nose, shrivelled his cheek, stiffened his gait; made his eyes red, his thin lips blue; and spoke out shrewdly in his grating voice. A frosty rime was on his head, and on his eyebrows, and his wiry chin. He + [Page 4]carried his own low temperature always about with him; he iced his office in the dog-days; and didn't thaw it one degree at Christmas.

            External heat and cold had little influence on Scrooge. No warmth could warm, no wintry weather chill him. No wind that blew was bitterer than he, no falling snow was more intent upon its purpose, no pelting rain less open to entreaty. Foul weather didn't know where to have him. The heaviest rain, and snow, and hail, and sleet, could boast of the advantage over him in only one respect. They often ‘came down’ handsomely, and Scrooge never did.

            -

            Nobody ever stopped him in the street to say, with gladsome looks, ‘My dear Scrooge, how are you. When will you come to see me.’ No beggars implored him to bestow a trifle, no children asked him what it was o'clock, no man or woman ever once in all his life inquired the way to such and such a place, of Scrooge. Even the blindmen's dogs appeared to know him; and when they saw him coming on, would tug their owners into doorways [Page 5] and up courts; and then would wag their tails as though they said, ‘No eye at all is better than an evil eye, dark master! ’

            +

            Nobody ever stopped him in the street to say, with gladsome looks, + ‘My dear Scrooge, how are you. When will you come to see me.’No beggars implored him to bestow a trifle, no children asked him what it was o'clock, no man or woman ever once in all his life inquired the way to such and such a place, of Scrooge. Even the blindmen's dogs appeared to know him; and when they saw him coming on, would tug their owners into doorways + [Page 5]and up courts; and then would wag their tails as though they said, + ‘No eye at all is better than an evil eye, dark master! ’

            But what did Scrooge care! It was the very thing he liked. To edge his way along the crowded paths of life, warning all human sympathy to keep its distance, was what the knowing ones call ‘nuts’ to Scrooge.

            -

            Once upon a time — of all the good days in the year, on Christmas Eve — old Scrooge sat busy in his counting-house. It was cold, bleak, biting weather: foggy withal: and he could hear the people in the court outside, go wheezing up and down, beating their hands upon their breasts, and stamping their feet upon the pavement stones to warm them. The city clocks had only just gone three, but it was quite dark already: it had not been light all day: and candles were flaring in the windows of the neighbouring offices, like ruddy smears upon the palpable brown air. The fog came pouring in at every chink and keyhole, and was so dense without, that although the court was of the [Page 6] narrowest, the houses opposite were mere phantoms. To see the dingy cloud come drooping down, obscuring everything, one might have thought that Nature lived hard by, and was brewing on a large scale.

            -

            The door of Scrooge's counting-house was open that he might keep his eye upon his clerk, who in a dismal little cell beyond, a sort of tank, was copying letters. Scrooge had a very small fire, but the clerk's fire was so very much smaller that it looked like one coal. But he couldn't replenish it, for Scrooge kept the coal-box in his own room; and so surely as the clerk came in with the shovel, the master predicted that it would be necessary for them to part. Wherefore the clerk put on his white comforter, and tried to warm himself at the candle; in which effort, not being a man of a strong imagination, he failed.

            -

            ‘A merry Christmas, uncle! God save you!’ cried a cheerful voice. It was the voice of Scrooge's nephew, who came upon him so quickly that this was the first intimation he had of his approach. [Page 7]

            -

            ‘Bah!’ said Scrooge, ‘Humbug!’

            -

            He had so heated himself with rapid walking in the fog and frost, this nephew of Scrooge's, that he was all in a glow; his face was ruddy and handsome; his eyes sparkled, and his breath smoked again.

            -

            ‘Christmas a humbug, uncle!’ said Scrooge's nephew. ‘You don't mean that, I am sure.’

            -

            ‘I do,’ said Scrooge. ‘Merry Christmas! What right have you to be merry? what reason have you to be merry? You're poor enough.’

            -

            ‘Come, then,’ returned the nephew gaily. ‘What right have you to be dismal? what reason have you to be morose? You're rich enough.’

            -

            Scrooge having no better answer ready on the spur of the moment, said, ‘Bah!’ again; and followed it up with ‘Humbug.’

            -

            ‘Don't be cross, uncle,’ said the nephew.

            -

            ‘What else can I be,’ returned the uncle, ‘when I live in such a world of fools as this Merry Christmas! Out upon merry Christmas. What's Christmas time to you but a time for [Page 8]paying bills without money; a time for finding yourself a year older, but not an hour richer; a time for balancing your books and having every item in 'em through a round dozen of months presented dead against you? If I could work my will,’ said Scrooge indignantly, ‘every idiot who goes about with ‘Merry Christmas’ on his lips, should be boiled with his own pudding, and buried with a stake of holly through his heart. He should!’

            -

            ‘Uncle!’ pleaded the nephew.

            -

            ‘Nephew!’ returned the uncle, sternly, ‘keep Christmas in your own way, and let me keep it in mine.’

            -

            ‘Keep it!’ repeated Scrooge's nephew. ‘But you don't keep it.’

            -

            ‘Let me leave it alone, then,’ said Scrooge. ‘Much good may it do you! Much good it has ever done you!’

            -

            ‘There are many things from which I might have derived good, by which I have not profited, I dare say,’ returned the nephew: ‘Christmas among the rest. But I am sure I have always thought of Christmas[Page 9] time, when it has come round — apart from the veneration due to its sacred name and origin, if anything belonging to it can be apart from that — as a good time: a kind, forgiving, charitable, pleasant time: the only time I know of, in the long calendar of the year, when men and women seem by one consent to open their shut-up hearts freely, and to think of people below them as if they really were fellow-passengers to the grave, and not another race of creatures bound on other journeys. And therefore, uncle, though it has never put a scrap of gold or silver in my pocket, I believe that it has done me good, and will do me good; and I say, God bless it!’

            -

            The clerk in the tank involuntarily applauded. Becoming immediately sensible of the impropriety, he poked the fire, and extinguished the last frail spark for ever.

            -

            ‘Let me hear another sound from you,’ said Scrooge, ‘and you'll keep your Christmas by losing your situation. You're quite a powerful speaker, sir,’ he added, turning to his nephew. ‘I wonder you don't go into Parliament.’[Page 10]

            +

            Once upon a time — of all the good days in the year, on Christmas Eve — old Scrooge sat busy in his counting-house. It was cold, bleak, biting weather: foggy withal: and he could hear the people in the court outside, go wheezing up and down, beating their hands upon their breasts, and stamping their feet upon the pavement stones to warm them. The city clocks had only just gone three, but it was quite dark already: it had not been light all day: and candles were flaring in the windows of the neighbouring offices, like ruddy smears upon the palpable brown air. The fog came pouring in at every chink and keyhole, and was so dense without, that although the court was of the + [Page 6]narrowest, the houses opposite were mere phantoms. To see the dingy cloud come drooping down, obscuring everything, one might have thought that Nature lived hard by, and was brewing on a large scale.

            +

            The door of Scrooge's counting-house was open that he might keep his eye upon his clerk, who in a dismal little cell beyond, a sort of tank, was copying letters. Scrooge had a very small fire, but the clerk's fire was so very much smaller that it looked like one coal. But he couldn't replenish it, for Scrooge kept the coal-box in his own room; and so surely as the clerk came in with the shovel, the master predicted that it would be necessary for them to part. Wherefore the clerk put on his white comforter, and tried to warm himself at the candle; in which effort, not being a man of a strong imagination, he failed.

            +

            + ‘A merry Christmas, uncle! God save you!’cried a cheerful voice. It was the voice of Scrooge's nephew, who came upon him so quickly that this was the first intimation he had of his approach. + [Page 7]

            +

            + ‘Bah!’said Scrooge, + ‘Humbug!’

            +

            He had so heated himself with rapid walking in the fog and frost, this nephew of Scrooge's, that he was all in a glow; his face was ruddy and handsome; his eyes sparkled, and his breath smoked again.

            +

            + ‘Christmas a humbug, uncle!’said Scrooge's nephew. + ‘You don't mean that, I am sure.’

            +

            + ‘I do,’said Scrooge. + ‘Merry Christmas! What right have you to be merry? what reason have you to be merry? You're poor enough.’

            +

            + ‘Come, then,’returned the nephew gaily. + ‘What right have you to be dismal? what reason have you to be morose? You're rich enough.’

            +

            Scrooge having no better answer ready on the spur of the moment, said, + ‘Bah!’again; and followed it up with + ‘Humbug.’

            +

            + ‘Don't be cross, uncle,’said the nephew.

            +

            + ‘What else can I be,’returned the uncle, + ‘when I live in such a world of fools as this Merry Christmas! Out upon merry Christmas. What's Christmas time to you but a time for + [Page 8]paying bills without money; a time for finding yourself a year older, but not an hour richer; a time for balancing your books and having every item in 'em through a round dozen of months presented dead against you? If I could work my will,’said Scrooge indignantly, + ‘every idiot who goes about with + ‘Merry Christmas’on his lips, should be boiled with his own pudding, and buried with a stake of holly through his heart. He should!’

            +

            + ‘Uncle!’pleaded the nephew.

            +

            + ‘Nephew!’returned the uncle, sternly, + ‘keep Christmas in your own way, and let me keep it in mine.’

            +

            + ‘Keep it!’repeated Scrooge's nephew. + ‘But you don't keep it.’

            +

            + ‘Let me leave it alone, then,’said Scrooge. + ‘Much good may it do you! Much good it has ever done you!’

            +

            + ‘There are many things from which I might have derived good, by which I have not profited, I dare say,’returned the nephew: + ‘Christmas among the rest. But I am sure I have always thought of Christmas + [Page 9]time, when it has come round — apart from the veneration due to its sacred name and origin, if anything belonging to it can be apart from that — as a good time: a kind, forgiving, charitable, pleasant time: the only time I know of, in the long calendar of the year, when men and women seem by one consent to open their shut-up hearts freely, and to think of people below them as if they really were fellow-passengers to the grave, and not another race of creatures bound on other journeys. And therefore, uncle, though it has never put a scrap of gold or silver in my pocket, I believe that it + hasdone me good, and + willdo me good; and I say, God bless it!’

            +

            The clerk in the tank involuntarily applauded. Becoming immediately sensible of the impropriety, he poked the fire, and extinguished the last frail spark for ever.

            +

            + ‘Let me hear another sound from + you,’said Scrooge, + ‘and you'll keep your Christmas by losing your situation. You're quite a powerful speaker, sir,’he added, turning to his nephew. + ‘I wonder you don't go into Parliament.’ + [Page 10]

            ‘Don't be angry, uncle. Come! Dine with us to-morrow.’

            -

            Scrooge said that he would see him — yes, indeed he did. He went the whole length of the expression, and said that he would see him in that extremity first.

            -

            ‘But why?’ cried Scrooge's nephew. ‘Why?’

            -

            ‘Why did you get married?’ said Scrooge.

            +

            Scrooge said that he would see him — yes, indeed he did. He went the whole length of the expression, and said that he would see him in that extremity first.

            +

            + ‘But why?’cried Scrooge's nephew. + ‘Why?’

            +

            + ‘Why did you get married?’said Scrooge.

            ‘Because I fell in love.’

            -

            ‘Because you fell in love!’ growled Scrooge, as if that were the only one thing in the world more ridiculous than a merry Christmas. ‘Good afternoon!’

            +

            + ‘Because you fell in love!’growled Scrooge, as if that were the only one thing in the world more ridiculous than a merry Christmas. + ‘Good afternoon!’

            ‘Nay, uncle, but you never came to see me before that happened. Why give it as a reason for not coming now?’

            -

            ‘Good afternoon,’ said Scrooge.

            +

            + ‘Good afternoon,’said Scrooge.

            ‘I want nothing from you; I ask nothing of you; why cannot we be friends?’

            -

            ‘Good afternoon,’ said Scrooge.

            - ‘I am sorry, with all my heart, to find you so resolute. We have never had any quarrel, to which[Page 11] I have been a party. But I have made the trial in homage to Christmas, and I'll keep my Christmas humour to the last. So A Merry Christmas, uncle!’ + ‘Good afternoon,’said Scrooge.

            +

            + ‘I am sorry, with all my heart, to find you so resolute. We have never had any quarrel, to which + [Page 11]I have been a party. But I have made the trial in homage to Christmas, and I'll keep my Christmas humour to the last. So A Merry Christmas, uncle!’

            -

            ‘Good afternoon!’ said Scrooge.

            +

            + ‘Good afternoon!’said Scrooge.

            ‘And A Happy New Year!’

            -

            ‘Good afternoon!’ said Scrooge.

            -

            His nephew left the room without an angry word, notwithstanding. He stopped at the outer door to bestow the greeting of the season on the clerk, who, cold as he was, was warmer than Scrooge; for he returned them cordially.

            -

            ‘There's another fellow,’ muttered Scrooge; who overheard him: ‘my clerk, with fifteen shillings a week, and a wife and family, talking about a merry Christmas. I'll retire to Bedlam.’

            -

            This lunatic, in letting Scrooge's nephew out, had let two other people in. They were portly gentlemen, pleasant to behold, and now stood, with their hats off, in Scrooge's office. They had books and papers in their hands, and bowed to him.

            -

            ‘Scrooge and Marley's, I believe,’ said one of the [Page 12]gentlemen, referring to his list. ‘Have I the pleasure of addressing Mr Scrooge, or Mr Marley?’

            -

            ‘Mr Marley has been dead these seven years,’ Scrooge replied. ‘He died seven years ago, this very night.’

            -

            ‘We have no doubt his liberality is well represented by his surviving partner,’ said the gentleman, presenting his credentials.

            -

            It certainly was; for they had been two kindred spirits. At the ominous word ‘liberality’, Scrooge frowned, and shook his head, and handed the credentials back.

            -

            ‘At this festive season of the year, Mr Scrooge,’ said the gentleman, taking up a pen, ‘it is more than usually desirable that we should make some slight provision for the Poor and destitute, who suffer greatly at the present time. Many thousands are in want of common necessaries; hundreds of thousands are in want of common comforts, sir.’

            -

            ‘Are there no prisons?’ asked Scrooge.

            -

            ‘Plenty of prisons,’ said the gentleman, laying down the pen again. [Page 13]

            -

            ‘And the Union workhouses?’ demanded Scrooge. ‘Are they still in operation?’

            -

            ‘They are. Still,’ returned the gentleman, ‘I wish I could say they were not.’

            -

            ‘The Treadmill and the Poor Law are in full vigour, then?’ said Scrooge.

            +

            + ‘Good afternoon!’said Scrooge.

            +

            His nephew left the room without an angry word, notwithstanding. He stopped at the outer door to bestow the greeting of the season on the clerk, who, cold as he was, was warmer than Scrooge; for he returned them cordially.

            +

            + ‘There's another fellow,’muttered Scrooge; who overheard him: + ‘my clerk, with fifteen shillings a week, and a wife and family, talking about a merry Christmas. I'll retire to Bedlam.’

            +

            This lunatic, in letting Scrooge's nephew out, had let two other people in. They were portly gentlemen, pleasant to behold, and now stood, with their hats off, in Scrooge's office. They had books and papers in their hands, and bowed to him.

            +

            + ‘Scrooge and Marley's, I believe,’said one of the + [Page 12]gentlemen, referring to his list. + ‘Have I the pleasure of addressing Mr Scrooge, or Mr Marley?’

            +

            + ‘Mr Marley has been dead these seven years,’Scrooge replied. + ‘He died seven years ago, this very night.’

            +

            + ‘We have no doubt his liberality is well represented by his surviving partner,’said the gentleman, presenting his credentials.

            +

            It certainly was; for they had been two kindred spirits. At the ominous word + ‘liberality’, Scrooge frowned, and shook his head, and handed the credentials back.

            +

            + ‘At this festive season of the year, Mr Scrooge,’said the gentleman, taking up a pen, + ‘it is more than usually desirable that we should make some slight provision for the Poor and destitute, who suffer greatly at the present time. Many thousands are in want of common necessaries; hundreds of thousands are in want of common comforts, sir.’

            +

            + ‘Are there no prisons?’asked Scrooge.

            +

            + ‘Plenty of prisons,’said the gentleman, laying down the pen again. + [Page 13]

            +

            + ‘And the Union workhouses?’demanded Scrooge. + ‘Are they still in operation?’

            +

            + ‘They are. Still,’returned the gentleman, + ‘I wish I could say they were not.’

            +

            + ‘The Treadmill and the Poor Law are in full vigour, then?’said Scrooge.

            ‘Both very busy, sir.’

            -

            ‘Oh! I was afraid, from what you said at first, that something had occurred to stop them in their useful course,’ said Scrooge. ‘I'm very glad to hear it.’

            -

            ‘Under the impression that they scarcely furnish Christian cheer of mind or body to the multitude,’ returned the gentleman, ‘a few of us are endeavouring to raise a fund to buy the Poor some meat and drink, and means of warmth. We choose this time, because it is a time, of all others, when Want is keenly felt, and Abundance rejoices. What shall I put you down for?’

            -

            ‘Nothing!’ Scrooge replied.

            +

            + ‘Oh! I was afraid, from what you said at first, that something had occurred to stop them in their useful course,’said Scrooge. + ‘I'm very glad to hear it.’

            +

            + ‘Under the impression that they scarcely furnish Christian cheer of mind or body to the multitude,’returned the gentleman, + ‘a few of us are endeavouring to raise a fund to buy the Poor some meat and drink, and means of warmth. We choose this time, because it is a time, of all others, when Want is keenly felt, and Abundance rejoices. What shall I put you down for?’

            +

            + ‘Nothing!’Scrooge replied.

            ‘You wish to be anonymous?’

            -

            ‘I wish to be left alone,’ said Scrooge. ‘Since [Page 14] you ask me what I wish, gentlemen, that is my answer. I don't make merry myself at Christmas and I can't afford to make idle people merry. I help to support the establishments I have mentioned: they cost enough: and those who are badly off must go there.’

            +

            + ‘I wish to be left alone,’said Scrooge. + ‘Since + [Page 14]you ask me what I wish, gentlemen, that is my answer. I don't make merry myself at Christmas and I can't afford to make idle people merry. I help to support the establishments I have mentioned: they cost enough: and those who are badly off must go there.’

            ‘Many can't go there; and many would rather die.’

            -

            ‘If they would rather die,’ said Scrooge, ‘they had better do it, and decrease the surplus population. Besides — excuse me — I don't know that.’

            -

            ‘But you might know it,’ observed the gentleman.

            -

            ‘It's not my business,’ Scrooge returned. ‘It's enough for a man to understand his own business, and not to interfere with other people's. Mine occupies me constantly. Good afternoon, gentlemen!’

            -

            Seeing clearly that it would be useless to pursue their point, the gentlemen withdrew. Scrooge resumed his labours with an improved opinion of himself, and in a more facetious temper than was usual with him. [Page 15]

            -

            Foggier yet, and colder! Piercing, searching, biting cold. If the good Saint Dunstan had but nipped the Evil Spirit's nose with a touch of such weather as that, Note: test of a note instead of using his familiar weapons, then indeed he would have roared to lusty purpose. The owner of one scant young nose, gnawed and mumbled by the hungry cold as bones are gnawed by dogs, stooped down at Scrooge's keyhole to regale him with a Christmas carol: but at the first sound of

            +

            + ‘If they would rather die,’said Scrooge, + ‘they had better do it, and decrease the surplus population. Besides — excuse me — I don't know that.’

            +

            + ‘But you might know it,’observed the gentleman.

            +

            + ‘It's not my business,’Scrooge returned. + ‘It's enough for a man to understand his own business, and not to interfere with other people's. Mine occupies me constantly. Good afternoon, gentlemen!’

            +

            Seeing clearly that it would be useless to pursue their point, the gentlemen withdrew. Scrooge resumed his labours with an improved opinion of himself, and in a more facetious temper than was usual with him. + [Page 15]

            +

            Foggier yet, and colder! Piercing, searching, biting cold. If the good Saint Dunstan had but nipped the Evil Spirit's nose with a touch of such weather as that, + + Note:test of a noteinstead of using his familiar weapons, then indeed he would have roared to lusty purpose. The owner of one scant young nose, gnawed and mumbled by the hungry cold as bones are gnawed by dogs, stooped down at Scrooge's keyhole to regale him with a Christmas carol: but at the first sound of

            -
            God bless you, merry gentleman!
            -
            May nothing you dismay!
            +
            God bless you, merry gentleman!
            +
            May nothing you dismay!
            -

            Scrooge seized the ruler with such energy of action[Page 17] that the singer fled in terror, leaving the keyhole to the fog and even more congenial frost.

            +

            Scrooge seized the ruler with such energy of action + [Page 17]that the singer fled in terror, leaving the keyhole to the fog and even more congenial frost.

            - 13. + 13. Linking

            @@ -742,11 +956,11 @@

            - 14. + 14. Testing preservation of ID

            -

            Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet. Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet. Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet. With references to

            +

            Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet. Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet. Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet. With references to

            • Quotation @@ -775,69 +989,123 @@ -
              In Somewhere.
              +
              In + Somewhere.

            - 15. + 15. Choice, sic, corr, reg, orig

            -

            voro þav sammędd syskin in heilagri
            olafr konvngr ok fyrnefnd [gvnnhilldr].

            -

            Lastly, That, upon his solemn oath to observe all the above articles, the said man-mountain shall have a daily allowance of meat and drink sufficient for the support of [1728] of our subjects, with free access to our royal person, and other marks of our favor.

            +

            v + oroþav sam + mędd syskin in hei + lagri +
            ol + afrk + onvngr + okfyrnefnd + [gvn + nhilldr].

            +

            Lastly, That, upon his solemn oath to observe all the above articles, the said man-mountain shall have a daily allowance of meat and drink sufficient for the support of + [1728]of our subjects, with free access to our royal person, and other marks of our + favor.

            - 16. + 16. Verbatim

            -

            an egXML in a list:

            +

            an egXML in a list:

            • -
              <div xml:id="test99" rend="whatever"> - <head>Choice, sic, corr, reg, orig</head> - <p>v<ex>oro</ex> þav sam<ex>m</ex>ędd syskin in -   hei<ex>lagr</ex>i <lb/> ol<ex>afr</ex> k<ex>onvng</ex>r - <ex>ok</ex> fyrnefnd - <choice> -   <sic>gvn<ex>n</ex>hillde</sic> -   <corr>gvn<ex>n</ex>hilldr</corr> -  </choice>.</p> -</div>
              +
              + <div  + xml:id=" + test99"  + rend=" + whatever">  + <head>Choice, sic, corr, reg, orig + </head>  + <p>v + <ex>oro + </ex>þav sam + <ex>m + </ex>ędd syskin in    hei + <ex>lagr + </ex>i + <lb/>ol + <ex>afr + </ex>k + <ex>onvng + </ex>r   + <ex>ok + </ex>fyrnefnd   + <choice>    + <sic>gvn + <ex>n + </ex>hillde + </sic>    + <corr>gvn + <ex>n + </ex>hilldr + </corr>   + </choice>. + </p> + </div>

            - 17. + 17. divs with no heads

            - 17.1. + 17.1.

            -

            Ampersands: Fit the first& Fit the first& more Fit the first&amp; more Fit the first&& Fit the first&quot; Fit the first @ http://www.example.com/?foo=bar&bar=foo&#3.

            -
            <p>Ampersands: -<seg>Fit the first&amp;</seg> - <seg>Fit the first&amp; more</seg> - <seg>Fit the first&amp;amp; more</seg> - <seg>Fit the first&amp;&</seg> - <seg>Fit the first&amp;quot; (as opposed to &quot;)</seg> - <seg>Fit the first @ <ref target="http://www.example.com/?foo=bar&amp;bar=foo&#3">http://www.example.com/?foo=bar&amp;bar=foo&#3</ref> - </seg>. -</p>
            +

            Ampersands: + Fit the first& + Fit the first& more + Fit the first&amp; more + Fit the first&& + Fit the first&quot; + Fit the first @ + http://www.example.com/?foo=bar&bar=foo&#3.

            +
            + <p>Ampersands: + <seg>Fit the first&amp; + </seg>  + <seg>Fit the first&amp; more + </seg>  + <seg>Fit the first&amp;amp; more + </seg>  + <seg>Fit the first&amp;& + </seg>  + <seg>Fit the first&amp;quot; (as opposed to &quot;) + </seg>  + <seg>Fit the first @ + <ref  + target=" + http://www.example.com/?foo=bar&amp;bar=foo&#3">http://www.example.com/?foo=bar&amp;bar=foo&#3 + </ref>  + </seg>. + </p>

            - 17.2. + 17.2.

            -

            Fit the second

            +

            Fit the + second

          • @@ -846,39 +1114,50 @@
          Notes
          - [1]. + [1].
          Cairns 2003: 11. My work is Muellner 1996.
          - 2 -
          We start with a quotation:
          This is the way the world ends
          This is the way the world ends
          This is the way the world ends
          Not with a bang but a whimper.
          which is from TS Eliot's Hollow men
          + 2 +
          We start with a quotation: +
          +
          This is the way the world ends
          +
          This is the way the world ends
          +
          This is the way the world ends
          +
          Not with a bang but a whimper.
          +
          which is from TS Eliot's + Hollow men
          - 8. + 8.
          Zu Textauszeichnungen und Siglen siehe die Legende.
          - 9. + 9.
          It is time to begin the beguine.
          Notes
          - 1 + 1
          Not Vulture
          - 2 + 2
          Not Blandings
          -
          Home 
          -
          Charles Dickens.
          +
          + + Home 
          +
          Charles Dickens. +
          +
          diff --git a/Test/expected-results/test.isosch b/Test/expected-results/test.isosch index 8661aabac..0f1316866 100644 --- a/Test/expected-results/test.isosch +++ b/Test/expected-results/test.isosch @@ -52,7 +52,7 @@ @targetLang should only be used on if @target is specified. - + The element indicated by @spanTo () must follow the current element @@ -66,16 +66,16 @@ The element indicated by @spanTo () must follow the - + - + Abstract model violation: Paragraphs may not occur inside other paragraphs or ab elements. - + - + Abstract model violation: Lines may not contain higher-level structural elements such as div, p, or ab, unless p is a child of figure or note, or is a descendant of floatingText. @@ -134,7 +134,7 @@ relatedItem element must be empty or a child element to indicate the related bibliographic item - + Abstract model violation: Lines may not contain lines or lg elements. @@ -147,7 +147,7 @@ relatedItem element must be empty must contain at least one child l, lg, or gap element. - + Abstract model violation: Lines may not contain line groups. @@ -189,18 +189,17 @@ On , either the @marks attribute should be used, or a paragraph of descri the zone element rather than the path element. - + The @spanTo attribute of is required. - + - -The @spanTo attribute of is required. + The @spanTo attribute of is required. - + The @spanTo attribute of is required. @@ -211,14 +210,14 @@ The @spanTo attribute of is required. must have at least one child add and at least one child del or surplus - + Abstract model violation: Lines may not contain higher-level structural elements such as div, unless div is a descendant of floatingText. - + Abstract model violation: p and ab may not contain higher-level structural elements such as div, unless div is a descendant of floatingText. @@ -231,16 +230,16 @@ The @spanTo attribute of is required. - + - + Abstract model violation: ab may not occur inside paragraphs or other ab elements. - + - + Abstract model violation: Lines may not contain higher-level divisions such as p or ab, unless ab is a child of figure or note, or is a descendant of floatingText. diff --git a/Test/expected-results/test.odd.html b/Test/expected-results/test.odd.html index a20b0e94a..98d22fd6d 100644 --- a/Test/expected-results/test.odd.html +++ b/Test/expected-results/test.odd.html @@ -1,55 +1,273 @@ - - - + + + TEI test customization - - - - - + + + + + + +
          -

          TEI test customization

          +

          TEI test customization

          Table of contents

          -

          Testing specList:

          +

          Testing specList:

            -
          • p (paragraph) marks paragraphs in prose.
            • -
          • p (paragraph) marks paragraphs in prose.
            xml:id [att.global](identifier) provides a unique identifier for the element bearing the attribute.
            • -
          • eTree (embedding tree) provides an alternative to the <tree> element for representing ordered rooted tree structures.
            • -
          • eTree (embedding tree) provides an alternative to the <tree> element for representing ordered rooted tree structures.
            • -
          • eTree (embedding tree) provides an alternative to the <tree> element for representing ordered rooted tree structures.
            valueprovides the value of an embedding tree, which is a feature structure or other analytic element.
            • -
          • eTree (embedding tree) provides an alternative to the <tree> element for representing ordered rooted tree structures.
            [+ att.global (@xml:id, @n, @xml:lang, @xml:base, @xml:space) (att.global.rendition (@rend, @style, @rendition)) (att.global.linking (@corresp, @synch, @sameAs, @copyOf, @next, @prev, @exclude, @select)) (att.global.facs (@facs)) (att.global.change (@change)) (att.global.responsibility (@cert, @resp)) (att.global.source (@source)) att.typed (@type, @subtype) ]
            • -
          • eTree (embedding tree) provides an alternative to the <tree> element for representing ordered rooted tree structures.
            valueprovides the value of an embedding tree, which is a feature structure or other analytic element.
            • -
          • eTree (embedding tree) provides an alternative to the <tree> element for representing ordered rooted tree structures.
            valueprovides the value of an embedding tree, which is a feature structure or other analytic element.
            [+ att.global (@xml:id, @n, @xml:lang, @xml:base, @xml:space) (att.global.rendition (@rend, @style, @rendition)) (att.global.linking (@corresp, @synch, @sameAs, @copyOf, @next, @prev, @exclude, @select)) (att.global.facs (@facs)) (att.global.change (@change)) (att.global.responsibility (@cert, @resp)) (att.global.source (@source)) att.typed (@type, @subtype) ]
            • -
          • eTree (embedding tree) provides an alternative to the <tree> element for representing ordered rooted tree structures.
            valueprovides the value of an embedding tree, which is a feature structure or other analytic element.
            rend [att.global.rendition](rendition) indicates how the element in question was rendered or presented in the source text.
            xml:base [att.global]provides a base URI reference with which applications can resolve relative URI references into absolute URI references.
            prev [att.global.linking](previous) points to the previous element of a virtual aggregate of which the current element is part.
            next [att.global.linking]points to the next element of a virtual aggregate of which the current element is part.
            • +
          • + + p + ( + paragraph) + marks paragraphs in prose.
            • +
          • + + p + ( + paragraph) + marks paragraphs in prose. +
            + + + + + +
            + xml:id [att.global] + ( + identifier) + provides a unique identifier for the element bearing the attribute.
            +
            • +
          • + + eTree + ( + embedding tree) + provides an alternative to the + <tree>element for representing ordered rooted tree structures.
            • +
          • + + eTree + ( + embedding tree) + provides an alternative to the + <tree>element for representing ordered rooted tree structures.
            • +
          • + + eTree + ( + embedding tree) + provides an alternative to the + <tree>element for representing ordered rooted tree structures. +
            + + + + + +
            + value + + provides the value of an embedding tree, which is a feature structure or other analytic element. +
            +
            • +
          • + + eTree + ( + embedding tree) + provides an alternative to the + <tree>element for representing ordered rooted tree structures. +
            + + + + +
            [+ + att.global( + @xml:id, + @n, + @xml:lang, + @xml:base, + @xml:space) ( + att.global.rendition( + @rend, + @style, + @rendition)) ( + att.global.linking( + @corresp, + @synch, + @sameAs, + @copyOf, + @next, + @prev, + @exclude, + @select)) ( + att.global.facs( + @facs)) ( + att.global.change( + @change)) ( + att.global.responsibility( + @cert, + @resp)) ( + att.global.source( + @source)) + att.typed( + @type, + @subtype) ]
            +
            • +
          • + + eTree + ( + embedding tree) + provides an alternative to the + <tree>element for representing ordered rooted tree structures. +
            + + + + + +
            + value + + provides the value of an embedding tree, which is a feature structure or other analytic element. +
            +
            • +
          • + + eTree + ( + embedding tree) + provides an alternative to the + <tree>element for representing ordered rooted tree structures. +
            + + + + + + + + +
            + value + + provides the value of an embedding tree, which is a feature structure or other analytic element. +
            [+ + att.global( + @xml:id, + @n, + @xml:lang, + @xml:base, + @xml:space) ( + att.global.rendition( + @rend, + @style, + @rendition)) ( + att.global.linking( + @corresp, + @synch, + @sameAs, + @copyOf, + @next, + @prev, + @exclude, + @select)) ( + att.global.facs( + @facs)) ( + att.global.change( + @change)) ( + att.global.responsibility( + @cert, + @resp)) ( + att.global.source( + @source)) + att.typed( + @type, + @subtype) ]
            +
            • +
          • + + eTree + ( + embedding tree) + provides an alternative to the + <tree>element for representing ordered rooted tree structures. +
            + + + + + + + + + + + + + + + + + + + + + +
            + value + + provides the value of an embedding tree, which is a feature structure or other analytic element. +
            + rend [att.global.rendition] + ( + rendition) + indicates how the element in question was rendered or presented in the source text.
            + xml:base [att.global] + + provides a base URI reference with which applications can resolve relative URI references into absolute URI references. +
            + prev [att.global.linking] + ( + previous) + points to the previous element of a virtual aggregate of which the current element is part.
            + next [att.global.linking] + + points to the next element of a virtual aggregate of which the current element is part. +
            +
          • UNKNOWN ELEMENT valList
          • UNKNOWN ELEMENT valList

          - 1. + 1. Schema test: Added components

          @@ -57,7 +275,7 @@

          - 2. + 2. Schema test: changed components

          @@ -65,1436 +283,4221 @@

          - 3. + 3. Schema test: unchanged components

          - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - + + - + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + - - + + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - - + + - - + + - - + + - - + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + - - + + + + + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - - + + - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + +
          TEI: (TEI document) contains a single TEI-conformant document, combining a single TEI header with one or more members of the model.resource class. Multiple <TEI> elements may be combined within a <TEI> (or <teiCorpus>) element. [4. Default Text Structure 15.1. Varieties of Composite Text]
          ab: (anonymous block) contains any arbitrary component-level unit of text, acting as an anonymous container for phrase or inter level elements analogous to, but without the semantic baggage of, a paragraph. [16.3. Blocks, Segments, and Anchors]
          abbr: (abbreviation) contains an abbreviation of any sort. [3.6.5. Abbreviations and Their Expansions]
          abstract: contains a summary or formal abstract prefixed to an existing source document by the encoder. [2.4.4. Abstracts]
          add: (addition) contains letters, words, or phrases inserted in the source text by an author, scribe, or a previous annotator or corrector. [3.5.3. Additions, Deletions, and Omissions]
          addSpan: (added span of text) marks the beginning of a longer sequence of text added by an author, scribe, annotator or corrector (see also <add>). [11.3.1.4. Additions and Deletions]
          addrLine: (address line) contains one line of a postal address. [3.6.2. Addresses 2.2.4. Publication, Distribution, Licensing, etc. 3.12.2.4. Imprint, Size of a Document, and Reprint Information]
          address: (address) contains a postal address, for example of a publisher, an organization, or an individual. [3.6.2. Addresses 2.2.4. Publication, Distribution, Licensing, etc. 3.12.2.4. Imprint, Size of a Document, and Reprint Information]
          alt: (alternation) identifies an alternation or a set of choices among elements or passages. [16.8. Alternation]
          altGrp: (alternation group) groups a collection of <alt> elements and possibly pointers. [16.8. Alternation]
          am: (abbreviation marker) contains a sequence of letters or signs present in an abbreviation which are omitted or replaced in the expanded form of the abbreviation. [11.3.1.2. Abbreviation and Expansion]
          analytic: (analytic level) contains bibliographic elements describing an item (e.g. an article or poem) published within a monograph or journal and not as an independent publication. [3.12.2.1. Analytic, Monographic, and Series Levels]
          anchor: (anchor point) attaches an identifier to a point within a text, whether or not it corresponds with a textual element. [8.4.2. Synchronization and Overlap 16.5. Correspondence and Alignment]
          annotation: represents an annotation following the Web Annotation Data Model. [16.10. The standOff Container]
          appInfo: (application information) records information about an application which has edited the TEI file. [2.3.11. The Application Information Element]
          application: provides information about an application which has acted upon the document. [2.3.11. The Application Information Element]
          arc: (arc) encodes an arc, the connection from one node to another in a graph. [19.1. Graphs and Digraphs]
          argument: (argument) contains a formal list or prose description of the topics addressed by a subdivision of a text. [4.2. Elements Common to All Divisions 4.6. Title Pages]
          att.anchoring: (anchoring) provides attributes for use on annotations, e.g. notes and groups of notes describing the existence and position of an anchor for annotations.
          att.ascribed: provides attributes for elements representing speech or action that can be ascribed to a specific individual. [3.3.3. Quotation 8.3. Elements Unique to Spoken Texts]
          att.ascribed.directed: provides attributes for elements representing speech or action that can be directed at a group or individual. [3.3.3. Quotation 8.3. Elements Unique to Spoken Texts]
          att.breaking: provides attributes to indicate whether or not the element concerned is considered to mark the end of an orthographic token in the same way as whitespace. [3.11.3. Milestone Elements]
          att.cReferencing: provides attributes that may be used to supply a canonical reference as a means of identifying the target of a pointer.
          att.canonical: provides attributes that can be used to associate a representation such as a name or title with canonical information about the object being named or referenced. [13.1.1. Linking Names and Their Referents]
          att.citeStructurePart: provides attributes for selecting particular elements within a document.
          att.citing: provides attributes for specifying the specific part of a bibliographic item being cited. [1.3.1. Attribute Classes]
          att.coordinated: provides attributes that can be used to position their parent element within a two dimensional coordinate system.
          att.damaged: provides attributes describing the nature of any physical damage affecting a reading. [11.3.3.1. Damage, Illegibility, and Supplied Text 1.3.1. Attribute Classes]
          att.datable: provides attributes for normalization of elements that contain dates, times, or datable events. [3.6.4. Dates and Times 13.4. Dates]
          att.datable.w3c: provides attributes for normalization of elements that contain datable events conforming to the W3C XML Schema Part 2: Datatypes Second Edition. [3.6.4. Dates and Times 13.4. Dates]
          att.datcat: provides attributes that are used to align XML elements or attributes with the appropriate Data Categories (DCs) defined by the ISO 12620:2009 standard and stored in the Web repository called ISOCat at http://www.isocat.org/. [9.5.2. Lexical View 18.3. Other Atomic Feature Values]
          att.declarable: provides attributes for those elements in the TEI header which may be independently selected by means of the special purpose decls attribute. [15.3. Associating Contextual Information with a Text]
          att.declaring: provides attributes for elements which may be independently associated with a particular declarable element within the header, thus overriding the inherited default for that element. [15.3. Associating Contextual Information with a Text]
          att.dimensions: provides attributes for describing the size of physical objects.
          att.divLike: provides attributes common to all elements which behave in the same way as divisions. [4. Default Text Structure]
          att.docStatus: provides attributes for use on metadata elements describing the status of a document.
          att.editLike: provides attributes describing the nature of an encoded scholarly intervention or interpretation of any kind. [3.5. Simple Editorial Changes 10.3.1. Origination 13.3.2. The Person Element 11.3.1.1. Core Elements for Transcriptional Work]
          att.edition: provides attributes identifying the source edition from which some encoded feature derives.
          att.entryLike: provides attributes used to distinguish different styles of dictionary entries. [9.1. Dictionary Body and Overall Structure 9.2. The Structure of Dictionary Entries]
          att.formula: provides attributes for defining a mathematical formula. [2.3.9. The Unit Declaration]
          att.fragmentable: provides attributes for representing fragmentation of a structural element, typically as a consequence of some overlapping hierarchy.
          att.global: provides attributes common to all elements in the TEI encoding scheme. [1.3.1.1. Global Attributes]
          att.global.change: provides attributes allowing its member elements to specify one or more states or revision campaigns with which they are associated.
          att.global.facs: provides attributes used to express correspondence between an element and all or part of a facsimile image or surface. [11.1. Digital Facsimiles]
          att.global.linking: provides a set of attributes for hypertextual linking. [16. Linking, Segmentation, and Alignment]
          att.global.rendition: provides rendering attributes common to all elements in the TEI encoding scheme. [1.3.1.1.3. Rendition Indicators]
          att.global.responsibility: provides attributes indicating the agent responsible for some aspect of the text, the markup or something asserted by the markup, and the degree of certainty associated with it. [1.3.1.1.4. Sources, certainty, and responsibility 3.5. Simple Editorial Changes 11.3.2.2. Hand, Responsibility, and Certainty Attributes 17.3. Spans and Interpretations 13.1.1. Linking Names and Their Referents]
          att.global.source: provides attributes used by elements to point to an external source. [1.3.1.1.4. Sources, certainty, and responsibility 3.3.3. Quotation 8.3.4. Writing]
          att.handFeatures: provides attributes describing aspects of the hand in which a manuscript is written. [11.3.2.1. Document Hands]
          att.internetMedia: provides attributes for specifying the type of a computer resource using a standard taxonomy. + + TEI + : ( + TEI document) + contains a single TEI-conformant document, combining a single TEI header with one or more members of the + model.resourceclass. Multiple + <TEI>elements may be combined within a + <TEI>(or + <teiCorpus>) element.[ + 4. Default Text Structure + 15.1. Varieties of Composite Text]
          + + ab + : ( + anonymous block) + contains any arbitrary component-level unit of text, acting as an anonymous container for phrase or inter level elements analogous to, but without the semantic baggage of, a paragraph.[ + 16.3. Blocks, Segments, and Anchors]
          + + abbr + : ( + abbreviation) + contains an abbreviation of any sort.[ + 3.6.5. Abbreviations and Their Expansions]
          + + abstract + : + contains a summary or formal abstract prefixed to an existing source document by the encoder.[ + 2.4.4. Abstracts]
          + + add + : ( + addition) + contains letters, words, or phrases inserted in the source text by an author, scribe, or a previous annotator or corrector.[ + 3.5.3. Additions, Deletions, and Omissions]
          + + addSpan + : ( + added span of text) + marks the beginning of a longer sequence of text added by an author, scribe, annotator or corrector (see also + <add>).[ + 11.3.1.4. Additions and Deletions]
          + + addrLine + : ( + address line) + contains one line of a postal address.[ + 3.6.2. Addresses + 2.2.4. Publication, Distribution, Licensing, etc. + 3.12.2.4. Imprint, Size of a Document, and Reprint Information]
          + + address + : ( + address) + contains a postal address, for example of a publisher, an organization, or an individual.[ + 3.6.2. Addresses + 2.2.4. Publication, Distribution, Licensing, etc. + 3.12.2.4. Imprint, Size of a Document, and Reprint Information]
          + + alt + : ( + alternation) + identifies an alternation or a set of choices among elements or passages.[ + 16.8. Alternation]
          + + altGrp + : ( + alternation group) + groups a collection of + <alt>elements and possibly pointers.[ + 16.8. Alternation]
          + + am + : ( + abbreviation marker) + contains a sequence of letters or signs present in an abbreviation which are omitted or replaced in the expanded form of the abbreviation.[ + 11.3.1.2. Abbreviation and Expansion]
          + + analytic + : ( + analytic level) + contains bibliographic elements describing an item (e.g. an article or poem) published within a monograph or journal and not as an independent publication.[ + 3.12.2.1. Analytic, Monographic, and Series Levels]
          + + anchor + : ( + anchor point) + attaches an identifier to a point within a text, whether or not it corresponds with a textual element.[ + 8.4.2. Synchronization and Overlap + 16.5. Correspondence and Alignment]
          + + annotation + : + represents an annotation following the Web Annotation Data Model.[ + 16.10. The standOff Container]
          + + appInfo + : ( + application information) + records information about an application which has edited the TEI file.[ + 2.3.11. The Application Information Element]
          + + application + : + provides information about an application which has acted upon the document.[ + 2.3.11. The Application Information Element]
          + + arc + : ( + arc) + encodes an arc, the connection from one node to another in a graph.[ + 19.1. Graphs and Digraphs]
          + + argument + : ( + argument) + contains a formal list or prose description of the topics addressed by a subdivision of a text.[ + 4.2. Elements Common to All Divisions + 4.6. Title Pages]
          + + att.anchoring + : ( + anchoring) + provides attributes for use on annotations, e.g. notes and groups of notes describing the existence and position of an anchor for annotations.
          + + att.ascribed + : + provides attributes for elements representing speech or action that can be ascribed to a specific individual.[ + 3.3.3. Quotation + 8.3. Elements Unique to Spoken Texts]
          + + att.ascribed.directed + : + provides attributes for elements representing speech or action that can be directed at a group or individual.[ + 3.3.3. Quotation + 8.3. Elements Unique to Spoken Texts]
          + + att.breaking + : + provides attributes to indicate whether or not the element concerned is considered to mark the end of an orthographic token in the same way as whitespace.[ + 3.11.3. Milestone Elements]
          + + att.cReferencing + : + provides attributes that may be used to supply a + canonical referenceas a means of identifying the target of a pointer.
          + + att.canonical + : + provides attributes that can be used to associate a representation such as a name or title with canonical information about the object being named or referenced.[ + 13.1.1. Linking Names and Their Referents]
          + + att.citeStructurePart + : + provides attributes for selecting particular elements within a document.
          + + att.citing + : + provides attributes for specifying the specific part of a bibliographic item being cited.[ + 1.3.1. Attribute Classes]
          + + att.coordinated + : + provides attributes that can be used to position their parent element within a two dimensional coordinate system.
          + + att.damaged + : + provides attributes describing the nature of any physical damage affecting a reading.[ + 11.3.3.1. Damage, Illegibility, and Supplied Text + 1.3.1. Attribute Classes]
          + + att.datable + : + provides attributes for normalization of elements that contain dates, times, or datable events.[ + 3.6.4. Dates and Times + 13.4. Dates]
          + + att.datable.w3c + : + provides attributes for normalization of elements that contain datable events conforming to the W3C + XML Schema Part 2: Datatypes Second Edition.[ + 3.6.4. Dates and Times + 13.4. Dates]
          + + att.datcat + : + provides attributes that are used to align XML elements or attributes with the appropriate Data Categories (DCs) defined by the ISO 12620:2009 standard and stored in the Web repository called ISOCat at + + http://www.isocat.org/ + .[ + 9.5.2. Lexical View + 18.3. Other Atomic Feature Values]
          + + att.declarable + : + provides attributes for those elements in the TEI header which may be independently selected by means of the special purpose + declsattribute.[ + 15.3. Associating Contextual Information with a Text]
          + + att.declaring + : + provides attributes for elements which may be independently associated with a particular declarable element within the header, thus overriding the inherited default for that element.[ + 15.3. Associating Contextual Information with a Text]
          + + att.dimensions + : + provides attributes for describing the size of physical objects.
          + + att.divLike + : + provides attributes common to all elements which behave in the same way as divisions.[ + 4. Default Text Structure]
          + + att.docStatus + : + provides attributes for use on metadata elements describing the status of a document.
          + + att.editLike + : + provides attributes describing the nature of an encoded scholarly intervention or interpretation of any kind.[ + 3.5. Simple Editorial Changes + 10.3.1. Origination + 13.3.2. The Person Element + 11.3.1.1. Core Elements for Transcriptional Work]
          + + att.edition + : + provides attributes identifying the source edition from which some encoded feature derives.
          + + att.entryLike + : + provides attributes used to distinguish different styles of dictionary entries.[ + 9.1. Dictionary Body and Overall Structure + 9.2. The Structure of Dictionary Entries]
          + + att.formula + : + provides attributes for defining a mathematical formula.[ + 2.3.9. The Unit Declaration]
          + + att.fragmentable + : + provides attributes for representing fragmentation of a structural element, typically as a consequence of some overlapping hierarchy.
          + + att.global + : + provides attributes common to all elements in the TEI encoding scheme.[ + 1.3.1.1. Global Attributes]
          + + att.global.change + : + provides attributes allowing its member elements to specify one or more states or revision campaigns with which they are associated.
          + + att.global.facs + : + provides attributes used to express correspondence between an element and all or part of a facsimile image or surface.[ + 11.1. Digital Facsimiles]
          + + att.global.linking + : + provides a set of attributes for hypertextual linking.[ + 16. Linking, Segmentation, and Alignment]
          + + att.global.rendition + : + provides rendering attributes common to all elements in the TEI encoding scheme.[ + 1.3.1.1.3. Rendition Indicators]
          + + att.global.responsibility + : + provides attributes indicating the agent responsible for some aspect of the text, the markup or something asserted by the markup, and the degree of certainty associated with it.[ + 1.3.1.1.4. Sources, certainty, and responsibility + 3.5. Simple Editorial Changes + 11.3.2.2. Hand, Responsibility, and Certainty Attributes + 17.3. Spans and Interpretations + 13.1.1. Linking Names and Their Referents]
          + + att.global.source + : + provides attributes used by elements to point to an external source.[ + 1.3.1.1.4. Sources, certainty, and responsibility + 3.3.3. Quotation + 8.3.4. Writing]
          + + att.handFeatures + : + provides attributes describing aspects of the hand in which a manuscript is written.[ + 11.3.2.1. Document Hands]
          + + att.internetMedia + : + provides attributes for specifying the type of a computer resource using a standard taxonomy.
          + + att.lexicographic + : + provides a set of attributes for specifying standard and normalized values, grammatical functions, alternate or equivalent forms, and information about composite parts.[ + 9.2. The Structure of Dictionary Entries]
          + + att.locatable + : + provides attributes for referencing locations by pointing to entries in a canonical list of places.[ + 2.3.9. The Unit Declaration + 13.3.4.3. States, Traits, and Events]
          + + att.measurement + : + provides attributes to represent a regularized or normalized measurement.
          + + att.media + : + provides attributes for specifying display and related properties of external media.
          + + att.milestoneUnit + : + provides attributes to indicate the type of section which is changing at a specific milestone.[ + 3.11.3. Milestone Elements + 2.3.6.3. Milestone Method + 2.3.6. The Reference System Declaration]
          + + att.naming + : + provides attributes common to elements which refer to named persons, places, organizations etc.[ + 3.6.1. Referring Strings + 13.3.6. Names and Nyms]
          + + att.notated + : + provides attributes to indicate any specialised notation used for element content.
          + + att.partials + : + provides attributes for describing the extent of lexical references for a dictionary term.
          + + att.patternReplacement + : + provides attributes for regular-expression matching and replacement.[ + 16.2.3. Using Abbreviated Pointers + 2.3.6.3. Milestone Method + 2.3.6. The Reference System Declaration + 2.3.6.2. Search-and-Replace Method]
          att.lexicographic: provides a set of attributes for specifying standard and normalized values, grammatical functions, alternate or equivalent forms, and information about composite parts. [9.2. The Structure of Dictionary Entries]
          att.locatable: provides attributes for referencing locations by pointing to entries in a canonical list of places. [2.3.9. The Unit Declaration 13.3.4.3. States, Traits, and Events]
          att.measurement: provides attributes to represent a regularized or normalized measurement.
          att.media: provides attributes for specifying display and related properties of external media.
          att.milestoneUnit: provides attributes to indicate the type of section which is changing at a specific milestone. [3.11.3. Milestone Elements 2.3.6.3. Milestone Method 2.3.6. The Reference System Declaration]
          att.naming: provides attributes common to elements which refer to named persons, places, organizations etc. [3.6.1. Referring Strings 13.3.6. Names and Nyms]
          att.notated: provides attributes to indicate any specialised notation used for element content.
          att.partials: provides attributes for describing the extent of lexical references for a dictionary term.
          att.patternReplacement: provides attributes for regular-expression matching and replacement. [16.2.3. Using Abbreviated Pointers 2.3.6.3. Milestone Method 2.3.6. The Reference System Declaration 2.3.6.2. Search-and-Replace Method]
          att.personal: (attributes for components of names usually, but not necessarily, personal names) common attributes for those elements which form part of a name usually, but not necessarily, a personal name. [13.2.1. Personal Names]
          att.placement: provides attributes for describing where on the source page or object a textual element appears. [3.5.3. Additions, Deletions, and Omissions 11.3.1.4. Additions and Deletions]
          att.pointing: provides a set of attributes used by all elements which point to other elements by means of one or more URI references. [1.3.1.1.2. Language Indicators 3.7. Simple Links and Cross-References]
          att.pointing.group: provides a set of attributes common to all elements which enclose groups of pointer elements. [16. Linking, Segmentation, and Alignment]
          att.ranging: provides attributes for describing numerical ranges.
          att.resourced: provides attributes by which a resource (such as an externally held media file) may be located.
          att.segLike: provides attributes for elements used for arbitrary segmentation. [16.3. Blocks, Segments, and Anchors 17.1. Linguistic Segment Categories]
          att.sortable: provides attributes for elements in lists or groups that are sortable, but whose sorting key cannot be derived mechanically from the element content. [9.1. Dictionary Body and Overall Structure]
          att.spanning: provides attributes for elements which delimit a span of text by pointing mechanisms rather than by enclosing it. [11.3.1.4. Additions and Deletions 1.3.1. Attribute Classes]
          att.styleDef: provides attributes to specify the name of a formal definition language used to provide formatting or rendition information.
          att.tableDecoration: provides attributes used to decorate rows or cells of a table. [14. Tables, Formulæ, Graphics, and Notated Music]
          att.timed: provides attributes common to those elements which have a duration in time, expressed either absolutely or by reference to an alignment map. [8.3.5. Temporal Information]
          att.transcriptional: provides attributes specific to elements encoding authorial or scribal intervention in a text when transcribing manuscript or similar sources. [11.3.1.4. Additions and Deletions]
          att.typed: provides attributes that can be used to classify or subclassify elements in any way. [1.3.1. Attribute Classes 17.1.1. Words and Above 3.6.1. Referring Strings 3.7. Simple Links and Cross-References 3.6.5. Abbreviations and Their Expansions 3.13.1. Core Tags for Verse 7.2.5. Speech Contents 4.1.1. Un-numbered Divisions 4.1.2. Numbered Divisions 4.2.1. Headings and Trailers 4.4. Virtual Divisions 13.3.2.3. Personal Relationships 11.3.1.1. Core Elements for Transcriptional Work 16.1.1. Pointers and Links 16.3. Blocks, Segments, and Anchors 12.2. Linking the Apparatus to the Text 22.5.1.2. Defining Content Models: RELAX NG 8.3. Elements Unique to Spoken Texts 23.3.1.3. Modification of Attribute and Attribute Value Lists]
          att.written: provides attributes to indicate the hand in which the content of an element was written in the source being transcribed. [1.3.1. Attribute Classes]
          author: (author) in a bibliographic reference, contains the name(s) of an author, personal or corporate, of a work; for example in the same form as that provided by a recognized bibliographic name authority. [3.12.2.2. Titles, Authors, and Editors 2.2.1. The Title Statement]
          authority: (release authority) supplies the name of a person or other agency responsible for making a work available, other than a publisher or distributor. [2.2.4. Publication, Distribution, Licensing, etc.]
          availability: (availability) supplies information about the availability of a text, for example any restrictions on its use or distribution, its copyright status, any licence applying to it, etc. [2.2.4. Publication, Distribution, Licensing, etc.]
          back: (back matter) contains any appendixes, etc. following the main part of a text. [4.7. Back Matter 4. Default Text Structure]
          bibl: (bibliographic citation) contains a loosely-structured bibliographic citation of which the sub-components may or may not be explicitly tagged. [3.12.1. Methods of Encoding Bibliographic References and Lists of References 2.2.7. The Source Description 15.3.2. Declarable Elements]
          biblFull: (fully-structured bibliographic citation) contains a fully-structured bibliographic citation, in which all components of the TEI file description are present. [3.12.1. Methods of Encoding Bibliographic References and Lists of References 2.2. The File Description 2.2.7. The Source Description 15.3.2. Declarable Elements]
          biblScope: (scope of bibliographic reference) defines the scope of a bibliographic reference, for example as a list of page numbers, or a named subdivision of a larger work. [3.12.2.5. Scopes and Ranges in Bibliographic Citations]
          biblStruct: (structured bibliographic citation) contains a structured bibliographic citation, in which only bibliographic sub-elements appear and in a specified order. [3.12.1. Methods of Encoding Bibliographic References and Lists of References 2.2.7. The Source Description 15.3.2. Declarable Elements]
          binaryObject: provides encoded binary data representing an inline graphic, audio, video or other object. [3.10. Graphics and Other Non-textual Components]
          body: (text body) contains the whole body of a single unitary text, excluding any front or back matter. [4. Default Text Structure]
          byline: (byline) contains the primary statement of responsibility given for a work on its title page or at the head or end of the work. [4.2.2. Openers and Closers 4.5. Front Matter]
          cRefPattern: (canonical reference pattern) specifies an expression and replacement pattern for transforming a canonical reference into a URI. [2.3.6.3. Milestone Method 2.3.6. The Reference System Declaration 2.3.6.2. Search-and-Replace Method]
          calendar: (calendar) describes a calendar or dating system used in a dating formula in the text. [2.4.5. Calendar Description]
          calendarDesc: (calendar description) contains a description of the calendar system used in any dating expression found in the text. [2.4. The Profile Description 2.4.5. Calendar Description]
          case: (case) contains grammatical case information given by a dictionary for a given form. [9.3.1. Information on Written and Spoken Forms]
          catDesc: (category description) describes some category within a taxonomy or text typology, either in the form of a brief prose description or in terms of the situational parameters used by the TEI formal <textDesc>. [2.3.7. The Classification Declaration]
          catRef: (category reference) specifies one or more defined categories within some taxonomy or text typology. [2.4.3. The Text Classification]
          category: (category) contains an individual descriptive category, possibly nested within a superordinate category, within a user-defined taxonomy. [2.3.7. The Classification Declaration]
          cb: (column beginning) marks the beginning of a new column of a text on a multi-column page. [3.11.3. Milestone Elements]
          cell: (cell) contains one cell of a table. [14.1.1. TEI Tables]
          change: (change) documents a change or set of changes made during the production of a source document, or during the revision of an electronic file. [2.6. The Revision Description 2.4.1. Creation 11.7. Identifying Changes and Revisions]
          choice: (choice) groups a number of alternative encodings for the same point in a text. [3.5. Simple Editorial Changes]
          cit: (cited quotation) contains a quotation from some other document, together with a bibliographic reference to its source. In a dictionary it may contain an example text with at least one occurrence of the word form, used in the sense being described, or a translation of the headword, or an example. [3.3.3. Quotation 4.3.1. Grouped Texts 9.3.5.1. Examples]
          citeData: (citation data) specifies how information may be extracted from citation structures. [3.11.4. Declaring Reference Systems 16.2.5.4. Citation Structures]
          citeStructure: (citation structure) declares a structure and method for citing the current document. [3.11.4. Declaring Reference Systems 16.2.5.4. Citation Structures]
          citedRange: (cited range) defines the range of cited content, often represented by pages or other units [3.12.2.5. Scopes and Ranges in Bibliographic Citations]
          classCode: (classification code) contains the classification code used for this text in some standard classification system. [2.4.3. The Text Classification]
          classDecl: (classification declarations) contains one or more taxonomies defining any classificatory codes used elsewhere in the text. [2.3.7. The Classification Declaration 2.3. The Encoding Description]
          closer: (closer) groups together salutations, datelines, and similar phrases appearing as a final group at the end of a division, especially of a letter. [4.2.2. Openers and Closers 4.2. Elements Common to All Divisions]
          colloc: (collocate) contains any sequence of words that co-occur with the headword with significant frequency. [9.3.2. Grammatical Information]
          conversion: defines how to calculate one unit of measure in terms of another. [2.3.9. The Unit Declaration]
          corr: (correction) contains the correct form of a passage apparently erroneous in the copy text. [3.5.1. Apparent Errors]
          correction: (correction principles) states how and under what circumstances corrections have been made in the text. [2.3.3. The Editorial Practices Declaration 15.3.2. Declarable Elements]
          correspAction: (correspondence action) contains a structured description of the place, the name of a person/organization and the date related to the sending/receiving of a message or any other action related to the correspondence. [2.4.6. Correspondence Description]
          correspContext: (correspondence context) provides references to preceding or following correspondence related to this piece of correspondence. [2.4.6. Correspondence Description]
          correspDesc: (correspondence description) contains a description of the actions related to one act of correspondence. [2.4.6. Correspondence Description]
          creation: (creation) contains information about the creation of a text. [2.4.1. Creation 2.4. The Profile Description]
          + + att.personal + : ( + attributes for components of names usually, but not necessarily, personal names) + common attributes for those elements which form part of a name usually, but not necessarily, a personal name.[ + 13.2.1. Personal Names]
          damage: (damage) contains an area of damage to the text witness. [11.3.3.1. Damage, Illegibility, and Supplied Text] + + att.placement + : + provides attributes for describing where on the source page or object a textual element appears.[ + 3.5.3. Additions, Deletions, and Omissions + 11.3.1.4. Additions and Deletions]
          + + att.pointing + : + provides a set of attributes used by all elements which point to other elements by means of one or more URI references.[ + 1.3.1.1.2. Language Indicators + 3.7. Simple Links and Cross-References]
          + + att.pointing.group + : + provides a set of attributes common to all elements which enclose groups of pointer elements.[ + 16. Linking, Segmentation, and Alignment]
          + + att.ranging + : + provides attributes for describing numerical ranges.
          + + att.resourced + : + provides attributes by which a resource (such as an externally held media file) may be located.
          + + att.segLike + : + provides attributes for elements used for arbitrary segmentation.[ + 16.3. Blocks, Segments, and Anchors + 17.1. Linguistic Segment Categories]
          + + att.sortable + : + provides attributes for elements in lists or groups that are sortable, but whose sorting key cannot be derived mechanically from the element content.[ + 9.1. Dictionary Body and Overall Structure]
          + + att.spanning + : + provides attributes for elements which delimit a span of text by pointing mechanisms rather than by enclosing it.[ + 11.3.1.4. Additions and Deletions + 1.3.1. Attribute Classes]
          + + att.styleDef + : + provides attributes to specify the name of a formal definition language used to provide formatting or rendition information.
          + + att.tableDecoration + : + provides attributes used to decorate rows or cells of a table.[ + 14. Tables, Formulæ, Graphics, and Notated Music]
          + + att.timed + : + provides attributes common to those elements which have a duration in time, expressed either absolutely or by reference to an alignment map.[ + 8.3.5. Temporal Information]
          + + att.transcriptional + : + provides attributes specific to elements encoding authorial or scribal intervention in a text when transcribing manuscript or similar sources.[ + 11.3.1.4. Additions and Deletions]
          + + att.typed + : + provides attributes that can be used to classify or subclassify elements in any way.[ + 1.3.1. Attribute Classes + 17.1.1. Words and Above + 3.6.1. Referring Strings + 3.7. Simple Links and Cross-References + 3.6.5. Abbreviations and Their Expansions + 3.13.1. Core Tags for Verse + 7.2.5. Speech Contents + 4.1.1. Un-numbered Divisions + 4.1.2. Numbered Divisions + 4.2.1. Headings and Trailers + 4.4. Virtual Divisions + 13.3.2.3. Personal Relationships + 11.3.1.1. Core Elements for Transcriptional Work + 16.1.1. Pointers and Links + 16.3. Blocks, Segments, and Anchors + 12.2. Linking the Apparatus to the Text + 22.5.1.2. Defining Content Models: RELAX NG + 8.3. Elements Unique to Spoken Texts + 23.3.1.3. Modification of Attribute and Attribute Value Lists]
          + + att.written + : + provides attributes to indicate the hand in which the content of an element was written in the source being transcribed.[ + 1.3.1. Attribute Classes]
          + + author + : ( + author) + in a bibliographic reference, contains the name(s) of an author, personal or corporate, of a work; for example in the same form as that provided by a recognized bibliographic name authority.[ + 3.12.2.2. Titles, Authors, and Editors + 2.2.1. The Title Statement]
          + + authority + : ( + release authority) + supplies the name of a person or other agency responsible for making a work available, other than a publisher or distributor.[ + 2.2.4. Publication, Distribution, Licensing, etc.]
          + + availability + : ( + availability) + supplies information about the availability of a text, for example any restrictions on its use or distribution, its copyright status, any licence applying to it, etc.[ + 2.2.4. Publication, Distribution, Licensing, etc.]
          + + back + : ( + back matter) + contains any appendixes, etc. following the main part of a text.[ + 4.7. Back Matter + 4. Default Text Structure]
          + + bibl + : ( + bibliographic citation) + contains a loosely-structured bibliographic citation of which the sub-components may or may not be explicitly tagged.[ + 3.12.1. Methods of Encoding Bibliographic References and Lists of References + 2.2.7. The Source Description + 15.3.2. Declarable Elements]
          + + biblFull + : ( + fully-structured bibliographic citation) + contains a fully-structured bibliographic citation, in which all components of the TEI file description are present.[ + 3.12.1. Methods of Encoding Bibliographic References and Lists of References + 2.2. The File Description + 2.2.7. The Source Description + 15.3.2. Declarable Elements]
          + + biblScope + : ( + scope of bibliographic reference) + defines the scope of a bibliographic reference, for example as a list of page numbers, or a named subdivision of a larger work.[ + 3.12.2.5. Scopes and Ranges in Bibliographic Citations]
          + + biblStruct + : ( + structured bibliographic citation) + contains a structured bibliographic citation, in which only bibliographic sub-elements appear and in a specified order.[ + 3.12.1. Methods of Encoding Bibliographic References and Lists of References + 2.2.7. The Source Description + 15.3.2. Declarable Elements]
          + + binaryObject + : + provides encoded binary data representing an inline graphic, audio, video or other object.[ + 3.10. Graphics and Other Non-textual Components]
          + + body + : ( + text body) + contains the whole body of a single unitary text, excluding any front or back matter.[ + 4. Default Text Structure]
          + + byline + : ( + byline) + contains the primary statement of responsibility given for a work on its title page or at the head or end of the work.[ + 4.2.2. Openers and Closers + 4.5. Front Matter]
          + + cRefPattern + : ( + canonical reference pattern) + specifies an expression and replacement pattern for transforming a canonical reference into a URI.[ + 2.3.6.3. Milestone Method + 2.3.6. The Reference System Declaration + 2.3.6.2. Search-and-Replace Method]
          + + calendar + : ( + calendar) + describes a calendar or dating system used in a dating formula in the text.[ + 2.4.5. Calendar Description]
          + + calendarDesc + : ( + calendar description) + contains a description of the calendar system used in any dating expression found in the text.[ + 2.4. The Profile Description + 2.4.5. Calendar Description]
          + + case + : ( + case) + contains grammatical case information given by a dictionary for a given form.[ + 9.3.1. Information on Written and Spoken Forms]
          + + catDesc + : ( + category description) + describes some category within a taxonomy or text typology, either in the form of a brief prose description or in terms of the situational parameters used by the TEI formal + <textDesc>.[ + 2.3.7. The Classification Declaration]
          + + catRef + : ( + category reference) + specifies one or more defined categories within some taxonomy or text typology.[ + 2.4.3. The Text Classification]
          + + category + : ( + category) + contains an individual descriptive category, possibly nested within a superordinate category, within a user-defined taxonomy.[ + 2.3.7. The Classification Declaration]
          + + cb + : ( + column beginning) + marks the beginning of a new column of a text on a multi-column page.[ + 3.11.3. Milestone Elements]
          + + cell + : ( + cell) + contains one cell of a table.[ + 14.1.1. TEI Tables]
          + + change + : ( + change) + documents a change or set of changes made during the production of a source document, or during the revision of an electronic file.[ + 2.6. The Revision Description + 2.4.1. Creation + 11.7. Identifying Changes and Revisions]
          + + choice + : ( + choice) + groups a number of alternative encodings for the same point in a text.[ + 3.5. Simple Editorial Changes]
          + + cit + : ( + cited quotation) + contains a quotation from some other document, together with a bibliographic reference to its source. In a dictionary it may contain an example text with at least one occurrence of the word form, used in the sense being described, or a translation of the headword, or an example.[ + 3.3.3. Quotation + 4.3.1. Grouped Texts + 9.3.5.1. Examples]
          + + citeData + : ( + citation data) + specifies how information may be extracted from citation structures.[ + 3.11.4. Declaring Reference Systems + 16.2.5.4. Citation Structures]
          + + citeStructure + : ( + citation structure) + declares a structure and method for citing the current document.[ + 3.11.4. Declaring Reference Systems + 16.2.5.4. Citation Structures]
          + + citedRange + : ( + cited range) + defines the range of cited content, often represented by pages or other units[ + 3.12.2.5. Scopes and Ranges in Bibliographic Citations]
          + + classCode + : ( + classification code) + contains the classification code used for this text in some standard classification system.[ + 2.4.3. The Text Classification]
          + + classDecl + : ( + classification declarations) + contains one or more taxonomies defining any classificatory codes used elsewhere in the text.[ + 2.3.7. The Classification Declaration + 2.3. The Encoding Description]
          + + closer + : ( + closer) + groups together salutations, datelines, and similar phrases appearing as a final group at the end of a division, especially of a letter.[ + 4.2.2. Openers and Closers + 4.2. Elements Common to All Divisions]
          + + colloc + : ( + collocate) + contains any sequence of words that co-occur with the headword with significant frequency.[ + 9.3.2. Grammatical Information]
          + + conversion + : + defines how to calculate one unit of measure in terms of another.[ + 2.3.9. The Unit Declaration]
          + + corr + : ( + correction) + contains the correct form of a passage apparently erroneous in the copy text.[ + 3.5.1. Apparent Errors]
          + + correction + : ( + correction principles) + states how and under what circumstances corrections have been made in the text.[ + 2.3.3. The Editorial Practices Declaration + 15.3.2. Declarable Elements]
          + + correspAction + : ( + correspondence action) + contains a structured description of the place, the name of a person/organization and the date related to the sending/receiving of a message or any other action related to the correspondence.[ + 2.4.6. Correspondence Description]
          + + correspContext + : ( + correspondence context) + provides references to preceding or following correspondence related to this piece of correspondence.[ + 2.4.6. Correspondence Description]
          + + correspDesc + : ( + correspondence description) + contains a description of the actions related to one act of correspondence.[ + 2.4.6. Correspondence Description]
          + + creation + : ( + creation) + contains information about the creation of a text.[ + 2.4.1. Creation + 2.4. The Profile Description]
          + + damage + : ( + damage) + contains an area of damage to the text witness.[ + 11.3.3.1. Damage, Illegibility, and Supplied Text]
          + + damageSpan + : ( + damaged span of text) + marks the beginning of a longer sequence of text which is damaged in some way but still legible.[ + 11.3.3.1. Damage, Illegibility, and Supplied Text]
          + + date + : ( + date) + contains a date in any format.[ + 3.6.4. Dates and Times + 2.2.4. Publication, Distribution, Licensing, etc. + 2.6. The Revision Description + 3.12.2.4. Imprint, Size of a Document, and Reprint Information + 15.2.3. The Setting Description + 13.4. Dates]
          + + dateline + : ( + dateline) + contains a brief description of the place, date, time, etc. of production of a letter, newspaper story, or other work, prefixed or suffixed to it as a kind of heading or trailer.[ + 4.2.2. Openers and Closers]
          + + def + : ( + definition) + contains definition text in a dictionary entry.[ + 9.3.3.1. Definitions]
          + + del + : ( + deletion) + contains a letter, word, or passage deleted, marked as deleted, or otherwise indicated as superfluous or spurious in the copy text by an author, scribe, or a previous annotator or corrector.[ + 3.5.3. Additions, Deletions, and Omissions]
          + + delSpan + : ( + deleted span of text) + marks the beginning of a longer sequence of text deleted, marked as deleted, or otherwise signaled as superfluous or spurious by an author, scribe, annotator, or corrector.[ + 11.3.1.4. Additions and Deletions]
          + + desc + : ( + description) + contains a short description of the purpose, function, or use of its parent element, or when the parent is a documentation element, describes or defines the object being documented.[ + 22.4.1. Description of Components]
          + + dictScrap + : ( + dictionary scrap) + encloses a part of a dictionary entry in which other phrase-level dictionary elements are freely combined.[ + 9.1. Dictionary Body and Overall Structure + 9.2. The Structure of Dictionary Entries]
          + + distinct + : + identifies any word or phrase which is regarded as linguistically distinct, for example as archaic, technical, dialectal, non-preferred, etc., or as forming part of a sublanguage.[ + 3.3.2.3. Other Linguistically Distinct Material]
          + + distributor + : ( + distributor) + supplies the name of a person or other agency responsible for the distribution of a text.[ + 2.2.4. Publication, Distribution, Licensing, etc.]
          + + div + : ( + text division) + contains a subdivision of the front, body, or back of a text.[ + 4.1. Divisions of the Body]
          + + div1 + : ( + level-1 text division) + contains a first-level subdivision of the front, body, or back of a text.[ + 4.1.2. Numbered Divisions]
          + + div2 + : ( + level-2 text division) + contains a second-level subdivision of the front, body, or back of a text.[ + 4.1.2. Numbered Divisions]
          + + div3 + : ( + level-3 text division) + contains a third-level subdivision of the front, body, or back of a text.[ + 4.1.2. Numbered Divisions]
          + + div4 + : ( + level-4 text division) + contains a fourth-level subdivision of the front, body, or back of a text.[ + 4.1.2. Numbered Divisions]
          + + div5 + : ( + level-5 text division) + contains a fifth-level subdivision of the front, body, or back of a text.[ + 4.1.2. Numbered Divisions]
          + + div6 + : ( + level-6 text division) + contains a sixth-level subdivision of the front, body, or back of a text.[ + 4.1.2. Numbered Divisions]
          + + div7 + : ( + level-7 text division) + contains the smallest possible subdivision of the front, body or back of a text, larger than a paragraph.[ + 4.1.2. Numbered Divisions]
          + + divGen + : ( + automatically generated text division) + indicates the location at which a textual division generated automatically by a text-processing application is to appear.[ + 3.9.2. Index Entries]
          + + docAuthor + : ( + document author) + contains the name of the author of the document, as given on the title page (often but not always contained in a byline).[ + 4.6. Title Pages]
          + + docDate + : ( + document date) + contains the date of a document, as given on a title page or in a dateline.[ + 4.6. Title Pages]
          + + docEdition + : ( + document edition) + contains an edition statement as presented on a title page of a document.[ + 4.6. Title Pages]
          + + docImprint + : ( + document imprint) + contains the imprint statement (place and date of publication, publisher name), as given (usually) at the foot of a title page.[ + 4.6. Title Pages]
          + + docTitle + : ( + document title) + contains the title of a document, including all its constituents, as given on a title page.[ + 4.6. Title Pages]
          + + eLeaf + : ( + leaf or terminal node of an embedding tree) + provides explicitly for a leaf of an embedding tree, which may also be encoded with the + <eTree>element.[ + 19.3. Another Tree Notation]
          + + eTree + : ( + embedding tree) + provides an alternative to the + <tree>element for representing ordered rooted tree structures.[ + 19.3. Another Tree Notation]
          + + edition + : ( + edition) + describes the particularities of one edition of a text.[ + 2.2.2. The Edition Statement]
          + + editionStmt + : ( + edition statement) + groups information relating to one edition of a text.[ + 2.2.2. The Edition Statement + 2.2. The File Description]
          + + editor + : + contains a secondary statement of responsibility for a bibliographic item, for example the name of an individual, institution or organization, (or of several such) acting as editor, compiler, translator, etc.[ + 3.12.2.2. Titles, Authors, and Editors]
          + + editorialDecl + : ( + editorial practice declaration) + provides details of editorial principles and practices applied during the encoding of a text.[ + 2.3.3. The Editorial Practices Declaration + 2.3. The Encoding Description + 15.3.2. Declarable Elements]
          + + ellipsis + : ( + deliberately marked omission) + indicates a purposeful marking in the source document signalling that content has been omitted, and may also supply or describe the omitted content.[ + 3.5.3. Additions, Deletions, and Omissions]
          + + email + : ( + electronic mail address) + contains an email address identifying a location to which email messages can be delivered.[ + 3.6.2. Addresses]
          + + emph + : ( + emphasized) + marks words or phrases which are stressed or emphasized for linguistic or rhetorical effect.[ + 3.3.2.2. Emphatic Words and Phrases + 3.3.2. Emphasis, Foreign Words, and Unusual Language]
          + + encodingDesc + : ( + encoding description) + documents the relationship between an electronic text and the source or sources from which it was derived.[ + 2.3. The Encoding Description + 2.1.1. The TEI Header and Its Components]
          + + entry + : ( + entry) + contains a single structured entry in any kind of lexical resource, such as a dictionary or lexicon.[ + 9.1. Dictionary Body and Overall Structure + 9.2. The Structure of Dictionary Entries]
          + + entryFree + : ( + unstructured entry) + contains a single unstructured entry in any kind of lexical resource, such as a dictionary or lexicon.[ + 9.1. Dictionary Body and Overall Structure + 9.2. The Structure of Dictionary Entries]
          + + epigraph + : ( + epigraph) + contains a quotation, anonymous or attributed, appearing at the start or end of a section or on a title page.[ + 4.2.3. Arguments, Epigraphs, and Postscripts + 4.2. Elements Common to All Divisions + 4.6. Title Pages]
          + + etym + : ( + etymology) + encloses the etymological information in a dictionary entry.[ + 9.3.4. Etymological Information]
          + + ex + : ( + editorial expansion) + contains a sequence of letters added by an editor or transcriber when expanding an abbreviation.[ + 11.3.1.2. Abbreviation and Expansion]
          + + expan + : ( + expansion) + contains the expansion of an abbreviation.[ + 3.6.5. Abbreviations and Their Expansions]
          + + extent + : ( + extent) + describes the approximate size of a text stored on some carrier medium or of some other object, digital or non-digital, specified in any convenient units.[ + 2.2.3. Type and Extent of File + 2.2. The File Description + 3.12.2.4. Imprint, Size of a Document, and Reprint Information + 10.7.1. Object Description]
          + + facsimile + : + contains a representation of some written source in the form of a set of images rather than as transcribed or encoded text.[ + 11.1. Digital Facsimiles]
          + + figDesc + : ( + description of figure) + contains a brief prose description of the appearance or content of a graphic figure, for use when documenting an image without displaying it.[ + 14.4. Specific Elements for Graphic Images]
          + + figure + : ( + figure) + groups elements representing or containing graphic information such as an illustration, formula, or figure.[ + 14.4. Specific Elements for Graphic Images]
          + + fileDesc + : ( + file description) + contains a full bibliographic description of an electronic file.[ + 2.2. The File Description + 2.1.1. The TEI Header and Its Components]
          + + floatingText + : ( + floating text) + contains a single text of any kind, whether unitary or composite, which interrupts the text containing it at any point and after which the surrounding text resumes.[ + 4.3.2. Floating Texts]
          + + foreign + : ( + foreign) + identifies a word or phrase as belonging to some language other than that of the surrounding text.[ + 3.3.2.1. Foreign Words or Expressions]
          + + forest + : ( + forest) + provides for groups of rooted trees.[ + 19.3. Another Tree Notation]
          + + form + : ( + form information group) + groups all the information on the written and spoken forms of one headword.[ + 9.3.1. Information on Written and Spoken Forms]
          + + formula + : ( + formula) + contains a mathematical or other formula.[ + 14.2. Formulæ and Mathematical Expressions]
          + + front + : ( + front matter) + contains any prefatory matter (headers, abstracts, title page, prefaces, dedications, etc.) found at the start of a document, before the main body.[ + 4.6. Title Pages + 4. Default Text Structure]
          + + funder + : ( + funding body) + specifies the name of an individual, institution, or organization responsible for the funding of a project or text.[ + 2.2.1. The Title Statement]
          + + fw + : ( + forme work) + contains a running head (e.g. a header, footer), catchword, or similar material appearing on the current page.[ + 11.6. Headers, Footers, and Similar Matter]
          + + gap + : ( + gap) + indicates a point where material has been omitted in a transcription, whether for editorial reasons described in the TEI header, as part of sampling practice, or because the material is illegible, invisible, or inaudible.[ + 3.5.3. Additions, Deletions, and Omissions]
          + + gb + : ( + gathering beginning) + marks the beginning of a new gathering or quire in a transcribed codex.[ + 3.11.3. Milestone Elements]
          + + gen + : ( + gender) + identifies the morphological gender of a lexical item, as given in the dictionary.[ + 9.3.1. Information on Written and Spoken Forms]
          + + geoDecl + : ( + geographic coordinates declaration) + documents the notation and the datum used for geographic coordinates expressed as content of the + <geo>element elsewhere within the document.[ + 2.3.8. The Geographic Coordinates Declaration]
          + + gloss + : ( + gloss) + identifies a phrase or word used to provide a gloss or definition for some other word or phrase.[ + 3.4.1. Terms and Glosses + 22.4.1. Description of Components]
          + + gram + : ( + grammatical information) + within an entry in a dictionary or a terminological data file, contains grammatical information relating to a term, word, or form.[ + 9.3.2. Grammatical Information]
          + + gramGrp + : ( + grammatical information group) + groups morpho-syntactic information about a lexical item, e.g. + <pos>, + <gen>, + <number>, + <case>, or + <iType>(inflectional class).[ + 9.3.2. Grammatical Information]
          + + graph + : ( + graph) + encodes a graph, which is a collection of nodes, and arcs which connect the nodes.[ + 19.1. Graphs and Digraphs]
          + + graphic + : ( + graphic) + indicates the location of a graphic or illustration, either forming part of a text, or providing an image of it.[ + 3.10. Graphics and Other Non-textual Components + 11.1. Digital Facsimiles]
          + + group + : ( + group) + contains the body of a composite text, grouping together a sequence of distinct texts (or groups of such texts) which are regarded as a unit for some purpose, for example the collected works of an author, a sequence of prose essays, etc.[ + 4. Default Text Structure + 4.3.1. Grouped Texts + 15.1. Varieties of Composite Text]
          + + handNote + : ( + note on hand) + describes a particular style or hand distinguished within a manuscript.[ + 10.7.2. Writing, Decoration, and Other Notations]
          + + handNotes + : + contains one or more + <handNote>elements documenting the different hands identified within the source texts.[ + 11.3.2.1. Document Hands]
          + + handShift + : ( + handwriting shift) + marks the beginning of a sequence of text written in a new hand, or the beginning of a scribal stint.[ + 11.3.2.1. Document Hands]
          + + head + : ( + heading) + contains any type of heading, for example the title of a section, or the heading of a list, glossary, manuscript description, etc.[ + 4.2.1. Headings and Trailers]
          + + headItem + : ( + heading for list items) + contains the heading for the item or gloss column in a glossary list or similar structured list.[ + 3.8. Lists]
          + + headLabel + : ( + heading for list labels) + contains the heading for the label or term column in a glossary list or similar structured list.[ + 3.8. Lists]
          + + hi + : ( + highlighted) + marks a word or phrase as graphically distinct from the surrounding text, for reasons concerning which no claim is made.[ + 3.3.2.2. Emphatic Words and Phrases + 3.3.2. Emphasis, Foreign Words, and Unusual Language]
          + + hom + : ( + homograph) + groups information relating to one homograph within an entry.[ + 9.2. The Structure of Dictionary Entries]
          + + hyph + : ( + hyphenation) + contains a hyphenated form of a dictionary headword, or hyphenation information in some other form.[ + 9.3.1. Information on Written and Spoken Forms]
          + + hyphenation + : ( + hyphenation) + summarizes the way in which hyphenation in a source text has been treated in an encoded version of it.[ + 2.3.3. The Editorial Practices Declaration + 15.3.2. Declarable Elements]
          + + iNode + : ( + intermediate (or internal) node) + represents an intermediate (or internal) node of a tree.[ + 19.2. Trees]
          + + iType + : ( + inflectional class) + indicates the inflectional class associated with a lexical item.[ + 9.3.1. Information on Written and Spoken Forms]
          + + idno + : ( + identifier) + supplies any form of identifier used to identify some object, such as a bibliographic item, a person, a title, an organization, etc. in a standardized way.[ + 13.3.1. Basic Principles + 2.2.4. Publication, Distribution, Licensing, etc. + 2.2.5. The Series Statement + 3.12.2.4. Imprint, Size of a Document, and Reprint Information]
          + + imprimatur + : ( + imprimatur) + contains a formal statement authorizing the publication of a work, sometimes required to appear on a title page or its verso.[ + 4.6. Title Pages]
          + + imprint + : + groups information relating to the publication or distribution of a bibliographic item.[ + 3.12.2.4. Imprint, Size of a Document, and Reprint Information]
          + + index + : ( + index entry) + marks a location to be indexed for whatever purpose.[ + 3.9.2. Index Entries]
          + + interpretation + : ( + interpretation) + describes the scope of any analytic or interpretive information added to the text in addition to the transcription.[ + 2.3.3. The Editorial Practices Declaration]
          + + item + : ( + item) + contains one component of a list.[ + 3.8. Lists + 2.6. The Revision Description]
          + + join + : ( + join) + identifies a possibly fragmented segment of text, by pointing at the possibly discontiguous elements which compose it.[ + 16.7. Aggregation]
          + + joinGrp + : ( + join group) + groups a collection of + <join>elements and possibly pointers.[ + 16.7. Aggregation]
          + + keywords + : ( + keywords) + contains a list of keywords or phrases identifying the topic or nature of a text.[ + 2.4.3. The Text Classification]
          + + l + : ( + verse line) + contains a single, possibly incomplete, line of verse.[ + 3.13.1. Core Tags for Verse + 3.13. Passages of Verse or Drama + 7.2.5. Speech Contents]
          + + label + : ( + label) + contains any label or heading used to identify part of a text, typically but not exclusively in a list or glossary.[ + 3.8. Lists]
          + + lang + : ( + language name) + contains the name of a language mentioned in etymological or other linguistic discussion.[ + 9.3.4. Etymological Information]
          + + langUsage + : ( + language usage) + describes the languages, sublanguages, registers, dialects, etc. represented within a text.[ + 2.4.2. Language Usage + 2.4. The Profile Description + 15.3.2. Declarable Elements]
          + + language + : ( + language) + characterizes a single language or sublanguage used within a text.[ + 2.4.2. Language Usage]
          + + lb + : ( + line beginning) + marks the beginning of a new (typographic) line in some edition or version of a text.[ + 3.11.3. Milestone Elements + 7.2.5. Speech Contents]
          + + lbl + : ( + label) + contains a label for a form, example, translation, or other piece of information, e.g. abbreviation for, contraction of, literally, approximately, synonyms:, etc.[ + 9.3.1. Information on Written and Spoken Forms + 9.3.3.2. Translation Equivalents + 9.3.5.3. Cross-References to Other Entries]
          + + leaf + : ( + leaf) + encodes the leaves (terminal nodes) of a tree.[ + 19.2. Trees]
          + + lg + : ( + line group) + contains one or more verse lines functioning as a formal unit, e.g. a stanza, refrain, verse paragraph, etc.[ + 3.13.1. Core Tags for Verse + 3.13. Passages of Verse or Drama + 7.2.5. Speech Contents]
          + + licence + : + contains information about a licence or other legal agreement applicable to the text.[ + 2.2.4. Publication, Distribution, Licensing, etc.]
          + + line + : + contains the transcription of a topographic line in the source document[ + 11.2.2. Embedded Transcription]
          + + linkGrp + : ( + link group) + defines a collection of associations or hypertextual links.[ + 16.1. Links]
          + + list + : ( + list) + contains any sequence of items organized as a list.[ + 3.8. Lists]
          + + listAnnotation + : + contains a list of annotations, typically encoded as + <annotation>, + <annotationBlock>, or + <note>, possibly organized with nested + <listAnnotation>elements.[ + 16.10. The standOff Container]
          + + listBibl + : ( + citation list) + contains a list of bibliographic citations of any kind.[ + 3.12.1. Methods of Encoding Bibliographic References and Lists of References + 2.2.7. The Source Description + 15.3.2. Declarable Elements]
          + + listChange + : + groups a number of change descriptions associated with either the creation of a source text or the revision of an encoded text.[ + 2.6. The Revision Description + 11.7. Identifying Changes and Revisions]
          + + listForest + : + provides for lists of forests.[ + 19.3. Another Tree Notation]
          + + listPrefixDef + : ( + list of prefix definitions) + contains a list of definitions of prefixing schemes used in + teidata.pointervalues, showing how abbreviated URIs using each scheme may be expanded into full URIs.[ + 16.2.3. Using Abbreviated Pointers]
          + + listTranspose + : + supplies a list of transpositions, each of which is indicated at some point in a document typically by means of metamarks.[ + 11.3.4.5. Transpositions]
          + + macro.limitedContent + : ( + paragraph content) + defines the content of prose elements that are not used for transcription of extant materials.[ + 1.3. The TEI Class System]
          + + macro.paraContent + : ( + paragraph content) + defines the content of paragraphs and similar elements.[ + 1.3. The TEI Class System]
          + + macro.phraseSeq + : ( + phrase sequence) + defines a sequence of character data and phrase-level elements.[ + 1.4.1. Standard Content Models]
          + + macro.phraseSeq.limited + : ( + limited phrase sequence) + defines a sequence of character data and those phrase-level elements that are not typically used for transcribing extant documents.[ + 1.4.1. Standard Content Models]
          + + macro.specialPara + : ( + 'special' paragraph content) + defines the content model of elements such as notes or list items, which either contain a series of component-level elements or else have the same structure as a paragraph, containing a series of phrase-level and inter-level elements.[ + 1.3. The TEI Class System]
          + + macro.xtext + : ( + extended text) + defines a sequence of character data and gaiji elements.
          + + measure + : ( + measure) + contains a word or phrase referring to some quantity of an object or commodity, usually comprising a number, a unit, and a commodity name.[ + 3.6.3. Numbers and Measures]
          + + measureGrp + : ( + measure group) + contains a group of dimensional specifications which relate to the same object, for example the height and width of a manuscript page.[ + 10.3.4. Dimensions]
          + + media + : + indicates the location of any form of external media such as an audio or video clip etc.[ + 3.10. Graphics and Other Non-textual Components]
          + + meeting + : + contains the formalized descriptive title for a meeting or conference, for use in a bibliographic description for an item derived from such a meeting, or as a heading or preamble to publications emanating from it.[ + 3.12.2.2. Titles, Authors, and Editors]
          + + mentioned + : + marks words or phrases mentioned, not used.[ + 3.3.3. Quotation]
          + + metamark + : + contains or describes any kind of graphic or written signal within a document the function of which is to determine how it should be read rather than forming part of the actual content of the document.[ + 11.3.4.2. Metamarks]
          + + milestone + : ( + milestone) + marks a boundary point separating any kind of section of a text, typically but not necessarily indicating a point at which some part of a standard reference system changes, where the change is not represented by a structural element.[ + 3.11.3. Milestone Elements]
          + + mod + : + represents any kind of modification identified within a single document.[ + 11.3.4.1. Generic Modification]
          + + model.addrPart + : + groups elements such as names or postal codes which may appear as part of a postal address.[ + 3.6.2. Addresses]
          + + model.addressLike + : + groups elements used to represent a postal or email address.[ + 1. The TEI Infrastructure]
          damageSpan: (damaged span of text) marks the beginning of a longer sequence of text which is damaged in some way but still legible. [11.3.3.1. Damage, Illegibility, and Supplied Text]
          + + model.annotationLike + : + groups elements used to represent annotations.[ + 16.10. The standOff Container]
          date: (date) contains a date in any format. [3.6.4. Dates and Times 2.2.4. Publication, Distribution, Licensing, etc. 2.6. The Revision Description 3.12.2.4. Imprint, Size of a Document, and Reprint Information 15.2.3. The Setting Description 13.4. Dates] + + model.annotationPart.body + : + groups elements which may be used as an + <annotation>body.
          dateline: (dateline) contains a brief description of the place, date, time, etc. of production of a letter, newspaper story, or other work, prefixed or suffixed to it as a kind of heading or trailer. [4.2.2. Openers and Closers] + + model.applicationLike + : + groups elements used to record application-specific information about a document in its header.
          def: (definition) contains definition text in a dictionary entry. [9.3.3.1. Definitions] + + model.attributable + : + groups elements that contain a word or phrase that can be attributed to a source.[ + 3.3.3. Quotation + 4.3.2. Floating Texts]
          del: (deletion) contains a letter, word, or passage deleted, marked as deleted, or otherwise indicated as superfluous or spurious in the copy text by an author, scribe, or a previous annotator or corrector. [3.5.3. Additions, Deletions, and Omissions] + + model.availabilityPart + : + groups elements such as licences and paragraphs of text which may appear as part of an availability statement[ + 2.2.4. Publication, Distribution, Licensing, etc.]
          delSpan: (deleted span of text) marks the beginning of a longer sequence of text deleted, marked as deleted, or otherwise signaled as superfluous or spurious by an author, scribe, annotator, or corrector. [11.3.1.4. Additions and Deletions] + + model.biblLike + : + groups elements containing a bibliographic description.[ + 3.12. Bibliographic Citations and References]
          desc: (description) contains a short description of the purpose, function, or use of its parent element, or when the parent is a documentation element, describes or defines the object being documented. [22.4.1. Description of Components] + + model.biblPart + : + groups elements which represent components of a bibliographic description.[ + 3.12. Bibliographic Citations and References]
          dictScrap: (dictionary scrap) encloses a part of a dictionary entry in which other phrase-level dictionary elements are freely combined. [9.1. Dictionary Body and Overall Structure 9.2. The Structure of Dictionary Entries] + + model.catDescPart + : + groups component elements of the TEI header Category Description.
          distinct: identifies any word or phrase which is regarded as linguistically distinct, for example as archaic, technical, dialectal, non-preferred, etc., or as forming part of a sublanguage. [3.3.2.3. Other Linguistically Distinct Material] + + model.certLike + : + groups elements which are used to indicate uncertainty or precision of other elements.
          distributor: (distributor) supplies the name of a person or other agency responsible for the distribution of a text. [2.2.4. Publication, Distribution, Licensing, etc.] + + model.choicePart + : + groups elements (other than + <choice>itself) which can be used within a + <choice>alternation.[ + 3.5. Simple Editorial Changes]
          div: (text division) contains a subdivision of the front, body, or back of a text. [4.1. Divisions of the Body] + + model.common + : + groups common chunk- and inter-level elements.[ + 1.3. The TEI Class System]
          div1: (level-1 text division) contains a first-level subdivision of the front, body, or back of a text. [4.1.2. Numbered Divisions] + + model.correspActionPart + : + groups elements which define the parts (usually names, dates and places) of one action related to the correspondence.
          div2: (level-2 text division) contains a second-level subdivision of the front, body, or back of a text. [4.1.2. Numbered Divisions] + + model.correspContextPart + : + groups elements which may appear as part of the correspContext element
          div3: (level-3 text division) contains a third-level subdivision of the front, body, or back of a text. [4.1.2. Numbered Divisions] + + model.correspDescPart + : + groups together metadata elements for describing correspondence
          div4: (level-4 text division) contains a fourth-level subdivision of the front, body, or back of a text. [4.1.2. Numbered Divisions] + + model.dateLike + : + groups elements containing temporal expressions.[ + 3.6.4. Dates and Times + 13.4. Dates]
          div5: (level-5 text division) contains a fifth-level subdivision of the front, body, or back of a text. [4.1.2. Numbered Divisions] + + model.descLike + : + groups elements which contain a description of their function.
          div6: (level-6 text division) contains a sixth-level subdivision of the front, body, or back of a text. [4.1.2. Numbered Divisions] + + model.describedResource + : + groups elements which contain the content of a digital resource and its metadata; these elements may serve as the outermost or ‘root’ element of a TEI-conformant document[ + 1.3. The TEI Class System]
          div7: (level-7 text division) contains the smallest possible subdivision of the front, body or back of a text, larger than a paragraph. [4.1.2. Numbered Divisions] + + model.div1Like + : + groups top-level structural divisions.
          divGen: (automatically generated text division) indicates the location at which a textual division generated automatically by a text-processing application is to appear. [3.9.2. Index Entries] + + model.div2Like + : + groups second-level structural divisions.
          docAuthor: (document author) contains the name of the author of the document, as given on the title page (often but not always contained in a byline). [4.6. Title Pages] + + model.div3Like + : + groups third-level structural divisions.
          docDate: (document date) contains the date of a document, as given on a title page or in a dateline. [4.6. Title Pages] + + model.div4Like + : + groups fourth-level structural divisions.
          docEdition: (document edition) contains an edition statement as presented on a title page of a document. [4.6. Title Pages] + + model.div5Like + : + groups fifth-level structural divisions.
          docImprint: (document imprint) contains the imprint statement (place and date of publication, publisher name), as given (usually) at the foot of a title page. [4.6. Title Pages] + + model.div6Like + : + groups sixth-level structural divisions.
          docTitle: (document title) contains the title of a document, including all its constituents, as given on a title page. [4.6. Title Pages] + + model.div7Like + : + groups seventh-level structural divisions.
          eLeaf: (leaf or terminal node of an embedding tree) provides explicitly for a leaf of an embedding tree, which may also be encoded with the <eTree> element. [19.3. Another Tree Notation] + + model.divBottom + : + groups elements appearing at the end of a text division.[ + 4.2. Elements Common to All Divisions]
          eTree: (embedding tree) provides an alternative to the <tree> element for representing ordered rooted tree structures. [19.3. Another Tree Notation] + + model.divBottomPart + : + groups elements which can occur only at the end of a text division.[ + 4.6. Title Pages]
          edition: (edition) describes the particularities of one edition of a text. [2.2.2. The Edition Statement] + + model.divGenLike + : + groups elements used to represent a structural division which is generated rather than explicitly present in the source.
          editionStmt: (edition statement) groups information relating to one edition of a text. [2.2.2. The Edition Statement 2.2. The File Description] + + model.divLike + : + groups elements used to represent un-numbered generic structural divisions.
          editor: contains a secondary statement of responsibility for a bibliographic item, for example the name of an individual, institution or organization, (or of several such) acting as editor, compiler, translator, etc. [3.12.2.2. Titles, Authors, and Editors] + + model.divPart + : + groups paragraph-level elements appearing directly within divisions.[ + 1.3. The TEI Class System]
          editorialDecl: (editorial practice declaration) provides details of editorial principles and practices applied during the encoding of a text. [2.3.3. The Editorial Practices Declaration 2.3. The Encoding Description 15.3.2. Declarable Elements] + + model.divTop + : + groups elements appearing at the beginning of a text division.[ + 4.2. Elements Common to All Divisions]
          ellipsis: (deliberately marked omission) indicates a purposeful marking in the source document signalling that content has been omitted, and may also supply or describe the omitted content. [3.5.3. Additions, Deletions, and Omissions] + + model.divTopPart + : + groups elements which can occur only at the beginning of a text division.[ + 4.6. Title Pages]
          email: (electronic mail address) contains an email address identifying a location to which email messages can be delivered. [3.6.2. Addresses] + + model.divWrapper + : + groups elements which can appear at either top or bottom of a textual division.[ + 4.2. Elements Common to All Divisions]
          emph: (emphasized) marks words or phrases which are stressed or emphasized for linguistic or rhetorical effect. [3.3.2.2. Emphatic Words and Phrases 3.3.2. Emphasis, Foreign Words, and Unusual Language] + + model.editorialDeclPart + : + groups elements which may be used inside + <editorialDecl>and appear multiple times.
          encodingDesc: (encoding description) documents the relationship between an electronic text and the source or sources from which it was derived. [2.3. The Encoding Description 2.1.1. The TEI Header and Its Components] + + model.egLike + : + groups elements containing examples or illustrations.[ + 22.1.1. Phrase Level Terms]
          entry: (entry) contains a single structured entry in any kind of lexical resource, such as a dictionary or lexicon. [9.1. Dictionary Body and Overall Structure 9.2. The Structure of Dictionary Entries] + + model.emphLike + : + groups phrase-level elements which are typographically distinct and to which a specific function can be attributed.[ + 3.3. Highlighting and Quotation]
          entryFree: (unstructured entry) contains a single unstructured entry in any kind of lexical resource, such as a dictionary or lexicon. [9.1. Dictionary Body and Overall Structure 9.2. The Structure of Dictionary Entries] + + model.encodingDescPart + : + groups elements which may be used inside + <encodingDesc>and appear multiple times.
          epigraph: (epigraph) contains a quotation, anonymous or attributed, appearing at the start or end of a section or on a title page. [4.2.3. Arguments, Epigraphs, and Postscripts 4.2. Elements Common to All Divisions 4.6. Title Pages] + + model.entryLike + : + groups elements structurally analogous to paragraphs within dictionaries.[ + 9.1. Dictionary Body and Overall Structure + 1.3. The TEI Class System]
          etym: (etymology) encloses the etymological information in a dictionary entry. [9.3.4. Etymological Information] + + model.entryPart + : + groups non-morphological elements appearing within a dictionary entry.[ + 9.1. Dictionary Body and Overall Structure]
          ex: (editorial expansion) contains a sequence of letters added by an editor or transcriber when expanding an abbreviation. [11.3.1.2. Abbreviation and Expansion] + + model.entryPart.top + : + groups high level elements within a structured dictionary entry[ + 9.2. The Structure of Dictionary Entries]
          expan: (expansion) contains the expansion of an abbreviation. [3.6.5. Abbreviations and Their Expansions] + + model.formPart + : + groups elements allowed within a + <form>element in a dictionary.[ + 9.3.1. Information on Written and Spoken Forms]
          extent: (extent) describes the approximate size of a text stored on some carrier medium or of some other object, digital or non-digital, specified in any convenient units. [2.2.3. Type and Extent of File 2.2. The File Description 3.12.2.4. Imprint, Size of a Document, and Reprint Information 10.7.1. Object Description] + + model.frontPart + : + groups elements which appear at the level of divisions within front or back matter.[ + 7.1. Front and Back Matter]
          facsimile: contains a representation of some written source in the form of a set of images rather than as transcribed or encoded text. [11.1. Digital Facsimiles] + + model.frontPart.drama + : + groups elements which appear at the level of divisions within front or back matter of performance texts only.[ + 7.1. Front and Back Matter]
          figDesc: (description of figure) contains a brief prose description of the appearance or content of a graphic figure, for use when documenting an image without displaying it. [14.4. Specific Elements for Graphic Images] + + model.gLike + : + groups elements used to represent individual non-Unicode characters or glyphs.
          figure: (figure) groups elements representing or containing graphic information such as an illustration, formula, or figure. [14.4. Specific Elements for Graphic Images] + + model.global + : + groups elements which may appear at any point within a TEI text.[ + 1.3. The TEI Class System]
          fileDesc: (file description) contains a full bibliographic description of an electronic file. [2.2. The File Description 2.1.1. The TEI Header and Its Components] + + model.global.edit + : + groups globally available elements which perform a specifically editorial function.[ + 1.3. The TEI Class System]
          floatingText: (floating text) contains a single text of any kind, whether unitary or composite, which interrupts the text containing it at any point and after which the surrounding text resumes. [4.3.2. Floating Texts] + + model.global.meta + : + groups globally available elements which describe the status of other elements.[ + 1.3. The TEI Class System]
          foreign: (foreign) identifies a word or phrase as belonging to some language other than that of the surrounding text. [3.3.2.1. Foreign Words or Expressions] + + model.gramPart + : + groups elements allowed within a + <gramGrp>element in a dictionary.[ + 9.3.2. Grammatical Information]
          forest: (forest) provides for groups of rooted trees. [19.3. Another Tree Notation] + + model.graphicLike + : + groups elements containing images, formulae, and similar objects.[ + 3.10. Graphics and Other Non-textual Components]
          form: (form information group) groups all the information on the written and spoken forms of one headword. [9.3.1. Information on Written and Spoken Forms] + + model.headLike + : + groups elements used to provide a title or heading at the start of a text division.
          formula: (formula) contains a mathematical or other formula. [14.2. Formulæ and Mathematical Expressions] + + model.hiLike + : + groups phrase-level elements which are typographically distinct but to which no specific function can be attributed.[ + 3.3. Highlighting and Quotation]
          front: (front matter) contains any prefatory matter (headers, abstracts, title page, prefaces, dedications, etc.) found at the start of a document, before the main body. [4.6. Title Pages 4. Default Text Structure] + + model.highlighted + : + groups phrase-level elements which are typographically distinct.[ + 3.3. Highlighting and Quotation]
          funder: (funding body) specifies the name of an individual, institution, or organization responsible for the funding of a project or text. [2.2.1. The Title Statement] + + model.imprintPart + : + groups the bibliographic elements which occur inside imprints.[ + 3.12. Bibliographic Citations and References]
          fw: (forme work) contains a running head (e.g. a header, footer), catchword, or similar material appearing on the current page. [11.6. Headers, Footers, and Similar Matter] + + model.inter + : + groups elements which can appear either within or between paragraph-like elements.[ + 1.3. The TEI Class System]
          gap: (gap) indicates a point where material has been omitted in a transcription, whether for editorial reasons described in the TEI header, as part of sampling practice, or because the material is illegible, invisible, or inaudible. [3.5.3. Additions, Deletions, and Omissions] + + model.lLike + : + groups elements representing metrical components such as verse lines.
          gb: (gathering beginning) marks the beginning of a new gathering or quire in a transcribed codex. [3.11.3. Milestone Elements] + + model.lPart + : + groups phrase-level elements which may appear within verse only.[ + 6.2. Components of the Verse Line]
          gen: (gender) identifies the morphological gender of a lexical item, as given in the dictionary. [9.3.1. Information on Written and Spoken Forms] + + model.labelLike + : + groups elements used to gloss or explain other parts of a document.
          geoDecl: (geographic coordinates declaration) documents the notation and the datum used for geographic coordinates expressed as content of the <geo> element elsewhere within the document. [2.3.8. The Geographic Coordinates Declaration] + + model.lexicalRefinement + : + elements adding further precision to the lexico-grammatical information provided for a dictionary entry.
          gloss: (gloss) identifies a phrase or word used to provide a gloss or definition for some other word or phrase. [3.4.1. Terms and Glosses 22.4.1. Description of Components] + + model.limitedPhrase + : + groups phrase-level elements excluding those elements primarily intended for transcription of existing sources.[ + 1.3. The TEI Class System]
          gram: (grammatical information) within an entry in a dictionary or a terminological data file, contains grammatical information relating to a term, word, or form. [9.3.2. Grammatical Information] + + model.linePart + : + groups transcriptional elements which appear within lines or zones of a source-oriented transcription within a + <sourceDoc>element.
          gramGrp: (grammatical information group) groups morpho-syntactic information about a lexical item, e.g. <pos>, <gen>, <number>, <case>, or <iType> (inflectional class). [9.3.2. Grammatical Information] + + model.listLike + : + groups list-like elements.[ + 3.8. Lists]
          graph: (graph) encodes a graph, which is a collection of nodes, and arcs which connect the nodes. [19.1. Graphs and Digraphs] + + model.measureLike + : + groups elements which denote a number, a quantity, a measurement, or similar piece of text that conveys some numerical meaning.[ + 3.6.3. Numbers and Measures]
          graphic: (graphic) indicates the location of a graphic or illustration, either forming part of a text, or providing an image of it. [3.10. Graphics and Other Non-textual Components 11.1. Digital Facsimiles] + + model.milestoneLike + : + groups milestone-style elements used to represent reference systems.[ + 1.3. The TEI Class System + 3.11.3. Milestone Elements]
          group: (group) contains the body of a composite text, grouping together a sequence of distinct texts (or groups of such texts) which are regarded as a unit for some purpose, for example the collected works of an author, a sequence of prose essays, etc. [4. Default Text Structure 4.3.1. Grouped Texts 15.1. Varieties of Composite Text] + + model.morphLike + : + groups elements which provide morphological information within a dictionary entry.[ + 9.3. Top-level Constituents of Entries]
          handNote: (note on hand) describes a particular style or hand distinguished within a manuscript. [10.7.2. Writing, Decoration, and Other Notations] + + model.nameLike + : + groups elements which name or refer to a person, place, or organization.
          handNotes: contains one or more <handNote> elements documenting the different hands identified within the source texts. [11.3.2.1. Document Hands] + + model.nameLike.agent + : + groups elements which contain names of individuals or corporate bodies.[ + 3.6. Names, Numbers, Dates, Abbreviations, and Addresses]
          handShift: (handwriting shift) marks the beginning of a sequence of text written in a new hand, or the beginning of a scribal stint. [11.3.2.1. Document Hands] + + model.noteLike + : + groups globally-available note-like elements.[ + 3.9. Notes, Annotation, and Indexing]
          head: (heading) contains any type of heading, for example the title of a section, or the heading of a list, glossary, manuscript description, etc. [4.2.1. Headings and Trailers] + + model.oddDecl + : + groups elements which generate declarations in some markup language in ODD documents.
          headItem: (heading for list items) contains the heading for the item or gloss column in a glossary list or similar structured list. [3.8. Lists] + + model.offsetLike + : + groups elements which can appear only as part of a place name.[ + 13.2.3. Place Names]
          headLabel: (heading for list labels) contains the heading for the label or term column in a glossary list or similar structured list. [3.8. Lists] + + model.pLike + : + groups paragraph-like elements.
          hi: (highlighted) marks a word or phrase as graphically distinct from the surrounding text, for reasons concerning which no claim is made. [3.3.2.2. Emphatic Words and Phrases 3.3.2. Emphasis, Foreign Words, and Unusual Language] + + model.pLike.front + : + groups paragraph-like elements which can occur as direct constituents of front matter.[ + 4.6. Title Pages]
          hom: (homograph) groups information relating to one homograph within an entry. [9.2. The Structure of Dictionary Entries] + + model.pPart.data + : + groups phrase-level elements containing names, dates, numbers, measures, and similar data.[ + 3.6. Names, Numbers, Dates, Abbreviations, and Addresses]
          hyph: (hyphenation) contains a hyphenated form of a dictionary headword, or hyphenation information in some other form. [9.3.1. Information on Written and Spoken Forms] + + model.pPart.edit + : + groups phrase-level elements for simple editorial correction and transcription.[ + 3.5. Simple Editorial Changes]
          hyphenation: (hyphenation) summarizes the way in which hyphenation in a source text has been treated in an encoded version of it. [2.3.3. The Editorial Practices Declaration 15.3.2. Declarable Elements] + + model.pPart.editorial + : + groups phrase-level elements for simple editorial interventions that may be useful both in transcribing and in authoring.[ + 3.5. Simple Editorial Changes]
          iNode: (intermediate (or internal) node) represents an intermediate (or internal) node of a tree. [19.2. Trees] + + model.pPart.msdesc + : + groups phrase-level elements used in manuscript description.[ + 10. Manuscript Description]
          iType: (inflectional class) indicates the inflectional class associated with a lexical item. [9.3.1. Information on Written and Spoken Forms] + + model.pPart.transcriptional + : + groups phrase-level elements used for editorial transcription of pre-existing source materials.[ + 3.5. Simple Editorial Changes]
          idno: (identifier) supplies any form of identifier used to identify some object, such as a bibliographic item, a person, a title, an organization, etc. in a standardized way. [13.3.1. Basic Principles 2.2.4. Publication, Distribution, Licensing, etc. 2.2.5. The Series Statement 3.12.2.4. Imprint, Size of a Document, and Reprint Information] + + model.phrase + : + groups elements which can occur at the level of individual words or phrases.[ + 1.3. The TEI Class System]
          imprimatur: (imprimatur) contains a formal statement authorizing the publication of a work, sometimes required to appear on a title page or its verso. [4.6. Title Pages] + + model.phrase.xml + : + groups phrase-level elements used to encode XML constructs such as element names, attribute names, and attribute values[ + 22. Documentation Elements]
          imprint: groups information relating to the publication or distribution of a bibliographic item. [3.12.2.4. Imprint, Size of a Document, and Reprint Information] + + model.placeNamePart + : + groups elements which form part of a place name.[ + 13.2.3. Place Names]
          index: (index entry) marks a location to be indexed for whatever purpose. [3.9.2. Index Entries] + + model.placeStateLike + : + groups elements which describe changing states of a place.
          interpretation: (interpretation) describes the scope of any analytic or interpretive information added to the text in addition to the transcription. [2.3.3. The Editorial Practices Declaration] + + model.profileDescPart + : + groups elements which may be used inside + <profileDesc>and appear multiple times.
          item: (item) contains one component of a list. [3.8. Lists 2.6. The Revision Description] + + model.ptrLike + : + groups elements used for purposes of location and reference.[ + 3.7. Simple Links and Cross-References]
          join: (join) identifies a possibly fragmented segment of text, by pointing at the possibly discontiguous elements which compose it. [16.7. Aggregation]
          + + model.ptrLike.form + : + groups elements used for purposes of location of particular orthographic or pronunciation forms within a dictionary entry.[ + 9. Dictionaries]
          joinGrp: (join group) groups a collection of <join> elements and possibly pointers. [16.7. Aggregation]
          + + model.publicationStmtPart.agency + : + groups the child elements of a + <publicationStmt>element of the TEI header that indicate an authorising agent.[ + 2.2.4. Publication, Distribution, Licensing, etc.]
          keywords: (keywords) contains a list of keywords or phrases identifying the topic or nature of a text. [2.4.3. The Text Classification]
          + + model.publicationStmtPart.detail + : + groups the agency-specific child elements of the + <publicationStmt>element of the TEI header.[ + 2.2.4. Publication, Distribution, Licensing, etc.]
          l: (verse line) contains a single, possibly incomplete, line of verse. [3.13.1. Core Tags for Verse 3.13. Passages of Verse or Drama 7.2.5. Speech Contents]
          + + model.quoteLike + : + groups elements used to directly contain quotations.
          + + model.resource + : + groups separate elements which constitute the content of a digital resource, as opposed to its metadata.[ + 1.3. The TEI Class System]
          + + model.respLike + : + groups elements which are used to indicate intellectual or other significant responsibility, for example within a bibliographic element.
          + + model.segLike + : + groups elements used for arbitrary segmentation.[ + 16.3. Blocks, Segments, and Anchors + 17.1. Linguistic Segment Categories]
          + + model.sourceDescPart + : + groups elements which may be used inside + <sourceDesc>and appear multiple times.
          + + model.specDescLike + : + groups elements for referring to specification elements.[ + 22. Documentation Elements]
          + + model.stageLike + : + groups elements containing stage directions or similar things defined by the module for performance texts.[ + 7.3. Other Types of Performance Text]
          + + model.standOffPart + : + groups elements which may be used as children of + <standOff>.
          + + model.teiHeaderPart + : + groups high level elements which may appear more than once in a TEI header.
          + + model.titlepagePart + : + groups elements which can occur as direct constituents of a title page, such as + <docTitle>, + <docAuthor>, + <docImprint>, or + <epigraph>.[ + 4.6. Title Pages]
          + + monogr + : ( + monographic level) + contains bibliographic elements describing an item (e.g. a book or journal) published as an independent item (i.e. as a separate physical object).[ + 3.12.2.1. Analytic, Monographic, and Series Levels]
          + + mood + : ( + mood) + contains information about the grammatical mood of verbs (e.g. indicative, subjunctive, imperative).[ + 9.3.1. Information on Written and Spoken Forms]
          + + name + : ( + name, proper noun) + contains a proper noun or noun phrase.[ + 3.6.1. Referring Strings]
          + + namespace + : ( + namespace) + supplies the formal name of the namespace to which the elements documented by its children belong.[ + 2.3.4. The Tagging Declaration]
          + + node + : ( + node) + encodes a node, a possibly labeled point in a graph.[ + 19.1. Graphs and Digraphs]
          + + normalization + : ( + normalization) + indicates the extent of normalization or regularization of the original source carried out in converting it to electronic form.[ + 2.3.3. The Editorial Practices Declaration + 15.3.2. Declarable Elements]
          + + notatedMusic + : + encodes the presence of music notation in a text[ + 14.3. Notated Music in Written Text]
          + + note + : ( + note) + contains a note or annotation.[ + 3.9.1. Notes and Simple Annotation + 2.2.6. The Notes Statement + 3.12.2.8. Notes and Statement of Language + 9.3.5.4. Notes within Entries]
          + + noteGrp + : + contains a group of notes[ + 3.9.1.1. Encoding Grouped Notes]
          + + notesStmt + : ( + notes statement) + collects together any notes providing information about a text additional to that recorded in other parts of the bibliographic description.[ + 2.2.6. The Notes Statement + 2.2. The File Description]
          + + num + : ( + number) + contains a number, written in any form.[ + 3.6.3. Numbers and Measures]
          + + number + : ( + number) + indicates grammatical number associated with a form, as given in a dictionary.[ + 9.3.1. Information on Written and Spoken Forms + 9.3.2. Grammatical Information]
          + + oRef + : ( + orthographic-form reference) + in a dictionary example, indicates a reference to the orthographic form(s) of the headword.[ + 9.4. Headword and Pronunciation References]
          + + opener + : ( + opener) + groups together dateline, byline, salutation, and similar phrases appearing as a preliminary group at the start of a division, especially of a letter.[ + 4.2. Elements Common to All Divisions]
          + + orig + : ( + original form) + contains a reading which is marked as following the original, rather than being normalized or corrected.[ + 3.5.2. Regularization and Normalization + 12. Critical Apparatus]
          + + orth + : ( + orthographic form) + gives the orthographic form of a dictionary headword.[ + 9.3.1. Information on Written and Spoken Forms]
          + + p + : ( + paragraph) + marks paragraphs in prose.[ + 3.1. Paragraphs + 7.2.5. Speech Contents]
          + + pRef + : ( + pronunciation reference) + in a dictionary example, indicates a reference to the pronunciation(s) of the headword.[ + 9.4. Headword and Pronunciation References]
          + + path + : ( + path) + defines any line passing through two or more points within a + <surface>element.[ + 11.1. Digital Facsimiles + 11.2.2. Embedded Transcription]
          + + pb + : ( + page beginning) + marks the beginning of a new page in a paginated document.[ + 3.11.3. Milestone Elements]
          + + per + : ( + person) + contains an indication of the grammatical person (1st, 2nd, 3rd, etc.) associated with a given inflected form in a dictionary.[ + 9.3.1. Information on Written and Spoken Forms]
          + + pos + : ( + part of speech) + indicates the part of speech assigned to a dictionary headword such as noun, verb, or adjective.[ + 9.3.2. Grammatical Information]
          + + postBox + : ( + postal box or post office box) + contains a number or other identifier for some postal delivery point other than a street address.[ + 3.6.2. Addresses]
          + + postCode + : ( + postal code) + contains a numerical or alphanumeric code used as part of a postal address to simplify sorting or delivery of mail.[ + 3.6.2. Addresses]
          + + postscript + : + contains a postscript, e.g. to a letter.[ + 4.2. Elements Common to All Divisions]
          + + prefixDef + : ( + prefix definition) + defines a prefixing scheme used in + teidata.pointervalues, showing how abbreviated URIs using the scheme may be expanded into full URIs.[ + 16.2.3. Using Abbreviated Pointers]
          + + principal + : ( + principal researcher) + supplies the name of the principal researcher responsible for the creation of an electronic text.[ + 2.2.1. The Title Statement]
          + + profileDesc + : ( + text-profile description) + provides a detailed description of non-bibliographic aspects of a text, specifically the languages and sublanguages used, the situation in which it was produced, the participants and their setting.[ + 2.4. The Profile Description + 2.1.1. The TEI Header and Its Components]
          + + projectDesc + : ( + project description) + describes in detail the aim or purpose for which an electronic file was encoded, together with any other relevant information concerning the process by which it was assembled or collected.[ + 2.3.1. The Project Description + 2.3. The Encoding Description + 15.3.2. Declarable Elements]
          + + pron + : ( + pronunciation) + contains the pronunciation(s) of the word.[ + 9.3.1. Information on Written and Spoken Forms]
          + + ptr + : ( + pointer) + defines a pointer to another location.[ + 3.7. Simple Links and Cross-References + 16.1. Links]
          + + pubPlace + : ( + publication place) + contains the name of the place where a bibliographic item was published.[ + 3.12.2.4. Imprint, Size of a Document, and Reprint Information]
          + + publicationStmt + : ( + publication statement) + groups information concerning the publication or distribution of an electronic or other text.[ + 2.2.4. Publication, Distribution, Licensing, etc. + 2.2. The File Description]
          + + publisher + : ( + publisher) + provides the name of the organization responsible for the publication or distribution of a bibliographic item.[ + 3.12.2.4. Imprint, Size of a Document, and Reprint Information + 2.2.4. Publication, Distribution, Licensing, etc.]
          + + punctuation + : + specifies editorial practice adopted with respect to punctuation marks in the original.[ + 2.3.3. The Editorial Practices Declaration + 3.2. Treatment of Punctuation]
          + + q + : ( + quoted) + contains material which is distinguished from the surrounding text using quotation marks or a similar method, for any one of a variety of reasons including, but not limited to: direct speech or thought, technical terms or jargon, authorial distance, quotations from elsewhere, and passages that are mentioned but not used.[ + 3.3.3. Quotation]
          + + quotation + : ( + quotation) + specifies editorial practice adopted with respect to quotation marks in the original.[ + 2.3.3. The Editorial Practices Declaration + 15.3.2. Declarable Elements]
          + + quote + : ( + quotation) + contains a phrase or passage attributed by the narrator or author to some agency external to the text.[ + 3.3.3. Quotation + 4.3.1. Grouped Texts]
          + + rb + : ( + ruby base) + contains the base text annotated by a ruby gloss.[ + 3.4.2. Ruby Annotations]
          + + re + : ( + related entry) + contains a dictionary entry for a lexical item related to the headword, such as a compound phrase or derived form, embedded inside a larger entry.[ + 9.3.6. Related Entries]
          + + redo + : + indicates one or more cancelled interventions in a document which have subsequently been marked as reaffirmed or repeated.[ + 11.3.4.4. Confirmation, Cancellation, and Reinstatement of Modifications]
          + + ref + : ( + reference) + defines a reference to another location, possibly modified by additional text or comment.[ + 3.7. Simple Links and Cross-References + 16.1. Links]
          + + refState + : ( + reference state) + specifies one component of a canonical reference defined by the milestone method.[ + 2.3.6.3. Milestone Method + 2.3.6. The Reference System Declaration]
          + + refsDecl + : ( + references declaration) + specifies how canonical references are constructed for this text.[ + 2.3.6.3. Milestone Method + 2.3. The Encoding Description + 2.3.6. The Reference System Declaration]
          + + reg + : ( + regularization) + contains a reading which has been regularized or normalized in some sense.[ + 3.5.2. Regularization and Normalization + 12. Critical Apparatus]
          + + relatedItem + : + contains or references some other bibliographic item which is related to the present one in some specified manner, for example as a constituent or alternative version of it.[ + 3.12.2.7. Related Items]
          + + rendition + : ( + rendition) + supplies information about the rendition or appearance of one or more elements in the source text.[ + 2.3.4. The Tagging Declaration]
          + + resp + : ( + responsibility) + contains a phrase describing the nature of a person's intellectual responsibility, or an organization's role in the production or distribution of a work.[ + 3.12.2.2. Titles, Authors, and Editors + 2.2.1. The Title Statement + 2.2.2. The Edition Statement + 2.2.5. The Series Statement]
          + + respStmt + : ( + statement of responsibility) + supplies a statement of responsibility for the intellectual content of a text, edition, recording, or series, where the specialized elements for authors, editors, etc. do not suffice or do not apply. May also be used to encode information about individuals or organizations which have played a role in the production or distribution of a bibliographic work.[ + 3.12.2.2. Titles, Authors, and Editors + 2.2.1. The Title Statement + 2.2.2. The Edition Statement + 2.2.5. The Series Statement]
          + + restore + : ( + restore) + indicates restoration of text to an earlier state by cancellation of an editorial or authorial marking or instruction.[ + 11.3.1.6. Cancellation of Deletions and Other Markings]
          + + retrace + : + contains a sequence of writing which has been retraced, for example by over-inking, to clarify or fix it.[ + 11.3.4.3. Fixation and Clarification]
          + + revisionDesc + : ( + revision description) + summarizes the revision history for a file.[ + 2.6. The Revision Description + 2.1.1. The TEI Header and Its Components]
          + + root + : ( + root node) + represents the root node of a tree.[ + 19.2. Trees]
          + + row + : ( + row) + contains one row of a table.[ + 14.1.1. TEI Tables]
          + + rs + : ( + referencing string) + contains a general purpose name or referring string.[ + 13.2.1. Personal Names + 3.6.1. Referring Strings]
          + + rt + : ( + ruby text) + contains a ruby text, an annotation closely associated with a passage of the main text.[ + 3.4.2. Ruby Annotations]
          + + ruby + : ( + ruby container) + contains a passage of base text along with its associated ruby gloss(es).[ + 3.4.2. Ruby Annotations]
          + + said + : ( + speech or thought) + indicates passages thought or spoken aloud, whether explicitly indicated in the source or not, whether directly or indirectly reported, whether by real people or fictional characters.[ + 3.3.3. Quotation]
          + + salute + : ( + salutation) + contains a salutation or greeting prefixed to a foreword, dedicatory epistle, or other division of a text, or the salutation in the closing of a letter, preface, etc.[ + 4.2.2. Openers and Closers]
          + + samplingDecl + : ( + sampling declaration) + contains a prose description of the rationale and methods used in sampling texts in the creation of a corpus or collection.[ + 2.3.2. The Sampling Declaration + 2.3. The Encoding Description + 15.3.2. Declarable Elements]
          + + schemaRef + : ( + schema reference) + describes or points to a related customization or schema file[ + 2.3.10. The Schema Specification]
          + + scriptNote + : + describes a particular script distinguished within the description of a manuscript or similar resource.[ + 10.7.2. Writing, Decoration, and Other Notations]
          + + secl + : ( + secluded text) + Secluded. Marks text present in the source which the editor believes to be genuine but out of its original place (which is unknown).[ + 11.3.1.7. Text Omitted from or Supplied in the Transcription]
          + + seg + : ( + arbitrary segment) + represents any segmentation of text below the ‘chunk’ level.[ + 16.3. Blocks, Segments, and Anchors + 6.2. Components of the Verse Line + 7.2.5. Speech Contents]
          + + segmentation + : ( + segmentation) + describes the principles according to which the text has been segmented, for example into sentences, tone-units, graphemic strata, etc.[ + 2.3.3. The Editorial Practices Declaration + 15.3.2. Declarable Elements]
          + + sense + : + groups together all information relating to one word sense in a dictionary entry, for example definitions, examples, and translation equivalents.[ + 9.2. The Structure of Dictionary Entries]
          + + series + : ( + series information) + contains information about the series in which a book or other bibliographic item has appeared.[ + 3.12.2.1. Analytic, Monographic, and Series Levels]
          + + seriesStmt + : ( + series statement) + groups information about the series, if any, to which a publication belongs.[ + 2.2.5. The Series Statement + 2.2. The File Description]
          + + sic + : ( + Latin for thus or so) + contains text reproduced although apparently incorrect or inaccurate.[ + 3.5.1. Apparent Errors]
          + + signed + : ( + signature) + contains the closing salutation, etc., appended to a foreword, dedicatory epistle, or other division of a text.[ + 4.2.2. Openers and Closers]
          + + soCalled + : ( + so called) + contains a word or phrase for which the author or narrator indicates a disclaiming of responsibility, for example by the use of scare quotes or italics.[ + 3.3.3. Quotation]
          + + sourceDesc + : ( + source description) + describes the source(s) from which an electronic text was derived or generated, typically a bibliographic description in the case of a digitized text, or a phrase such as "born digital" for a text which has no previous existence.[ + 2.2.7. The Source Description]
          + + sourceDoc + : + contains a transcription or other representation of a single source document potentially forming part of a + dossier génétiqueor collection of sources.[ + 11.1. Digital Facsimiles + 11.2.2. Embedded Transcription]
          + + sp + : ( + speech) + contains an individual speech in a performance text, or a passage presented as such in a prose or verse text.[ + 3.13.2. Core Tags for Drama + 3.13. Passages of Verse or Drama + 7.2.2. Speeches and Speakers]
          + + space + : ( + space) + indicates the location of a significant space in the text.[ + 11.4.1. Space]
          + + speaker + : + contains a specialized form of heading or label, giving the name of one or more speakers in a dramatic text or fragment.[ + 3.13.2. Core Tags for Drama]
          + + sponsor + : ( + sponsor) + specifies the name of a sponsoring organization or institution.[ + 2.2.1. The Title Statement]
          + + stage + : ( + stage direction) + contains any kind of stage direction within a dramatic text or fragment.[ + 3.13.2. Core Tags for Drama + 3.13. Passages of Verse or Drama + 7.2.4. Stage Directions]
          + + standOff + : + Functions as a container element for linked data, contextual information, and stand-off annotations embedded in a TEI document.[ + 16.10. The standOff Container]
          + + stdVals + : ( + standard values) + specifies the format used when standardized date or number values are supplied.[ + 2.3.3. The Editorial Practices Declaration + 15.3.2. Declarable Elements]
          + + street + : + contains a full street address including any name or number identifying a building as well as the name of the street or route on which it is located.[ + 3.6.2. Addresses]
          + + stress + : ( + stress) + contains the stress pattern for a dictionary headword, if given separately.[ + 9.3.1. Information on Written and Spoken Forms]
          + + styleDefDecl + : ( + style definition language declaration) + specifies the name of the formal language in which style or renditional information is supplied elsewhere in the document. The specific version of the scheme may also be supplied.[ + 2.3.5. The Default Style Definition Language Declaration]
          + + subc + : ( + subcategorization) + contains subcategorization information (transitive/intransitive, countable/non-countable, etc.)[ + 9.3.2. Grammatical Information]
          + + subst + : ( + substitution) + groups one or more deletions (or surplus text) with one or more additions when the combination is to be regarded as a single intervention in the text.[ + 11.3.1.5. Substitutions]
          + + substJoin + : ( + substitution join) + identifies a series of possibly fragmented additions, deletions, or other revisions on a manuscript that combine to make up a single intervention in the text[ + 11.3.1.5. Substitutions]
          + + superEntry + : ( + super entry) + groups a sequence of entries within any kind of lexical resource, such as a dictionary or lexicon which function as a single unit, for example a set of homographs.[ + 9.1. Dictionary Body and Overall Structure]
          + + supplied + : ( + supplied) + signifies text supplied by the transcriber or editor for any reason; for example because the original cannot be read due to physical damage, or because of an obvious omission by the author or scribe.[ + 11.3.3.1. Damage, Illegibility, and Supplied Text]
          + + surface + : + defines a written surface as a two-dimensional coordinate space, optionally grouping one or more graphic representations of that space, zones of interest within that space, and transcriptions of the writing within them.[ + 11.1. Digital Facsimiles + 11.2.2. Embedded Transcription]
          + + surfaceGrp + : + defines any kind of useful grouping of written surfaces, for example the recto and verso of a single leaf, which the encoder wishes to treat as a single unit.[ + 11.1. Digital Facsimiles]
          + + surplus + : ( + surplus) + marks text present in the source which the editor believes to be superfluous or redundant.[ + 11.3.3.1. Damage, Illegibility, and Supplied Text]
          + + syll + : ( + syllabification) + contains the syllabification of the headword.[ + 9.3.1. Information on Written and Spoken Forms]
          + + table + : ( + table) + contains text displayed in tabular form, in rows and columns.[ + 14.1.1. TEI Tables]
          + + tagUsage + : ( + element usage) + documents the usage of a specific element within a specified document.[ + 2.3.4. The Tagging Declaration]
          + + tagsDecl + : ( + tagging declaration) + provides detailed information about the tagging applied to a document.[ + 2.3.4. The Tagging Declaration + 2.3. The Encoding Description]
          + + taxonomy + : ( + taxonomy) + defines a typology either implicitly, by means of a bibliographic citation, or explicitly by a structured taxonomy.[ + 2.3.7. The Classification Declaration]
          label: (label) contains any label or heading used to identify part of a text, typically but not exclusively in a list or glossary. [3.8. Lists]
          + + teiCorpus + : ( + TEI corpus) + contains the whole of a TEI encoded corpus, comprising a single corpus header and one or more + <TEI>elements, each containing a single text header and a text.[ + 4. Default Text Structure + 15.1. Varieties of Composite Text]
          + + teiHeader + : ( + TEI header) + supplies descriptive and declarative metadata associated with a digital resource or set of resources.[ + 2.1.1. The TEI Header and Its Components + 15.1. Varieties of Composite Text]
          lang: (language name) contains the name of a language mentioned in etymological or other linguistic discussion. [9.3.4. Etymological Information] + + teidata.certainty + : + defines the range of attribute values expressing a degree of certainty.
          langUsage: (language usage) describes the languages, sublanguages, registers, dialects, etc. represented within a text. [2.4.2. Language Usage 2.4. The Profile Description 15.3.2. Declarable Elements] + + teidata.count + : + defines the range of attribute values used for a non-negative integer value used as a count.
          language: (language) characterizes a single language or sublanguage used within a text. [2.4.2. Language Usage] + + teidata.duration.iso + : + defines the range of attribute values available for representation of a duration in time using ISO 8601 standard formats
          lb: (line beginning) marks the beginning of a new (typographic) line in some edition or version of a text. [3.11.3. Milestone Elements 7.2.5. Speech Contents] + + teidata.duration.w3c + : + defines the range of attribute values available for representation of a duration in time using W3C datatypes.
          lbl: (label) contains a label for a form, example, translation, or other piece of information, e.g. abbreviation for, contraction of, literally, approximately, synonyms:, etc. [9.3.1. Information on Written and Spoken Forms 9.3.3.2. Translation Equivalents 9.3.5.3. Cross-References to Other Entries] + + teidata.enumerated + : + defines the range of attribute values expressed as a single XML name taken from a list of documented possibilities.
          leaf: (leaf) encodes the leaves (terminal nodes) of a tree. [19.2. Trees] + + teidata.interval + : + defines attribute values used to express an interval value.
          lg: (line group) contains one or more verse lines functioning as a formal unit, e.g. a stanza, refrain, verse paragraph, etc. [3.13.1. Core Tags for Verse 3.13. Passages of Verse or Drama 7.2.5. Speech Contents] + + teidata.language + : + defines the range of attribute values used to identify a particular combination of human language and writing system.[ + 6.1. Language Identification]
          licence: contains information about a licence or other legal agreement applicable to the text. [2.2.4. Publication, Distribution, Licensing, etc.] + + teidata.name + : + defines the range of attribute values expressed as an XML Name.
          line: contains the transcription of a topographic line in the source document [11.2.2. Embedded Transcription] + + teidata.namespace + : + defines the range of attribute values used to indicate XML namespaces as defined by the W3C + Namespaces in XMLTechnical Recommendation.
          + + teidata.numeric + : + defines the range of attribute values used for numeric values.
          linkGrp: (link group) defines a collection of associations or hypertextual links. [16.1. Links] + + teidata.outputMeasurement + : + defines a range of values for use in specifying the size of an object that is intended for display.
          list: (list) contains any sequence of items organized as a list. [3.8. Lists] + + teidata.pattern + : + defines attribute values which are expressed as a regular expression.
          listAnnotation: contains a list of annotations, typically encoded as <annotation>, <annotationBlock>, or <note>, possibly organized with nested <listAnnotation> elements. [16.10. The standOff Container] + + teidata.point + : + defines the data type used to express a point in cartesian space.
          listBibl: (citation list) contains a list of bibliographic citations of any kind. [3.12.1. Methods of Encoding Bibliographic References and Lists of References 2.2.7. The Source Description 15.3.2. Declarable Elements] + + teidata.pointer + : + defines the range of attribute values used to provide a single URI, absolute or relative, pointing to some other resource, either within the current document or elsewhere.
          listChange: groups a number of change descriptions associated with either the creation of a source text or the revision of an encoded text. [2.6. The Revision Description 11.7. Identifying Changes and Revisions] + + teidata.prefix + : + defines a range of values that may function as a URI scheme name.
          listForest: provides for lists of forests. [19.3. Another Tree Notation] + + teidata.probCert + : + defines a range of attribute values which can be expressed either as a numeric probability or as a coded certainty value.
          listPrefixDef: (list of prefix definitions) contains a list of definitions of prefixing schemes used in teidata.pointer values, showing how abbreviated URIs using each scheme may be expanded into full URIs. [16.2.3. Using Abbreviated Pointers] + + teidata.probability + : + defines the range of attribute values expressing a probability.
          listTranspose: supplies a list of transpositions, each of which is indicated at some point in a document typically by means of metamarks. [11.3.4.5. Transpositions] + + teidata.replacement + : + defines attribute values which contain a replacement template.
          macro.limitedContent: (paragraph content) defines the content of prose elements that are not used for transcription of extant materials. [1.3. The TEI Class System] + + teidata.temporal.w3c + : + defines the range of attribute values expressing a temporal expression such as a date, a time, or a combination of them, that conform to the W3C + XML Schema Part 2: Datatypes Second Editionspecification.
          macro.paraContent: (paragraph content) defines the content of paragraphs and similar elements. [1.3. The TEI Class System] + + teidata.text + : + defines the range of attribute values used to express some kind of identifying string as a single sequence of Unicode characters possibly including whitespace.
          macro.phraseSeq: (phrase sequence) defines a sequence of character data and phrase-level elements. [1.4.1. Standard Content Models] + + teidata.truthValue + : + defines the range of attribute values used to express a truth value.
          macro.phraseSeq.limited: (limited phrase sequence) defines a sequence of character data and those phrase-level elements that are not typically used for transcribing extant documents. [1.4.1. Standard Content Models] + + teidata.version + : + defines the range of attribute values which may be used to specify a TEI or Unicode version number.
          macro.specialPara: ('special' paragraph content) defines the content model of elements such as notes or list items, which either contain a series of component-level elements or else have the same structure as a paragraph, containing a series of phrase-level and inter-level elements. [1.3. The TEI Class System] + + teidata.versionNumber + : + defines the range of attribute values used for version numbers.
          macro.xtext: (extended text) defines a sequence of character data and gaiji elements. + + teidata.word + : + defines the range of attribute values expressed as a single word or token.
          measure: (measure) contains a word or phrase referring to some quantity of an object or commodity, usually comprising a number, a unit, and a commodity name. [3.6.3. Numbers and Measures] + + teidata.xTruthValue + : ( + extended truth value) + defines the range of attribute values used to express a truth value which may be unknown.
          measureGrp: (measure group) contains a group of dimensional specifications which relate to the same object, for example the height and width of a manuscript page. [10.3.4. Dimensions] + + teidata.xmlName + : + defines attribute values which contain an XML name.
          media: indicates the location of any form of external media such as an audio or video clip etc. [3.10. Graphics and Other Non-textual Components]
          + + teidata.xpath + : + defines attribute values which contain an XPath expression.
          meeting: contains the formalized descriptive title for a meeting or conference, for use in a bibliographic description for an item derived from such a meeting, or as a heading or preamble to publications emanating from it. [3.12.2.2. Titles, Authors, and Editors]
          mentioned: marks words or phrases mentioned, not used. [3.3.3. Quotation]
          metamark: contains or describes any kind of graphic or written signal within a document the function of which is to determine how it should be read rather than forming part of the actual content of the document. [11.3.4.2. Metamarks]
          milestone: (milestone) marks a boundary point separating any kind of section of a text, typically but not necessarily indicating a point at which some part of a standard reference system changes, where the change is not represented by a structural element. [3.11.3. Milestone Elements]
          mod: represents any kind of modification identified within a single document. [11.3.4.1. Generic Modification]
          model.addrPart: groups elements such as names or postal codes which may appear as part of a postal address. [3.6.2. Addresses]
          model.addressLike: groups elements used to represent a postal or email address. [1. The TEI Infrastructure]
          model.annotationLike: groups elements used to represent annotations. [16.10. The standOff Container]
          model.annotationPart.body: groups elements which may be used as an <annotation> body.
          model.applicationLike: groups elements used to record application-specific information about a document in its header.
          model.attributable: groups elements that contain a word or phrase that can be attributed to a source. [3.3.3. Quotation 4.3.2. Floating Texts]
          model.availabilityPart: groups elements such as licences and paragraphs of text which may appear as part of an availability statement [2.2.4. Publication, Distribution, Licensing, etc.]
          model.biblLike: groups elements containing a bibliographic description. [3.12. Bibliographic Citations and References]
          model.biblPart: groups elements which represent components of a bibliographic description. [3.12. Bibliographic Citations and References]
          model.catDescPart: groups component elements of the TEI header Category Description.
          model.certLike: groups elements which are used to indicate uncertainty or precision of other elements.
          model.choicePart: groups elements (other than <choice> itself) which can be used within a <choice> alternation. [3.5. Simple Editorial Changes]
          model.common: groups common chunk- and inter-level elements. [1.3. The TEI Class System]
          model.correspActionPart: groups elements which define the parts (usually names, dates and places) of one action related to the correspondence.
          model.correspContextPart: groups elements which may appear as part of the correspContext element
          model.correspDescPart: groups together metadata elements for describing correspondence
          model.dateLike: groups elements containing temporal expressions. [3.6.4. Dates and Times 13.4. Dates]
          model.descLike: groups elements which contain a description of their function.
          model.describedResource: groups elements which contain the content of a digital resource and its metadata; these elements may serve as the outermost or ‘root’ element of a TEI-conformant document [1.3. The TEI Class System]
          model.div1Like: groups top-level structural divisions.
          model.div2Like: groups second-level structural divisions.
          model.div3Like: groups third-level structural divisions.
          model.div4Like: groups fourth-level structural divisions.
          model.div5Like: groups fifth-level structural divisions.
          model.div6Like: groups sixth-level structural divisions.
          model.div7Like: groups seventh-level structural divisions.
          model.divBottom: groups elements appearing at the end of a text division. [4.2. Elements Common to All Divisions]
          model.divBottomPart: groups elements which can occur only at the end of a text division. [4.6. Title Pages]
          model.divGenLike: groups elements used to represent a structural division which is generated rather than explicitly present in the source.
          model.divLike: groups elements used to represent un-numbered generic structural divisions.
          model.divPart: groups paragraph-level elements appearing directly within divisions. [1.3. The TEI Class System]
          model.divTop: groups elements appearing at the beginning of a text division. [4.2. Elements Common to All Divisions]
          model.divTopPart: groups elements which can occur only at the beginning of a text division. [4.6. Title Pages]
          model.divWrapper: groups elements which can appear at either top or bottom of a textual division. [4.2. Elements Common to All Divisions]
          model.editorialDeclPart: groups elements which may be used inside <editorialDecl> and appear multiple times.
          model.egLike: groups elements containing examples or illustrations. [22.1.1. Phrase Level Terms]
          model.emphLike: groups phrase-level elements which are typographically distinct and to which a specific function can be attributed. [3.3. Highlighting and Quotation]
          model.encodingDescPart: groups elements which may be used inside <encodingDesc> and appear multiple times.
          model.entryLike: groups elements structurally analogous to paragraphs within dictionaries. [9.1. Dictionary Body and Overall Structure 1.3. The TEI Class System]
          model.entryPart: groups non-morphological elements appearing within a dictionary entry. [9.1. Dictionary Body and Overall Structure]
          model.entryPart.top: groups high level elements within a structured dictionary entry [9.2. The Structure of Dictionary Entries]
          model.formPart: groups elements allowed within a <form> element in a dictionary. [9.3.1. Information on Written and Spoken Forms]
          model.frontPart: groups elements which appear at the level of divisions within front or back matter. [7.1. Front and Back Matter ]
          model.frontPart.drama: groups elements which appear at the level of divisions within front or back matter of performance texts only. [7.1. Front and Back Matter ]
          model.gLike: groups elements used to represent individual non-Unicode characters or glyphs.
          model.global: groups elements which may appear at any point within a TEI text. [1.3. The TEI Class System]
          model.global.edit: groups globally available elements which perform a specifically editorial function. [1.3. The TEI Class System]
          model.global.meta: groups globally available elements which describe the status of other elements. [1.3. The TEI Class System]
          model.gramPart: groups elements allowed within a <gramGrp> element in a dictionary. [9.3.2. Grammatical Information]
          model.graphicLike: groups elements containing images, formulae, and similar objects. [3.10. Graphics and Other Non-textual Components]
          model.headLike: groups elements used to provide a title or heading at the start of a text division.
          model.hiLike: groups phrase-level elements which are typographically distinct but to which no specific function can be attributed. [3.3. Highlighting and Quotation]
          model.highlighted: groups phrase-level elements which are typographically distinct. [3.3. Highlighting and Quotation]
          model.imprintPart: groups the bibliographic elements which occur inside imprints. [3.12. Bibliographic Citations and References]
          model.inter: groups elements which can appear either within or between paragraph-like elements. [1.3. The TEI Class System]
          model.lLike: groups elements representing metrical components such as verse lines.
          model.lPart: groups phrase-level elements which may appear within verse only. [6.2. Components of the Verse Line]
          model.labelLike: groups elements used to gloss or explain other parts of a document.
          model.lexicalRefinement: elements adding further precision to the lexico-grammatical information provided for a dictionary entry.
          model.limitedPhrase: groups phrase-level elements excluding those elements primarily intended for transcription of existing sources. [1.3. The TEI Class System]
          model.linePart: groups transcriptional elements which appear within lines or zones of a source-oriented transcription within a <sourceDoc> element.
          model.listLike: groups list-like elements. [3.8. Lists]
          model.measureLike: groups elements which denote a number, a quantity, a measurement, or similar piece of text that conveys some numerical meaning. [3.6.3. Numbers and Measures]
          model.milestoneLike: groups milestone-style elements used to represent reference systems. [1.3. The TEI Class System 3.11.3. Milestone Elements]
          model.morphLike: groups elements which provide morphological information within a dictionary entry. [9.3. Top-level Constituents of Entries]
          model.nameLike: groups elements which name or refer to a person, place, or organization.
          model.nameLike.agent: groups elements which contain names of individuals or corporate bodies. [3.6. Names, Numbers, Dates, Abbreviations, and Addresses]
          model.noteLike: groups globally-available note-like elements. [3.9. Notes, Annotation, and Indexing]
          model.oddDecl: groups elements which generate declarations in some markup language in ODD documents.
          model.offsetLike: groups elements which can appear only as part of a place name. [13.2.3. Place Names]
          model.pLike: groups paragraph-like elements.
          model.pLike.front: groups paragraph-like elements which can occur as direct constituents of front matter. [4.6. Title Pages]
          model.pPart.data: groups phrase-level elements containing names, dates, numbers, measures, and similar data. [3.6. Names, Numbers, Dates, Abbreviations, and Addresses]
          model.pPart.edit: groups phrase-level elements for simple editorial correction and transcription. [3.5. Simple Editorial Changes]
          model.pPart.editorial: groups phrase-level elements for simple editorial interventions that may be useful both in transcribing and in authoring. [3.5. Simple Editorial Changes]
          model.pPart.msdesc: groups phrase-level elements used in manuscript description. [10. Manuscript Description]
          model.pPart.transcriptional: groups phrase-level elements used for editorial transcription of pre-existing source materials. [3.5. Simple Editorial Changes]
          model.phrase: groups elements which can occur at the level of individual words or phrases. [1.3. The TEI Class System]
          model.phrase.xml: groups phrase-level elements used to encode XML constructs such as element names, attribute names, and attribute values [22. Documentation Elements]
          model.placeNamePart: groups elements which form part of a place name. [13.2.3. Place Names]
          model.placeStateLike: groups elements which describe changing states of a place.
          model.profileDescPart: groups elements which may be used inside <profileDesc> and appear multiple times.
          model.ptrLike: groups elements used for purposes of location and reference. [3.7. Simple Links and Cross-References]
          model.ptrLike.form: groups elements used for purposes of location of particular orthographic or pronunciation forms within a dictionary entry. [9. Dictionaries]
          model.publicationStmtPart.agency: groups the child elements of a <publicationStmt> element of the TEI header that indicate an authorising agent. [2.2.4. Publication, Distribution, Licensing, etc.]
          model.publicationStmtPart.detail: groups the agency-specific child elements of the <publicationStmt> element of the TEI header. [2.2.4. Publication, Distribution, Licensing, etc.]
          model.quoteLike: groups elements used to directly contain quotations.
          model.resource: groups separate elements which constitute the content of a digital resource, as opposed to its metadata. [1.3. The TEI Class System]
          model.respLike: groups elements which are used to indicate intellectual or other significant responsibility, for example within a bibliographic element.
          model.segLike: groups elements used for arbitrary segmentation. [16.3. Blocks, Segments, and Anchors 17.1. Linguistic Segment Categories]
          model.sourceDescPart: groups elements which may be used inside <sourceDesc> and appear multiple times.
          model.specDescLike: groups elements for referring to specification elements. [22. Documentation Elements]
          model.stageLike: groups elements containing stage directions or similar things defined by the module for performance texts. [7.3. Other Types of Performance Text]
          model.standOffPart: groups elements which may be used as children of <standOff>.
          model.teiHeaderPart: groups high level elements which may appear more than once in a TEI header.
          model.titlepagePart: groups elements which can occur as direct constituents of a title page, such as <docTitle>, <docAuthor>, <docImprint>, or <epigraph>. [4.6. Title Pages]
          monogr: (monographic level) contains bibliographic elements describing an item (e.g. a book or journal) published as an independent item (i.e. as a separate physical object). [3.12.2.1. Analytic, Monographic, and Series Levels]
          mood: (mood) contains information about the grammatical mood of verbs (e.g. indicative, subjunctive, imperative). [9.3.1. Information on Written and Spoken Forms]
          name: (name, proper noun) contains a proper noun or noun phrase. [3.6.1. Referring Strings]
          namespace: (namespace) supplies the formal name of the namespace to which the elements documented by its children belong. [2.3.4. The Tagging Declaration]
          node: (node) encodes a node, a possibly labeled point in a graph. [19.1. Graphs and Digraphs]
          normalization: (normalization) indicates the extent of normalization or regularization of the original source carried out in converting it to electronic form. [2.3.3. The Editorial Practices Declaration 15.3.2. Declarable Elements]
          notatedMusic: encodes the presence of music notation in a text [14.3. Notated Music in Written Text]
          note: (note) contains a note or annotation. [3.9.1. Notes and Simple Annotation 2.2.6. The Notes Statement 3.12.2.8. Notes and Statement of Language 9.3.5.4. Notes within Entries]
          noteGrp: contains a group of notes [3.9.1.1. Encoding Grouped Notes]
          notesStmt: (notes statement) collects together any notes providing information about a text additional to that recorded in other parts of the bibliographic description. [2.2.6. The Notes Statement 2.2. The File Description]
          num: (number) contains a number, written in any form. [3.6.3. Numbers and Measures]
          number: (number) indicates grammatical number associated with a form, as given in a dictionary. [9.3.1. Information on Written and Spoken Forms 9.3.2. Grammatical Information]
          oRef: (orthographic-form reference) in a dictionary example, indicates a reference to the orthographic form(s) of the headword. [9.4. Headword and Pronunciation References]
          opener: (opener) groups together dateline, byline, salutation, and similar phrases appearing as a preliminary group at the start of a division, especially of a letter. [4.2. Elements Common to All Divisions]
          orig: (original form) contains a reading which is marked as following the original, rather than being normalized or corrected. [3.5.2. Regularization and Normalization 12. Critical Apparatus]
          orth: (orthographic form) gives the orthographic form of a dictionary headword. [9.3.1. Information on Written and Spoken Forms]
          p: (paragraph) marks paragraphs in prose. [3.1. Paragraphs 7.2.5. Speech Contents]
          pRef: (pronunciation reference) in a dictionary example, indicates a reference to the pronunciation(s) of the headword. [9.4. Headword and Pronunciation References]
          path: (path) defines any line passing through two or more points within a <surface> element. [11.1. Digital Facsimiles 11.2.2. Embedded Transcription]
          pb: (page beginning) marks the beginning of a new page in a paginated document. [3.11.3. Milestone Elements]
          per: (person) contains an indication of the grammatical person (1st, 2nd, 3rd, etc.) associated with a given inflected form in a dictionary. [9.3.1. Information on Written and Spoken Forms]
          pos: (part of speech) indicates the part of speech assigned to a dictionary headword such as noun, verb, or adjective. [9.3.2. Grammatical Information]
          postBox: (postal box or post office box) contains a number or other identifier for some postal delivery point other than a street address. [3.6.2. Addresses]
          postCode: (postal code) contains a numerical or alphanumeric code used as part of a postal address to simplify sorting or delivery of mail. [3.6.2. Addresses]
          postscript: contains a postscript, e.g. to a letter. [4.2. Elements Common to All Divisions]
          prefixDef: (prefix definition) defines a prefixing scheme used in teidata.pointer values, showing how abbreviated URIs using the scheme may be expanded into full URIs. [16.2.3. Using Abbreviated Pointers]
          principal: (principal researcher) supplies the name of the principal researcher responsible for the creation of an electronic text. [2.2.1. The Title Statement]
          profileDesc: (text-profile description) provides a detailed description of non-bibliographic aspects of a text, specifically the languages and sublanguages used, the situation in which it was produced, the participants and their setting. [2.4. The Profile Description 2.1.1. The TEI Header and Its Components]
          projectDesc: (project description) describes in detail the aim or purpose for which an electronic file was encoded, together with any other relevant information concerning the process by which it was assembled or collected. [2.3.1. The Project Description 2.3. The Encoding Description 15.3.2. Declarable Elements]
          pron: (pronunciation) contains the pronunciation(s) of the word. [9.3.1. Information on Written and Spoken Forms]
          ptr: (pointer) defines a pointer to another location. [3.7. Simple Links and Cross-References 16.1. Links]
          pubPlace: (publication place) contains the name of the place where a bibliographic item was published. [3.12.2.4. Imprint, Size of a Document, and Reprint Information]
          publicationStmt: (publication statement) groups information concerning the publication or distribution of an electronic or other text. [2.2.4. Publication, Distribution, Licensing, etc. 2.2. The File Description]
          publisher: (publisher) provides the name of the organization responsible for the publication or distribution of a bibliographic item. [3.12.2.4. Imprint, Size of a Document, and Reprint Information 2.2.4. Publication, Distribution, Licensing, etc.]
          punctuation: specifies editorial practice adopted with respect to punctuation marks in the original. [2.3.3. The Editorial Practices Declaration 3.2. Treatment of Punctuation]
          q: (quoted) contains material which is distinguished from the surrounding text using quotation marks or a similar method, for any one of a variety of reasons including, but not limited to: direct speech or thought, technical terms or jargon, authorial distance, quotations from elsewhere, and passages that are mentioned but not used. [3.3.3. Quotation]
          quotation: (quotation) specifies editorial practice adopted with respect to quotation marks in the original. [2.3.3. The Editorial Practices Declaration 15.3.2. Declarable Elements]
          quote: (quotation) contains a phrase or passage attributed by the narrator or author to some agency external to the text. [3.3.3. Quotation 4.3.1. Grouped Texts]
          rb: (ruby base) contains the base text annotated by a ruby gloss. [3.4.2. Ruby Annotations]
          re: (related entry) contains a dictionary entry for a lexical item related to the headword, such as a compound phrase or derived form, embedded inside a larger entry. [9.3.6. Related Entries]
          redo: indicates one or more cancelled interventions in a document which have subsequently been marked as reaffirmed or repeated. [11.3.4.4. Confirmation, Cancellation, and Reinstatement of Modifications]
          ref: (reference) defines a reference to another location, possibly modified by additional text or comment. [3.7. Simple Links and Cross-References 16.1. Links]
          refState: (reference state) specifies one component of a canonical reference defined by the milestone method. [2.3.6.3. Milestone Method 2.3.6. The Reference System Declaration]
          refsDecl: (references declaration) specifies how canonical references are constructed for this text. [2.3.6.3. Milestone Method 2.3. The Encoding Description 2.3.6. The Reference System Declaration]
          reg: (regularization) contains a reading which has been regularized or normalized in some sense. [3.5.2. Regularization and Normalization 12. Critical Apparatus]
          relatedItem: contains or references some other bibliographic item which is related to the present one in some specified manner, for example as a constituent or alternative version of it. [3.12.2.7. Related Items]
          rendition: (rendition) supplies information about the rendition or appearance of one or more elements in the source text. [2.3.4. The Tagging Declaration]
          resp: (responsibility) contains a phrase describing the nature of a person's intellectual responsibility, or an organization's role in the production or distribution of a work. [3.12.2.2. Titles, Authors, and Editors 2.2.1. The Title Statement 2.2.2. The Edition Statement 2.2.5. The Series Statement]
          respStmt: (statement of responsibility) supplies a statement of responsibility for the intellectual content of a text, edition, recording, or series, where the specialized elements for authors, editors, etc. do not suffice or do not apply. May also be used to encode information about individuals or organizations which have played a role in the production or distribution of a bibliographic work. [3.12.2.2. Titles, Authors, and Editors 2.2.1. The Title Statement 2.2.2. The Edition Statement 2.2.5. The Series Statement]
          restore: (restore) indicates restoration of text to an earlier state by cancellation of an editorial or authorial marking or instruction. [11.3.1.6. Cancellation of Deletions and Other Markings]
          retrace: contains a sequence of writing which has been retraced, for example by over-inking, to clarify or fix it. [11.3.4.3. Fixation and Clarification]
          revisionDesc: (revision description) summarizes the revision history for a file. [2.6. The Revision Description 2.1.1. The TEI Header and Its Components]
          root: (root node) represents the root node of a tree. [19.2. Trees]
          row: (row) contains one row of a table. [14.1.1. TEI Tables]
          rs: (referencing string) contains a general purpose name or referring string. [13.2.1. Personal Names 3.6.1. Referring Strings]
          rt: (ruby text) contains a ruby text, an annotation closely associated with a passage of the main text. [3.4.2. Ruby Annotations]
          ruby: (ruby container) contains a passage of base text along with its associated ruby gloss(es). [3.4.2. Ruby Annotations]
          said: (speech or thought) indicates passages thought or spoken aloud, whether explicitly indicated in the source or not, whether directly or indirectly reported, whether by real people or fictional characters. [3.3.3. Quotation]
          salute: (salutation) contains a salutation or greeting prefixed to a foreword, dedicatory epistle, or other division of a text, or the salutation in the closing of a letter, preface, etc. [4.2.2. Openers and Closers]
          samplingDecl: (sampling declaration) contains a prose description of the rationale and methods used in sampling texts in the creation of a corpus or collection. [2.3.2. The Sampling Declaration 2.3. The Encoding Description 15.3.2. Declarable Elements]
          schemaRef: (schema reference) describes or points to a related customization or schema file [2.3.10. The Schema Specification]
          scriptNote: describes a particular script distinguished within the description of a manuscript or similar resource. [10.7.2. Writing, Decoration, and Other Notations]
          secl: (secluded text) Secluded. Marks text present in the source which the editor believes to be genuine but out of its original place (which is unknown). [11.3.1.7. Text Omitted from or Supplied in the Transcription]
          seg: (arbitrary segment) represents any segmentation of text below the ‘chunk’ level. [16.3. Blocks, Segments, and Anchors 6.2. Components of the Verse Line 7.2.5. Speech Contents]
          segmentation: (segmentation) describes the principles according to which the text has been segmented, for example into sentences, tone-units, graphemic strata, etc. [2.3.3. The Editorial Practices Declaration 15.3.2. Declarable Elements]
          sense: groups together all information relating to one word sense in a dictionary entry, for example definitions, examples, and translation equivalents. [9.2. The Structure of Dictionary Entries]
          series: (series information) contains information about the series in which a book or other bibliographic item has appeared. [3.12.2.1. Analytic, Monographic, and Series Levels]
          seriesStmt: (series statement) groups information about the series, if any, to which a publication belongs. [2.2.5. The Series Statement 2.2. The File Description]
          sic: (Latin for thus or so) contains text reproduced although apparently incorrect or inaccurate. [3.5.1. Apparent Errors]
          signed: (signature) contains the closing salutation, etc., appended to a foreword, dedicatory epistle, or other division of a text. [4.2.2. Openers and Closers]
          soCalled: (so called) contains a word or phrase for which the author or narrator indicates a disclaiming of responsibility, for example by the use of scare quotes or italics. [3.3.3. Quotation]
          sourceDesc: (source description) describes the source(s) from which an electronic text was derived or generated, typically a bibliographic description in the case of a digitized text, or a phrase such as "born digital" for a text which has no previous existence. [2.2.7. The Source Description]
          sourceDoc: contains a transcription or other representation of a single source document potentially forming part of a dossier génétique or collection of sources. [11.1. Digital Facsimiles 11.2.2. Embedded Transcription]
          sp: (speech) contains an individual speech in a performance text, or a passage presented as such in a prose or verse text. [3.13.2. Core Tags for Drama 3.13. Passages of Verse or Drama 7.2.2. Speeches and Speakers]
          space: (space) indicates the location of a significant space in the text. [11.4.1. Space]
          speaker: contains a specialized form of heading or label, giving the name of one or more speakers in a dramatic text or fragment. [3.13.2. Core Tags for Drama]
          sponsor: (sponsor) specifies the name of a sponsoring organization or institution. [2.2.1. The Title Statement]
          stage: (stage direction) contains any kind of stage direction within a dramatic text or fragment. [3.13.2. Core Tags for Drama 3.13. Passages of Verse or Drama 7.2.4. Stage Directions]
          standOff: Functions as a container element for linked data, contextual information, and stand-off annotations embedded in a TEI document. [16.10. The standOff Container]
          stdVals: (standard values) specifies the format used when standardized date or number values are supplied. [2.3.3. The Editorial Practices Declaration 15.3.2. Declarable Elements]
          street: contains a full street address including any name or number identifying a building as well as the name of the street or route on which it is located. [3.6.2. Addresses]
          stress: (stress) contains the stress pattern for a dictionary headword, if given separately. [9.3.1. Information on Written and Spoken Forms]
          styleDefDecl: (style definition language declaration) specifies the name of the formal language in which style or renditional information is supplied elsewhere in the document. The specific version of the scheme may also be supplied. [2.3.5. The Default Style Definition Language Declaration]
          subc: (subcategorization) contains subcategorization information (transitive/intransitive, countable/non-countable, etc.) [9.3.2. Grammatical Information]
          subst: (substitution) groups one or more deletions (or surplus text) with one or more additions when the combination is to be regarded as a single intervention in the text. [11.3.1.5. Substitutions]
          substJoin: (substitution join) identifies a series of possibly fragmented additions, deletions, or other revisions on a manuscript that combine to make up a single intervention in the text [11.3.1.5. Substitutions]
          superEntry: (super entry) groups a sequence of entries within any kind of lexical resource, such as a dictionary or lexicon which function as a single unit, for example a set of homographs. [9.1. Dictionary Body and Overall Structure]
          supplied: (supplied) signifies text supplied by the transcriber or editor for any reason; for example because the original cannot be read due to physical damage, or because of an obvious omission by the author or scribe. [11.3.3.1. Damage, Illegibility, and Supplied Text]
          surface: defines a written surface as a two-dimensional coordinate space, optionally grouping one or more graphic representations of that space, zones of interest within that space, and transcriptions of the writing within them. [11.1. Digital Facsimiles 11.2.2. Embedded Transcription]
          surfaceGrp: defines any kind of useful grouping of written surfaces, for example the recto and verso of a single leaf, which the encoder wishes to treat as a single unit. [11.1. Digital Facsimiles]
          surplus: (surplus) marks text present in the source which the editor believes to be superfluous or redundant. [11.3.3.1. Damage, Illegibility, and Supplied Text]
          syll: (syllabification) contains the syllabification of the headword. [9.3.1. Information on Written and Spoken Forms]
          table: (table) contains text displayed in tabular form, in rows and columns. [14.1.1. TEI Tables]
          tagUsage: (element usage) documents the usage of a specific element within a specified document. [2.3.4. The Tagging Declaration]
          tagsDecl: (tagging declaration) provides detailed information about the tagging applied to a document. [2.3.4. The Tagging Declaration 2.3. The Encoding Description]
          taxonomy: (taxonomy) defines a typology either implicitly, by means of a bibliographic citation, or explicitly by a structured taxonomy. [2.3.7. The Classification Declaration]
          teiCorpus: (TEI corpus) contains the whole of a TEI encoded corpus, comprising a single corpus header and one or more <TEI> elements, each containing a single text header and a text. [4. Default Text Structure 15.1. Varieties of Composite Text]
          teiHeader: (TEI header) supplies descriptive and declarative metadata associated with a digital resource or set of resources. [2.1.1. The TEI Header and Its Components 15.1. Varieties of Composite Text]
          teidata.certainty: defines the range of attribute values expressing a degree of certainty.
          teidata.count: defines the range of attribute values used for a non-negative integer value used as a count.
          teidata.duration.iso: defines the range of attribute values available for representation of a duration in time using ISO 8601 standard formats
          teidata.duration.w3c: defines the range of attribute values available for representation of a duration in time using W3C datatypes.
          teidata.enumerated: defines the range of attribute values expressed as a single XML name taken from a list of documented possibilities.
          teidata.interval: defines attribute values used to express an interval value.
          teidata.language: defines the range of attribute values used to identify a particular combination of human language and writing system. [6.1. Language Identification]
          teidata.name: defines the range of attribute values expressed as an XML Name.
          teidata.namespace: defines the range of attribute values used to indicate XML namespaces as defined by the W3C Namespaces in XML Technical Recommendation.
          teidata.numeric: defines the range of attribute values used for numeric values.
          teidata.outputMeasurement: defines a range of values for use in specifying the size of an object that is intended for display.
          teidata.pattern: defines attribute values which are expressed as a regular expression.
          teidata.point: defines the data type used to express a point in cartesian space.
          teidata.pointer: defines the range of attribute values used to provide a single URI, absolute or relative, pointing to some other resource, either within the current document or elsewhere.
          teidata.prefix: defines a range of values that may function as a URI scheme name.
          teidata.probCert: defines a range of attribute values which can be expressed either as a numeric probability or as a coded certainty value.
          teidata.probability: defines the range of attribute values expressing a probability.
          teidata.replacement: defines attribute values which contain a replacement template.
          teidata.temporal.w3c: defines the range of attribute values expressing a temporal expression such as a date, a time, or a combination of them, that conform to the W3C XML Schema Part 2: Datatypes Second Edition specification.
          teidata.text: defines the range of attribute values used to express some kind of identifying string as a single sequence of Unicode characters possibly including whitespace.
          teidata.truthValue: defines the range of attribute values used to express a truth value.
          teidata.version: defines the range of attribute values which may be used to specify a TEI or Unicode version number.
          teidata.versionNumber: defines the range of attribute values used for version numbers.
          teidata.word: defines the range of attribute values expressed as a single word or token.
          teidata.xTruthValue: (extended truth value) defines the range of attribute values used to express a truth value which may be unknown.
          teidata.xmlName: defines attribute values which contain an XML name.
          teidata.xpath: defines attribute values which contain an XPath expression.
          term: (term) contains a single-word, multi-word, or symbolic designation which is regarded as a technical term. [3.4.1. Terms and Glosses]
          text: (text) contains a single text of any kind, whether unitary or composite, for example a poem or drama, a collection of essays, a novel, a dictionary, or a corpus sample. [4. Default Text Structure 15.1. Varieties of Composite Text]
          textClass: (text classification) groups information which describes the nature or topic of a text in terms of a standard classification scheme, thesaurus, etc. [2.4.3. The Text Classification]
          textLang: (text language) describes the languages and writing systems identified within the bibliographic work being described, rather than its description. [3.12.2.4. Imprint, Size of a Document, and Reprint Information 10.6.6. Languages and Writing Systems]
          time: (time) contains a phrase defining a time of day in any format. [3.6.4. Dates and Times]
          timeline: (timeline) provides a set of ordered points in time which can be linked to elements of a spoken text to create a temporal alignment of that text. [16.4.2. Placing Synchronous Events in Time]
          title: (title) contains a title for any kind of work. [3.12.2.2. Titles, Authors, and Editors 2.2.1. The Title Statement 2.2.5. The Series Statement]
          titlePage: (title page) contains the title page of a text, appearing within the front or back matter. [4.6. Title Pages]
          titlePart: (title part) contains a subsection or division of the title of a work, as indicated on a title page. [4.6. Title Pages]
          titleStmt: (title statement) groups information about the title of a work and those responsible for its content. [2.2.1. The Title Statement 2.2. The File Description]
          tns: (tense) indicates the grammatical tense associated with a given inflected form in a dictionary. [9.3.1. Information on Written and Spoken Forms]
          trailer: contains a closing title or footer appearing at the end of a division of a text. [4.2.4. Content of Textual Divisions 4.2. Elements Common to All Divisions]
          tree: (tree) encodes a tree, which is made up of a root, internal nodes, leaves, and arcs from root to leaves. [19.2. Trees]
          triangle: (underspecified embedding tree, so called because of its characteristic shape when drawn) provides for an underspecified <eTree>, that is, an <eTree> with information left out. [19.3. Another Tree Notation]
          unclear: (unclear) contains a word, phrase, or passage which cannot be transcribed with certainty because it is illegible or inaudible in the source. [11.3.3.1. Damage, Illegibility, and Supplied Text 3.5.3. Additions, Deletions, and Omissions]
          undo: indicates one or more marked-up interventions in a document which have subsequently been marked for cancellation. [11.3.4.4. Confirmation, Cancellation, and Reinstatement of Modifications]
          unit: contains a symbol, a word or a phrase referring to a unit of measurement in any kind of formal or informal system. [3.6.3. Numbers and Measures]
          unitDecl: (unit declarations) provides information about units of measurement that are not members of the International System of Units. [2.3.9. The Unit Declaration]
          unitDef: (unit definition) contains descriptive information related to a specific unit of measurement. [2.3.9. The Unit Declaration]
          usg: (usage) contains usage information in a dictionary entry. [9.3.5.2. Usage Information and Other Labels]
          when: indicates a point in time either relative to other elements in the same timeline tag, or absolutely. [16.4.2. Placing Synchronous Events in Time]
          xenoData: (non-TEI metadata) provides a container element into which metadata in non-TEI formats may be placed. [2.5. Non-TEI Metadata]
          xr: (cross-reference phrase) contains a phrase, sentence, or icon referring the reader to some other location in this or another text. [9.3.5.3. Cross-References to Other Entries]
          zone: defines any two-dimensional area within a <surface> element. [11.1. Digital Facsimiles 11.2.2. Embedded Transcription]
          + + term + : ( + term) + contains a single-word, multi-word, or symbolic designation which is regarded as a technical term.[ + 3.4.1. Terms and Glosses]
          + + text + : ( + text) + contains a single text of any kind, whether unitary or composite, for example a poem or drama, a collection of essays, a novel, a dictionary, or a corpus sample.[ + 4. Default Text Structure + 15.1. Varieties of Composite Text]
          + + textClass + : ( + text classification) + groups information which describes the nature or topic of a text in terms of a standard classification scheme, thesaurus, etc.[ + 2.4.3. The Text Classification]
          + + textLang + : ( + text language) + describes the languages and writing systems identified within the bibliographic work being described, rather than its description.[ + 3.12.2.4. Imprint, Size of a Document, and Reprint Information + 10.6.6. Languages and Writing Systems]
          + + time + : ( + time) + contains a phrase defining a time of day in any format.[ + 3.6.4. Dates and Times]
          + + timeline + : ( + timeline) + provides a set of ordered points in time which can be linked to elements of a spoken text to create a temporal alignment of that text.[ + 16.4.2. Placing Synchronous Events in Time]
          + + title + : ( + title) + contains a title for any kind of work.[ + 3.12.2.2. Titles, Authors, and Editors + 2.2.1. The Title Statement + 2.2.5. The Series Statement]
          + + titlePage + : ( + title page) + contains the title page of a text, appearing within the front or back matter.[ + 4.6. Title Pages]
          + + titlePart + : ( + title part) + contains a subsection or division of the title of a work, as indicated on a title page.[ + 4.6. Title Pages]
          + + titleStmt + : ( + title statement) + groups information about the title of a work and those responsible for its content.[ + 2.2.1. The Title Statement + 2.2. The File Description]
          + + tns + : ( + tense) + indicates the grammatical tense associated with a given inflected form in a dictionary.[ + 9.3.1. Information on Written and Spoken Forms]
          + + trailer + : + contains a closing title or footer appearing at the end of a division of a text.[ + 4.2.4. Content of Textual Divisions + 4.2. Elements Common to All Divisions]
          + + tree + : ( + tree) + encodes a tree, which is made up of a root, internal nodes, leaves, and arcs from root to leaves.[ + 19.2. Trees]
          + + triangle + : ( + underspecified embedding tree, so called because of its characteristic shape when drawn) + provides for an underspecified + <eTree>, that is, an + <eTree>with information left out.[ + 19.3. Another Tree Notation]
          + + unclear + : ( + unclear) + contains a word, phrase, or passage which cannot be transcribed with certainty because it is illegible or inaudible in the source.[ + 11.3.3.1. Damage, Illegibility, and Supplied Text + 3.5.3. Additions, Deletions, and Omissions]
          + + undo + : + indicates one or more marked-up interventions in a document which have subsequently been marked for cancellation.[ + 11.3.4.4. Confirmation, Cancellation, and Reinstatement of Modifications]
          + + unit + : + contains a symbol, a word or a phrase referring to a unit of measurement in any kind of formal or informal system.[ + 3.6.3. Numbers and Measures]
          + + unitDecl + : ( + unit declarations) + provides information about units of measurement that are not members of the International System of Units.[ + 2.3.9. The Unit Declaration]
          + + unitDef + : ( + unit definition) + contains descriptive information related to a specific unit of measurement.[ + 2.3.9. The Unit Declaration]
          + + usg + : ( + usage) + contains usage information in a dictionary entry.[ + 9.3.5.2. Usage Information and Other Labels]
          + + when + : + indicates a point in time either relative to other elements in the same timeline tag, or absolutely.[ + 16.4.2. Placing Synchronous Events in Time]
          + + xenoData + : ( + non-TEI metadata) + provides a container element into which metadata in non-TEI formats may be placed.[ + 2.5. Non-TEI Metadata]
          + + xr + : ( + cross-reference phrase) + contains a phrase, sentence, or icon referring the reader to some other location in this or another text.[ + 9.3.5.3. Cross-References to Other Entries]
          + + zone + : + defines any two-dimensional area within a + <surface>element.[ + 11.1. Digital Facsimiles + 11.2.2. Embedded Transcription]
          @@ -1502,13 +4505,17 @@

          -
          Home 
          -
          Sebastian Rahtz.
          +
          + + Home 
          +
          Sebastian Rahtz. +
          +
          diff --git a/Test/expected-results/test.rng b/Test/expected-results/test.rng index 24af83f21..abbb82a8a 100644 --- a/Test/expected-results/test.rng +++ b/Test/expected-results/test.rng @@ -1391,7 +1391,7 @@ Suggested values include: 1] top; 2] bottom; 3] margin; 4] opposite; 5] overleaf - + The element indicated by @spanTo () must follow the current element @@ -3414,18 +3414,18 @@ Suggested values include: 1] page; 2] column; 3] line; 4] book; 5] poem; 6] cant (paragraph) marks paragraphs in prose. [3.1. Paragraphs 7.2.5. Speech Contents] - + - + Abstract model violation: Paragraphs may not occur inside other paragraphs or ab elements. - + - + - + Abstract model violation: Lines may not contain higher-level structural elements such as div, p, or ab, unless p is a child of figure or note, or is a descendant of floatingText. - + @@ -4978,11 +4978,11 @@ relatedItem element must be empty - + - + Abstract model violation: Lines may not contain lines or lg elements. - + @@ -5030,11 +5030,11 @@ relatedItem element must be empty must contain at least one child l, lg, or gap element. - + - + Abstract model violation: Lines may not contain line groups. - + @@ -5428,7 +5428,7 @@ Suggested values include: 1] ISBN; 2] ISSN; 3] DOI; 4] URI; 5] VIAF; 6] ESTC; 7] DOI Digital Object Identifier: a unique string of letters and numbers assigned to an electronic document. URI - Uniform Resource Identifier: a string of characters to uniquely identify a resource which usually contains indication of the means of accessing that resource, the name of its host, and its filepath. + Uniform Resource Identifier: a string of characters to uniquely identify a resource, following the syntax of RFC 3986. VIAF A data number in the Virtual Internet Authority File assigned to link different names in catalogs around the world for the same entity. ESTC @@ -6913,12 +6913,12 @@ Sample values include: 1] glued; 2] pinned; 3] sewn (added span of text) marks the beginning of a longer sequence of text added by an author, scribe, annotator or corrector (see also <add>). [11.3.1.4. Additions and Deletions] - + The @spanTo attribute of is required. - + L'attribut spanTo est requis. @@ -6946,15 +6946,14 @@ Sample values include: 1] glued; 2] pinned; 3] sewn (damaged span of text) marks the beginning of a longer sequence of text which is damaged in some way but still legible. [11.3.3.1. Damage, Illegibility, and Supplied Text] - + - -The @spanTo attribute of is required. + The @spanTo attribute of is required. - + - L'attribut spanTo est requis. + L'attribut spanTo est requis. @@ -6968,14 +6967,14 @@ The @spanTo attribute of is required. (deleted span of text) marks the beginning of a longer sequence of text deleted, marked as deleted, or otherwise signaled as superfluous or spurious by an author, scribe, annotator, or corrector. [11.3.1.4. Additions and Deletions] - + - The @spanTo attribute of is required. + The @spanTo attribute of is required. - + - L'attribut spanTo est requis. + L'attribut spanTo est requis. @@ -7965,7 +7964,9 @@ Suggested values include: 1] initial; 2] final - + + + @@ -8110,7 +8111,9 @@ Suggested values include: 1] initial; 2] final - + + + @@ -8140,18 +8143,18 @@ Suggested values include: 1] initial; 2] final - + - + Abstract model violation: Lines may not contain higher-level structural elements such as div, unless div is a descendant of floatingText. - + - + - + Abstract model violation: p and ab may not contain higher-level structural elements such as div, unless div is a descendant of floatingText. - + @@ -8189,7 +8192,9 @@ Suggested values include: 1] initial; 2] final - + + + @@ -8253,7 +8258,9 @@ Suggested values include: 1] initial; 2] final - + + + @@ -8317,7 +8324,9 @@ Suggested values include: 1] initial; 2] final - + + + @@ -8381,7 +8390,9 @@ Suggested values include: 1] initial; 2] final - + + + @@ -8445,7 +8456,9 @@ Suggested values include: 1] initial; 2] final - + + + @@ -8509,7 +8522,9 @@ Suggested values include: 1] initial; 2] final - + + + @@ -8560,7 +8575,9 @@ Suggested values include: 1] initial; 2] final - + + + @@ -9146,18 +9163,18 @@ Suggested values include: 1] main (main); 2] sub (subordinate); 3] alt (alternat (anonymous block) contains any arbitrary component-level unit of text, acting as an anonymous container for phrase or inter level elements analogous to, but without the semantic baggage of, a paragraph. [16.3. Blocks, Segments, and Anchors] - + - + Abstract model violation: ab may not occur inside paragraphs or other ab elements. - + - + - + Abstract model violation: Lines may not contain higher-level divisions such as p or ab, unless ab is a child of figure or note, or is a descendant of floatingText. - + diff --git a/Test/expected-results/test.xml.odt b/Test/expected-results/test.xml.odt index 61d3141ff..0585458c9 100644 Binary files a/Test/expected-results/test.xml.odt and b/Test/expected-results/test.xml.odt differ diff --git a/Test/expected-results/test14.html b/Test/expected-results/test14.html index c0dcebf67..95ae1e1da 100644 --- a/Test/expected-results/test14.html +++ b/Test/expected-results/test14.html @@ -1,78 +1,368 @@ - - + + - + An historical and geographical description of Formosa: an island subject to the Emperor of Japan. ... To which is prefix'd, a preface in vindication of himself from the reflections of a Jesuit ... By George Psalmanaazaar, ... Illustrated with several cuts. - - - - - - - + + + + + + +

          An historical and geographical description of Formosa: an island subject to the Emperor of Japan. ... To which is prefix'd, a preface in vindication of himself from the reflections of a Jesuit ... By George Psalmanaazaar, ... Illustrated with several cuts.

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          - [Page] -
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          AN HISTORICAL and GEOGRAPHICAL DESCRIPTION OF FORMOSA, AN Island subject to the Emperor of JAPAN. GIVING An Account of the Religion, Customs, Manners, &c. of the Inhabitants. Together with a Relation of what happen'd to the Author in his Travels; particularly his Conferences with the Jesuits, and others, in several Parts of Europe. Also the History and Reasons of his Conversion to Christianity, with his Objections against it (in defence of Paganism) and their Answers. To which is prefix'd, A PREFACE in Vindication of himself from the Reflections of a Jesuit lately come from China, with an Account of what passed between them. By GEORGE PSALMANAAZAAR, a Native of the said Island, now in London. Illustrated with several Cuts.

          -

          LONDON: Printed for Dan. Brown, at the Black Swan without Temple-Bar; G. Strahan, and W. Davis, in Cornhill; Fran. Coggan, in the Inner-Temple-Lane; and Bernard Lintott, at the Middle-Temple Gate in Fleet-Street. 1704.

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          - [Page] -
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          - TO THE RIGHT HONOURABLE AND Right Reverend Father in GOD, HENRY, By Divine Providence, Ld Bishop of LONDON, AND ONE OF Her MAJESTY's most Honourable PRIVY COUNCIL. -

          -

          I Know not, My Lord, whether what I now most humbly dedicate to Your Lordship, may merit Your Perusal, [Page] especially at this time, when Your Lordship is busied about Affairs of the greatest moment: But since Your Noble Soul [be it concern'd about Things never so weighty and intricate] must be allow'd some Minutes to unbend, I submissively beg You would please to bestow some of them upon this Treatise; well knowing, if Your Lordship smile upon it, the World cannot dislike it.

          -

          The Europeans have such obscure and various Notions of Japan, and especially of our Island Formosa, that they can believe nothing for Truth that has been said of it. But the prevailing Reason for this my Undertaking was, because the [Page] Jesuits I found had impos'd so many Stories, and such gross Fallacies upon the Public, that they might the better excuse themselves from those base Actions, which deservedly brought upon them that fierce Persecution in Japan: I thought therefore it would not be unacceptable if I publish'd a short Description of the Island Formosa, and told the Reasons why this wicked Society, and at last all that profess'd Christianity, were, with them, expell'd that Country.

          -

          - My LORD, -

          -

          I look upon my self as much obliged to Your Lordship, as ever Man was to his Patron, having [Page] experienc'd Your Goodness ever since I came into England; I have therefore earnestly desired by any honest and humble way, to express my Gratitude; but tho' Your transcendent Generosity, and the meanness of my Fortune and Capacity render it impossible for me to pay Your Lordship all that Respect and Acknowledgment which are due for Your Lordship's many and great Favours; yet since my present leisure and enjoyments are owing to Your Munificence, I most willingly lay hold on this Occasion, and consecrate the First-fruits of such Blessings to the Hand that bestowed them upon me, not in the least doubting but Your Lordship, according [Page] to your wonted Charity and Goodness, will vouchsafe to receive this little Book as a thankful Testimony how vastly I am indebted to You; and as such it is, with all Humility and Veneration offered by,

          -
          My LORD,
          -
          Your Lordship's Most Grateful and Obsequious Servant, GEORGE PSALMANAAZAAR.
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          -
          - [Page i] -
          -

          - THE PREFACE. -

          -

          WHen I first arriv'd in England, every one was curious to Discourse me about my own Country; and forasmuch as my Account of it was entirely new, they thought it my Duty to publish it; and I readily comply'd with their Advice, both for my own ease and their satisfaction. But when I had met with so many Romantic Stories of all those remote Eastern Countries, especially of my own, which had been impos'd upon you as undoubted Truths, and universally believed, then I was much discourag'd from proceeding in my Description of it; yet since Truth ought to dispel these Clouds of fabulous Reports, and I cou'd not escape uncensur'd even by my self, should I (by my silence) suffer you to remain in Ignorance, or rather deceiv'd by Misrepresentations, I thought my self indispensably oblig'd to give you a more faithful History of the Isle of [Page ii] Formosa, than as yet you have met with. But before I enter upon this Subject, 'tis convenient I should premise some few things. Since then (as I before observed) there are such various Accounts, and all different from what I shall give you, this is no Reason for me to expect greater Credit; but I leave it to the unbiass'd Judge to prefer which he pleaseth, for 'tis not so much my Concern to be reputed sincere, as 'tis really to be so. But here I must entreat you diligently to observe what followeth, because the Reputation of my Book depends much upon it. In the first place there are several things in their Story which you are oblig'd to suspect, because they contradict one another in those Matters which every Relater assures you he has been an Eye-witness of; since then their Tale is so inconsistent, there is very little in it that you ought to depend upon. But that I may expose some of their Falshoods, I will strengthen what I assert by the Authority of some English Merchants trading to China, whose Relations are much the same with mine, but vastly different from theirs. As for example: Candidius, and others, in their Account of Formosa, tell us, there is neither Monarchical nor Democratical Government in the Island; that there is no Law nor Punishment against Theft, Adultery, or Murther, [Page iii] and such black Crimes; but every Man judgeth and revengeth in his own Case: For instance, if a Man rob me of a hundred Pound, I may steal from him as much by way of reprizal. If a Man murthers me, any of my Family, or Friends, may, by the Murther of him revenge mine; and so of Adultery, &c. They tell us farther, that there is no Oeconomy or Order amongst the Natives, that they are even Strangers to the distinction of Master and Servant; that neither Mines of Gold or Silver are to be found there, and that they have no Spices. In answer to which, let me tell you, that those Merchants I before mention'd, inform us, that there is a Governour to whom they paid large Customs for every thing they exported. If then there be a Governour, certainly there must be Laws, let Candidius, and others, say what they please. That they have Gold, Silver, and Spices also, is likewise prov'd by those Traders, who have exported vast Sums of the one, and large Quantities of the other.

          -

          Reason it self is sufficient to confute what they say of Anarchy in our Island: For how is it possible for any Kingdom to stand, if no Law or Degrees of Dignity are observ'd? Or how can a Community be preserv'd, if there are no Penal Statutes to correct Offenders? [Page iv] In my Opinion, if every one was left to revenge himself, such a Place must be a continued Scene of Murther and Rapine; especially since the Formosans (as Candidius, and others wou'd have you believe) do not look upon these Facts as monstrous Crimes, but only as little Tricks and Piccadillo's.

          -

          There are some likewise that tell you, that the Island of Formosa belongs to the Chann of China; but if so, why do the Chinese pay so great Tribute to our Governour? For the truth of this, I dare appeal even to the Dutch themselves, who are competent Judges in the Case, ever since the Emperor of Japan has given them leave to renew their Trade in Formosa, after they had many Years been banish'd from thence; as you may see in the Book, Chap. 37. Of the Success of the Dutch in Japan.

          -

          1. I could here also add much more, which for brevity-sake I omit: For 'tis convincing enough to say, that he who so grosly errs in one particular, may reasonably be thought an unfaithful Relater of every thing else. But whether these ridiculous Story-Tellers above-mention'd, vend their Legends out of a Design, or for want of a true Knowledge of Matter of Fact, is not my Business now to enquire.

          -

          [Page v]2. The second thing I wou'd have you take notice of, is, That I pretend not to give you a perfect and complete History of my Island, because I was a meer Youth when I left it, but nineteen Years of Age, and therefore uncapable of giving an exact Account of it: Besides I have now been six Years from home, so many things of moment may perhaps slip my Memory which would have adorn'd the Description of my Country. But whatsoever I can recollect, I have freely publish'd; and I assure you, I have not positively asserted any thing which is not as positively true; but if I have said what I did not know, as a certain Truth, as such I have admonish'd you of it. I have discharged my Conscience, receive it as you please; for since I have done my Duty, I shall no more be concern'd about it.

          -

          3. In my Book I have told you the Reasons that mov'd my Country-men to make so great a Slaughter of the Christians; for the Jesuits then made such weak Excuses for themselves, that many, not without Reason, believ'd they had other Designs than what they pretended; I thought it therefore proper to give you from the Records and Tradition of my Country, the best Account of these [Page vi] Matters I could. In vain the Jesuits assign the Envy of our Pagan Priests, and the Emulation of the Dutch, as the Causes of this Persecution, such things could never induce us to treat so cruelly all that profess'd Christianity: Certainly there was a Snake in the Grass, which they would not, but I have discover'd. I am confident by my revealing this and much more, I shall draw all the Spite and Malice of the Jesuits upon me, of which I have already met with a notorious Instance in Father Fountenay, who is lately return'd from China, having been eighteen Years a Missionary there; this Man is now in London, and some Body had told him I was publishing a Book, in which I speak much against the Roman Church, and especially against the Jesuits: This has so enrag'd him, that he endeavours by all means imaginable to destroy my Credit, as I am daily inform'd by many Gentlemen; to whom I only reply'd, Let him alone, I am little concern'd at what such a suspicious Person says against me: The truth is, and will be, I hope, evident, notwithstanding his Attempts to stifle it, so I shall apply the Words of the Poet to him, ‘Parturiunt montes, nascetur ridiculus mus.’

          -

          [Page vii]I have had three Conferences with him, without coming to any conclusion; the first was before the Royal Society, on Wednesday the second of this instant February, when there was a Publick Meeting of the illustrious Members of that celebrated Body: That he might the more easily defend himself, he had Notice of my coming: After we had saluted each other, we began our Discourse. The first Question that was propos'd to him, was, To whom doth the Island of Formosa belong? He presently reply'd, It was tributary to the Emperor of China. Some of the Gentlemen ask'd him how he knew it to be so; he quickly answer'd, That a certain English Ship call'd the Harwich, was by stormy Weather forc'd upon the Shore of Formosa; that five Jesuits were Passengers in it, one of them was drown'd, the other four escap'd to the Island, from whence they sent Letters to this Father Fontenay, who then was in a certain City in China. Father Fontenay writes to the Chann, or Emperor; the Chann sends a Letter to the Formosans, demanding them and the Ship; and so the Formosans were compell'd to restore both them and the Ship, I answer'd, That this Story was nothing to the purpose; for since we are not at Wars with the Chinese, if any of their Ships should be driven on our Coast, and the Chann should [Page viii] reclaim them, altho' we live not in his Dominions, we are in Justice oblig'd to restore them: And thus I then answered his Story. But it appears since by the Testimony of several Merchants, that the afore-mentioned Ship was cast upon the Coast of China, and not of Formosa: Had I known as much then, I would before the illustrious Society have detected the Falshood of the Jesuit; but mistrusting he might be mistaken in the Name of the the Place, and take another Island for Formosa, I desir'd him to tell me by what Name the Chinese call'd Formosa; he answer'd, That he knew no other Name for it but Formosa, or Tyowan; but it's very plain, not only from what I (who should know best) assert, but also from a certain Gentleman who has been in Tyowan, that it is an Island somewhat remote and distinct from ours, and is now a Colony belonging to the beforemention'd Dutch. This indeed he confess'd he was ignorant of. I told him farther, That the Chinese call our Island by the Name of Pak-Ando, which agrees with Gad-Avia, as we call it, both which signifie the Island Formosa. Pak, Pak, says he, there is not such a word in the whole Chinese Language, that ended with a Consonant as Pak doth; which is very false, for the Name of almost all their great Cities end with a Consonant, [Page ix] as Nanking, Kanton, Peking, &c. 2. When at my desire he discours'd in the Chinese Language, near half his Words terminated with Consonants: This was so plain a Contradiction, that all the Auditory observ'd it. At the same Meeting also he deny'd there was any variety of Languages, or Dialects, thro' the whole Empire of China, but that all the Natives spoke with one and the same Tongue; which when it was demonstrated to be false by many then present, he made no manner of Reply, only unreasonably and obstinately persisted in affirming what he before had said. At length, that if possible I might make the matter yet more plain, I told him, Either what all the Jesuits, and others, had written of the Chinese Language, was not true, or what he said must be false; for they assure us, the Chinese in every Province speak various Dialects, * and they have different Languages, according to their Degrees or Quality; as for instance, the Noble-men speak the Mandarin Language; the Bonzees, or Priests, use another for the Divine Service, which is unintelligible to the Lay-People; and the Plebeans a third; so that I told him, either they, or he, (pardon the expression) must lye grosly: But he endeavour'd by impertinent [Page x] Shifts to excuse himself. He deny'd also, that the Chinese had any Tone in their Speech by which they distinguish the signification of a word: This I likewise affirm'd to be false: For I have, in Formosa, heard many Chinese talking together; but they seem'd to me rather to sing than discourse; besides, this contradicts what the Jesuits themselves tell us. At length, after so many Interruptions, we ended our Conference: Let the Reader judge who had the better.

          -

          I have since had two Assignations to meet him, once at my Lady Powis's, another time at Sion-College; but he fail'd to answer the Appointments.

          -

          Eight Days after, being Wednesday the Ninth of February, I was to Dine with Dr. Sloane, Secretary to the Royal Society; where were present the Right Honourable my Lord Pembroke; his Excellency, Spanhemins, the King of Prussia's Envoy; another Noble-man, and this Father Fontenay; when he was ask'd by his Excellency, to whom the Island Formosa belong'd; he reply'd, Here is a young Man, (pointing to me) who is a Native of that Country, he can better inform you than I, who have only been [Page xi] in China. I then answer'd him, that it did belong to the Emperor of Japan. We had nothing else remarkable in this Conference; neither had he the Assurance at this time to say any thing more to me: He wondred indeed to see me eat raw Flesh; because, says he, the Chinese dress their Meat after the same manner as the Europeans, tho' at the same time he confess'd the Tartars differ'd from them in their Cookery; for they only warm'd their Flesh before they eat it.

          -

          A third time I met him in the Temple-Coffee-House in Devereux-Court in the Strand, near Temple-Bar, where several Noble-men were present; and there he ask'd me the Manner, Time, and Reasons of my leaving my Country; and I rightly informed him: Neither had he the Face to raise any Objections, unless that he never knew Father de Rhode, who brought me out of my Country.

          -

          I am well inform'd he takes a great deal of freedom in aspersing me; but I shall return him no other Answer than that of the Mendicant Friar, to some false Accusations against him, Mentitur impudentissimé. But sure 'tis much more becoming [Page xii] a Man of Probity to speak openly, and Face to Face, than thus clandestinely to backbite and calumniate. I have just touch'd upon this Subject, that you may see how much this Narrative will incense the Jesuits against me; but I trust that Providence which so often has deliver'd me out of their Hands, will frustrate all their Designs and Contrivances, that I may say with the Psalmist, He shall reward Evil unto mine Enemies: destroy thou them in thy Truth, Psal. 54. v. 5.

          -

          I fear this trifling Performance will not be very acceptable to you, because 'tis not so elegant and polite as you perhaps might wish; I was sensible of my own Weakness and Incapacity for it, and therefore depend upon your Goodness to pardon my Errors, and supply my Defects; elegant Expressions, and pomp of Words, are not to be expected from a raw and unpolish'd Japanese. But since I wrote this Treatise in Latine, that it might be afterwards turn'd into English; and oblig'd the Translator to make no Additions or Alterations, 'tis mine, and not his Fault, if you meet with any Imperfections in it.

          -

          [Page xiii]It was translated out of Latin by Mr Oswald, except from Page 94. to 144. which part I wrote in English, and was prepar'd for the Press by another Hand.

          -

          I thought it might not be amiss to begin with an Account of my Travels and Conversion, which will (I hope) afford you some things that are entertaining.

          -

          'Tis not my delight, but my grief, that I am obliged to publish my Arguments against those Religions which I could not conform to, because some perhaps will interpret what I have said to reflect upon them; but that was far from my intentions, who only design'd to give you my Reasons why I could not subscribe to them; which if they please not others, yet they do abundantly satisfie me, especially since I as yet was tinctur'd with the Prejudices of the Idolatry I was educated in. Far be it from me to condemn any Man; but as I said before, I only acquaint you, that these things were offensive to me, which perhaps are not so to others.

          -

          Now to the Omnipotent and All-wise GOD, I return my most humble Thanks, [Page xiv] who by the assistance of his Holy Spirit, has brought me to the knowledge of that Religion in which only Salvation is to be found, and to that Christian Communion which is most conformable to the Institutions of our Saviour: To whom be all Honour and Praise now and for ever. Amen.

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          - The Reader is desired to mend the following ERRATA. -

          -

          PAge 1. l. 4. after 1549. add as himself tells us in his Epistles. p. 4. l. 3. after de Rode, add but went by the Name of Ammo-Samna. p. 4. l. 19. after Tongue instead of a. put a, p. 7. l. 24. for, said they, r. they said. p. 12. l. 5. for were, r. where. ibid. l. 13. for R••kmo r. Rochmoo. ibid. after weighing dele; ibid. l. 26. for Bale•ns. r. Balc•ns. p. 13. l. 20. for on r. a. p. 19. l. 13. after Sacrament, add 4thly. p. 26. l. 16. for whether r. whither. p. 29. l. 21. for the r. their. ibid. l. 22. for their r. the. p. 34. l. 22. after appear r. to. p. 39. l. 21. after which dele we. p. 40. l. 15. for natual r. natural. p. 43. l. 26. for supposion r. supposition. p. 44. l. 14. for Christion r. Christ on. p. 45. l. 23. for hvae r. have. ibid. l. 29. after same dele, p. 46. l. 23. for indicious r. judicious. p. 51. l. 26. for has a being r. is produc'd. p. 57. l. 7. for ther r. either. p. 64. l. 14. after Works r. of God. p. 83. l. 6. for the r. this. p. 84. l. 7. for but this r. which. p. 100. l. 29. for two Covenants r. two Seals of the Covenant. p. 102. l. 13. after Holiness r. and. p. 117. l. 3. for justly r. godly. p. 147. l. penult. after subdued r. it. p. 153. l. 19. for come r. came. p. 154. l. 26. for evpress't r. express'd. p. 162. l. 15. for mde r. made. p. 168. l. 8. for Prowers r. Powers. p. 172. l. 10. for visisted r. visited. p. 179. l. 20. instead of our Clocks, &c. r. the Clocks us'd in Europe. ibid. l. 22. for our r. an. p. 205. l. 17. for like ours r. like those here in England. p. 222. l. 22. for Merchants r. Tradesmen and Shopkeepers. p. 235. l. 22. for twelve r. one. ibid. l. penult. for six r. sixteen. p. 240. l. 26. for at r. to. p. 243. l. 8. for Brass r. Copper. p. 244. l. 3. for Copper r. Brass. ibid. l. 5. for Brass r. Copper. p. 272. for Malsion r. Mal-fien. p. 288. l. 26. for they r. the. p. 292. l. 2. after down r. to. p. 294. l. 2. and 8. for Merchants r. Shop-keepers. p. 295. l. 13. for when he goes r. before they go. Append. p. 129. l. 2. for thereby r. there by. p. 128. l. 5. in the Append. for 1700. r. 1701.

          -

          Pref. p. 4. l. 14. after is now, add, or was lately.

          +
          +
          +
          + [Page] +
          +

          AN HISTORICAL and GEOGRAPHICAL DESCRIPTION OF FORMOSA, AN Island subject to the Emperor of JAPAN. GIVING An Account of the Religion, Customs, Manners, + &c.of the Inhabitants. Together with a Relation of what happen'd to the Author in his Travels; particularly his Conferences with the + Jesuits,and others, in several Parts of + Europe.Also the History and Reasons of his Conversion to Christianity, with his Objections against it (in defence of Paganism) and their Answers. To which is prefix'd, A PREFACE in Vindication of himself from the Reflections of a + Jesuitlately come from + China,with an Account of what passed between them. By GEORGE PSALMANAAZAAR, a Native of the said Island, now in + London.Illustrated with several Cuts.

          +

          LONDON: Printed for + Dan. Brown,at the + Black Swanwithout + Temple-Bar; G. Strahan,and + W. Davis,in + Cornhill; Fran. Coggan,in the + Inner-Temple-Lane; and + Bernard Lintott,at the + Middle-TempleGate in + Fleet-Street.1704.

          +
          +
          +
          + [Page] +
          +
          +

          + TO THE RIGHT HONOURABLE AND Right Reverend Father in GOD, HENRY, By Divine Providence, L + dBishop of + LONDON,AND ONE OF Her MAJESTY's most Honourable PRIVY COUNCIL. +

          +
          +

          I Know not, + My Lord,whether what I now most humbly dedicate to Your Lordship, may merit Your Perusal, + + [Page] + especially at this time, when Your Lordship is busied about Affairs of the greatest moment: But since Your Noble Soul [be it concern'd about Things never so weighty and intricate] must be allow'd some Minutes to unbend, I submissively beg You would please to bestow some of them upon this Treatise; well knowing, if Your Lordship smile upon it, the World cannot dislike it.

          +

          The + Europeanshave such obscure and various Notions of + Japan,and especially of our Island + Formosa,that they can believe nothing for Truth that has been said of it. But the prevailing Reason for this my Undertaking was, because the + + [Page] + + JesuitsI found had impos'd so many Stories, and such gross Fallacies upon the Public, that they might the better excuse themselves from those base Actions, which deservedly brought upon them that fierce Persecution in + Japan:I thought therefore it would not be unacceptable if I publish'd a short Description of the Island + Formosa,and told the Reasons why this wicked Society, and at last all that profess'd Christianity, were, with them, expell'd that Country.

          +

          + My LORD, +

          +

          I look upon my self as much obliged to Your Lordship, as ever Man was to his Patron, having + + [Page] + experienc'd Your Goodness ever since I came into + England;I have therefore earnestly desired by any honest and humble way, to express my Gratitude; but tho' Your transcendent Generosity, and the meanness of my Fortune and Capacity render it impossible for me to pay Your Lordship all that Respect and Acknowledgment which are due for Your Lordship's many and great Favours; yet since my present leisure and enjoyments are owing to Your Munificence, I most willingly lay hold on this Occasion, and consecrate the First-fruits of such Blessings to the Hand that bestowed them upon me, not in the least doubting but Your Lordship, according + + [Page] + to your wonted Charity and Goodness, will vouchsafe to receive this little Book as a thankful Testimony how vastly I am indebted to You; and as such it is, with all Humility and Veneration offered by,

          +
          My LORD,
          +
          Your Lordship's Most Grateful and Obsequious Servant, GEORGE PSALMANAAZAAR.
          +
          +
          +
          + [Page i] +
          +
          +

          + THE PREFACE. +

          +
          +

          WHen I first arriv'd in + England,every one was curious to Discourse me about my own Country; and forasmuch as my Account of it was entirely new, they thought it my Duty to publish it; and I readily comply'd with their Advice, both for my own ease and their satisfaction. But when I had met with so many Romantic Stories of all those remote Eastern Countries, especially of my own, which had been impos'd upon you as undoubted Truths, and universally believed, then I was much discourag'd from proceeding in my Description of it; yet since Truth ought to dispel these Clouds of fabulous Reports, and I cou'd not escape uncensur'd even by my self, should I (by my silence) suffer you to remain in Ignorance, or rather deceiv'd by Misrepresentations, I thought my self indispensably oblig'd to give you a more faithful History of the Isle of + + [Page ii] + + Formosa,than as yet you have met with. But before I enter upon this Subject, 'tis convenient I should premise some few things. Since then (as I before observed) there are such various Accounts, and all different from what I shall give you, this is no Reason for me to expect greater Credit; but I leave it to the unbiass'd Judge to prefer which he pleaseth, for 'tis not so much my Concern to be reputed sincere, as 'tis really to be so. But here I must entreat you diligently to observe what followeth, because the Reputation of my Book depends much upon it. In the first place there are several things in their Story which you are oblig'd to suspect, because they contradict one another in those Matters which every Relater assures you he has been an Eye-witness of; since then their Tale is so inconsistent, there is very little in it that you ought to depend upon. But that I may expose some of their Falshoods, I will strengthen what I assert by the Authority of some + EnglishMerchants trading to + China,whose Relations are much the same with mine, but vastly different from theirs. As for example: + Candidius,and others, in their Account of + Formosa,tell us, there is neither Monarchical nor Democratical Government in the Island; that there is no Law nor Punishment against Theft, Adultery, or Murther, + + [Page iii] + and such black Crimes; but every Man judgeth and revengeth in his own Case: For instance, if a Man rob me of a hundred Pound, I may steal from him as much by way of reprizal. If a Man murthers me, any of my Family, or Friends, may, by the Murther of him revenge mine; and so of Adultery, + &c.They tell us farther, that there is no Oeconomy or Order amongst the Natives, that they are even Strangers to the distinction of Master and Servant; that neither Mines of Gold or Silver are to be found there, and that they have no Spices. In answer to which, let me tell you, that those Merchants I before mention'd, inform us, that there is a Governour to whom they paid large Customs for every thing they exported. If then there be a Governour, certainly there must be Laws, let + Candidius,and others, say what they please. That they have Gold, Silver, and Spices also, is likewise prov'd by those Traders, who have exported vast Sums of the one, and large Quantities of the other.

          +

          Reason it self is sufficient to confute what they say of Anarchy in our Island: For how is it possible for any Kingdom to stand, if no Law or Degrees of Dignity are observ'd? Or how can a Community be preserv'd, if there are no Penal Statutes to correct Offenders? + + [Page iv] + In my Opinion, if every one was left to revenge himself, such a Place must be a continued Scene of Murther and Rapine; especially since the + Formosans(as + Candidius,and others wou'd have you believe) do not look upon these Facts as monstrous Crimes, but only as little Tricks and + Piccadillo's.

          +

          There are some likewise that tell you, that the Island of + Formosabelongs to the Chann of + China;but if so, why do the + Chinesepay so great Tribute to our Governour? For the truth of this, I dare appeal even to the + Dutchthemselves, who are competent Judges in the Case, ever since the Emperor of + Japanhas given them leave to renew their Trade in + Formosa,after they had many Years been banish'd from thence; as you may see in the Book, + Chap. 37.Of the Success of the + Dutchin + Japan.

          +

          + 1.I could here also add much more, which for brevity-sake I omit: For 'tis convincing enough to say, that he who so grosly errs in one particular, may reasonably be thought an unfaithful Relater of every thing else. But whether these ridiculous Story-Tellers above-mention'd, vend their Legends out of a Design, or for want of a true Knowledge of Matter of Fact, is not my Business now to enquire.

          +

          + + [Page v] + 2. The second thing I wou'd have you take notice of, is, That I pretend not to give you a perfect and complete History of my Island, because I was a meer Youth when I left it, but nineteen Years of Age, and therefore uncapable of giving an exact Account of it: Besides I have now been six Years from home, so many things of moment may perhaps slip my Memory which would have adorn'd the Description of my Country. But whatsoever I can recollect, I have freely publish'd; and I assure you, I have not positively asserted any thing which is not as positively true; but if I have said what I did not know, as a certain Truth, as such I have admonish'd you of it. I have discharged my Conscience, receive it as you please; for since I have done my Duty, I shall no more be concern'd about it.

          +

          3. In my Book I have told you the Reasons that mov'd my Country-men to make so great a Slaughter of the Christians; for the Jesuits then made such weak Excuses for themselves, that many, not without Reason, believ'd they had other Designs than what they pretended; I thought it therefore proper to give you from the Records and Tradition of my Country, the best Account of these + + [Page vi] + Matters I could. In vain the Jesuits assign the Envy of our Pagan Priests, and the Emulation of the + Dutch,as the Causes of this Persecution, such things could never induce us to treat so cruelly all that profess'd Christianity: Certainly there was a Snake in the Grass, which they would not, but I have discover'd. I am confident by my revealing this and much more, I shall draw all the Spite and Malice of the Jesuits upon me, of which I have already met with a notorious Instance in Father + Fountenay,who is lately return'd from + China,having been eighteen Years a Missionary there; this Man is now in + London,and some Body had told him I was publishing a Book, in which I speak much against the + RomanChurch, and especially against the + Jesuits:This has so enrag'd him, that he endeavours by all means imaginable to destroy my Credit, as I am daily inform'd by many Gentlemen; to whom I only reply'd, Let him alone, I am little concern'd at what such a suspicious Person says against me: The truth is, and will be, I hope, evident, notwithstanding his Attempts to stifle it, so I shall apply the Words of the Poet to him, + ‘Parturiunt montes, nascetur ridiculus mus.’

          +

          + + [Page vii] + I have had three Conferences with him, without coming to any conclusion; the first was before the Royal Society, on + Wednesdaythe second of this instant + February,when there was a Publick Meeting of the illustrious Members of that celebrated Body: That he might the more easily defend himself, he had Notice of my coming: After we had saluted each other, we began our Discourse. The first Question that was propos'd to him, was, To whom doth the Island of + Formosabelong? He presently reply'd, It was tributary to the Emperor of + China.Some of the Gentlemen ask'd him how he knew it to be so; he quickly answer'd, That a certain + EnglishShip call'd the + Harwich,was by stormy Weather forc'd upon the Shore of + Formosa;that five Jesuits were Passengers in it, one of them was drown'd, the other four escap'd to the Island, from whence they sent Letters to this Father + Fontenay,who then was in a certain City in + China.Father + Fontenaywrites to the Chann, or Emperor; the Chann sends a Letter to the + Formosans,demanding them and the Ship; and so the + Formosanswere compell'd to restore both them and the Ship, I answer'd, That this Story was nothing to the purpose; for since we are not at Wars with the + Chinese,if any of their Ships should be driven on our Coast, and the Chann should + + [Page viii] + reclaim them, altho' we live not in his Dominions, we are in Justice oblig'd to restore them: And thus I then answered his Story. But it appears since by the Testimony of several Merchants, that the afore-mentioned Ship was cast upon the Coast of + China,and not of + Formosa:Had I known as much then, I would before the illustrious Society have detected the Falshood of the Jesuit; but mistrusting he might be mistaken in the Name of the the Place, and take another Island for + Formosa,I desir'd him to tell me by what Name the + Chinesecall'd + Formosa;he answer'd, That he knew no other Name for it but + Formosa,or + Tyowan;but it's very plain, not only from what I + (who should know best)assert, but also from a certain Gentleman who has been in + Tyowan,that it is an Island somewhat remote and distinct from ours, and is now a Colony belonging to the beforemention'd + Dutch.This indeed he confess'd he was ignorant of. I told him farther, That the + Chinesecall our Island by the Name of + Pak-Ando,which agrees with + Gad-Avia,as we call it, both which signifie the Island + Formosa. Pak, Pak,says he, there is not such a word in the whole + ChineseLanguage, that ended with a Consonant as + Pakdoth; which is very false, for the Name of almost all their great Cities end with a Consonant, + + [Page ix] + as + Nanking, Kanton, Peking,&c. + 2.When at my desire he discours'd in the + ChineseLanguage, near half his Words terminated with Consonants: This was so plain a Contradiction, that all the Auditory observ'd it. At the same Meeting also he deny'd there was any variety of Languages, or Dialects, thro' the whole Empire of + China,but that all the Natives spoke with one and the same Tongue; which when it was demonstrated to be false by many then present, he made no manner of Reply, only unreasonably and obstinately persisted in affirming what he before had said. At length, that if possible I might make the matter yet more plain, I told him, Either what all the Jesuits, and others, had written of the + ChineseLanguage, was not true, or what he said must be false; for they assure us, the + Chinesein every Province speak various Dialects, + + + * + + and they have different Languages, according to their Degrees or Quality; as for instance, the Noble-men speak the + MandarinLanguage; the Bonzees, or Priests, use another for the Divine Service, which is unintelligible to the Lay-People; and the Plebeans a third; so that I told him, either they, or he, (pardon the expression) must lye grosly: But he endeavour'd by impertinent + + [Page x] + Shifts to excuse himself. He deny'd also, that the + Chinesehad any Tone in their Speech by which they distinguish the signification of a word: This I likewise affirm'd to be false: For I have, in + Formosa,heard many + Chinesetalking together; but they seem'd to me rather to sing than discourse; besides, this contradicts what the Jesuits themselves tell us. At length, after so many Interruptions, we ended our Conference: Let the Reader judge who had the better.

          +

          I have since had two Assignations to meet him, once at my Lady + Powis's, another time at + Sion-College; but he fail'd to answer the Appointments.

          +

          Eight Days after, being + Wednesdaythe Ninth of + February,I was to Dine with Dr. + Sloane,Secretary to the Royal Society; where were present the Right Honourable my Lord + Pembroke;his Excellency, + Spanhemins,the King of + Prussia's Envoy; another Noble-man, and this Father + Fontenay;when he was ask'd by his Excellency, to whom the Island + Formosabelong'd; he reply'd, Here is a young Man, (pointing to me) who is a Native of that Country, he can better inform you than I, who have only been + + [Page xi] + in + China.I then answer'd him, that it did belong to the Emperor of + Japan.We had nothing else remarkable in this Conference; neither had he the Assurance at this time to say any thing more to me: He wondred indeed to see me eat raw Flesh; because, says he, the + Chinesedress their Meat after the same manner as the + Europeans,tho' at the same time he confess'd the + Tartarsdiffer'd from them in their Cookery; for they only warm'd their Flesh before they eat it.

          +

          A third time I met him in the + Temple-Coffee-House in + Devereux-Court in the + Strand,near + Temple-Bar,where several Noble-men were present; and there he ask'd me the Manner, Time, and Reasons of my leaving my Country; and I rightly informed him: Neither had he the Face to raise any Objections, unless that he never knew Father + de Rhode,who brought me out of my Country.

          +

          I am well inform'd he takes a great deal of freedom in aspersing me; but I shall return him no other Answer than that of the Mendicant Friar, to some false Accusations against him, + Mentitur impudentissimé.But sure 'tis much more becoming + + [Page xii] + a Man of Probity to speak openly, and Face to Face, than thus clandestinely to backbite and calumniate. I have just touch'd upon this Subject, that you may see how much this Narrative will incense the Jesuits against me; but I trust that Providence which so often has deliver'd me out of their Hands, will frustrate all their Designs and Contrivances, that I may say with the + Psalmist, He shall reward Evil unto mine Enemies: destroy thou them in thy Truth,Psal. + 54.v. + 5.

          +

          I fear this trifling Performance will not be very acceptable to you, because 'tis not so elegant and polite as you perhaps might wish; I was sensible of my own Weakness and Incapacity for it, and therefore depend upon your Goodness to pardon my Errors, and supply my Defects; elegant Expressions, and pomp of Words, are not to be expected from a raw and unpolish'd + Japanese.But since I wrote this Treatise in + Latine,that it might be afterwards turn'd into + English;and oblig'd the Translator to make no Additions or Alterations, 'tis mine, and not his Fault, if you meet with any Imperfections in it.

          +

          + + [Page xiii] + It was translated out of + Latinby Mr + Oswald,except from + Page 94.to + 144.which part I wrote in + English,and was prepar'd for the Press by another Hand.

          +

          I thought it might not be amiss to begin with an Account of my Travels and Conversion, which will (I hope) afford you some things that are entertaining.

          +

          'Tis not my delight, but my grief, that I am obliged to publish my Arguments against those Religions which I could not conform to, because some perhaps will interpret what I have said to reflect upon them; but that was far from my intentions, who only design'd to give you my Reasons why I could not subscribe to them; which if they please not others, yet they do abundantly satisfie me, especially since I as yet was tinctur'd with the Prejudices of the Idolatry I was educated in. Far be it from me to condemn any Man; but as I said before, I only acquaint you, that these things were offensive to me, which perhaps are not so to others.

          +

          Now to the Omnipotent and All-wise GOD, I return my most humble Thanks, + + [Page xiv] + who by the assistance of his Holy Spirit, has brought me to the knowledge of that Religion in which only Salvation is to be found, and to that Christian Communion which is most conformable to the Institutions of our Saviour: To whom be all Honour and Praise now and for ever. + Amen.

          +
          +
          +
          + [Page] +
          +
          +

          + The Reader is desired to mend the following ERRATA. +

          +
          +

          PAge 1. l. 4. after 1549. add + as himself tells us in his Epistles.p. 4. l. 3. after + de Rode,add + but went by the Name of Ammo-Samna.p. 4. l. 19. after + Tongueinstead of a. put a, p. 7. l. 24. for, + said they,r. + they said.p. 12. l. 5. for + were,r. + where.ibid. l. 13. for + R + ••kmor. + Rochmoo.ibid. after + weighingdele; ibid. l. 26. for + Bale + •ns.r. + Balc + •ns.p. 13. l. 20. for + onr. + a.p. 19. l. 13. after + Sacrament,add 4 + thly.p. 26. l. 16. for + whetherr. + whither.p. 29. l. 21. for + ther. + their.ibid. l. 22. for + theirr. + the.p. 34. l. 22. after + appearr. + to.p. 39. l. 21. after + whichdele + we.p. 40. l. 15. for + natualr. + natural.p. 43. l. 26. for + supposionr. supposition. p. 44. l. 14. for + Christionr. + Christ on.p. 45. l. 23. for + hvaer. + have.ibid. l. 29. after + samedele, p. 46. l. 23. for + indiciousr. + judicious.p. 51. l. 26. for + has a beingr. is + produc'd.p. 57. l. 7. for + therr. + either.p. 64. l. 14. after + Worksr. + of God.p. 83. l. 6. for + ther. + this.p. 84. l. 7. for + but thisr. + which.p. 100. l. 29. for + two Covenantsr. + two Seals of the Covenant.p. 102. l. 13. after + Holinessr. + and.p. 117. l. 3. for + justlyr. + godly.p. 147. l. penult. after + subduedr. + it.p. 153. l. 19. for + comer. + came.p. 154. l. 26. for + evpress'tr. + express'd.p. 162. l. 15. for + mder. + made.p. 168. l. 8. for + Prowersr. + Powers.p. 172. l. 10. for + visistedr. + visited.p. 179. l. 20. instead of + our Clocks,&c. + r. the Clocks us'd in Europe.ibid. l. 22. for + ourr. + an.p. 205. l. 17. for + like oursr. + like those here in England.p. 222. l. 22. for + Merchantsr. Tradesmen and Shopkeepers. p. 235. l. 22. for + twelver. + one.ibid. l. penult. for + sixr. + sixteen.p. 240. l. 26. for + atr. + to.p. 243. l. 8. for + Brassr. + Copper.p. 244. l. 3. for + Copperr. + Brass.ibid. l. 5. for + Brassr. + Copper.p. 272. for + Malsionr. + Mal-fien.p. 288. l. 26. for + theyr. + the.p. 292. l. 2. after + downr. + to.p. 294. l. 2. and 8. for + Merchantsr. + Shop-keepers.p. 295. l. 13. for + when he goesr. + before they go.Append. p. 129. l. 2. for + therebyr. + there by.p. 128. l. 5. in the Append. for 1700. r. 1701.

          +

          Pref. p. 4. l. 14. after + is now,add, + or was lately.

          +

          Table of contents

            @@ -88,65 +378,65 @@

            Table of contents

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          - [Page 1] -
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          - 1. - AN ACCOUNT OF THE TRAVELS OF Mr. George Psalmanaazaar, a Native of the Isle Formosa, thro' several parts of Europe; with the Reasons of his Conversion to the Christian Religion. -

          -

          WHen Xaverius the great Apostle of the Indies first arrived, with the Jesuits his Companions, at Cangoxima in Japan, in the Year 1549; they were civilly entertain'd by the Inhabitants of [Page] 〈1 page duplicate〉 [Page 1] 〈1 page duplicate〉 [Page 2] that Place, and after this the Jesuits and other Missionaries, being encourag'd by the kind Reception they met with, flock'd in great Numbers to Japan, and there boldly profess'd and propagated the Christian Faith, with good success, for many years: But since the Emperour of Japan, about the year 1616, (for certain reasons hereafter mention'd) has forbidden any Christian to come into his Dominions under pain of Death, and hath appointed Searchers in every City to examine all Forreigners, whether they be Christians or no, by this test, of Trampling upon the Crucifix; the Jesuits and other Missionaries of the Romish-Church, are so far from venturing to appear there bare-fac'd, or making publick Profession of the Christian Religion, and endeavouring to make Proselites, to it, that they industriously mask themselves under several disguises, lest they should be known to be Christians or Forreigners. And to this end they first Travel to Goa, where there are Academies in which all the Oriental Languages are Taught; and after they have Perfectly Learn'd the Japanese Language, and can speak it as easily and readily as any Native, Then they Cloth themselves in a Japan Habit, and so they venture to Travel into some Island within the Dominions of the Empire [Page 3] of Japan. When they are come there, they pretend to be Natives of some other Island in the same Empire▪ which is easily believ'd to be true by the Inhabitants, who have no suspicion of them, because they speak their Language exactly, and wear their Cloths after the mode of the Country. And thus having secur'd their admission into a City with safety, their next business is to prevent any umbrage of suspicion which may arise from their idle way of living, and to this purpose they seem as much concern'd for some Trade, or Employment, as if they really wanted means of Subsistance. Thus some set up for Merchants, Artificers, or Toy-sellers, others for School-masters or Pedagogues, to teach the Natives Children some Language they want to learn: And so every one acts his part, and Cloaks himself with some disguise, lest he should be discover'd to be a Forreigner, and consequently be oblig'd to trample upon the Crucifix. By this means they continue securely and free from danger, in any City of Japan, for the space of four years, which is the time allotted by their Superiors for their stay in those parts; after which time they are oblig'd to return to their own Country, and give place to other Missionaries who are then sent to succeed them.

          -

          [Page 4]Among the rest, there was a certain Jesuit of Avignon, whose true Name was Father de Rode, descended of an Honourable Family, who after he had learned the Japanese Language at the University of Goa, came into the Island of Formosa, about the Year 1694, which was then and had been for some years Subject to the Empire of Japan; and, being better qualified to be a Tutor to young Men than for any other Employment, he gave out, that he was a Native of Japan, descended of a rich Father, and that all his estate was divided among four Wives, and 13 Sons, he had left behind him, besides Daughters; that he being the youngest, the Portion which fell to his share was so small, that he was forc'd, at Twenty Years of Age, to leave his Fathers House, and Travel abroad, to get a Lively-hood by teaching the Latin Tongue. Which he had been taught; and that for this end he was come to Formosa after he had been in several other parts of Japan; by chance this Story happen'd to come to my Father's Ears, who sent for him, and after he had seen and discoursed him, he took him for a Learned and well-disposed Person; and therefore resolv'd to take him into his House to teach me the Latin Tongue. My Fa¦ther acquainted me with the design, and told me that I should give over the Learning of [Page 5] the Greek Tongue, which I was then, Studying because I might Learn it at any time in our own Academies, and that I must make use of the present opportunity of Learning the Latin Tongue by this Man, because he did not know when he should meet with the like opportunity. I readily submitted to my Father's Commands, as in Duty bound, and Father de Rode seem'd to be as glad of the opportunity as we were. My Father offer'd to allow him yearly 17 Copans for instructing me in the Latin Tongue, besides Diet and Cloths, which he accepted of; and so a Bargain was struck between them: Now a Copan is one pound weight in Gold, which in English Money, according to our way of value, is about six Crowns.

          -

          After this he came and liv'd at my Fathers House in Xternetsa the Capital City of Formosa, for the space of four Years, and behav'd himself so well in all respects towards my Father and my self, that we were both very well satisfi'd with him. He accompanied me to all places whither I went, except when I entred into our Temples, for then he always left me at the Gate, because, as he pretended, he being a Japanner was of a different Religion, from that which was establish'd in the Isle of Formosa, and therefore, [Page 6] he said, he would return home and worship his God after his own way. In the mean time he took care to instruct me in all the Articles of our Religion, as exactly as if he had believ'd it himself, and never spoke so much to me as one word of Christianity; and indeed he employed his whole time and pains in Teaching me the Latin Tongue, and instructing me in the Principles of our Faith, and of Moral Honesty: In fine, he appear'd to me, in all his discourse and actions, to be a Person of so great probity, honesty and candor, that I lov'd him almost as well as my Father. But at length, after four Years were expir'd, when I had acquir'd a competent knowledge in the Latin Tongue, he received Letters whereby he was oblig'd to return into his own Country; and therefore he begg'd the Favour of me, that I would acquaint my Father with his design of going away, and pray him, on his behalf, that he would dismiss him, and pay him the Salary that was due to him, according to the Agreement made between them; I lov'd him so well, that I was mightily troubled to hear of his departure, and therefore, being ignorant of the secret Mistery of his Mission, I did all that I could to divert him from leaving the place; but he declard [Page 7] that he was fully resolv'd to be gone, and Travel over the World, and see all other other Countries, and especially those that were Christian, which he extoll'd above all others, commending them highly upon several accounts, which I afterwards found to be false; In answer to this I told him, smiling, what are you mad to go among the Christians, where you will be kill'd for your Religion, as we kill them here upon the account of theirs: But he very seriously affirmed the contrary, and assured me that the Christians were very good Men, and that they were so far from any Cruelty, that they were always kind and generous to Strangers, and entertain'd them very Civilly and Nobly. Besides, he told me, that he did not believe those Men who were formerly in Japan, to be true Christians, as they pretended themselves to be, for, said he, I have discours'd with many Japanners who have been in Christian Countries, and they mightily commended both the Country and the Inhabitants; for the Country said they was the most Pleasant place in the World, and the Christian Natives gave them a very honourable reception, they showed them all the Curiosities of Art and Nature that were in those Parts, and when they came away, the Christians so loaded them with Gifts and [Page 8] Presents, that they returned home to their own Country with great Riches; upon which accounts the same Japanners continue still to Praise the Christians, and their Countries. My Tutor added farther, that in these Countries there is great plenty of those things which are here very scarce and precious, and besides there are many curious and valuable things in the Christian Countries, which were never seen nor known in Japan or Formosa. Lastly, he told me, that he would not stay any long time in Christendom, but only for the space of two or three Years at most, that he intended to spend three Years in his Travels, for assoon as he departed hence he would go to China, and from thence to the East-Indies, and after he had continued some time in these parts, he resolved to sail for Africa, and from thence into Europe, and there, continued he, I shall see Spain, France, Germany, Italy, Holland &c. The worst of which is more Beautiful and pleasant than this Island of Formosa. And at length after I have Travelled over all the parts of the known World, which are most Celebrated, either for the Curiosities of Nature, or the improvements of Arts and Sciences, I shall return home to my own Native Country, full Freighted with the Riches and experience I [Page 9] have gained, and then I shall have nothing else to do, but to spend the remaining part of my Life in Mirth and good Company, for all Persons of Ingenuity will be glad to see me, and delight to hear me discourse of the strange Rarities I have observed in other Countries, of their different and surprising Manners and Customs; of their Laws and Politicks in time of Peace and War, of the wonderful improvments of Arts beyond what is known in our Native Country, of their Methods of Trade and Commerce; And lastly, of the several Notable Accidents which happened to me in my Travels: And by these so Pleasant and useful Relations, I shall Purchase to myself great Honour and Esteem. These things he represented to me with such enticing Circumstances, that I could not but think with my self he had a mind to perswade me to go along with him, and I being then a young Man, about 19 Years of Age, was the more easily prevailed upon: For by the allurements he mentioned, he did so strike my Fancy, and excite my Curiosity of seeing the Christian Countries he so much commended, that I could not forbear to tell him, That if there was no Danger, but we might safely return again after five or six Years into our Native Country; [Page 10] I had a great mind to be his Companion, and Travel with him thro' all these Countries; But he, dissembling his design upon me, seem'd to be very averse to my Proposal, and told me in a feigned Passion, God forbid, that ever I should entice you away from your Father's House, If he should know that I had any such Design, what could I expect, but that he would presently put me to Death, and therefore I pray you, continued he, talk no more to me of any such things: But after he had inflamed my desire of seeing of the foresaid Countries, by the charming prospect he gave of them, this seeming refusal did rather irritate than extinguish my Curiosity, and therefore I was still the more importunate that I might accompany him in his Travels; and to remove his jealousies and fears, I promised him very seriously, that I would never speak one word of our design to any Soul alive, but carry it on with the greatest Secrecy that his own Heart could wish. But notwithstanding my promises he still seemed to continue backwards and unwilling to consent to my desire, upon account of the danger that attended him, which provoked me to repeat with greater earnestness my Solemn asseverations and vows of Secrecy and Fidelity; until at last after a long Conference, and reiterated supplications [Page 11] and assurances, he condescended to tell me plainly, that he had always a great opinion of my Candor and Sincerity, and he believed I had some respect for him, (as indeed I had a great Love and honour for him) that now he was resolved to show the great confidence he had in me, by putting his Life in my Hands, which he looked upon as the strongest obligation to Fidelity, and therefore continued he, since you are so urgent to be my Fellow-traveller, I am willing to take you along with me; but then you must be sure to be very cautious, and manage all things so secretly, that nothing may happen which will give the least Suspicion of our design. After the main matter was thus agreed between us, he used great Freedom with me, in concerting the manner of our Escape, and securing some part of a Fund for Subsisting us in our Travels. To this purpose, he told me one day, in our private Conversation, your Father is a rich Man and has great plenty of Gold both in Money and Goods, and since we are to undertake so long and expensive a Voyage, it will be very convenient that we should take a good quantity of this Gold along with us, which will help to defray our Expences; but then to prevent all Danger of Discovery, nothing of this nature must be attempted, [Page 12] till such time as we intend to make our escape; and then about midnight we shall seize upon all the Gold and Money we can safely come at, and pack up our Bagage, and march off to the next Port, were we may have a Ship.

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          Having thus fix'd our matters, when the time appointed came, I made ready to be gone, and carried off with me, (besides other Necessaries for our Journey) 25 pound weight in Gold, partly in Money and partly in Ʋtensils; viz. one piece of coin'd Gold, call'd Rockmo weighing; 8 pounds 3 Copans, whereof each being a piece of coin'd Gold weighs 1 pound; and 14 pound weight of Gold in Utensils, as Pots, Plates, &c. besides what I took in Silver and Steel Money, to the value of 600 Crowns or thereabout. With this Stock of Gold and Money, my Tutor and I set forth, having left all my Father's Family fast asleep, and we arrived about midnight at a Port of the Sea, called by the Formosans Khadzey, which is distant from my Father's House, in Xternetsa, about Nine English Miles: And there I met with one of my Fathers Baleons or Gallies, and commanded the Steers-Man to carry me to Luconia, pretending I had earnest business to dispatch there for my Father. Luconia is the chief of the Philippine Isles, distant from [Page 13] Khadzey about 100 Leagues, where we stay'd about Eight Days, during which time, I kept the Steers Man and all the Marriners there, lest they should return back and acquaint my Father where I was: And after Eight Days we found a Ship going to Goa, in which we embark'd, and arriv'd at Goa, distant from Luconia about a 1000 Leagues. There we continued about six Weeks, during which time we were very Civily and Nobly treated in the Monastery of the Jesuits, which my Tutor told me, was a House built by the Christians for entertaining Forreigners, and indeed by the kind reception we met with there, he did in some measure convince me of the truth of what he had formerly told me in Formosa, about the Probity and Generosity of the Christians. After six weeks were expir'd, we went a board on Ship that was going from Goa to Spain, and arriv'd at Gibralter, in the space of Nine or Ten Months, where I was forced to stay for the space of five Weeks, being very much indisposed by the change of Climates, Air and Diet. At length after my Recovery we sailed from Gibralter towards Toulon, which is a Sea-Port-Town in France, where I saw a great many several sorts of Monks in different Habits, which seem'd strange to me, whereupon [Page 14] I ask'd my Tutor who these Men were, who told me they were Men come from different parts of the World for Trade and Commerce; and that every one of them wore the Habit of his own Country. And as we passed through Thoulon, Marseils and Aix, in Provence, I observed a great many Crosses on the Road, which moved me to tell my Tutor; surely there must be a great many Thieves in this Country where there are so many Gallows; but he answer'd, that these Gallows were only intended to fright Thieves and Robbers, by the Terror of such a violent Death. And we arrived at last at Avignon, before I knew my Tutor to be a Christian: But after we went into the Monastery of the Jesuits there; when I perceived the Porter call him by his Name, show him great respect, and talk to him in their Langage, I began to doubt of my Tutor whether he were not a Christian; and when I saw all the Fathers of the Convent come to him, salute him, and congratulate his safe Return; and after that, all his Kindred, and lastly all the Noble Men and Gentlemen of the City, came to visit him, and express their great joy for his safe Arrival; I could no longer keep silence, but ask'd him, Whether he had not been here before? How it came to pass [Page 15] that so many People in this City received him very gladly, and pray'd him to tell the me truth how the matter stood. Whereupon he confess'd to me ingeniously, that he was a Native of that Country; and that h• d•d profess the Christian Religion; and t••n he assured me, that I should find all things true, both as to the Country and the Inhabitants, which he had told me in the Isle of Formosa. I have indeed added he, brought you from your Father's House; but you know you were very willing and desirous to come along with me: And now I will make you a very fair offer, If you be willing to Learn, we will Instruct you in all the Principles of our Religion; and if you can be perswaded to embrace it, we will take care to provide so well for you, that you shall live as well here as you did at home: But if you have a mind to return into your own Country, we will assist you and furnish you with Necessaries for your Journey. This last part of his Proposal was only a Copy of his Countenance, which he never intended to make good, as appeared by the sequel: For he knew, there was no advantage to be reap'd by my return into my own Country, which he might expect if I continu'd there, by making a Convert of me to their Religion. [Page 16] However, this Discourse made me very thoughtful and anxious, and when I reflected seriously upon my condition, and the great danger to which I was reduc'd, I was so astonish'd, that I knew not what to say or do: Yet I concluded with my self, it would be my safest and best way, to give my Tutor and the rest of the Fathers good Words, and carry my self fairly towards them, lest they should treat me after the same way as we do the Christians in our Country; of which I was sometimes very apprehensive. At length to show my self tractable, and gain their good Opinion, I made them this frank offer, That if they could show me greater Evidence for the truth of their Religion, than I could show for the truth of mine, I was ready to renounce my own Religion and embrace theirs. Father de Rode presently accepted of this Proposal, hoping I would yield to his Arguments upon the first onset: But to procure himself the greater Glory, he gave out that I was the Son of a King, (how truly God knows), and that I had accompanied him into Europe, out of a desire I had to embrace the Christian Religion.

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          There were only three ways by which they could hope to make a Convert of me, by Arguments and Demonstrative Proofs, [Page 17] by flattering Insinuations and fair Promises, or by Threats and Violence. By Arguments they could not convince me, for I was able to show greater absurdities in their Religion than they could prove in mine; and particularly, in their Doctrine of Transubstantiation; Against which I argu'd several ways: As, First from the Testimony of our Senses, viz. of seeing, feeling, tasting, all which do assure us, that it is Bread, which we receive in the Sacrament and not Flesh: If therefore we believe our Senses, we cannot believe that the Substance of the Bread is chang'd into the natural Flesh of Christ, which is corporally present in this Sacrament: And then I prov'd that we must believe the Testimony of our Senses; because upon them depends the certainty of the Relations we have concerning the Miracles wrought by Jesus Christ, for the confirmation of his Doctrine: For if those who were Eye-witnesses, could not be certain by their Senses, that such Miracles were wrought, as are related in the Life of Christ, than we have no certainty of the truth of these Relations which depends upon the Testimony of those Eye-witnesses, who affirm that they saw such Miracles wrought by Christ, and consequently all the Evidence for the truth of [Page 18] Christianity, from the Miracles pretended to be wrought in confirmation of it, is subverted and destroyed. Thus the belief of Transubstantiation is inconsistent with the Belief of these Miracles; for if we believe them we must allow the Testimony of Sense to be a sufficient proof of them; But if we believe Transubstantiation we must renounce our Senses, and deny them to be a certain proof of any thing we see or feel.

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          Secondly, I argu'd, That their Doctrine of Transubstanatition must be false; because the same Body cannot, at the same time, be in two distant places: But according to their Doctrine, the same Body of Christ was corporally present in a 1000 distant places at the same time, viz. in all those places where this Sacrament is Celebrated, over the face of the whole Earth, however distant and remote from one another. Their distinction which they applied to this Argument, That the same Body could not be in more places than one Circumscriptive, but only Definitive, appear'd to me frivolous and impertinent; for still it appeared to me impossible, that the same Body should be Corporally present (tho' it were only Definitive as they called it) in several distant places at the same time; for then the same Body [Page 19] might be kill'd and dead in one place, while it was alive in another.

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          Thirdly, I argu'd, That when Christ said at the Institution of this Sacrament, Do this in remembrance of me, he supposed that he would be absent from them when they should Celebrate this Sacrament; for it is neither necessary nor usual to remember a Friend present, but only one that is absent; And therefore, these words of Christ, Do this in remembrance of me, do plainly imply, that he is not Bodily present (in this Sacrament.) I argu'd that their Doctrine of Transubstantiation could not be true, because it supposed, that the accidents of Bread (as they call them) remained without the Substance, and the Substance of Christ's Flesh was corporally present without the accidents that are peculiar to Flesh, both which appeared to me impossible: For I cannot conceive how the whiteness of Bread can subsist, when there is nothing that is white, and how there can be the Substance of Flesh, which can neither be seen, felt nor tasted.

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          These were some of the Arguments I urg'd against their Doctrine of Transubstantiation, to which I could never receive a Satisfactory Answer, and tho' they alledg'd several Arguments to turn me from [Page 20] Heathenism; yet because I thought there were greater absurdities in their Religion than they could shew in mine, I still adhered to my own Religion. And therefore finding that by Arguments they could not prevail, they attempted to bribe my Affections, and so win me over to their Party, by many fair Promises, and wheedling Insinuations; But I knew so well their Insincerity and cheating Tricks, by their counterfeiting themselves to be Heathens in Formosa, and by breaking their Promise of allowing me Liberty of Conscience, that I could put no Confidence in any Promises they made me. And besides, I very well knew, that I could have more Riches and Honour, if I should return into my own Native Country, than I could expect from them. In fine, the earnest desire and probable hope I had of returning to my Father, being join'd with the fear of continuing in this remote Country, far distant from my Relations, among Strangers and Hypocrites, made me flight all the offers they made me: Which induced them at last to use Threats and Violence; and these I endur'd with great meekness, and endeavour'd to mittigate their Anger with soft words, while in the mean time, I was contriving and preparing, by the most probable [Page 21] means I could think of to make my escape out of their Hands.

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          I continued at Avignon for the space of 15 Months, six in the Monastery of the Jesuits, and nine in other places: See the Appendix. While I continued in the Monastery, I found they were continually teasing and persecuting me with Enticements, and Arguments to embrace their Religion, and therefore to get rid of them, I pretended a great desire to hear their publick Prelections, for which end I went sometimes to their Schools of Philosophy, and sometimes of Theology. But being still liable to their troublesome Solicitations, at last I left the Monastery, and took a private Lodging in the City, where I lived at my own proper Charges: And because they had a great part of my Money in their Hands, which they thought I would not leave behind me, they gave me leave to satisfie my Curiosity, and ramble over the Countries round about, which I did, travelling from City to City, for the space of six Months: After I returned to Avignon again, I continued there only for the space of three Months, from the time I first took a private Lodging in that City. And they welcom'd me, and seem'd at first to receive me very kindly, but when they found that I put off from Day to Day, to [Page 22] declare my self a Convert, then they begun to attack me more closely, and told me plainly, We have waited a long time to receive you into the Bosom of the Catholick Church, and used many arguments to convince you of the truth of our Religion, but since you still continue obstinate, we must desire you to take notice, that we can no longer bear with your delays; for hitherto we have entreated the Fathers Inquisitors that they would not give you any trouble, which they have forbore to do upon our request: But now since you have rejected all the fair means that we have used for so long a time for your Conversion, they are resolved not to wait any longer. And to show they were in good earnest, about eight Days after there came Letters from the Grand Inquisitor, expresly requiring that I should be put into the Inquisition, unless I would embrace the Christian Religion. Whether these Letters were real or supposititious I know not, but this is certain, that the Inquisitors show'd me such Letters, and withal told me, That if I did not change my Religion within Ten Days, they were obliged to imprison me. The Jesuits were present, when these things were done, who having consulted with the Inquisitors, they both agreed to allow me Fifteen Days [Page 23] wherein to make a publick profession of their Religion. The reason of granting me this further time, was this, because the Day on which they spoke to me was the first of August, and the 15th of that Month being, according to them, the Day of the Assumption of the Blessed Virgin, they had a great mind that I should publickly declare my Conversion, and be baptized on that Solemn Festival. All these Proposals I was forc'd to submit unto, and durst not refuse them in my present Circumstances: Whereupon they, conceiving good hopes of me, began anew to explain to me the Mysteries of their Religion, which they did by similitudes; Thus, for Example, they illustrated to me the Mystery of the Trinity, by the similitude of a piece of Cloth which is thrice folded, which, notwithstanding the three folds, is one and the same Cloth. They would never allow me to read the Bible, but they furnish'd me with abundance of Books about the Miracles pretended to be wrought by some of their Saints, in confirmation of their peculiar Opinions. For the first four or five Days, of the Fifteen which were allotted me, I heard, with great appearance of submission, all the demonstrations they pretended to give for their Doctrines, and when they answered my [Page 24] Arguments with Philosophical distinctions, and used a multitude of hard words, which were to me unintelligible, I granted all that they said, and confessed they had almost made me a Convert. For when I said that I could not understand those Answers, or Philosophical Arguments; This Father De Rode began to say to me, My dear, since you cannot understand what this Reverend Father says, I will explain it to you in your own Japanois Language; and so instead of explaining it to me, he said, My dear Son, You see that the Fathers Inquisitors, have a great mind to put you into the Inquisition, because you won't confess your self a Convert; therefore it would be better for you to say that you understand what they say, than to be any longer obstinate; their Arguments are very well grounded and reasonable, but you cannot conceive the strength of them; therefore let me desire you to say publickly, that you are now perswaded of the goodness of their Arguments, and that you don't require any more. So I was obliged to speak in Latin, and say, Now I understand very well, Let us come to another Article.

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          But still I trusted, under God, to my heels, hoping by some means or other to get out of their Hands, and to run away in such [Page 25] a Road that they should not be able to find me out again. After Ten Days of the Fifteen were expired, I had sold all that I had, and then I attempted to get out of the City, but I found that the Centinel, who watched at the Gate to which I came, was expresly forbidden to suffer me to go out; such care was taken by the Inquisitors to prevent my Escape. However I did not despair, but being returned to my Lodging, I put off my Japan Clothes, which I had hitherto wore, and clad my self after the Mode of the Country; and then I attempted to pass out by another Gate: But I was so much taken notice of by all the People that were in the City, that the Soldier who stood Centinel at that Gate, knew me under the disguise of my Clothes, and stopp'd me. This second disappointment frighted me not a little, but having recollected my Spirits, I considered that Money rules the World, and prevails over the generallity of Men, and therefore I offered the Soldier a Pistol if he would suffer me to go out, which he accepted of, and so let me go, hoping it could never be discovered that he was the Man that did it. Thus God delivered me out of the Hands of the Jesuits and Inquisitors, from whom I could expect no Mercy, if I had not in [Page 26] Hypocrisie professed their Religion, which I could never heartily believe.

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          Having thus made my escape out of Avignon, I travelled along the River Rhone with all the speed I could, as far as Lyons, from Lyons I went to Salines, from Salines to Brisac, and at last from Brisac I travelled by the side of the Rhone, as far as Andernach, where the Soldiers of the Elector of Colen seized me by force, according to the Orders they had received from the Elector, to Press all Passengers that came that way, to fill up the New Regiments he was Raising. There were then three Companies in Andernach, three in Lintz, and six in Bonn, whether all the other Companies resorted, being the place appointed for their Rendezvous; And when they were all come together, my Captain, thinking to gratifie the Colonel's Curiosity, acquainted him with what I had told him, that I was a Native of the Isle Formosa, belonging to Emperor of Japan, and by Religion a Pagan; that I had travelled from this far distant Country to satisfie my Curiosity of seeing Europe, having heard strange things about it: But the Colonel who was a Savoyard, and call'd le Chevalier St. Maurice, being a Bigot of the Romish Church, thought it a damnable thing to retain a Pagan in the [Page 27] Service of the Elector; who being informed about me, commanded me to be carried to some Jesuits, that they might endeavour to Convert me. Whereupon I was obliged to go with the Colonel and some other Officers to the Jesuits, with whom I was to dispute about Religion; tho' I knew very well by my former experience, that they are not able by strength of Argument to convince any Man, and much less, a Jew, a Turk, or a Heathen. And now, being well acquainted with their Opinions before hand, and the several Evasions and Distinctions they made use of to defend them, I was the better prepared to enter the Lists with the Jesuits, against whom I endeavoured to demonstrate; that there were greater Absurdities in their Religion, than they could show in mine; which I did with so much readiness and briskness, and such a fair appearance of Reason, that the Colonel cried out, like one astonished, It was not I that spoke, but some Devil that spoke within me. At last one of the Jesuits took me aside to a private place, and told me, that I was in a most miserable condition, if I should continue in the Pagan Religion, but if I would declare my self a Convert to the Romish Faith, he was able to obtain great [Page 28] things for me from the Prince Elector; But I told him he should first convince me of the Truth of his Religion, before he made me any such Promises; which he not being able to do I slighted his offer, and continued still in my own Religion. Whereupon the Colonel was so exasperated against me, that he threatned to throw me into Prison, and feed me with Bread and Water, until such time as I should declare my self a Convert. But my Captain, who was much the honester Man of the two, having seized me by force, would not suffer any hurt to be done me; and therefore prayed the Colonel to permit me to go off, and to grant me a Pass, for traveling whethersoever I would; which was presently done. After I got out of Bonn, I continued my Journey till I came to Colen, and there the Centinel who kept the Gate seized me again, and carried me before the Captain of the main Guard, to whom I showed my dismission out of Bonn, upon the account of my Religion; but he told me, If others be Fools, I am not, though you are a Pagan, you may serve in the Army as well as the best Christian, and so I was obliged to List my self a Soldier in that Regiment. The Colonel whose Name was Buchwald, and the Major who was my [Page 29] Captain, and whose Name was Warmsdorff, were both Lutherans: The Lieutenant Colonel, whose Name was Vanduil, was a Roman Catholick, and many of the Officers in the Regiment were Calvinists, and all of them belonged to the Prince of Mechlenburg, but the Regiment was hir'd by the Dutch for some Years.

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          The Colonel and my Captain sent for some Lutheran Ministers, whereof one was at Colen, another at a Village about an Hour distant, and two more who served in the Brandenburg Regiments. All these four came and disputed with me about Religion for a whole Day; but their Consubstantiation offended me as much as the Roman Transubstantiation.

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          For it is liable to many of the same absurdities with the Romish Doctrine, about the Eucharist; First, because it denies the certainty of our Senses in the proper objects, and consequently destroys their great Evidence of the Christian Religion, from the Miracles wrought in confirmation of it, which depends upon the Testimony of their Senses, who were Eye-witnesses of them. Secondly, The Lutheran Doctrine, as well as the Romish, supposes, that the Body of Christ which is now Glorious and Immortal in Heaven, is Corporally present in the [Page 30] Eucharist, and at the same time in all those places where this Sacrament is celebrated, which appeared to me impossible.

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          But besides these Absurdities, which are common to them both, the Lutheran Doctrine is encumbred with several that are peculiar to it: For first they say, that these Words, This is my Body, are to be understood literally, and that the Substance of the Bread is really present; so that according to their Interpretation the meaning of the Words is, This Substance of the Bread is really the Flesh of Christ, which is a contradiction in terminis; for it is plainly impossible, that the same Substance should, at the same time, be both Bread and Flesh. Secondly, They affirm that the Bread in the Eucharist is the Sacrament and Sign of Christ's Body, and at the same time that it is the real Body; whereas it is impossible that the same thing should be both the Sign and the Thing signified, or that any thing should be a sign of it self. Thirdly, They maintain that the Body of Christ is alive in the Eucharist (for they deny the Popish Sacrifice of the Mass, wherein the Body is slain and offered up) which being united to the Divinity, is certainly the object of Adoration, and yet they deny that it is to be worshipped.

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          [Page 31]These and several other Arguments I urged against the Lutherans, whereby they perceived that they were not likely to convince me of the Truth of their Doctrine about the Eucharist: Whereupon the Minister who lived at the Village near Colen, took me home with him, and kept me there for Fifteen Days, and thither the Captain came also, and both of them joined together in making me many large Promises to entice me to declare for their Religion; but I continued inflexible, and could not be prevailed upon by any such Motives. After this the Lieutenant Colonel, who was a Roman Catholick, carried me to the Capuchins, and from them to the Jesuits; but all the means they could use with me proved ineffectual. At last the Officers that were Calvinists carried me to a Minister of their Church, who dealt so effectually with me, that he almost convinc'd me of the truth of the Christian Religion, because he removed those stumbling blocks which were laid in the way by the Papists and Lutherans: But when he proposed to me the Doctrine of Absolute Predestination, and endeavoured to prove it from Scripture, I was so shock'd by the apparent absurdity of it, that I begun to doubt of all those things he had [Page 32] convinced me of before: Whereupon I told him, if absolute Predestination was necessary to be believed, then it was a sign of my Reprobation, that I could not be perswaded to believe it. Besides I added further, That, supposing absolute Predestination I should never be condemned for my Infidelity, but because I was reprobated by an Absolute and Eternal Decree of God. And Lastly, I insisted upon this Argument, That I could not be perswaded to believe in Christ, unless I were certain that Christ died for me; but, supposing absolute Predestination, I could never be certain of this, because Christ died only for those who were to be saved by an absolute Decree, and it was impossible for me to know whether I was one of that number or no. These, and such-like arguments, I proposed to him, but he, to excuse himself for not answering them, pretended that I was obstinate and would not be convinced by Reason: And thus, after all the attempts that had been made to convert me to Christianity, I continued still firm in my old Religion. In the mean time our Regiment marched from Colen to Boisleduc in Holland, where some Calvinist Ministers came to see me, rather out of curiosity, than any design of converting me, whom I opposed with the argument [Page 33] against Predestination which I last mentioned, but could never meet with any satisfactory Answer to it. From the Bosch we marched to Sluse in Flanders, where we stay'd for the space of Three Months and a half, during which time, the most generous and candid Brigadier Lauder, who was then Governor of Sluse, invited to his House a Minister of the French Church, called D' Amalvy. This French Minister who had a good Opinion of himself, for a very learned Man, challenged me to Dispute with him about Religion, and time and place were agreed upon. When the Day came, there appeared a great multitude of learned Men, who came to hear us: And in the presence of them all D' Amalvy made me this offer; That if I could show greater Evidence for my Religion than he could show for his, he was ready to renounce his own Religion and embrace mine; and in return for this frank offer, I promised him to do the same thing, if he could give me clearer demonstrations for the truth of his Religion, than I could for mine. Having thus settled the Preliminaries, I was first to give an account of the God we adored, and our manner of worshipping him, which I did as well as I could Extempore; But when I told him, that we [Page 34] are commanded by our God to offer up Infants in Sacrifice to him, he stopp'd me, and ask'd, Does not this savour of Cruelty in your God, that he will have Men Sacrific'd to him; To which I answer'd, that it was indeed most cruel to require such Human Sacrifices; but from hence I took occasion to retort the argument upon him, by shewing that his God was yet more cruel, according to his Opinion of him, For if it be cruel to deprive Men of this Temporal Life, tho' by this means they are admitted to Eternal Life; certainly it is infinitely more cruel to create Men on purpose to make them Eternally miserable, and to condemn them to this Misery before they are Born, without any respect to the Good or Evil they shall do, and so to Sacrifice them to the Devil. To this Retortion he could not answer, and so I proceeded further to inform him, that our God did appear to us in the shape of an Elephant, an Oxe, &c. and that under these shapes we worshipp'd him: Against this Apparition of God under such Figures, he objected, That it was impossible that God who was Omnipotent, Infinite, Immense, Incomprehensible and Eternal, could be included in the Body of such a Beast. To which I answer'd, That if it is impossible for God [Page 35] to be included in the Body of such a Beast, he was bound to maintain the like absurdity by the Principles of his own Religion; For, said I, you believe that the Holy Ghost, who is God Infinite, Immense, &c. did appear under the shape of a Dove, which is much less than either an Elephant or an Oxe. To this he made no reply, and tho' there were many present who would have answer'd this and other Arguments, yet he commanded them all to be silent, and would suffer no body to speak but himself. In fine he exhorted me very much to the practice of Christian Humility and Meekness, as if he intended to reserve to himself alone the Priviledge of Pride and Arrogance, which I could plainly discern, by his Words and Actions, to be very predominant in his Temper. Thus this Conference ended, without producing any good effect upon me, and if by God's Providence I had not met with a better Guide to direct me in the Course I should Steer to arrive at a safe Harbour in this dangerous Sea of Controversies, I must have split upon the Rocks and Shelves of the absurd Opinions I met with among some sort of Christians, and adhear'd more obstinately than ever to the Idoltry in which I was educated. For I could never bring my [Page 36] Mind to believe such a Scheme of the Christian Religion, as was proposed, but not demonstrated by him; Such a System of Religion could never find entertainment with me, which places Cerberus in the very Threshold, I mean, which imposes as a necessary Article of Faith, the horrible decree of absolute Reprobation, for this Doctrine gives a very odious and frightful Idea of a most Good and Gracious God, by representing him as Cruel and Tyranical to his poor Creatures, as one that designs and delights in their Eternal Ruine; it perfectly overturns all Religion, by destroying the use of all Laws, and their Rewards and Punishments, to those that are f etter'd with the Adamantine Chains of this fatal Decree; who according to the Calvinists are the greatest part of Mankind. But while I was in this uncertain and dangerous Condition, it pleased God, who is infinitely Wise and Good, and will not suffer that Religion which he has planted and maintain'd by his own Almighty Power, to be check'd in its progress by the Ignorance or Mistake of his Ministers: I say, it pleased this good God to provide for me such a Judicious and Honest Guide, as was very successful in all things relating to my Conversion, who [Page 37] proposed to me the Christian Religion in its Purity, without those Monstrous Doctrines of Transubstantiation, Consubstantiation and absolute Predestination: A Religion that was not embarass'd with any of those absurdities which are maintain'd by the many various Sects in Christendom: Whereof he gave me a Scheme in a Mathematical method by way of Difinitions, Axioms, Postulata and Propositions; which he divided into 2 Parts, whereof the first contains the grounds of the Christian Religion in general, the second contains the particular grounds of the Church of England, as it is a Society distinct from all Schismatical Assemblies. And first, the grounds of the Christian Religion he propos'd in the following Order, whereby I was, thro' God's Mercy, deliver'd from the Errors and Superstitions of my Pagan Religion.

          -
          -

          - 1.1. - The Grounds of the Author's Conversion. -

          -
          DEFINITIONS.
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            -
          • Defin. 1. By God, I understand a Being infinite, uncreated, eternal, &c. Containing in himself all Perfections that either astually exist, or are possible.
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          • [Page 38]2. A thing is said to be Created for the Glory of God, which manifests one, or more of his Attributes, according to its natural State and Power.
            • -
          • 3. By Miracles, I understand certain Effects that are clear and evident, which exceed all the Powers of natural Causes, and are design'd for the Confirmation of a good Religion.
            • -
          • 4. By Revelation, I understand the extraordinary Manifestation of the Divine Will, which Men by their natural faculties could not attain to.
            • -
          • 5. By Religion, I understand that Worship, or way of Worshipping, which God requires of us, and we owe unto him.
            • -
          • 6. By Creatures of the same kind, I understand either such as are Vegetative, Sensitive, or Rational, &c.
            • -
          • 7. That is said to exist by absolute necessity, without which nothing else can exist.
            • -
          -
          AXIOMS.
          -
            -
          • 1. All Creatures are not endow'd with equal Perfections.
            • -
          • 2. Two or more Propositions, contradicting two or more Propositions, cannot be both true.
            • -
          • 3. If there be two or more things, consisting of two or more Propositions which are repugnant to one another, these things cannot be both true.
            • -
          • 4. There are different Religions in the World.
            • -
          • [Page 39]5. All different Religions whatsoever, consist of a certain Number of Propositions, which are either all false, or all true, or partly false, partly true.
            • -
          • 6. Ʋnless we had a thinking faculty, the Glory of God would not appear to us.
            • -
          • 7. The stronger the faculty is in any Man, the more clearly are the properties of a thing conceiv'd by him, viz. Of that thing which is the object of the faculty.
            • -
          • 8. Nothing can be made by nothing.
            • -
          -
          POSTULATA.
          -
            -
          • 1. That the Glory of God, the Publick Good, and the Advantage of every Private Man, be the great ends which are design'd by all true Religion.
            • -
          • 2. That Men must either believe something or nothing.
            • -
          • 3. That nothing be believ'd without sufficient Evidence.
            • -
          • 4. That those things which have the same or equal degrees of Evidence, should obtain wtih us, the same or an equal degree of Assent.
            • -
          -
          PROPOSITIONS.
          -
            -
          • 1. There is a God.
            • -
          • 2. All things were Created for his Glory.
            • -
          • [Page 40]3. The more we know of an object, the more, naturally speaking, should the Contemplation of that object excite in us the love or hatred of it.
            • -
          • 4. All the different Religions in the World, proceed either from the love or hatred of the object of our Adoration, or the different degrees of these Affections.
            • -
          • 5. No Worship is to be given to God, which is not grateful to him.
            • -
          • 6. All the Religions in the World, taken collectively, are not acceptable to God.
            • -
          • 7. There is one Religion, consider'd distinctly by it self, which alone is grateful to God.
            • -
          • 8. Men in their Natural State, cannot discover this one Religion.
            • -
          • 9. There are certain means, whereby the true Religion may be discern'd from those that are false.
            • -
          • 10. Revelation is absolutely necessary.
            • -
          • 11. 'Tis most agreeable to the Wisdom of God, that the Creatures of the same kind, should express the Glory of God in one and the same Harmonious manner; Nay, this is a thing inseparable from the nature of these Creatures.
            • -
          • 12. God may reveal himself more or less to Mankind, according to his own good pleasure.
            • -
          • 13. The more universal the Evidence is for any Revelation, the more perfect and universal the Religion it self is.
            • -
          • [Page 41]14. That Religion was never design'd by God, to be embrac'd by all Mankind, which had not the Degrees of Evidence proportionable to that Ʋniversality.
            • -
          • 15. That Revelation is of all others most perfect, whose Evidence is most universal.
            • -
          • 16. That Revelation, and consequently Religion, is justly to be esteem'd most universal, whose Evidence is so clear, that none can call it in question if he believes any thing, and which contains such arguments exciting Men to the Practice of it, as are suited to the meanest capacity.
            • -
          -

          Upon these sure Foundations laid down by my faithful Guide, which he more particularly explain'd and prov'd to me by word of Mouth, the Divine Grace assisting me, I did heartily embrace the Christian Religion.

          -

          And I will be bold to affirm, that if any one shall carefully examine all the Religions in the World, by the Rules aforemention'd, it will plainly appear, that neither the Jewish, nor Pagan, nor Mahometan Religion, but only the Christian, has a just Title to be the Universal Religion of Mankind.

          -

          But then finding there were several Societies of Christians, I was for some time [Page 42] doubtful to which Communion I should joyn my self, for the Ministers of the Dutch Church, endeavour'd to perswade me to their Communion; Alledging that a Church Govern'd by Bishops, was not agreeable to Scripture, and the Primitive Church: And on the contrary, Mr. Innes affirm'd, and endeavour'd to prove, that Episcopal Government was the most Ancient and the Primitive form of Government, that was us'd in the Christian Church: But while I was thus doubtful, at length certain Principles were agreed upon between them both, which being propos'd in a Mathematical method, and clearly demonstrated, remov'd all doubts out of my mind, and fix'd me to be a most faithful Member of the Church of England.

          -

          These Principles were propos'd to me in the following Order.

          -
          DEFINITIONS.
          -
            -
          • 1. By a certain order of Men, I understand some select persons in a Society, enjoying a power or priviledge which is not communicable to every particular member of that Society.
            • -
          • [Page 43]2. By Ordination I understand a power received of another or others, for administring the Holy Sacraments and other Sacred Ordinances, according to our blessed Saviours Institution.
            • -
          • 3. By a Church I understand a Society of Men believing and professing the Christian Doctrine, and having a power of administring the Holy Sacraments and other sacred Ordinances according to our blessed Savour's Institutions.
            • -
          -
          POSTULATA.
          -
            -
          • 1. A Society may be said to have a Power, when one or more of the Society are Ʋested with it, tho' every particular member cannot pretend to it.
            • -
          • 2. What absolute necessity Obliges a Society to do in time of Confusion, ought not to be made a standard for the same, or another Society, when they come to enjoy their Power or Priviledges without any disturbance; nay in this case Necessity makes not the thing Lawful but pardonable only, and loses its name when any Escape occasion'd by it can be redress'd.
            • -
          • 3. In matters of Fact, a supposition of the contrary being possible, is not sufficient to enervate the Truth of what is pass'd, i. e. none can say such a thing has not been so, because, [Page 44] Perhaps it could have been otherwise.
            • -
          -
          AXIOMS.
          -
            -
          • 1. Nothing is to be believ'd in the Christian Religion but what is built upon certain Evidence.
            • -
          • 2. Nothing is to be practis'd by Christians (I mean in that Capacity) which is not believed.
            • -
          • 3. One Man, or number of Men, cannot give that to another Man, or another Number of Men, which they themselves have not and is not in their power.
            • -
          -
          PROPOSITIONS.
          -
            -
          • 1. There hath been a Church of Christians upon Earth since the days of our blessed Saviour and his Apostles.
            • -
          • 2. The Church hath no power, but what she hath deriv'd from our blessed Saviour and his Apostles.
            • -
          • 3. The Apostles were Cloath'd with a power which was not communicable to all Christians in General.
            • -
          • 4. All Christians in general, in the days of the Apostles or the Primitive Church, had not a power of administring the holy Sacraments and Preaching the Gospel.
            • -
          • 5. Those who had not this power themselves [Page 45] could not be in a Capacity of Communicating it to others.
            • -
          • 6. This Power then has been continually lodg'd in a certain Order of Men to whom our blessed Saviour or his Apostles did communicate it.
            • -
          • 7. This power has been transmitted down to us by this Order of men inviolably and uninterruptedly from the first Ages of the Christian Church.
            • -
          • 8. Those are not a Church, who separate themselves from that, or those Societies of Christians, in whom the power of Administring the holy Sacraments, and other sacred Ordinances is only lodg'd.
            • -
          • 9. No Person ought to joyn himself in Communion with that Society which has no Power of Administring the Holy Sacraments, and other Sacred Ordinances.
            • -
          • 10. No man ought to assume to himself that Power, unless he receives it from those who are in a Capacity of giving it.
            • -
          • 11. Every one that receives it this way, ought to be fully assured, and have sufficient evidence, that those from whom he receives it, have a real Power of granting it, and a bare Probability can never vindicate him from Ʋsurping that Power.
            • -
          • 12. No man can be assured of this unless at the same, time he hath sufficient evidence, that those who give it him be in the Number of that Order of Men, to whom the Apostles did Communicate [Page 46] this Power, to be transmitted down inviolably and uninterruptedly from the first Ages of the Christian Church.
            • -
          • 13. There is no other way for People to be assured of this, but by going backward from their own times to those of the Apostles or the Primitive Church.
            • -
          • 14. Those who cannot produce this Evidence, cannot be that Order of Men to whom the Apostles did communicate this Power to be inviolably and uninteruptedly preserv'd and transmitted down to us from the first Ages of the Christian Church.
            • -
          • 15. The Church of England is able to produce this Evidence, and consequently is in the number of that Order of Men, to whom the Apostles did communicate this Power, to be transmitted down to us inviolably and uninterruptedly from the first Ages of the Christian Church.
            • -
          -

          These were the Propositions concerning Church-Communion that were given to me by my Learned and Judicious Guide Mr. Jnnes, which I shall not now pretend to demonstrate, but shall only add, That by their native Force and Evidence, all my doubts and Scruples, about the various Societies of Christians, were dissolv'd and vanished away, and I did heartily joyn my self to the Church of England, as a true Apostolical [Page 47] Church, and free from all sorts of Error either as to its Government or Doctrine. I know very well, that no Truths are so clear but they may be liable to some Objections from Men of contrary Principles; but this I told to the Ministers of Sluce, Reverend Sirs, if ye can give me as clear a Scheme of the Principles upon which your Communion is founded, as this which is given me by Mr. Jnnes, I shall readily compare them together, and determine my self according to the best of my Judgment; but until you do this, you must Pardon me that I do not joyn my self to your Communion: And since these good Men never attempted to give me any such Scheme, I did Frankly and Publickly profess my self a Member of the Church of England.

          -

          Leaving therefore any further dispute about Church-Communion, I shall pursue the grounds and principles given me by my Guide for demonstrating the Truth and Certainty of the Christian Religion. And in doing this I shall observe this order in the following discourse, viz.

          -

          1. I shall prove the Existence of a God by whom all things are Created, and distinctly explain the Attributes of God. 2. I shall consider the final causes for which God made the Heaven, and the Earth, and all things that are in them; and from thence [Page 48] conclude, that they were made by a most Intelligent and Wise being. 3. I shall assert the necessity of a particular Revelation from God, to discover the manner in which he will be worship'd by Mankind; which worship is properly call'd by the Name of Religion. 4. I shall produce such Characteristicks and evidences whereby every one from the light of Nature, may distinguish between a true and false Religion. 5. I shall demonstrate the Christian Religion to be the only true Religion, revealed by God to Mankind, and that all the other Religions in the World are false. And lastly, I shall answer the principal Objections which I made while a Heathen, against the truth and certainty of the Christian Religion.

          -
          -

          - 1.1.1. - SECT. I. Of the Existence of God. -

          -

          'TIs certain that the being of God is the Foundation of all Religion, for all enquiries about the right way of Worshiping him, would be superfluous and impertinent, unless we be first certain that there [Page 49] is a God. The far greatest part of Mankind, as well Pagans as others, are agreed in the Existence of a God; yet because some do call it in question, I shall endeavour to prove it by a few Arguments, that I may secure this fundamental Doctrine of all reveal'd Religion, from all the attacks of unreasonable Men.

          -

          But before I proceed to these Arguments, it may be necessary to observe the various Opinions of learned Men concerning the means of attaining the Knowledge of God: Some think that the notion of God is imprinted on the Hearts of all Men by nature; others deny that there is any such Idea of a God in the Minds of Men by nature: Some think that the Knowledge of God is convey'd to us by Revelation, or deriv'd by Tradition from the first Man, who was immediately created by God. But without entring upon a nice Examination of these several Opinions, I hope this will be granted on all Hands, That by the right use of our rational Faculties, with the help of those Principles that are known by the Light of Nature, we may may arrive at the certain Knowledge of God, whose Existence therefore I shall endeavour to demonstrate by the following Arguments.

          -
          -
          - [Page 50] -
          -
          - 1.1.1.1. - ARGƲMENT I. -
          -

          Every thing that is, must either be from it self, or from another. If it be from it self, then it is uncreated, independent and eternal, and consequently God: If from another, seeing all second Causes are produced by some other which give them being, (as we derive our original from our Fathers, and they from their Fathers, and so upwards) then either these second Causes must produce one another in infinitum, without any beginning; or the effect must sometimes produce a prior Cause, and so they must produce one another in a Circle, or we must acknowledge some first Cause, by which all other things are produced, which is God.

          -

          Now there cannot be an infinite succession of Causes producing one another from all Eternity: For every Cause that produces a new thing out of nothing, must have some beginning of its operation, which must be perfected in a limited time, and therefore there can be no such production of any thing from all Eternity, but every thing must be produced in a certain determinate time, which is plainly inconsistent with the nature of Eternity.

          -

          [Page 51]And neither can there be any such circular production of Causes, whereby the last effect is the efficient of the first Cause, for then the same thing would be the Cause of its Cause, it would be Prior and Posterior to its Cause, and to it self, which is plainly impossible, and therefore we must conclude, that there is a first Cause which is uncreated, and the Creator of all things else.

          -
          -
          -
          - 1.1.1.2. - ARG. II. -
          -

          I am sure that there is something now in the World, for I am conscious to my self, that I think, I perceive, I doubt; which Actions cannot proceed from nothing, and therefore I am certain, that there is a thinking Being. And from hence these two things will undeniably follow, 1st. That there was something from all Eternity, for either there was always something, and so there was an eternal Being, or there was a time when there was nothing, and then nothing could ever have been; for there is no Principle more certain than this, that nothing can produce nothing; but every thing that has a Being, must be produc'd by something; and therefore if there was a time when there was nothing, nothing could ever have been produced. [Page 52] 2dly, Since 'tis certain that there is now in the World a thinking Being, which knows and understands; from hence it will no less evidently follow, that there was a Knowing, Understanding Being from all Eternity; for it is no less impossible for a Being devoid of Knowledge to produce a knowing Being, than for nothing to produce something; and if there was a time when there was no such knowing Being, it could never have begun to be, because there was no cause to produce it; and therefore such a knowing Being must be from Eternity. After the same manner we may deduce all the perfections of God, for we find there is Power, Wisdom and Goodness in the World; all which must be deriv'd from the same eternal Source: For if there had been a time when these things were not, they could never have begun to be, there being then no cause to produce them; and therefore this eternal Being must be also most Knowing, Powerful, Wise and Good, and be the first cause and original of all these Perfections we find in the World; for nothing can ever give to another any Perfection that it hath not in it self, and therefore the first eternal Cause of all things must contain in it all the Perfections that can ever after exist.

          -

          [Page 53]Having thus establish'd the Existence of a God, I shall next proceed to prove, that he is the Ruler of the World, who directs and governs all things by his wise Providence: Which will appear by considering, 1. That all things in nature do act for certain ends, which they attain by using proper means fitted to those ends that are design'd; but to design and pursue an end, and make choice of fit means for compassing that end, are such actions as require Reason, Wisdom, and Foresight, which no inanimate Creature is capable of; and therefore all inanimate Creatures must be directed and guided by some wise Superintendent, in pursuing their several ends by proper means, which themselves know nothing of. 2. We see that all things in nature are subordinate to one another, and made subservient to several excellent uses and purposes, which must be the contrivance of a wise Governour that ruleth over all.

          -

          Thus the Plants and Herbs serve for food to Animals, and both Plants and Animals are useful for many purposes to Man, as for Food and Physick, and several other necessary ends in humane Life: Man himself is wonderfully made, all the parts of his Body being wisely adapted to perform their several Functions, and mutually [Page 54] subservient to one another, and to the good of the whole, as might be largely prov'd by particular instances, if it were necessary. We cannot open our Eyes but we meet with many Arguments of a wise over-ruling Providence; for the Air serves us to breath in, and is so necessary to our Life, that it cannot subsist many Minutes without it. The Earth supplies us with Corn for food, and Wood for firing; it supports or houses, and furnishes the materials for buildings of them: The Sea serves to transport our Ships and Commodities to the most distant parts of the Earth, and to bring home into our Harbours the Products of all other Countries. The Sun does not shine for himself, but appears to be made on purpose to give Light to them that live upon the Earth, and it is placed at such a convenient distance, and moves in such a constant uniform course, as is necessary to refresh all things on Earth with its heat, and to ripen all the Fruits of the Ground. By which, and many thousand other Instances wherein the Creatures are admirably fitted for useful and excellent purposes, it plainly appears, that the Works of Nature cannot possibly be the Effects of blind Chance and Necessity, but must be the contrivance of an All-wise Creator and Governour. 3. To [Page 55] these Arguments we might add for a farther confirmation of this Truth, 1st. The Universal consent of all Nations, which generally agree, that there is one supreme God, who made and governs the World. 2dly, The Natural Power of Conscience, which reproves and torments a Man for the heinous Crimes he has committed, tho' the Person be above the fear of human Punishment, or the Crime be committed so secretly, as to escape all natural means of discovery; in which Cases Conscience by its Sentence does, as it were, bind a Man over to the Judgment of a superiour invisible Judge. But I shall conclude all with this Reflexion: That from what has been said it appears, that tho' Mankind had not any innate Notion of a God, yet they are endow'd with such a rational Faculty, by which they can deduce the existence of a God, from such Principles as are universally known and acknowledg'd by the Light of Nature: And this they can do without the help of Revelation, which must always presuppose the being of a God who makes that Revelation.

          -
          +
          +
          + -
          -
          - [Page 56] +
          +

          + 1. + AN ACCOUNT OF THE TRAVELS OF Mr. + George Psalmanaazaar,a Native of the + Isle Formosa,thro' several parts of + Europe;with the + Reasonsof his + Conversionto the + Christian Religion. +

          +
          +

          WHen + Xaveriusthe great Apostle of the + Indiesfirst arrived, with the + Jesuitshis Companions, at + Cangoximain + Japan,in the Year 1549; they were civilly entertain'd by the Inhabitants of + + [Page] + + 〈1 page duplicate〉 + + [Page 1] + + 〈1 page duplicate〉 + + [Page 2] + that Place, and after this the + Jesuitsand other + Missionaries,being encourag'd by the kind Reception they met with, flock'd in great Numbers to + Japan,and there boldly profess'd and propagated the Christian Faith, with good success, for many years: But since the Emperour of + Japan,about the year 1616, (for certain reasons hereafter mention'd) has forbidden any Christian to come into his Dominions under pain of Death, and hath appointed Searchers in every City to examine all Forreigners, whether they be Christians or no, by this test, of Trampling upon the Crucifix; the + Jesuitsand other Missionaries of the + Romish-Church,are so far from venturing to appear there bare-fac'd, or making publick Profession of the Christian Religion, and endeavouring to make Proselites, to it, that they industriously mask themselves under several disguises, lest they should be known to be Christians or Forreigners. And to this end they first Travel to + Goa, where there are Academies in which all the Oriental Languages are Taught; and after they have Perfectly Learn'd the + JapaneseLanguage, and can speak it as easily and readily as any Native, Then they Cloth themselves in a + JapanHabit, and so they venture to Travel into some Island within the Dominions of the Empire + + [Page 3] + of + Japan.When they are come there, they pretend to be Natives of some other Island in the same Empire▪ which is easily believ'd to be true by the Inhabitants, who have no suspicion of them, because they speak their Language exactly, and wear their Cloths after the mode of the Country. And thus having secur'd their admission into a City with safety, their next business is to prevent any umbrage of suspicion which may arise from their idle way of living, and to this purpose they seem as much concern'd for some Trade, or Employment, as if they really wanted means of Subsistance. Thus some set up for Merchants, Artificers, or Toy-sellers, others for School-masters or Pedagogues, to teach the Natives Children some Language they want to learn: And so every one acts his part, and Cloaks himself with some disguise, lest he should be discover'd to be a Forreigner, and consequently be oblig'd to trample upon the Crucifix. By this means they continue securely and free from danger, in any City of + Japan, for the space of four years,which is the time allotted by their Superiors for their stay in those parts; after which time they are oblig'd to return to their own Country, and give place to other Missionaries who are then sent to succeed them.

          +

          + + [Page 4] + Among the rest, there was a certain + Jesuitof + Avignon,whose true Name was Father + de Rode,descended of an Honourable Family, who after he had learned the + Japanese Languageat the University of + Goa,came into the Island of + Formosa,about the Year 1694, which + was then and had been for some years Subject to the Empire of Japan; and, being better qualified to be a Tutor to young Men than for any other Employment, he gave out, that he was a Native of + Japan,descended of a rich Father, and that all his estate was divided among four Wives, and 13 Sons, he had left behind him, besides Daughters; that he being the youngest, the Portion which fell to his share was so small, that he was forc'd, at Twenty Years of Age, to leave his Fathers House, and Travel abroad, to get a Lively-hood by teaching the Latin Tongue. Which he had been taught; and that for this end he was come to + Formosaafter he had been in several other parts of + Japan; by chance this Story happen'd to come to my Father's Ears, who sent for him, and after he had seen and discoursed him, he took him for a Learned and well-disposed Person; and therefore resolv'd to take him into his House to teach + me the Latin Tongue.My Fa¦ther acquainted me with the design, and told me that I should give over the + Learning of + + [Page 5] + the Greek Tongue,which I was then, Studying because I might Learn it at any time in our own Academies, and that I must make use of the present opportunity of Learning the Latin Tongue by this Man, because he did not know when he should meet with the like opportunity. I readily submitted to my Father's Commands, as in Duty bound, and Father + de Rodeseem'd to be as glad of the opportunity as we were. My Father offer'd to allow him yearly 17 + Copansfor instructing me in the Latin Tongue, besides Diet and Cloths, which he accepted of; and so a Bargain was struck between them: Now a + Copanis one pound weight in Gold, which in English Money, according to our way of value, is about six Crowns.

          +

          After this he came and liv'd at my Fathers House in + Xternetsathe Capital City of + Formosa,for the space of four Years, and behav'd himself so well in all respects towards my Father and my self, that we were both very well satisfi'd with him. He accompanied me to all places whither I went, except when I entred into our Temples, for then he always left me at the Gate, because, as he pretended, he being a + Japannerwas of a different Religion, from that which was establish'd in the + Isleof + Formosa,and therefore, + + [Page 6] + he said, he would return home and worship his God after his own way. In the mean time he took care to instruct me + in all the Articles of our Religion, as exactly asif he had believ'd it himself, and never spoke so much to me as one word of Christianity; and indeed he + employed his whole timeand pains in Teaching me the Latin Tongue, and instructing me in the Principles of our Faith, and of Moral Honesty: In fine, he appear'd to me, in all his discourse and actions, to be a Person of so great probity, honesty and candor, that I lov'd him almost as well as my Father. But at length, after four Years were expir'd, when I had acquir'd a competent knowledge in the Latin Tongue, he received Letters whereby he was oblig'd to return into his own Country; and therefore he begg'd the Favour of me, that I would acquaint my Father with his design of going away, and pray him, on his behalf, that he would dismiss him, and pay him the Salary that was due to him, according to the Agreement made between them; I lov'd him so well, that I was mightily troubled to hear of his departure, and therefore, being ignorant of the secret Mistery of his Mission, I did all that I could to divert him from leaving the place; but he declard + + [Page 7] + that he was fully resolv'd to be gone, and Travel over the World, and see all other other Countries, and especially those that were Christian, which he extoll'd above all others, commending them highly upon several accounts, which + I afterwards found to be false; In answer to this I told him, smiling, what are you mad to go among the Christians, where you will be kill'd for your Religion, as we kill them here upon the account of theirs: But he very seriously affirmed the contrary, and assured me that the Christians were very good Men, and that they were so far from any Cruelty, that they were always kind and generous to Strangers, and entertain'd them very Civilly and Nobly. Besides, he told me, that he did not believe those Men who were formerly in + Japan,to be true Christians, as they pretended themselves to be, for, + said he, I have discours'd with manyJapanners + whohave been in Christian Countries, and they mightily commended both the Country and the Inhabitants; for the Country said they was the most Pleasant place in the World, and the Christian Natives gave them a very honourable reception, they showed them all the Curiosities of Art and Nature that were in those Parts, and when they came away, the Christians so loaded them with Gifts and + + [Page 8] + Presents, that they returned home to their own Country with great Riches; upon which accounts the same + Japannerscontinue still to Praise the Christians, and their Countries. My Tutor added farther, that in these Countries there is great plenty of those things which are here very scarce and precious, and besides there are many curious and valuable things in the Christian Countries, which were never seen nor known in + Japanor + Formosa.Lastly, he told me, that he would not stay any long time in Christendom, but only for the space of two or three Years at most, that he intended to spend three Years in his Travels, for assoon as he departed hence he would go to + China,and from thence to the + East-Indies,and after he had continued some time in these parts, he resolved to sail for + Africa,and from thence into + Europe,and there, continued he, I shall see + Spain, France, Germany, Italy, Holland&c. The worst of which is more Beautiful and pleasant than this Island of + Formosa.And at length after I have Travelled over all the parts of the known World, which are most Celebrated, either for the Curiosities of Nature, or the improvements of Arts and Sciences, I shall return home to my own Native Country, full Freighted with the Riches and experience I + + [Page 9] + have gained, and then I shall have nothing else to do, but to spend the remaining part of my Life in Mirth and good Company, for all Persons of Ingenuity will be glad to see me, and delight to hear me discourse of the strange Rarities I have observed in other Countries, of their different and surprising Manners and Customs; of their Laws and Politicks in time of Peace and War, of the wonderful improvments of Arts beyond what is known in our Native Country, of their Methods of Trade and Commerce; And lastly, of the several Notable Accidents which happened to me in my Travels: And by these so Pleasant and useful Relations, I shall Purchase to myself great Honour and Esteem. These things he represented to me with such enticing Circumstances, that I could not but think with my self he had a mind to perswade me to go along with him, and I being then a young Man, about 19 Years of Age, was the more easily prevailed upon: For by the allurements he mentioned, he did so strike my Fancy, and excite my Curiosity of seeing the Christian Countries he so much commended, that I could not forbear to tell him, That if there was no Danger, but we might safely return again after five or six Years into our Native Country; + + [Page 10] + I had a great mind to be his Companion, and Travel with him thro' all these Countries; But he, dissembling his design upon me, seem'd to be very averse to my Proposal, and told me in a feigned Passion, God forbid, that ever I should entice you away from your Father's House, If he should know that I had any such Design, what could I expect, but that he would presently put me to Death, and therefore I pray you, continued he, talk no more to me of any such things: But after he had inflamed my desire of seeing of the foresaid Countries, by the charming prospect he gave of them, this seeming refusal did rather irritate than extinguish my Curiosity, and therefore I was still the more importunate that I might accompany him in his Travels; and to remove his jealousies and fears, I promised him very seriously, that I would never speak one word of our design to any Soul alive, but carry it on with the greatest Secrecy that his own Heart could wish. But notwithstanding my promises he still seemed to continue backwards and unwilling to consent to my desire, upon account of the danger that attended him, which provoked me to repeat with greater earnestness my Solemn asseverations and vows of Secrecy and Fidelity; until at last after a long Conference, and reiterated supplications + + [Page 11] + and assurances, he condescended to tell me plainly, that he had always a great opinion of my Candor and Sincerity, and he believed I had some respect for him, (as indeed I had a great Love and honour for him) that now he was resolved to show the great confidence he had in me, by putting his Life in my Hands, which he looked upon as the strongest obligation to Fidelity, and therefore continued he, since you are so urgent to be my Fellow-traveller, I am willing to take you along with me; but then you must be sure to be very cautious, and manage all things so secretly, that nothing may happen which will give the least Suspicion of our design. After the main matter was thus agreed between us, he used great Freedom with me, in concerting the manner of our Escape, and securing some part of a Fund for Subsisting us in our Travels. To this purpose, he told me one day, in our private Conversation, your Father is a rich Man and has great plenty of Gold both in Money and Goods, and since we are to undertake so long and expensive a Voyage, it will be very convenient that we should take a good quantity of this Gold along with us, which will help to defray our Expences; but then to prevent all Danger of Discovery, nothing of this nature must be attempted, + + [Page 12] + till such time as we intend to make our escape; and then about midnight we shall seize upon all the Gold and Money we can safely come at, and pack up our Bagage, and march off to the + next Port, were we may have a Ship.

          +

          Having thus fix'd our matters, when the time appointed came, I made ready to be gone, and carried off with me, (besides other Necessaries for our Journey) 25 pound weight in Gold, partly in Money and partly in + Ʋtensils; viz.one piece of coin'd Gold, call'd + Rockmoweighing; 8 pounds 3 + Copans,whereof each being a piece of coin'd Gold weighs 1 pound; and 14 pound weight of Gold in Utensils, as Pots, Plates, + &c.besides what I took in Silver and Steel Money, to the value of 600 Crowns or thereabout. With this Stock of Gold and Money, my Tutor and I set forth, having left all my Father's Family fast asleep, and we arrived about midnight at a Port of the Sea, called by the + Formosans Khadzey,which is distant from my Father's House, in + Xternetsa,about Nine + EnglishMiles: And there I met with one of my Fathers + Baleonsor Gallies, and commanded the Steers-Man to carry me to + Luconia,pretending I had earnest business to dispatch there for my Father. + Luconiais the chief of the + PhilippineIsles, distant from + + [Page 13] + + Khadzeyabout 100 Leagues, where we stay'd about Eight Days, during which time, I kept the Steers Man and all the Marriners there, lest they should return back and acquaint my Father where I was: And after Eight Days we found a Ship going to + Goa,in which we embark'd, and arriv'd at + Goa,distant from + Luconiaabout a 1000 Leagues. There we continued about six Weeks, during which time we were very Civily and Nobly treated in the Monastery of the Jesuits, which my Tutor told me, was a House built by the Christians for entertaining Forreigners, and indeed by the kind reception we met with there, he did in some measure convince me of the truth of what he had formerly told me in + Formosa,about the Probity and Generosity of the Christians. After six weeks were expir'd, we went a board on Ship that was going from + Goato + Spain,and arriv'd at + Gibralter,in the space of Nine or Ten Months, where I was forced to stay for the space of five Weeks, being very much indisposed by the change of Climates, Air and Diet. At length after my Recovery we sailed from + Gibraltertowards + Toulon,which is a Sea-Port-Town in + France,where I saw a great many several sorts of Monks in different Habits, which seem'd strange to me, whereupon + + [Page 14] + I ask'd my Tutor who these Men were, who told me they were Men come from different parts of the World for Trade and Commerce; and that every one of them wore the Habit of his own Country. And as we passed through + Thoulon, Marseilsand + Aix,in + Provence,I observed a great many Crosses on the Road, which moved me to tell my Tutor; surely there must be a great many Thieves in this Country where there are so many Gallows; but he answer'd, that these Gallows were only intended to fright Thieves and Robbers, by the Terror of such a violent Death. And we arrived at last at + Avignon,before I knew my Tutor to be a Christian: But after we went into the Monastery of the Jesuits there; when I perceived the Porter call him by his Name, show him great respect, and talk to him in their Langage, I began to doubt of my Tutor whether he were not a Christian; and when I saw all the Fathers of the Convent come to him, salute him, and congratulate his safe Return; and after that, all his Kindred, and lastly all the Noble Men and Gentlemen of the City, came to visit him, and express their great joy for his safe Arrival; I could no longer keep silence, but ask'd him, Whether he had not been here before? How it came to pass + + [Page 15] + that so many People in this City received him very gladly, and pray'd him to tell the me truth how the matter stood. Whereupon he confess'd to me ingeniously, that he was a Native of that Country; and that h + •d + •d profess the Christian Religion; and t + ••n he assured me, that I should find all things true, both as to the Country and the Inhabitants, which he had told me in the Isle of + Formosa.I have indeed added he, brought you from your Father's House; but you know you were very willing and desirous to come along with me: And now I will + make you a very fair offer,If you be willing to Learn, we will Instruct you in all the Principles of our Religion; and if you can be perswaded to embrace it, we will take care to provide so well for you, that you shall live as well here as you did at home: But if you have a mind to return into your own Country, we will assist you and furnish you with Necessaries for your Journey. This last part of his Proposal was only a Copy of his Countenance, which he never intended to make good, as appeared by the sequel: For he knew, there was no advantage to be reap'd by my return into my own Country, which he might expect if I continu'd there, by making a Convert of me to their Religion. + + [Page 16] + However, this Discourse made me very thoughtful and anxious, and when I reflected seriously upon my condition, and the great danger to which I was reduc'd, I was so astonish'd, that I knew not what to say or do: Yet I concluded with my self, it would be my safest and best way, to give my Tutor and the rest of the Fathers good Words, and carry my self fairly towards them, lest they should treat me after the same way as we do the Christians in our Country; of which I was sometimes very apprehensive. At length to show my self tractable, and gain their good Opinion, I made them this frank offer, That if they could show me greater Evidence for the truth of their Religion, than I could show for the truth of mine, I was ready to renounce my own Religion and embrace theirs. Father + de Rodepresently accepted of this Proposal, hoping I would yield to his Arguments upon the first onset: But to procure himself the greater Glory, he gave out that I was the Son of a King, + (how truly God knows),and that I had accompanied him into + Europe,out of a desire I had to embrace the Christian Religion.

          +

          There were only three ways by which they could hope to make a Convert of me, by Arguments and Demonstrative Proofs, + + [Page 17] + by flattering Insinuations and fair Promises, or by Threats and Violence. By Arguments they could not convince me, for I was able to show + greater absurditiesin their Religion than they could prove in mine; and particularly, in their Doctrine of Transubstantiation; Against which I argu'd several ways: As, First from the Testimony of our Senses, + viz.of seeing, feeling, tasting, all which do assure us, that it is Bread, which we receive in the Sacrament and not Flesh: If therefore we believe our Senses, we cannot believe that the Substance of the Bread is chang'd into the natural Flesh of Christ, which is corporally present in this Sacrament: And then I prov'd that we must believe the Testimony of our Senses; because upon them depends the certainty of the Relations we have concerning the Miracles wrought by Jesus Christ, for the confirmation of his Doctrine: For if those who were Eye-witnesses, could not be certain by their Senses, that such Miracles were wrought, as are related in the Life of Christ, than we have no certainty of the truth of these Relations which depends upon the Testimony of those Eye-witnesses, who affirm that they saw such Miracles wrought by Christ, and consequently all the Evidence for the truth of + + [Page 18] + Christianity, from the Miracles pretended to be wrought in confirmation of it, is subverted and destroyed. Thus the belief of Transubstantiation is inconsistent with the Belief of these Miracles; for if we believe them we must allow the Testimony of Sense to be a sufficient proof of them; But if we believe Transubstantiation we must renounce our Senses, and deny them to be a certain proof of any thing we see or feel.

          +

          Secondly, I argu'd, That their Doctrine of Transubstanatition must be false; because the same Body cannot, at the same time, be in two distant places: But according to their Doctrine, the same Body of Christ was corporally present in a 1000 distant places at the same time, + viz.in all those places where this Sacrament is Celebrated, over the face of the whole Earth, however distant and remote from one another. Their distinction which they applied to this Argument, That the same Body could not be in more places than one + Circumscriptive,but only + Definitive,appear'd to me frivolous and impertinent; for still it appeared to me impossible, that the same Body should be Corporally present (tho' it were only + Definitiveas they called it) in several distant places at the same time; for then the same Body + + [Page 19] + might be kill'd and dead in one place, while it was alive in another.

          +

          Thirdly, I argu'd, That when Christ said at the Institution of this Sacrament, + Do this in remembrance of me,he supposed that he would be absent from them when they should Celebrate this Sacrament; for it is neither necessary nor usual to remember a Friend present, but only one that is absent; And therefore, these words of Christ, + Do this in remembrance of me,do plainly imply, that he is not Bodily present (in this Sacrament.) I argu'd that their Doctrine of Transubstantiation could not be true, because it supposed, that the accidents of Bread (as they call them) remained without the Substance, and the Substance of Christ's Flesh was corporally present without the accidents that are peculiar to Flesh, both which appeared to me impossible: For I cannot conceive how the whiteness of Bread can subsist, when there is nothing that is white, and how there can be the Substance of Flesh, which can neither be seen, felt nor tasted.

          +

          These were some of the Arguments I urg'd against their Doctrine of Transubstantiation, to which I could never receive a Satisfactory Answer, and tho' they alledg'd several Arguments to turn me from + + [Page 20] + Heathenism; yet because I thought there were greater absurdities in their Religion than they could shew in mine, I still adhered to my own Religion. And therefore finding that by Arguments they could not prevail, they attempted to bribe my Affections, and so win me over to their Party, by many fair Promises, and wheedling Insinuations; But I + knew so well their Insincerity and cheating Tricks,by their counterfeiting themselves to be Heathens in + Formosa,and by breaking their Promise of allowing me Liberty of Conscience, that I could put no Confidence in any Promises they made me. And besides, I very well knew, that I could have more Riches and Honour, if I should return into my own Native Country, than I could expect from them. In fine, the earnest desire and probable hope I had of returning to my Father, being join'd with the fear of continuing in this remote Country, far distant from my Relations, among Strangers and Hypocrites, made me flight all the offers they made me: Which induced them at last to use Threats and Violence; and these I endur'd with great meekness, and endeavour'd to mittigate their Anger with soft words, while in the mean time, I was contriving and preparing, by the most probable + + [Page 21] + means I could think of to make my escape out of their Hands.

          +

          I continued at + Avignonfor the space of 15 Months, six in the Monastery of the Jesuits, and nine in other places: + See the Appendix.While I continued in the Monastery, I found they were continually teasing and persecuting me with Enticements, and Arguments to embrace their Religion, and therefore to get rid of them, I pretended a great desire to hear their publick Prelections, for which end I went sometimes to their Schools of Philosophy, and sometimes of Theology. But being still liable to their troublesome Solicitations, at last I left the Monastery, and took a private Lodging in the City, where I lived at my own proper Charges: And because they had a great part of my Money in their Hands, which they thought I would not leave behind me, they gave me leave to satisfie my Curiosity, and ramble over the Countries round about, which I did, travelling from City to City, for the space of six Months: After I returned to + Avignonagain, I continued there only for the space of three Months, from the time I first took a private Lodging in that City. And they welcom'd me, and seem'd at first to receive me very kindly, but when they found that I put off from Day to Day, to + + [Page 22] + declare my self a Convert, then they begun to attack me more closely, and told me plainly, We have waited a long time to receive you into the Bosom of the Catholick Church, and used many arguments to convince you of the truth of our Religion, but since you still continue obstinate, we must desire you to take notice, that we can no longer bear with your delays; for hitherto we have entreated the Fathers Inquisitors that they would not give you any trouble, which they have forbore to do upon our request: But now since you have rejected all the fair means that we have used for so long a time for your Conversion, they are resolved not to wait any longer. And to show they were in good earnest, about eight Days after there came Letters from the Grand Inquisitor, expresly requiring that I should be put into the Inquisition, unless I would embrace the Christian Religion. Whether these Letters were real or supposititious I know not, but this is certain, that the Inquisitors show'd me such Letters, and withal told me, + That if I did not change my Religion within Ten Days, they were obliged to imprison me.The Jesuits were present, when these things were done, who having consulted with the Inquisitors, they both agreed to allow me Fifteen Days + + [Page 23] + wherein to make a publick profession of their Religion. The reason of granting me this further time, was this, because the Day on which they spoke to me was the first of + August,and the 15th of that Month being, according to them, the Day of the Assumption of the Blessed Virgin, they had a great mind that I should publickly declare my Conversion, and be baptized on that Solemn Festival. All these Proposals I was forc'd to submit unto, and durst not refuse them in my present Circumstances: Whereupon they, conceiving good hopes of me, began anew to explain to me the Mysteries of their Religion, which they did by similitudes; Thus, for Example, they illustrated to me the Mystery of the Trinity, by the similitude of a piece of Cloth which is thrice folded, which, notwithstanding the three folds, is one and the same Cloth. They would never allow me to read the Bible, but they furnish'd me with abundance of Books about the Miracles pretended to be wrought by some of their Saints, in confirmation of their peculiar Opinions. For the first four or five Days, of the Fifteen which were allotted me, I heard, with great appearance of submission, all the demonstrations they pretended to give for their Doctrines, and when they answered my + + [Page 24] + Arguments with Philosophical distinctions, and used a multitude of hard words, which were to me unintelligible, I granted all that they said, and confessed they had almost made me a Convert. For when I said that I could not understand those Answers, or Philosophical Arguments; This Father + De Rodebegan to say to me, My dear, since you cannot understand what this Reverend Father says, I will explain it to you in your own + JapanoisLanguage; and so instead of explaining it to me, he said, + My dear Son, You see that the Fathers Inquisitors, have a great mind to put you into the Inquisition, because you won't confess your self a Convert; therefore it would be better for you to say that you understand what they say, than to be any longer obstinate; their Arguments are very well grounded and reasonable, but you cannot conceive the strength of them; therefore let me desire you to say publickly, that you are now perswaded of the goodness of their Arguments, and that you don't require any more.So I was obliged to speak in Latin, and say, + Now I understand very well, Let us come to another Article.

          +

          But still I trusted, under God, to my heels, hoping by some means or other to get out of their Hands, and to run away in such + + [Page 25] + a Road that they should not be able to find me out again. After Ten Days of the Fifteen were expired, I had sold all that I had, and then I attempted to get out of the City, but I found that the Centinel, who watched at the Gate to which I came, was expresly forbidden to suffer me to go out; such care was taken by the Inquisitors to prevent my Escape. However I did not despair, but being returned to my Lodging, I put off my + JapanClothes, which I had hitherto wore, and clad my self after the Mode of the Country; and then I attempted to pass out by another Gate: But I was so much taken notice of by all the People that were in the City, that the Soldier who stood Centinel at that Gate, knew me under the disguise of my Clothes, and stopp'd me. This second disappointment frighted me not a little, but having recollected my Spirits, I considered that Money rules the World, and prevails over the generallity of Men, and therefore I offered the Soldier a Pistol if he would suffer me to go out, which he accepted of, and so let me go, hoping it could never be discovered that he was the Man that did it. Thus God delivered me out of the Hands of the Jesuits and Inquisitors, from whom I could expect no Mercy, if I had not in + + [Page 26] + Hypocrisie professed + their Religion, which I could never heartily believe.

          +

          Having thus made my escape out of + Avignon,I travelled along the River + Rhonewith all the speed I could, as far as + Lyons,from + LyonsI went to + Salines,from + Salinesto + Brisac,and at last from + BrisacI travelled by the side of the + Rhone,as far as + Andernach,where the Soldiers of the Elector of + Colenseized me by force, according to the Orders they had received from the Elector, to Press all Passengers that came that way, to fill up the New Regiments he was Raising. There were then three Companies in + Andernach,three in + Lintz,and six in + Bonn,whether all the other Companies resorted, being the place appointed for their Rendezvous; And when they were all come together, my Captain, thinking to gratifie the Colonel's Curiosity, acquainted him with what I had told him, that I was a Native of the Isle + Formosa,belonging to Emperor of + Japan,and by Religion a + Pagan; that I had travelled from this far distant Country to satisfie my Curiosity of seeing + Europe,having heard strange things about it: But the Colonel who was a + Savoyard,and call'd + le ChevalierSt. + Maurice,being a Bigot of the + RomishChurch, thought it a damnable thing to retain a + Paganin the + + [Page 27] + Service of the Elector; who being informed about me, commanded me to be carried to some Jesuits, that they might endeavour to Convert me. Whereupon I was obliged to go with the Colonel and some other Officers to the Jesuits, with whom I was to dispute about Religion; tho' I knew very well by my former experience, that they are not able by strength of Argument to convince any Man, and much less, a + Jew,a + Turk,or a + Heathen.And now, being well acquainted with their Opinions before hand, and the several Evasions and Distinctions they made use of to defend them, I was the better prepared to enter the Lists with the Jesuits, against whom I endeavoured to demonstrate; that there were greater Absurdities in their Religion, than they could show in mine; which I did with so much readiness and briskness, and such a fair appearance of Reason, that the Colonel cried out, like one astonished, It was not I that spoke, but some Devil that spoke within me. At last one of the Jesuits took me aside to a private place, and told me, that I was in a most miserable condition, if I should continue in the + PaganReligion, but if I would declare my self a Convert to the + RomishFaith, he was able to obtain great + + [Page 28] + things for me from the Prince Elector; But I told him he should first convince me of the Truth of his Religion, before he made me any such Promises; which he not being able to do I slighted his offer, and continued still in my own Religion. Whereupon the Colonel was so exasperated against me, that he threatned to throw me into Prison, and feed me with Bread and Water, until such time as I should declare my self a Convert. But my Captain, who was much the honester Man of the two, having seized me by force, would not suffer any hurt to be done me; and therefore prayed the Colonel to permit me to go off, and to grant me a Pass, for traveling whethersoever I would; which was presently done. After I got out of + Bonn,I continued my Journey till I came to + Colen,and there the Centinel who kept the Gate seized me again, and carried me before the Captain of the main Guard, to whom I showed my dismission out of + Bonn,upon the account of my Religion; but he told me, + If others be Fools, I am not, though you are aPagan, + you may serve in the Army as well as the bestChristian, and so I was obliged to List my self a Soldier in that Regiment. The Colonel whose Name was + Buchwald,and the Major who was my + + [Page 29] + Captain, and whose Name was + Warmsdorff,were both + Lutherans:The Lieutenant Colonel, whose Name was + Vanduil,was a + Roman Catholick,and many of the Officers in the Regiment were + Calvinists,and all of them belonged to the Prince of + Mechlenburg,but the Regiment was hir'd by the + Dutchfor some Years.

          +

          The Colonel and my Captain sent for some + LutheranMinisters, whereof one was at + Colen,another at a Village about an Hour distant, and two more who served in the + BrandenburgRegiments. All these four came and disputed with me about Religion for a whole Day; but their Consubstantiation offended me as much as the + RomanTransubstantiation.

          +

          For it is liable to many of the same absurdities with the + RomishDoctrine, about the Eucharist; First, because it denies the certainty of our Senses in the proper objects, and consequently destroys their great Evidence of the Christian Religion, from the Miracles wrought in confirmation of it, which depends upon the Testimony of their Senses, who were Eye-witnesses of them. Secondly, The + LutheranDoctrine, as well as the + Romish,supposes, that the Body of Christ which is now Glorious and Immortal in Heaven, is Corporally present in the + + [Page 30] + Eucharist, and at the same time in all those places where this Sacrament is celebrated, which appeared to me impossible.

          +

          But besides these Absurdities, which are common to them both, the + LutheranDoctrine is encumbred with several that are peculiar to it: For first they say, that these Words, + This is my Body,are to be understood literally, and that the Substance of the Bread is really present; so that according to their Interpretation the meaning of the Words is, This Substance of the Bread is really the Flesh of Christ, which is a contradiction + in terminis; for it is plainly impossible, that the same Substance should, at the same time, be both Bread and Flesh. Secondly, They affirm that the Bread in the Eucharist is the Sacrament and Sign of Christ's Body, and at the same time that it is the real Body; whereas it is impossible that the same thing should be both the Sign and the Thing signified, or that any thing should be a sign of it self. Thirdly, They maintain that the Body of Christ is alive in the Eucharist (for they deny the Popish Sacrifice of the Mass, wherein the Body is slain and offered up) which being united to the Divinity, is certainly the object of Adoration, and yet they deny that it is to be worshipped.

          +

          + + [Page 31] + These and several other Arguments I urged against the + Lutherans,whereby they perceived that they were not likely to convince me of the Truth of their Doctrine about the Eucharist: Whereupon the Minister who lived at the Village near + Colen,took me home with him, and kept me there for Fifteen Days, and thither the Captain came also, and both of them joined together in making me many large Promises to entice me to declare for their Religion; but I continued inflexible, and could not be prevailed upon by any such Motives. After this the Lieutenant Colonel, who was a + RomanCatholick, carried me to the Capuchins, and from them to the Jesuits; but all the means they could use with me proved ineffectual. At last the Officers that were + Calvinistscarried me to a Minister of their Church, who dealt so effectually with me, that he almost convinc'd me of the truth of the Christian Religion, because he removed those stumbling blocks which were laid in the way by the Papists and + Lutherans: But when he proposed to me the Doctrine of + Absolute Predestination,and endeavoured to prove it from Scripture, I was so shock'd by the apparent absurdity of it, that I begun to doubt of all those things he had + + [Page 32] + convinced me of before: Whereupon I told him, if absolute Predestination was necessary to be believed, then it was a sign of my Reprobation, that I could not be perswaded to believe it. Besides I added further, That, supposing absolute Predestination I should never be condemned for my Infidelity, but because I was reprobated by an Absolute and Eternal Decree of God. And Lastly, I insisted upon this Argument, That I could not be perswaded to believe in Christ, unless I were certain that Christ died for me; but, supposing absolute Predestination, I could never be certain of this, because Christ died only for those who were to be saved by an absolute Decree, and it was impossible for me to know whether I was one of that number or no. These, and such-like arguments, I proposed to him, but he, to excuse himself for not answering them, pretended that I was obstinate and would not be convinced by Reason: And thus, after all the attempts that had been made to convert me to Christianity, I continued still firm in my old Religion. In the mean time our Regiment marched from + Colento + Boisleducin + Holland,where some + CalvinistMinisters came to see me, rather out of curiosity, than any design of converting me, whom I opposed with the argument + + [Page 33] + against Predestination which I last mentioned, but could never meet with any satisfactory Answer to it. From the + Boschwe marched to + Slusein + Flanders,where we stay'd for the space of Three Months and a half, during which time, the most generous and candid Brigadier + Lauder,who was then Governor of + Sluse,invited to his House a Minister of the + FrenchChurch, called + D' Amalvy.This + FrenchMinister who had a good Opinion of himself, for a very learned Man, challenged me to Dispute with him about Religion, and time and place were agreed upon. When the Day came, there appeared a great multitude of learned Men, who came to hear us: And in the presence of them all + D' Amalvymade me this offer; That if I could show greater Evidence for my Religion than he could show for his, he was ready to renounce his own Religion and embrace mine; and in return for this frank offer, I promised him to do the same thing, if he could give me clearer demonstrations for the truth of his Religion, than I could for mine. Having thus settled the Preliminaries, I was first to give an account of the God we adored, and our manner of worshipping him, which I did as well as I could + Extempore; But when I told him, that we + + [Page 34] + are commanded by our God to offer up Infants in Sacrifice to him, he stopp'd me, and ask'd, Does not this savour of Cruelty in your God, that he will have Men Sacrific'd to him; To which I answer'd, that it was indeed most cruel to require such Human Sacrifices; but from hence I took occasion to retort the argument upon him, by shewing that his God was yet more cruel, according to his Opinion of him, For if it be cruel to deprive Men of this Temporal Life, tho' by this means they are admitted to Eternal Life; certainly it is infinitely more cruel to create Men on purpose to make them Eternally miserable, and to condemn them to this Misery before they are Born, without any respect to the Good or Evil they shall do, and so to Sacrifice them to the Devil. To this Retortion he could not answer, and so I proceeded further to inform him, that our God did appear to us in the shape of an Elephant, an Oxe, + &c.and that under these shapes we worshipp'd him: Against this Apparition of God under such Figures, he objected, That it was impossible that God who was Omnipotent, Infinite, Immense, Incomprehensible and Eternal, could be included in the Body of such a Beast. To which I answer'd, That if it is impossible for God + + [Page 35] + to be included in the Body of such a Beast, he was bound to maintain the like absurdity by the Principles of his own Religion; For, said I, you believe that the Holy Ghost, who is God Infinite, Immense, + &c.did appear under the shape of a Dove, which is much less than either an Elephant or an Oxe. To this he made no reply, and tho' there were many present who would have answer'd this and other Arguments, yet he commanded them all to be silent, and would suffer no body to speak but himself. In fine he exhorted me very much to the practice of Christian Humility and Meekness, as if he intended to reserve to himself alone the + Priviledge of Pride and Arrogance,which I could plainly discern, by his Words and Actions, to be very predominant in his Temper. Thus this Conference ended, without producing any good effect upon me, and if by God's Providence I had not met with a better Guide to direct me in the Course I should Steer to arrive at a safe Harbour in this dangerous Sea of Controversies, I must have split upon the Rocks and Shelves of the absurd Opinions I met with among some sort of Christians, and adhear'd more obstinately than ever to the Idoltry in which I was educated. For I could never bring my + + [Page 36] + Mind to believe such a Scheme of the Christian Religion, as was proposed, but not + demonstrated by him; Such a System of Religion could never find entertainment with me, which places + Cerberusin the very Threshold, I mean, which imposes as a necessary Article of Faith, the horrible decree of absolute Reprobation, for this Doctrine gives a very odious and frightful Idea of a most Good and Gracious God, by representing him as Cruel and Tyranical to his poor Creatures, as one that designs and delights in their Eternal Ruine; it perfectly overturns all Religion, by destroying the use of all Laws, and their Rewards and Punishments, to those that are f etter'd with the Adamantine Chains of this fatal Decree; who according to the + Calvinistsare the greatest part of Mankind. But while I was in this uncertain and dangerous Condition, it pleased God, who is infinitely Wise and Good, and will not suffer that Religion which he has planted and maintain'd by his own Almighty Power, to be check'd in its progress by the Ignorance or Mistake of his Ministers: I say, it pleased this good God to provide for me such a Judicious and Honest Guide, as was very successful in all things relating to my Conversion, who + + [Page 37] + proposed to me the Christian Religion in its Purity, without those Monstrous Doctrines of Transubstantiation, Consubstantiation and absolute Predestination: A Religion that was not embarass'd with any of those absurdities which are maintain'd by the many various Sects in + Christendom:Whereof he gave me a Scheme in a Mathematical method by way of + Difinitions, Axioms, Postulataand + Propositions; which he divided into 2 Parts, whereof the first contains the grounds of the Christian Religion in general, the second contains the particular grounds of the Church of + England,as it is a Society distinct from all Schismatical Assemblies. And first, the grounds of the Christian Religion he propos'd in the following Order, whereby I was, thro' God's Mercy, deliver'd from the Errors and Superstitions of my + PaganReligion.

          +
          +

          + 1.1. + The Grounds of the + Author'sConversion. +

          +
          DEFINITIONS.
          +
            +
          • + Defin. 1.By God, I understand a Being infinite, uncreated, eternal, + &c.Containing in himself all Perfections that either astually exist, or are possible.
            • +
          • + + [Page 38] + + 2.A thing is said to be Created for the Glory of God, which manifests one, or more of his Attributes, according to its natural State and Power.
            • +
          • + 3.By Miracles, I understand certain Effects that are clear and evident, which exceed all the Powers of natural Causes, and are design'd for the Confirmation of a good Religion.
            • +
          • + 4.By Revelation, I understand the extraordinary Manifestation of the Divine Will, which Men by their natural faculties could not attain to.
            • +
          • + 5.By Religion, I understand that Worship, or way of Worshipping, which God requires of us, and we owe unto him.
            • +
          • + 6.By Creatures of the same kind, I understand either such as are Vegetative, Sensitive, or Rational, + &c.
            • +
          • + 7.That is said to exist by absolute necessity, without which nothing else can exist.
            • +
          +
          AXIOMS.
          +
            +
          • + 1.All Creatures are not endow'd with equal Perfections.
            • +
          • + 2.Two or more Propositions, contradicting two or more Propositions, cannot be both true.
            • +
          • + 3.If there be two or more things, consisting of two or more Propositions which are repugnant to one another, these things cannot be both true.
            • +
          • + 4.There are different Religions in the World.
            • +
          • + + [Page 39] + + 5.All different Religions whatsoever, consist of a certain Number of Propositions, which are either all false, or all true, or partly false, partly true.
            • +
          • + 6.Ʋnless we had a thinking faculty, the Glory of God would not appear to us.
            • +
          • + 7.The stronger the faculty is in any Man, the more clearly are the properties of a thing conceiv'd by him, + viz.Of that thing which is the object of the faculty.
            • +
          • + 8.Nothing can be made by nothing.
            • +
          +
          POSTULATA.
          +
            +
          • + 1.That the Glory of God, the Publick Good, and the Advantage of every Private Man, be the great ends which are design'd by all true Religion.
            • +
          • + 2.That Men must either believe something or nothing.
            • +
          • + 3.That nothing be believ'd without sufficient Evidence.
            • +
          • + 4.That those things which have the same or equal degrees of Evidence, should obtain wtih us, the same or an equal degree of Assent.
            • +
          +
          PROPOSITIONS.
          +
            +
          • + 1.There is a God.
            • +
          • + 2.All things were Created for his Glory.
            • +
          • + + [Page 40] + + 3.The more we know of an object, the more, naturally speaking, should the Contemplation of that object excite in us the love or hatred of it.
            • +
          • + 4.All the different Religions in the World, proceed either from the love or hatred of the object of our Adoration, or the different degrees of these Affections.
            • +
          • + 5.No Worship is to be given to God, which is not grateful to him.
            • +
          • + 6.All the Religions in the World, taken collectively, are not acceptable to God.
            • +
          • + 7.There is one Religion, consider'd distinctly by it self, which alone is grateful to God.
            • +
          • + 8.Men in their Natural State, cannot discover this one Religion.
            • +
          • + 9.There are certain means, whereby the true Religion may be discern'd from those that are false.
            • +
          • + 10.Revelation is absolutely necessary.
            • +
          • + 11.'Tis most agreeable to the Wisdom of God, that the Creatures of the same kind, should express the Glory of God in one and the same Harmonious manner; Nay, this is a thing inseparable from the nature of these Creatures.
            • +
          • + 12.God may reveal himself more or less to Mankind, according to his own good pleasure.
            • +
          • + 13.The more universal the Evidence is for any Revelation, the more perfect and universal the Religion it self is.
            • +
          • + + [Page 41] + + 14.That Religion was never design'd by God, to be embrac'd by all Mankind, which had not the Degrees of Evidence proportionable to that Ʋniversality.
            • +
          • + 15.That Revelation is of all others most perfect, whose Evidence is most universal.
            • +
          • + 16.That Revelation, and consequently Religion, is justly to be esteem'd most universal, whose Evidence is so clear, that none can call it in question if he believes any thing, and which contains such arguments exciting Men to the Practice of it, as are suited to the meanest capacity.
            • +
          +

          Upon these sure Foundations laid down by my faithful Guide, which he more particularly explain'd and prov'd to me by word of Mouth, the Divine Grace assisting me, I did heartily embrace the Christian Religion.

          +

          And I will be bold to affirm, that if any one shall carefully examine all the Religions in the World, by the Rules aforemention'd, it will plainly appear, that neither the + Jewish,nor + Pagan,nor + MahometanReligion, but only the + Christian,has a just Title to be the Universal Religion of Mankind.

          +

          But then finding there were several Societies of Christians, I was for some time + + [Page 42] + doubtful to which Communion I should joyn my self, for the Ministers of the + DutchChurch, endeavour'd to perswade me to their Communion; Alledging that a Church Govern'd by Bishops, was not agreeable to Scripture, and the Primitive Church: And on the contrary, Mr. + Innesaffirm'd, and endeavour'd to prove, that Episcopal Government was the most Ancient and the Primitive form of Government, that was us'd in the Christian Church: But while I was thus doubtful, at length certain Principles were agreed upon between them both, which being propos'd in a Mathematical method, and clearly demonstrated, remov'd all doubts out of my mind, and fix'd me to be a most faithful Member of the Church of + England.

          +

          These Principles were propos'd to me in the following Order.

          +
          DEFINITIONS.
          +
            +
          • + 1.By a certain order of Men, I understand some select persons in a Society, enjoying a power or priviledge which is not communicable to every particular member of that + Society.
            • +
          • + + [Page 43] + + 2.By Ordination I understand a power received of another or others, for administring the Holy Sacraments and other Sacred Ordinances, according to our blessed Saviours Institution.
            • +
          • + 3.By a Church I understand a Society of Men believing and professing the Christian Doctrine, and having a power of administring the Holy Sacraments and other sacred Ordinances according to our blessed Savour's Institutions.
            • +
          +
          POSTULATA.
          +
            +
          • + 1.A Society may be said to have a Power, when one or more of the Society are Ʋested with it, tho' every particular member cannot pretend to it.
            • +
          • + 2.What absolute necessity Obliges a Society to do in time of Confusion, ought not to be made a standard for the same, or another Society, when they come to enjoy their Power or Priviledges without any disturbance; nay in this case Necessity makes not the thing Lawful but pardonable only, and loses its name when any Escape occasion'd by it can be redress'd.
            • +
          • + 3.In matters of Fact, a supposition of the contrary being possible, is not sufficient to enervate the Truth of what is pass'd, + i. e.none can say such a thing has not been so, because, + + [Page 44] + Perhaps it could have been otherwise.
            • +
          +
          AXIOMS.
          +
            +
          • + 1.Nothing is to be believ'd in the Christian Religion but what is built upon certain Evidence.
            • +
          • + 2.Nothing is to be practis'd by Christians (I mean in that Capacity) which is not believed.
            • +
          • + 3.One Man, or number of Men, cannot give that to another Man, or another Number of Men, which they themselves have not and is not in their power.
            • +
          +
          PROPOSITIONS.
          +
            +
          • + 1.There hath been a Church of Christians upon Earth since the days of our blessed Saviour and his Apostles.
            • +
          • + 2.The Church hath no power, but what she hath deriv'd from our blessed Saviour and his Apostles.
            • +
          • + 3.The Apostles were Cloath'd with a power which was not communicable to all Christians in General.
            • +
          • + 4.All Christians in general, in the days of the Apostles or the Primitive Church, had not a power of administring the holy Sacraments and Preaching the Gospel.
            • +
          • + 5.Those who had not this power themselves + + [Page 45] + could not be in a Capacity of Communicating it to others.
            • +
          • + 6.This Power then has been continually lodg'd in a certain Order of Men to whom our blessed Saviour or his Apostles did communicate it.
            • +
          • + 7.This power has been transmitted down to us by this Order of men inviolably and uninterruptedly from the first Ages of the Christian Church.
            • +
          • + 8.Those are not a Church, who separate themselves from that, or those Societies of Christians, in whom the power of Administring the holy Sacraments, and other sacred Ordinances is only lodg'd.
            • +
          • + 9.No Person ought to joyn himself in Communion with that Society which has no Power of Administring the Holy Sacraments, and other Sacred Ordinances.
            • +
          • + 10.No man ought to assume to himself that Power, unless he receives it from those who are in a Capacity of giving it.
            • +
          • + 11.Every one that receives it this way, ought to be fully assured, and have sufficient evidence, that those from whom he receives it, have a real Power of granting it, and a bare Probability can never vindicate him from Ʋsurping that Power.
            • +
          • + 12.No man can be assured of this unless at the same, time he hath sufficient evidence, that those who give it him be in the Number of that Order of Men, to whom the Apostles did Communicate + + [Page 46] + this Power, to be transmitted down inviolably and uninterruptedly from the first Ages of the Christian Church.
            • +
          • + 13.There is no other way for People to be assured of this, but by going backward from their own times to those of the Apostles or the Primitive Church.
            • +
          • + 14.Those who cannot produce this Evidence, cannot be that Order of Men to whom the Apostles did communicate this Power to be inviolably and uninteruptedly preserv'd and transmitted down to us from the first Ages of the Christian Church.
            • +
          • + 15.The Church of England is able to produce this Evidence, and consequently is in the number of that Order of Men, to whom the Apostles did communicate this Power, to be transmitted down to us inviolably and uninterruptedly from the first Ages of the Christian Church.
            • +
          +

          These were the Propositions concerning Church-Communion that were given to me by my Learned and Judicious Guide Mr. + Jnnes,which I shall not now pretend to demonstrate, but shall only add, That by their native Force and Evidence, all my doubts and Scruples, about the various Societies of Christians, were dissolv'd and vanished away, and I did heartily joyn my self to the Church of + England,as a true Apostolical + + [Page 47] + Church, and free from all sorts of Error either as to its Government or Doctrine. I know very well, that no Truths are so clear but they may be liable to some Objections from Men of contrary Principles; but this I told to the Ministers of + Sluce,Reverend Sirs, if ye can give me as clear a Scheme of the Principles upon which your Communion is founded, as this which is given me by Mr. + Jnnes,I shall readily compare them together, and determine my self according to the best of my Judgment; but until you do this, you must Pardon me that I do not joyn my self to your Communion: And since these good Men never attempted to give me any such Scheme, I did Frankly and Publickly profess my self a Member of the Church of + England.

          +

          Leaving therefore any further dispute about Church-Communion, I shall pursue the grounds and principles given me by my Guide for demonstrating the Truth and Certainty of the Christian Religion. And in doing this I shall observe this order in the following discourse, + viz.

          +

          1. I shall prove the Existence of a God by whom all things are Created, and distinctly explain the Attributes of God. 2. I shall consider the final causes for which God made the Heaven, and the Earth, and all things that are in them; and from thence + + [Page 48] + conclude, that they were made by a most Intelligent and Wise being. 3. I shall assert the necessity of a particular Revelation from God, to discover the manner in which he will be worship'd by Mankind; which worship is properly call'd by the Name of Religion. 4. I shall produce such Characteristicks and evidences whereby every one from the light of Nature, may distinguish between a true and false Religion. 5. I shall demonstrate the Christian Religion to be the only true Religion, revealed by God to Mankind, and that all the other Religions in the World are false. And lastly, I shall answer the principal Objections which I made while a Heathen, against the truth and certainty of the Christian Religion.

          +
          +

          + 1.1.1. + SECT. I. Of the Existence of + God. +

          +

          'TIs certain that the being of God is the Foundation of all Religion, for all enquiries about the right way of Worshiping him, would be superfluous and impertinent, unless we be first certain that there + + [Page 49] + is a God. The far greatest part of Mankind, as well + Pagansas others, are agreed in the Existence of a God; yet because some do call it in question, I shall endeavour to prove it by a few Arguments, that I may secure this fundamental Doctrine of all reveal'd Religion, from all the attacks of unreasonable Men.

          +

          But before I proceed to these Arguments, it may be necessary to observe the various Opinions of learned Men concerning the means of attaining the Knowledge of God: Some think that the notion of God is imprinted on the Hearts of all Men by nature; others deny that there is any such Idea of a God in the Minds of Men by nature: Some think that the Knowledge of God is convey'd to us by Revelation, or deriv'd by Tradition from the first Man, who was immediately created by God. But without entring upon a nice Examination of these several Opinions, I hope this will be granted on all Hands, That by the right use of our rational Faculties, with the help of those Principles that are known by the Light of Nature, we may may arrive at the certain Knowledge of God, whose Existence therefore I shall endeavour to demonstrate by the following Arguments.

          +
          +
          + [Page 50] +
          +

          + 1.1.1.1. + ARGƲMENT + I. +

          +

          Every thing that is, must either be from it self, or from another. If it be from it self, then it is uncreated, independent and eternal, and consequently God: If from another, seeing all second Causes are produced by some other which give them being, (as we derive our original from our Fathers, and they from their Fathers, and so upwards) then either these second Causes must produce one another + in infinitum,without any beginning; or the effect must sometimes produce a prior Cause, and so they must produce one another in a Circle, or we must acknowledge some first Cause, by which all other things are produced, which is God.

          +

          Now there cannot be an infinite succession of Causes producing one another from all Eternity: For every Cause that produces a new thing out of nothing, must have some beginning of its operation, which must be perfected in a limited time, and therefore there can be no such production of any thing from all Eternity, but every thing must be produced in a certain determinate time, which is plainly inconsistent with the nature of Eternity.

          +

          + + [Page 51] + And neither can there be any such circular production of Causes, whereby the last effect is the efficient of the first Cause, for then the same thing would be the Cause of its Cause, it would be Prior and Posterior to its Cause, and to it self, which is plainly impossible, and therefore we must conclude, that there is a first Cause which is uncreated, and the Creator of all things else.

          +
          +
          +

          + 1.1.1.2. + ARG. + II. +

          +

          I am sure that there is something now in the World, for I am conscious to my self, that I think, I perceive, I doubt; which Actions cannot proceed from nothing, and therefore I am certain, that there is a thinking Being. And from hence these two things will undeniably follow, 1 + st.That there was something from all Eternity, for either there was always something, and so there was an eternal Being, or there was a time when there was nothing, and then nothing could ever have been; for there is no Principle more certain than this, that nothing can produce nothing; but every thing that has a Being, must be produc'd by something; and therefore if there was a time when there was nothing, nothing could ever have been produced. + + [Page 52] + 2 + dly,Since 'tis certain that there is now in the World a thinking Being, which knows and understands; from hence it will no less evidently follow, that there was a Knowing, Understanding Being from all Eternity; for it is no less impossible for a Being devoid of Knowledge to produce a knowing Being, than for nothing to produce something; and if there was a time when there was no such knowing Being, it could never have begun to be, because there was no cause to produce it; and therefore such a knowing Being must be from Eternity. After the same manner we may deduce all the perfections of God, for we find there is Power, Wisdom and Goodness in the World; all which must be deriv'd from the same eternal Source: For if there had been a time when these things were not, they could never have begun to be, there being then no cause to produce them; and therefore this eternal Being must be also most Knowing, Powerful, Wise and Good, and be the first cause and original of all these Perfections we find in the World; for nothing can ever give to another any Perfection that it hath not in it self, and therefore the first eternal Cause of all things must contain in it all the Perfections that can ever after exist.

          +

          + + [Page 53] + Having thus establish'd the Existence of a God, I shall next proceed to prove, that he is the Ruler of the World, who directs and governs all things by his wise Providence: Which will appear by considering, 1. That all things in nature do act for certain ends, which they attain by using proper means fitted to those ends that are design'd; but to design and pursue an end, and make choice of fit means for compassing that end, are such actions as require Reason, Wisdom, and Foresight, which no inanimate Creature is capable of; and therefore all inanimate Creatures must be directed and guided by some wise Superintendent, in pursuing their several ends by proper means, which themselves know nothing of. 2. We see that all things in nature are subordinate to one another, and made subservient to several excellent uses and purposes, which must be the contrivance of a wise Governour that ruleth over all.

          +

          Thus the Plants and Herbs serve for food to Animals, and both Plants and Animals are useful for many purposes to Man, as for Food and Physick, and several other necessary ends in humane Life: Man himself is wonderfully made, all the parts of his Body being wisely adapted to perform their several Functions, and mutually + + [Page 54] + subservient to one another, and to the good of the whole, as might be largely prov'd by particular instances, if it were necessary. We cannot open our Eyes but we meet with many Arguments of a wise over-ruling Providence; for the Air serves us to breath in, and is so necessary to our Life, that it cannot subsist many Minutes without it. The Earth supplies us with Corn for food, and Wood for firing; it supports or houses, and furnishes the materials for buildings of them: The Sea serves to transport our Ships and Commodities to the most distant parts of the Earth, and to bring home into our Harbours the Products of all other Countries. The Sun does not shine for himself, but appears to be made on purpose to give Light to them that live upon the Earth, and it is placed at such a convenient distance, and moves in such a constant uniform course, as is necessary to refresh all things on Earth with its heat, and to ripen all the Fruits of the Ground. By which, and many thousand other Instances wherein the Creatures are admirably fitted for useful and excellent purposes, it plainly appears, that the Works of Nature cannot possibly be the Effects of blind Chance and Necessity, but must be the contrivance of an All-wise Creator and Governour. 3. To + + [Page 55] + these Arguments we might add for a farther confirmation of this Truth, 1 + st.The Universal consent of all Nations, which generally agree, that there is one supreme God, who made and governs the World. 2 + dly,The Natural Power of Conscience, which reproves and torments a Man for the heinous Crimes he has committed, tho' the Person be above the fear of human Punishment, or the Crime be committed so secretly, as to escape all natural means of discovery; in which Cases Conscience by its Sentence does, as it were, bind a Man over to the Judgment of a superiour invisible Judge. But I shall conclude all with this Reflexion: That from what has been said it appears, that tho' Mankind had not any innate Notion of a God, yet they are endow'd with such a rational Faculty, by which they can deduce the existence of a God, from such Principles as are universally known and acknowledg'd by the Light of Nature: And this they can do without the help of Revelation, which must always presuppose the being of a God who makes that Revelation.

          +
          -

          - 1.1.2. - SECT. II. Of the Attributes of GOD in general. -

          -

          ALtho' we conceive the Divine Essence in it self to be one and the same, which consists in all possible perfection; yet the Attributes of God may be distinguish'd and call'd by peculiar Names, with respect to the different Objects upon which they are exercis'd, and the different Operations that are exerted upon them; not that there is any real diversity in God himself, but only in our Conceptions of him; for such is the weakness of our Understanding, that we cannot in one Thought comprehend all the Divine Perfections, but are forc'd to represent them to our Minds severally, as exerting themselves upon different Objects; and so there is no difference in the Attributes themselves, but only in our manner of conceiving, with respect to their different Operations.

          -

          But before we proceed to a particular enumeration of the Divine Attributes, we must premise, that these Attributes are not to be confounded with the peculiar Effects proceeding from them, but these two are to be distinctly consider'd and explain'd. [Page 57] Thus Justice is to be distinguish'd from Punishment, and Goodness from Beneficence, as Causes are commonly distinguish'd from their proper Effects.

          -

          This being premis'd, we may divide the Divine Attributes into two sorts: For ther God is consider'd simply as a Being, and so Spirituality and Eternity are attributed to him; or as a living Being, and so Understanding and Will are ascrib'd to him. The Attributes of God that are in the Will, may be consider'd two ways, either after the manner of Affections, such as we feel in our selves, and so Love, Hatred, Anger, Desire, Joy, and Sorrow, &c. are attributed to God; or after the manner of Moral Vertues, as Justice, Goodness, Long-suffering, Severity, &c. to which we may add, as that which results from all his other Attributes, his Glory and Happiness.

          -
          -
          -
          - [Page 58] +
          +
          + [Page 56] +
          +

          + 1.1.2. + SECT. II. Of the Attributes of GOD in general. +

          +

          ALtho' we conceive the Divine Essence in it self to be one and the same, which consists in all possible perfection; yet the Attributes of God may be distinguish'd and call'd by peculiar Names, with respect to the different Objects upon which they are exercis'd, and the different Operations that are exerted upon them; not that there is any real diversity in God himself, but only in our Conceptions of him; for such is the weakness of our Understanding, that we cannot in one Thought comprehend all the Divine Perfections, but are forc'd to represent them to our Minds severally, as exerting themselves upon different Objects; and so there is no difference in the Attributes themselves, but only in our manner of conceiving, with respect to their different Operations.

          +

          But before we proceed to a particular enumeration of the Divine Attributes, we must premise, that these Attributes are not to be confounded with the peculiar Effects proceeding from them, but these two are to be distinctly consider'd and explain'd. + + [Page 57] + Thus Justice is to be distinguish'd from Punishment, and Goodness from Beneficence, as Causes are commonly distinguish'd from their proper Effects.

          +

          This being premis'd, we may divide the Divine Attributes into two sorts: For ther God is consider'd simply as a Being, and so Spirituality and Eternity are attributed to him; or as a living Being, and so Understanding and Will are ascrib'd to him. The Attributes of God that are in the Will, may be consider'd two ways, either after the manner of Affections, such as we feel in our selves, and so Love, Hatred, Anger, Desire, Joy, and Sorrow, + &c.are attributed to God; or after the manner of Moral Vertues, as Justice, Goodness, Long-suffering, Severity, + &c.to which we may add, as that which results from all his other Attributes, his Glory and Happiness.

          -

          - 1.1.3. - SECT. III. Of the Divine Attributes in particular. -

          -

          OF the Attributes which belong to to God as he is simply a Being, we shall reckon in the first place Unity; for God is properly and numerically one, as being undivided in himself, and divided from all other things; and because the Divine Nature cannot be multiplied into different Gods, as the Human Nature is into several Men, therefore there is one only true God, and there is no other God besides him.

          -

          The second Attribute which belongs to God as he is simply a Being, is Spirituality; for God is a Spirit, i. e. a most pure and immaterial Being, devoid of all bulk, whose most essential Act is Cogitation; and he is not only incorporeal, but the most pure and simple of all Spirits.

          -

          The third Attribute of this sort belonging to God, is Eternity, which is nothing else but a Duration that has neither beginning nor end. But when we say that God is eternal, both a parte ante, and a parte post, we include under this Notion his Immutability, and affirm, that God [Page 59] is free from all variation and change.

          -

          The fourth Attribute of God is his Immensity, whereby he filleth all places: And therefore when we say that God is immense, we affirm that no place can contain him, and that he is every-where present in all imaginable spaces. And so much may suffice for the Explication of the first sort of Attributes.

          -

          The second sort of Attributes are such as belong to him as he is a living Being: And in speaking to them, we are first to consider his Life, as being the Foundation of all this kind of Attributes and their Operations, without which he could neither exist, nor act as an intelligent Being, nor be capable of Happiness, which is contrary to the Idea we have already fram'd of God.

          -

          The second Attribute of this sort is Understanding, which may be distinguish'd into Knowledge and Wisdom. The Object of the Divine Knowledge is every thing that is knowable, all things that are, have been, or shall be, all things that are possible and impossible. When therefore we say that God is Omniscient, we affirm that God does, 1. Know himself, and all his own infinite Perfections. 2. That he knows all things that are in himself, or from himself, or without himself; within himself, [Page 60] as his Decrees; from himself, as his external Actions of Creation, Preservation, &c. without himself, as the Sins of Men, &c.

          -

          The Wisdom of God is that Perfection in God, whereby he foreknows and directs the means which he thinks fit for attaining a certain End, which is either subordinate, as the Redemption of Mankind, which he accomplish'd by the Incarnation of his only Son, or ultimate, which is the demonstration of his own Glory, to which all other things are made subservient.

          -

          The third Attribute is the Divine Will, which may be either consider'd as the Faculty, or the Act of willing such and such things to be done, for wise, just, and good Ends: Such are all the Decrees of God whereby he resolves within himself to accomplish certain Ends, by such means as conduce most to his own Glory. And these Decrees are either absolute, as those of the Creation, and sending his own Son into the World; or conditional, as the Decrees of saving Mankind, upon the Conditions of Faith and Repentance.

          -

          In the Divine Will we may consider two kinds of Attributes, whereof the first is conceiv'd after the manner of the Affections we feel in our selves; the second is conceiv'd after the manner of the Moral [Page 61] Vertues, which in us do govern the Affections.

          -

          Love in God is an Affection whereby he delights in that which is good, and in communicating himself unto it, whence arises Goodness. This Love includes in it self, Grace, Mercy, &c.

          -

          Hatred is that Affection which is opposite to Love, whereby God abhors every thing that is evil.

          -

          Anger hath great affinity with Hatred, and in us it is an Affection whereby we keep off any thing that is evil from our selves, but in God it signifies his purpose of punishing Evil-doers.

          -

          The Justice of God does perfectly agree with his Holiness, and is that Perfection whereby he always wills and does that which is good, holy, just, and right, and this is call'd Universal Justice; but his particular Justice is that which distributes to every one what is due, or that whereby he rewards the Good, and punishes the Evil, and so it respects Man as subject to the Law of Nature.

          -

          This Justice is temper'd with Mildness and Long-suffering, which are those Perfections in God that restrain his Anger against Sinners without a great cause.

          -

          The Omnipotence of God is that Perfection whereby he can do all things that [Page 62] do not imply a contradiction, and is such a Power as nothing can resist. The Glory of God is the Excellency of the Divine Nature, whereby he infinitely exceeds all the Creatures. The Happiness of God is the result of all the Divine Perfections, in which he cannot but take great complacency, and so they make him infinitely happy by the contemplation of them.

          -

          From what has been said, we may infer, That since God is a most simple Being, and his Attributes are not really distinguish'd from one another, his Actions do not proceed from one Attribute alone, but from an harmonious concurrence of all his Attributes together.

          -
          -
          -
          - [Page 63] +
          +
          + [Page 58] +
          +

          + 1.1.3. + SECT. III. Of the Divine Attributes in particular. +

          +

          OF the Attributes which belong to to God as he is simply a Being, we shall reckon in the first place Unity; for God is properly and numerically one, as being undivided in himself, and divided from all other things; and because the Divine Nature cannot be multiplied into different Gods, as the Human Nature is into several Men, therefore there is one only true God, and there is no other God besides him.

          +

          The second Attribute which belongs to God as he is simply a Being, is Spirituality; for God is a Spirit, + i. e.a most pure and immaterial Being, devoid of all bulk, whose most essential Act is Cogitation; and he is not only incorporeal, but the most pure and simple of all Spirits.

          +

          The third Attribute of this sort belonging to God, is Eternity, which is nothing else but a Duration that has neither beginning nor end. But when we say that God is eternal, both + a parte ante,and + a parte post,we include under this Notion his Immutability, and affirm, that God + + [Page 59] + is free from all variation and change.

          +

          The fourth Attribute of God is his Immensity, whereby he filleth all places: And therefore when we say that God is immense, we affirm that no place can contain him, and that he is every-where present in all imaginable spaces. And so much may suffice for the Explication of the first sort of Attributes.

          +

          The second sort of Attributes are such as belong to him as he is a living Being: And in speaking to them, we are first to consider his Life, as being the Foundation of all this kind of Attributes and their Operations, without which he could neither exist, nor act as an intelligent Being, nor be capable of Happiness, which is contrary to the Idea we have already fram'd of God.

          +

          The second Attribute of this sort is Understanding, which may be distinguish'd into Knowledge and Wisdom. The Object of the Divine Knowledge is every thing that is knowable, all things that are, have been, or shall be, all things that are possible and impossible. When therefore we say that God is Omniscient, we affirm that God does, 1. Know himself, and all his own infinite Perfections. 2. That he knows all things that are in himself, or from himself, or without himself; within himself, + + [Page 60] + as his Decrees; from himself, as his external Actions of Creation, Preservation, + &c.without himself, as the Sins of Men, + &c.

          +

          The Wisdom of God is that Perfection in God, whereby he foreknows and directs the means which he thinks fit for attaining a certain End, which is either subordinate, as the Redemption of Mankind, which he accomplish'd by the Incarnation of his only Son, or ultimate, which is the demonstration of his own Glory, to which all other things are made subservient.

          +

          The third Attribute is the Divine Will, which may be either consider'd as the Faculty, or the Act of willing such and such things to be done, for wise, just, and good Ends: Such are all the Decrees of God whereby he resolves within himself to accomplish certain Ends, by such means as conduce most to his own Glory. And these Decrees are either absolute, as those of the Creation, and sending his own Son into the World; or conditional, as the Decrees of saving Mankind, upon the Conditions of Faith and Repentance.

          +

          In the Divine Will we may consider two kinds of Attributes, whereof the first is conceiv'd after the manner of the Affections we feel in our selves; the second is conceiv'd after the manner of the Moral + + [Page 61] + Vertues, which in us do govern the Affections.

          +

          Love in God is an Affection whereby he delights in that which is good, and in communicating himself unto it, whence arises Goodness. This Love includes in it self, Grace, Mercy, + &c.

          +

          Hatred is that Affection which is opposite to Love, whereby God abhors every thing that is evil.

          +

          Anger hath great affinity with Hatred, and in us it is an Affection whereby we keep off any thing that is evil from our selves, but in God it signifies his purpose of punishing Evil-doers.

          +

          The Justice of God does perfectly agree with his Holiness, and is that Perfection whereby he always wills and does that which is good, holy, just, and right, and this is call'd Universal Justice; but his particular Justice is that which distributes to every one what is due, or that whereby he rewards the Good, and punishes the Evil, and so it respects Man as subject to the Law of Nature.

          +

          This Justice is temper'd with Mildness and Long-suffering, which are those Perfections in God that restrain his Anger against Sinners without a great cause.

          +

          The Omnipotence of God is that Perfection whereby he can do all things that + + [Page 62] + do not imply a contradiction, and is such a Power as nothing can resist. The Glory of God is the Excellency of the Divine Nature, whereby he infinitely exceeds all the Creatures. The Happiness of God is the result of all the Divine Perfections, in which he cannot but take great complacency, and so they make him infinitely happy by the contemplation of them.

          +

          From what has been said, we may infer, That since God is a most simple Being, and his Attributes are not really distinguish'd from one another, his Actions do not proceed from one Attribute alone, but from an harmonious concurrence of all his Attributes together.

          -

          - 1.1.4. - SECT. IV. Of God's End in Creating the World. -

          -

          HAving thus establish'd the Existence of a God, and prov'd him to be the Creator and Governor of all things, so far as was necessary in a matter so clear and evident in it self, I proceed now to consider the End which God might propose to himself in creating the World, which must be such as is sutable to his own infinite Perfections: And seeing the Glory of God is the result of his most excellent Nature, we cannot imagine, that he did propose to himself any other End in all his Works, besides his own Glory. And this seems to me as clear as the Sun at Noon-day. But if all the Creatures were made for the Glory of God, then 'tis certain that every one of them is bound to glorifie God in that Station wherein it was created; and so we say, that the Heavens declare the Glory of God, because by them we come to the knowledge of God: But Man being the most perfect of all the visible Creatures, and endow'd with the most excellent Faculties, ought so much the more to shew forth the Glory of God [Page 64] above all the other Creatures, by how much he is more capable and adapted by Nature to that end. And indeed the inanimate Creatures can only silently commend their Maker, but it is the Duty of Man to make their Praises vocal, and to declare the infinite Power, Wisdom, and Goodness of God, which plainly appear in the Works of the Creation. And this is the Great End for which his Faculties were given him by God; for therefore has he Eyes to see, and an Understanding to perceive and apprehend the wonderful Works; therefore has he a Tongue given him to publish the Praise that's due to his most excellent and bountiful Creator. Whether therefore we consider the End for which Man was created, or the many and great Benefits he has receiv'd from God, as the creating him of such an excellent Nature, his Preservation, &c. he cannot but be sensible that he is strictly oblig'd to worship and serve him in some way or other: For all Men will own, that we ought not only to remember our Benefactors, but to return them hearty Thanks suitable to the greatness of the Benefits we have receiv'd.

          -
          -
          -
          - [Page 65] +
          +
          + [Page 63] +
          +

          + 1.1.4. + SECT. IV. Of God's End in Creating the World. +

          +

          HAving thus establish'd the Existence of a God, and prov'd him to be the Creator and Governor of all things, so far as was necessary in a matter so clear and evident in it self, I proceed now to consider the End which God might propose to himself in creating the World, which must be such as is sutable to his own infinite Perfections: And seeing the Glory of God is the result of his most excellent Nature, we cannot imagine, that he did propose to himself any other End in all his Works, besides his own Glory. And this seems to me as clear as the Sun at Noon-day. But if all the Creatures were made for the Glory of God, then 'tis certain that every one of them is bound to glorifie God in that Station wherein it was created; and so we say, that the Heavens declare the Glory of God, because by them we come to the knowledge of God: But Man being the most perfect of all the visible Creatures, and endow'd with the most excellent Faculties, ought so much the more to shew forth the Glory of God + + [Page 64] + above all the other Creatures, by how much he is more capable and adapted by Nature to that end. And indeed the inanimate Creatures can only silently commend their Maker, but it is the Duty of Man to make their Praises vocal, and to declare the infinite Power, Wisdom, and Goodness of God, which plainly appear in the Works of the Creation. And this is the Great End for which his Faculties were given him by God; for therefore has he Eyes to see, and an Understanding to perceive and apprehend the wonderful Works; therefore has he a Tongue given him to publish the Praise that's due to his most excellent and bountiful Creator. Whether therefore we consider the End for which Man was created, or the many and great Benefits he has receiv'd from God, as the creating him of such an excellent Nature, his Preservation, + &c.he cannot but be sensible that he is strictly oblig'd to worship and serve him in some way or other: For all Men will own, that we ought not only to remember our Benefactors, but to return them hearty Thanks suitable to the greatness of the Benefits we have receiv'd.

          -

          - 1.1.5. - SECT. V. Of the Necessity of a Divine Revelation. -

          -

          AND, 1. Since the Divine Favours are so great and so valuable, 'tis certain that no Man can render him any Worship and Service that is equivalent to them. 2. Since God is a most perfect and simple Being, he will be worshipp'd in a perfect and simple manner; but 'tis impossible that Mankind should now in its present State of Corruption, unanimously agree in the true Way of worshipping God, if it were left to their Invention; for besides that the Reason of Men is infinitely various, according to their different Tempers, Capacities, Prejudices of Education, &c. Human Nature is so much corrupted, and does daily so far degenerate more and more, as we find by sad Experience, that they can neither discern the right manner of worshipping God, nor perform him pure and acceptable Service.

          -

          Besides, supposing that Mankind could agree in a certain Form of Divine Service, and preserve it sound and entire, yet still this Doubt would always remain in their Minds, Whether such a Worship were acceptable [Page 66] to God or no? For whether we offer to him Gifts or Sacrifices, they all belong to him as Lord of the whole Creation; nay, if we should sacrifice to him our Soul and Body, we give him nothing but what we have receiv'd of his free Bounty; and therefore we can never be certain that we are acceptable to him by any thing we can do, or offering we can make. And this is what Socrates said of old, a little before his Death: I have labour'd all my Life-time, and done what I could to render my self acceptable to God, and yet I still doubt whether I have pleas'd him: As Regis relates in his Discourse of Philosophy. From whence we may conclude, that Mankind by Nature is so much mistaken in their Notions of God, and has so far err'd from the right way of worshipping him, being wholly addicted to sensible Things and Pleasures, that a Revelation from God was absolutely necessary to teach him the true Knowledge of God and of his Will, particularly as to the manner of performing him acceptable Service; and therefore our infinitely-good and merciful God, taking pity of the natural Blindness of Mankind, was pleased of his infinite Goodness to reveal his Will to them, and the particular manner wherein he will be worshipt. And this Revelation being [Page 67] once made, all Men to whom it is sufficiently propos'd, are bound, as they hope for Salvation, and would avoid eternal Torment, to keep the Commands of God, and observe that Form of Divine Worship which he himself has prescrib'd: Which Observation of Divine Worship is that which is commonly call'd Religion.

          -

          But before we proceed to treat of Religion, it may be necessary to observe, that because Men are stiff-necked, and slow to believe Divine Truth, therefore lest any should call in question the Revelation that comes from God, and take him for an Impostor who deliver'd it, 'twas necessary that it should be confirm'd by certain Evidence, the better to persuade Men to believe that it came from God; and so we find that the Christian Religion was confirm'd by Miracles, and supernatural Signs at the time of its first publication: And because cunning and ingenious Men may do many things by their extraordinary Art and Skill, which may seem to us miraculous when they really are not, we shall hereafter shew how any Man may discern between a true Miracle, and that which is falsly pretended to be one. This being premis'd, I shall now subjoyn,

          -
          -
          -
          - [Page 68] +
          +
          + [Page 65] +
          +

          + 1.1.5. + SECT. V. Of the Necessity of a Divine Revelation. +

          +

          AND, 1. Since the Divine Favours are so great and so valuable, 'tis certain that no Man can render him any Worship and Service that is equivalent to them. 2. Since God is a most perfect and simple Being, he will be worshipp'd in a perfect and simple manner; but 'tis impossible that Mankind should now in its present State of Corruption, unanimously agree in the true Way of worshipping God, if it were left to their Invention; for besides that the Reason of Men is infinitely various, according to their different Tempers, Capacities, Prejudices of Education, + &c.Human Nature is so much corrupted, and does daily so far degenerate more and more, as we find by sad Experience, that they can neither discern the right manner of worshipping God, nor perform him pure and acceptable Service.

          +

          Besides, supposing that Mankind could agree in a certain Form of Divine Service, and preserve it sound and entire, yet still this Doubt would always remain in their Minds, Whether such a Worship were acceptable + + [Page 66] + to God or no? For whether we offer to him Gifts or Sacrifices, they all belong to him as Lord of the whole Creation; nay, if we should sacrifice to him our Soul and Body, we give him nothing but what we have receiv'd of his free Bounty; and therefore we can never be certain that we are acceptable to him by any thing we can do, or offering we can make. And this is what + Socratessaid of old, a little before his Death: + I have labour'd all my Life-time, and done what I could to render my self acceptable to God, and yet I still doubt whether I have pleas'd him:As + Regisrelates in his + Discourse of Philosophy.From whence we may conclude, that Mankind by Nature is so much mistaken in their Notions of God, and has so far err'd from the right way of worshipping him, being wholly addicted to sensible Things and Pleasures, that a Revelation from God was absolutely necessary to teach him the true Knowledge of God and of his Will, particularly as to the manner of performing him acceptable Service; and therefore our infinitely-good and merciful God, taking pity of the natural Blindness of Mankind, was pleased of his infinite Goodness to reveal his Will to them, and the particular manner wherein he will be worshipt. And this Revelation being + + [Page 67] + once made, all Men to whom it is sufficiently propos'd, are bound, as they hope for Salvation, and would avoid eternal Torment, to keep the Commands of God, and observe that Form of Divine Worship which he himself has prescrib'd: Which Observation of Divine Worship is that which is commonly call'd Religion.

          +

          But before we proceed to treat of Religion, it may be necessary to observe, that because Men are stiff-necked, and slow to believe Divine Truth, therefore lest any should call in question the Revelation that comes from God, and take him for an Impostor who deliver'd it, 'twas necessary that it should be confirm'd by certain Evidence, the better to persuade Men to believe that it came from God; and so we find that the Christian Religion was confirm'd by Miracles, and supernatural Signs at the time of its first publication: And because cunning and ingenious Men may do many things by their extraordinary Art and Skill, which may seem to us miraculous when they really are not, we shall hereafter shew how any Man may discern between a true Miracle, and that which is falsly pretended to be one. This being premis'd, I shall now subjoyn,

          -

          - 1.1.6. - SECT. VI. Of Religion in general. -

          -

          SInce God is a most perfect Being, 'tis certain that he cannot contradict himself, and establish two contrary Religions, having different and inconsistent Objects of Worship; and therefore when we see so many different Religions in the World, every one of which is contrary to another, and condemns another, we must conclude that only one of these Religions is true, and of Divine Authority, and that the rest are Human Inventions, Frauds, and Forgeries: It concerns us therefore to enquire after the Means whereby we may distinguish the true Religion from those that are false.

          -

          These Means may be consider'd two ways, either with respect to the Evidence, or to the Object. We have already observ'd, that the great Evidence of the true Religion, is the Miracles that are wrought for the confirmation of it; but that we may be able to discern true Miracles from those that are counterfeit, I shall lay down the three chief Conditions which are requisite in a true Miracle. The first is, That he [Page 69] who works a Miracle, should know beforehand that he is to work it, and have a mind to do it. The second is, That it be certainly known that the Miracle, or Sign, was wrought, and that the Effect of it be obvious to our Senses. The third, That the Thing done be such as transcends all the Power of natural Causes; which may be done two ways: The first is, when it so far transcends all the Powers of Nature, that it appears plainly impossible to be wrought by them, as the raising of the Dead to Life again. The second is, when the thing done is such as does not exceed the force of natural Causes, but the manner of doing it is plainly supernatural, as the curing of Diseases by a Word-speaking, without applying any Remedy.

          -

          As to the Object of true Religion, it ought to respect the Glory of God, the Publick Good, and the Private Good of every particular Man. And these are the Means which I think sufficient for discerning a true Religion from that which is false. For, 1. As to Miracles, 'tis certain, that God will not exert his Almighty Power to confirm a Lye, and justifie an Impostor. 2. As to the Object of Religion, 'tis likewise certain, that every false Religion which is invented by a Deceiver, is attended with some absurdity in its Doctrine [Page 70] or Precepts, and contains in it something either contrary to the Divine Nature, or the Good and Welfare of Mankind. If therefore we can discover such a Religion as has the above-mention'd Evidence and Object, we may safely conclude that it is revealed by God; but if it be defective in either of these two, we must believe that it is false, and ought to be rejected by all.

          -
          -
          -

          - 1.1.7. - SECT. VII. Of the Christian Religion in general, and particularly of the Miracles wrought in Confirmation of it. -

          -

          IT would be an endless as well as useless Work, to run over all the several Religions that are in the World, for choosing one from among them which is establish'd upon good Principles and sure Foundations; and therefore I shall single out the Christian Religion, as that which seems to me, at the first proposal, to be more excellent than the rest, and endeavour to prove, That it is founded upon the clearest and strongest Evidence, that any rational Man [Page 71] can desire in matters of that nature. And this I hope will give full Satisfaction to the Reader of the following Discourse, if he be a Christian; and I desire him to judge for himself in this Case, by comparing his own Religion with all the other Religions profess'd in the World, and he will undoubtedly find it to excel all the rest, for the reasonableness and certainty of its Doctrines, and the holiness and goodness of its Laws. But if the Reader be a Jew, a Turk, or Heathen, I hope he will take the pains to compare his own Religion impartially with the Christian, and I doubt not he will quickly perceive on which side the advantage lies, as to the evidence of Principles, and goodness of Precepts. For 1. The Miracles of Christ were infinitely more numerous and greater than those of Moses; and Mahomet never pretended to work any Miracles for Confirmation of his Religion, but us'd the Sword only for its propagation: And as to the Pagans, the strange Feats which they pretend to, are either ridiculous and incredible, or the Tricks and Forgeries of their Priests, which cannot endure a fair Trial, as will appear more fully hereafter. At present I shall apply my self to the Consideration of Christ's Miracles, and shew that they have all the Characteristicks of true Miracles, [Page 72] and that they were undoubtedly wrought by him for the Confirmation of his Religion, when it was first delivered in Judaea.

          -

          And, 1. The Miracles of Christ have all the three Conditions afore-mention'd which are requisite in true Miracles: For, 1. Christ knew before-hand that he was to do his Miracles, and freely chose to work them in some places, and not in others, as appears from the History of his Life, recorded by the Evangelists. 2. He did not work his Miracles in secret places, or in a corner, but publickly and openly, in the Face of the Sun, before great Multitudes of People▪ of all sorts, not only Friends but Enemies, and the wonderful Effects of them were apparent to the Senses of all that were present: And therefore that such Miracles were wrought by him, is own'd not only by Christians, but even by the Jews in their Talmud, by Mahomet in his Alcoran, and by many Pagan Authors, whose Names and Testimonies shall be hereafter mention'd. And Lastly, The Miracles of Christ were such as transcended all the Powers of natural Causes; as to raise the Dead to Life again, to give Sight to the Blind, Hearing to the Deaf, Health to the Sick, without the use of any Medicines, or natural Means, that are proper [Page 73] to cure those People; all which Effects therefore must needs proceed from a supernatural Power, and can be ascrib'd to God only.

          -

          Tho' what has been said may be thought sufficient, yet to convince all Men more fully of the supernatural force and energy that was conspicuous in Christ's Miracles, I shall add the following Considerations: 1. That they were in a manner infinite for number, so that they cannot be particularly reckon'd up; for he went thro' all the Cities and Villages of Judaea, curing all Diseases, and heal'd all that were possess'd of the Devil: And the Writers of his Life declare, that he wrought many other Miracles besides those which are mention'd in their History. 2. That they extended universally to all sorts of Creatures, over which he shew'd an absolute Dominion, by the miraculous Effects he produc'd; as over Devils, by driving them out of Men that were possess'd with them; over the Winds and Seas, by allaying the Storm and Tempest at his Command; over the Fishes and Loaves, by multiplying a few of them to such a prodigious quantity as was sufficient to feed Five thousand; over the Swine, by suffering the Devils to enter into them, and drive them head-long into the Sea; over the Fig-Tree, by blasting [Page 74] it with his Word; over the Water, by changing it into Wine; over all sorts of Diseases, by healing of them; and lastly, over Death it self, by raising the Dead to Life again. 3. The Miracles of Christ produc'd such Effects as were not transient but permanent: For the Dead being rais'd to Life, continu'd to live; the Blind having receiv'd their Sight, continu'd to see; the Lepers being cleans'd, continu'd clean: And all these things were done in the presence of many Beholders, who saw and observ'd the wonderful change that was wrought. 4. All the Miracles of Christ but two, were Miracles of great Mercy and Goodness as well as Power; as the healing of Diseases, the raising the Dead to Life again, &c. I say, except two, which were his sending the Devils into the Herd of Swine, and the cursing of the Fig-Tree: And these serv'd to shew his absolute Dominion over Plants and Animals. 5. All the Miracles of Christ, even those that require the greatest Power and Energy, were wrought by a Word-speaking. After Lazarus had lain three Days in the Grave, he did but say to him, Come forth; and immediately he arose, with all his Grave-Cloaths upon him: He did but take the Ruler's Daughter by the Hand, and say unto her, Maid, arise; and presently her [Page 75] Spirit came again, and she arose straightway. He had such a divine commanding Power over all natural Causes, that he cur'd the most desperate Diseases, even at a distance, by speaking a few Words: Thus he cur'd the Noble-man's Son, when he was at the point of Death, by saying, Thy Son liveth; and the Centurion's Servant, by saying, As thou hast believ'd, so be it done unto thee: Nay, the diseased Woman that follow'd him in a Croud was cur'd by touching the Hem of his Garment, because she believ'd, when he perceiv'd that Vertue was gone out of him. All these Miracles he wrought without using means; and when he applied some means, they were such as were naturally unfit to produce the Effect intended: As when he cur'd the Man born blind, by spitting on the Ground, and making Clay of his Spittle, and anointing his Eyes with it, sending him to the Pool of Siloam; and the performing this Cure by such unfit means, was no less an Argument of his Divine Power in working the Miracle, than if he had us'd no means at all. 6. Christ had not only this Power in himself of working Miracles, but he dispos'd of that Power to his Apostles, who wrought many Signs and Wonders in his Name: So St. Peter cur'd the lame Man, by commanding him [Page 76] in the Name of Jesus to rise up and walk; a Miracle that was notoriously known to all that dwelt at Jerusalem, and which the Rulers of the Jews could not deny, tho' they were their malicious Enemies. Nay, the Dead were raised by them, Tabitha by St. Peter, and Eutychus by St. Paul; and Handkerchiefs and Napkins obtain'd the Virtue of doing mighty Cures, by being sent from the Apostles Hands; and St. Peter's Shadow heal'd all that were afflicted with evil Spirits throughout all Jerusalem, and all the Cities round about it, as we read in the Acts of the Apostles. This was a wonderful demonstration of the Divine Power in Christ, that he could communicate the Gift of Miracles to his Disciples; as it was of his Divine Prescience, that he foretold a thing so strange, which requir'd an Almighty Power to accomplish, by assuring those that believed in him, that they should out-do the many Miracles he himself had wrought; both which were his peculiar Prerogatives, whereby he excell'd the first Founders of all the other pretended Religions in the World, who never pretended to the Power of bestowing the Gift of Miracles upon their Disciples, or to foretel the working of them. 7. The Apostles, after they receiv'd their Commission from Christ to preach the Gospel to [Page 77] all Nations, wrought Miracles not only in Jerusalem and the Land of Judaea, but in Samaria, Phenice, Cyprus, Antioch, Ephesus, and many other Cities and Countries thro' which the Apostles travell'd for planting the Christian Faith, in all which places God confirm'd the Word of his Grace, by doing Signs and Wonders by the Apostles Hands, as we read in the Acts of the Apostles; and St. Paul assures us, that from Jerusalem round about unto Illyricum, the Gospel had been preach'd by him with mighty Signs and Wonders: Nay, so universally spread was the Fame of the Apostles Doctrine and Miracles, that their Sound went into all the Earth, and their Words unto the Ends of the World; for not only the Jews but Gentiles, the Romans, Corinthians, and some of all the most famous Countries then known, were converted to the Christian Faith, by the Preaching and Miracles of the Apostles, who could all testifie, that they saw such mighty Works done by them, as convinc'd them that their Doctrine was from God: So that this Evidence was not only publickly but universally known. 8. This Gift of Miracles was not confin'd to the Days of the Apostles, but was continued in the Christian Church for the first three Centuries, as appears from the Writings of Irenaeus, Origen, [Page 78] Tertullian, and other Primitive Christians, who relate innumerable Instances of this miraculous Power in the second and third Ages of the Church, and appeal for the Truth of their Relations to the Heathens who liv'd in those Times: And of its continuance in the fourth Century, Eusebius, Cyril, and Austin, are sufficient Witnesses; all which are cited in several late Writers, to whom I refer the Reader. And some of the Miracles wrought in these Ages, are not only testified by Christians, but also by Heathens; for Marcus Aurelius himself testified publickly in his Letters to the Senate, the Miracle that was wrought at his Battle with the Marcomanni, when the Christian Soldiers obtain'd by their Prayers, a refreshing Shower to the Roman Army distress'd for want of Water; while at the same time the Forces of the Barbarians were overwhelm'd with Hail and Thunder. It appears to be a thing so commonly known, that it is mention'd by the Poet Claudian, in 6. Cons. Hon.

          -
          -
          —Chaldaea mago seu carmina ritu
          -
          Armavere Deos, seu quod reor omne Tonantis
          -
          Obsequium Marci mores potuere mereri.
          +
          +
          + [Page 68] +
          +

          + 1.1.6. + SECT. VI. Of Religion in general. +

          +

          SInce God is a most perfect Being, 'tis certain that he cannot contradict himself, and establish two contrary Religions, having different and inconsistent Objects of Worship; and therefore when we see so many different Religions in the World, every one of which is contrary to another, and condemns another, we must conclude that only one of these Religions is true, and of Divine Authority, and that the rest are Human Inventions, Frauds, and Forgeries: It concerns us therefore to enquire after the Means whereby we may distinguish the true Religion from those that are false.

          +

          These Means may be consider'd two ways, either with respect to the Evidence, or to the Object. We have already observ'd, that the great Evidence of the true Religion, is the Miracles that are wrought for the confirmation of it; but that we may be able to discern true Miracles from those that are counterfeit, I shall lay down the three chief Conditions which are requisite in a true Miracle. The first is, That he + + [Page 69] + who works a Miracle, should know beforehand that he is to work it, and have a mind to do it. The second is, That it be certainly known that the Miracle, or Sign, was wrought, and that the Effect of it be obvious to our Senses. The third, That the Thing done be such as transcends all the Power of natural Causes; which may be done two ways: The first is, when it so far transcends all the Powers of Nature, that it appears plainly impossible to be wrought by them, as the raising of the Dead to Life again. The second is, when the thing done is such as does not exceed the force of natural Causes, but the manner of doing it is plainly supernatural, as the curing of Diseases by a Word-speaking, without applying any Remedy.

          +

          As to the Object of true Religion, it ought to respect the Glory of God, the Publick Good, and the Private Good of every particular Man. And these are the Means which I think sufficient for discerning a true Religion from that which is false. For, 1. As to Miracles, 'tis certain, that God will not exert his Almighty Power to confirm a Lye, and justifie an Impostor. 2. As to the Object of Religion, 'tis likewise certain, that every false Religion which is invented by a Deceiver, is attended with some absurdity in its Doctrine + + [Page 70] + or Precepts, and contains in it something either contrary to the Divine Nature, or the Good and Welfare of Mankind. If therefore we can discover such a Religion as has the above-mention'd Evidence and Object, we may safely conclude that it is revealed by God; but if it be defective in either of these two, we must believe that it is false, and ought to be rejected by all.

          -

          [Page 79]And the Prodigy by which Theodosius crush'd the Rebellion of Eugenius, and Arbegastes is also mention'd by the same Poet, in these words:

          -
          -
          O nimium dilecte Deo, cui fundit ab antris
          -
          Aeolus armatas hyemes, & militat aether,
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          Et conjurati veniunt in classica venti.
          +
          +

          + 1.1.7. + SECT. VII. Of the Christian Religion in general, and particularly of the Miracles wrought in Confirmation of it. +

          +

          IT would be an endless as well as useless Work, to run over all the several Religions that are in the World, for choosing one from among them which is establish'd upon good Principles and sure Foundations; and therefore I shall single out the Christian Religion, as that which seems to me, at the first proposal, to be more excellent than the rest, and endeavour to prove, That it is founded upon the clearest and strongest Evidence, that any rational Man + + [Page 71] + can desire in matters of that nature. And this I hope will give full Satisfaction to the Reader of the following Discourse, if he be a Christian; and I desire him to judge for himself in this Case, by comparing his own Religion with all the other Religions profess'd in the World, and he will undoubtedly find it to excel all the rest, for the reasonableness and certainty of its Doctrines, and the holiness and goodness of its Laws. But if the Reader be a Jew, a Turk, or Heathen, I hope he will take the pains to compare his own Religion impartially with the Christian, and I doubt not he will quickly perceive on which side the advantage lies, as to the evidence of Principles, and goodness of Precepts. For 1. The Miracles of Christ were infinitely more numerous and greater than those of + Moses; and + Mahometnever pretended to work any Miracles for Confirmation of his Religion, but us'd the Sword only for its propagation: And as to the Pagans, the strange Feats which they pretend to, are either ridiculous and incredible, or the Tricks and Forgeries of their Priests, which cannot endure a fair Trial, as will appear more fully hereafter. At present I shall apply my self to the Consideration of Christ's Miracles, and shew that they have all the Characteristicks of true Miracles, + + [Page 72] + and that they were undoubtedly wrought by him for the Confirmation of his Religion, when it was first delivered in + Judaea.

          +

          And, 1. The Miracles of Christ have all the three Conditions afore-mention'd which are requisite in true Miracles: For, 1. Christ knew before-hand that he was to do his Miracles, and freely chose to work them in some places, and not in others, as appears from the History of his Life, recorded by the Evangelists. 2. He did not work his Miracles in secret places, or in a corner, but publickly and openly, in the Face of the Sun, before great Multitudes of People▪ of all sorts, not only Friends but Enemies, and the wonderful Effects of them were apparent to the Senses of all that were present: And therefore that such Miracles were wrought by him, is own'd not only by Christians, but even by the Jews in their + Talmud,by + Mahometin his + Alcoran,and by many Pagan Authors, whose Names and Testimonies shall be hereafter mention'd. And Lastly, The Miracles of Christ were such as transcended all the Powers of natural Causes; as to raise the Dead to Life again, to give Sight to the Blind, Hearing to the Deaf, Health to the Sick, without the use of any Medicines, or natural Means, that are proper + + [Page 73] + to cure those People; all which Effects therefore must needs proceed from a supernatural Power, and can be ascrib'd to God only.

          +

          Tho' what has been said may be thought sufficient, yet to convince all Men more fully of the supernatural force and energy that was conspicuous in Christ's Miracles, I shall add the following Considerations: 1. That they were in a manner infinite for number, so that they cannot be particularly reckon'd up; for he went thro' all the Cities and Villages of + Judaea,curing all Diseases, and heal'd all that were possess'd of the Devil: And the Writers of his Life declare, that he wrought many other Miracles besides those which are mention'd in their History. 2. That they extended universally to all sorts of Creatures, over which he shew'd an absolute Dominion, by the miraculous Effects he produc'd; as over Devils, by driving them out of Men that were possess'd with them; over the Winds and Seas, by allaying the Storm and Tempest at his Command; over the Fishes and Loaves, by multiplying a few of them to such a prodigious quantity as was sufficient to feed Five thousand; over the Swine, by suffering the Devils to enter into them, and drive them head-long into the Sea; over the Fig-Tree, by blasting + + [Page 74] + it with his Word; over the Water, by changing it into Wine; over all sorts of Diseases, by healing of them; and lastly, over Death it self, by raising the Dead to Life again. 3. The Miracles of Christ produc'd such Effects as were not transient but permanent: For the Dead being rais'd to Life, continu'd to live; the Blind having receiv'd their Sight, continu'd to see; the Lepers being cleans'd, continu'd clean: And all these things were done in the presence of many Beholders, who saw and observ'd the wonderful change that was wrought. 4. All the Miracles of Christ but two, were Miracles of great Mercy and Goodness as well as Power; as the healing of Diseases, the raising the Dead to Life again, + &c.I say, except two, which were his sending the Devils into the Herd of Swine, and the cursing of the Fig-Tree: And these serv'd to shew his absolute Dominion over Plants and Animals. 5. All the Miracles of Christ, even those that require the greatest Power and Energy, were wrought by a Word-speaking. After + Lazarushad lain three Days in the Grave, he did but say to him, + Come forth; and immediately he arose, with all his Grave-Cloaths upon him: He did but take the Ruler's Daughter by the Hand, and say unto her, + Maid, arise; and presently her + + [Page 75] + Spirit came again, and she arose straightway. He had such a divine commanding Power over all natural Causes, that he cur'd the most desperate Diseases, even at a distance, by speaking a few Words: Thus he cur'd the Noble-man's Son, when he was at the point of Death, by saying, + Thy Son liveth; and the Centurion's Servant, by saying, + As thou hast believ'd, so be it done unto thee:Nay, the diseased Woman that follow'd him in a Croud was cur'd by touching the Hem of his Garment, because she believ'd, when he perceiv'd that Vertue was gone out of him. All these Miracles he wrought without using means; and when he applied some means, they were such as were naturally unfit to produce the Effect intended: As when he cur'd the Man born blind, by spitting on the Ground, and making Clay of his Spittle, and anointing his Eyes with it, sending him to the Pool of + Siloam; and the performing this Cure by such unfit means, was no less an Argument of his Divine Power in working the Miracle, than if he had us'd no means at all. 6. Christ had not only this Power in himself of working Miracles, but he dispos'd of that Power to his Apostles, who wrought many Signs and Wonders in his Name: So St. + Petercur'd the lame Man, by commanding him + + [Page 76] + in the Name of Jesus to rise up and walk; a Miracle that was notoriously known to all that dwelt at + Jerusalem,and which the Rulers of the Jews could not deny, tho' they were their malicious Enemies. Nay, the Dead were raised by them, + Tabithaby St. + Peter,and + Eutychusby St. + Paul; and Handkerchiefs and Napkins obtain'd the Virtue of doing mighty Cures, by being sent from the Apostles Hands; and St. + Peter's Shadow heal'd all that were afflicted with evil Spirits throughout all + Jerusalem,and all the Cities round about it, as we read in the + Acts of the Apostles.This was a wonderful demonstration of the Divine Power in Christ, that he could communicate the Gift of Miracles to his Disciples; as it was of his Divine Prescience, that he foretold a thing so strange, which requir'd an Almighty Power to accomplish, by assuring those that believed in him, that they should out-do the many Miracles he himself had wrought; both which were his peculiar Prerogatives, whereby he excell'd the first Founders of all the other pretended Religions in the World, who never pretended to the Power of bestowing the Gift of Miracles upon their Disciples, or to foretel the working of them. 7. The Apostles, after they receiv'd their Commission from Christ to preach the Gospel to + + [Page 77] + all Nations, wrought Miracles not only in + Jerusalemand the Land of + Judaea,but in + Samaria, Phenice, Cyprus, Antioch, Ephesus,and many other Cities and Countries thro' which the Apostles travell'd for planting the Christian Faith, in all which places God confirm'd the Word of his Grace, by doing Signs and Wonders by the Apostles Hands, as we read in the + Acts of the Apostles; and St. + Paulassures us, that from + Jerusalemround about unto + Illyricum,the Gospel had been preach'd by him with mighty Signs and Wonders: Nay, so universally spread was the Fame of the Apostles Doctrine and Miracles, that their Sound went into all the Earth, and their Words unto the Ends of the World; for not only the Jews but Gentiles, the + Romans, Corinthians,and some of all the most famous Countries then known, were converted to the Christian Faith, by the Preaching and Miracles of the Apostles, who could all testifie, that they saw such mighty Works done by them, as convinc'd them that their Doctrine was from God: So that this Evidence was not only publickly but universally known. 8. This Gift of Miracles was not confin'd to the Days of the Apostles, but was continued in the Christian Church for the first three Centuries, as appears from the Writings of + Irenaeus, Origen, + + [Page 78] + Tertullian,and other Primitive Christians, who relate innumerable Instances of this miraculous Power in the second and third Ages of the Church, and appeal for the Truth of their Relations to the Heathens who liv'd in those Times: And of its continuance in the fourth Century, + Eusebius, Cyril,and + Austin,are sufficient Witnesses; all which are cited in several late Writers, to whom I refer the Reader. And some of the Miracles wrought in these Ages, are not only testified by Christians, but also by Heathens; for + Marcus Aureliushimself testified publickly in his Letters to the Senate, the Miracle that was wrought at his Battle with the + Marcomanni,when the Christian Soldiers obtain'd by their Prayers, a refreshing Shower to the + RomanArmy distress'd for want of Water; while at the same time the Forces of the Barbarians were overwhelm'd with Hail and Thunder. It appears to be a thing so commonly known, that it is mention'd by the Poet + Claudian,in 6. + Cons. Hon.

          +
          +
          —Chaldaea mago seu carmina ritu
          +
          Armavere Deos, seu quod reor omne Tonantis
          +
          Obsequium Marci mores potuere mereri.
          +
          +

          + + [Page 79] + And the Prodigy by which + Theodosiuscrush'd the Rebellion of + Eugenius,and + Arbegastesis also mention'd by the same Poet, in these words:

          +
          +
          O nimium dilecte Deo, cui fundit ab antris
          +
          Aeolus armatas hyemes, & militat aether,
          +
          Et conjurati veniunt in classica venti.
          +
          +

          +
          Claud. de 3. Cons. Hon.
          +

          + Porphyrieconfesses, that wonderful Cures were done at the Tombs of Christian Martyrs, + Hier. adv. Vigilant. c.4. And that the Heathen Gods could give no help to Men, after that Jesus began to be worshipp'd, + Euseb. lib.5. + praep. Evang.And + Apollodeclar'd from the Oracle, That certain just Men, + viz.the Christians, hinder'd him to foretel the Truth, + Euseb. de Vit. Constant.and the Oracle at + Delphosconfess'd, That he could give no Responses, because + Babylas,the Martyr's Bones, were buried near him, as is related by + Chrysoft. Orat.2. + in Babylam.In fine, it was a thing so commonly known and taken Notice of in the first Ages of Christianity, that the Heathen Oracles were struck dumb; that + Plutarchwrote a Book concerning the Reason why the Oracles had ceas'd. And hence it appears, that this Power of working Miracles was continu'd in the Christian Church for the first + + [Page 80] + four Centuries; which adds great strength and force to the Evidence, as being attested by such a vast Cloud of Witnesses as liv'd in that large compass of time.

          +

          To conclude, I must desire the Reader to take Notice, that the force of this Argument consists chiefly in these three things: 1. That if such Works were really perform'd, as is pretended, they were true and proper Miracles, such as could only be done by the Almighty Power of God. 2. That we have sufficient Assurance that these Miracles were wrought by Christ and his Apostles, and the other Disciples, to whom they are ascrib'd by those that relate them. 3. That these mighty Works were done in Confirmation of the Christian Religion.

          +

          1. That the wonderful Works pretended to be done by Christ and his Apostles were true and real Miracles, such as could only be wrought by an Almighty Power, will appear, by considering, 1. That they could not be perform'd by the most improved Arts and Skill of Men, or by any juggling Tricks and Frauds. To cure all Diseases, and raise the Dead to Life again, by a Word-speaking, are too great and mighty Works for Human Power and Skill in the highest improvement; they cannot cure Diseases without the application of some + + [Page 81] + proper Medicines, they cannot command a dead Carcase to rise out of the Grave, and restore the Life and Soul to it again, after it has been dead three Days. These things appear so plainly impossible to the natural Powers of Mankind, that as it were ridiculous for any Man to assert the contrary, so it were needless to confute them. But neither can they be done by the Tricks of Jugglers and Conjurers, who cheat and gull the People with the counterfeit appearance of wonderful Feats, which they perform by unheeded Causes, and secret Ways of acting; for there could be no Trick us'd in most of those Miracles which were wrought; as in raising + Lazarusfrom the Dead, after he had lain three Days in the Grave, before many Spectators who knew that he was dead, and that the same + Lazaruswas now rais'd again; and it is altogether incredible, that a Cheat of this nature should be carried on thro' so many instances, for so long a time, and that none of the great Numbers that were concern'd in the Contrivance, nor of the Spectators, many of whom were Jews and Heathens, should discover the Cheat, especially considering that the Contrivers could serve no worldly End by imposing upon the World; but on the contrary they met with Bonds and Death for this + + [Page 82] + pretended Trick; and many of the Spectators being learned and ingenious Men, of a contrary Religion, were sufficiently able and strongly inclin'd to have discover'd the Cheat, if there had been any, which yet was never done; and therefore we may certainly conclude, that the pretended Miracles were not wrought by juggling Tricks.

          +

          2. Seeing these wonderful Works could not be done by the Power or Artifice of Men, they must be wrought either by the Power of created Spirits, or the Almighty Power of God: But that they were not wrought by the Power of any created Spirits, will appear by considering, that they must either be done by good Angels, or evil Spirits: As to good Angels, besides that many of the Works afore-mention'd appear to be above the Power of any Creature, as we shall shew presently, I shall only observe, that if they had been done by good Angels, this would be a demonstration of the truth of Christ's Revelation, no less than if they were wrought by a Power inherent in himself; for the good Angels are the Ministers of the heavenly Kingdom, and are suppos'd always to do the Will of God, and design the Welfare of Mankind. And it is utterly inconsistent with all the Notions we have of them, + + [Page 83] + that they should contribute such a mighty assistance to delude the World with a false Doctrine; and to persuade so many Thousands of its Preachers and Professors to endure the greatest Miseries, and most painful Deaths in the World, without any hopes of a future Reward in another Life for their present Sufferings: such a wicked Imposture is agreeable only to the Falshood and Malice of evil Spirits; and this indeed is the last Refuge and Stronghold of Infidels, who denying the Truth of Christ's Revelation, ascribe his wonderful Works to the Power of wicked Spirits, with whom, they say, he was confederate. So did the Jews in his own time; for when the Pharisees heard of his healing one blind and dumb, who was possess'd with a Devil, they said, + This Fellow does not cast out Devils, but by Beelzebub the Prince of Devils,Mat. 12.24. + i.e.He does it by a Confederacy with evil Spirits. Against which pretence Christ himself argues very strongly in the following Verses, + Every Kingdom divided against it self is brought to desolation.—And if Satan cast out Satan, he is divided against himself, how shall then his Kingdom stand?The meaning of which Argument is this, That he who opposes Devils and unclean Spirits, and drives them by force from the quiet possession + + [Page 84] + they have enjoy'd of Mens Bodies, cannot be suppos'd to act by Collusion and Confederacy with them, but must be an Enemy to them, and their Designs; for the Devil cannot be thought to joyn with another to disgrace himself, to defeat his own Designs, and ruin his Kingdom: but this appear'd plainly to be the Design of Christ, who + went about doing good, and healing all that were oppress'd of the Devil:For he being a malicious Spirit, who delights in the Misery and Ruin of Mankind, exercis'd a Dominion over the Bodies he possess'd, inflicting upon them several Diseases, and depriving them of the use of their Senses, that he might keep them in subjection to him, and maintain his Kingdom in the World: But, 1. Christ by dispossessing the Devils o + •Mens Bodies, and healing the Diseases they had inflicted, destroy'd their Dominion, and ruin'd their Designs of Mischief against Mankind, which cannot be suppos'd to be done by the Devil's Concurrence, but must be the Work of one that is an Enemy to him. 2. Our Saviour argues, that it must not only be the Force of an Enemy, but a Force superiour to the Power of the Devil, + v.29. of the said twelfth Chapter of + Matthew How can one enter into a strong Man's House, and spoil his Goods, except he first bind the strong + + [Page 95] + Man, and then he will spoil his House,i.e. the Devil having a quiet possession of Mens Bodies, will hold it until he is forc'd to quit it; and he cannot be forc'd to leave it, but by a Power superiour to his own, which can conquer and overcome him. 3. I may add, that the Miracles of Christ were for the most part Miracles of Mercy and Goodness to Mankind, whereby he fed the hungry, cur'd the sick, and rais'd the dead to life; and so they were directly contrary to the Temper and Designs of the Devil, who seeks by all means the Misery and Destruction of Mankind; as appears plainly in those Idolatrous Countries, where he requires the sacrificing of many thousand Children every Year to satiate his Cruelty, and therefore he cannot be suppos'd to contribute to the good and merciful Design of Christ's Miracles, which was so contrary to his malicious and cruel Temper. 4. The Miracles of Christ were wrought to confirm his Doctrine, which tended directly to the overthrow of the Devil's Kingdom: For + the Son of God was manifested to destroy the Works of the Devil:Which he did effectually by turning Men from all their Idolatrous Practices, to worship the only true and living God, and from all those unclean Lusts which reign'd without controul among the Gentiles, to a Life + + [Page 86] + of the greatest Purity and Holiness: For the great Design of the Devil was to withdraw Mens Hearts from the true God, and their dependence upon him, to put their trust in Idols, and to draw to himself, and such-like wicked Spirits, all that Worship and Adoration which is the peculiar Glory of God, whereby he gain'd an absolute Dominion over the Souls of Men, making them do that Homage to himself, which was only due to their Natural Lord and Maker, as he did over their Bodies, by alluring them to those vile Lusts, which estrange their Minds from God, and make them sit Receptacles for unclean Spirits. And in these two things the Kingdom of the Devil did chiefly consist: But by the preaching of the Doctrine of Christ, this Kingdom of Darkness was subverted, his Altars were deserted, his Temples demolish'd, and all Men were taught everywhere to worship the true God, in Spirit and in Truth, and to abhor those obscene Rites which some of the Gentiles made a part of their Religion. Seeing therefore that by the Doctrine of Christ Men were turn'd from Darkness to Light, and from the Power of Satan to God, those wonderful Works could not be wrought by the Power of evil Spirits, which confirm'd such a Doctrine as was directly contrary + + [Page 87] + to the Design, and did effectually overthrow the Kingdom of Darkness. And this I think may be sufficient to shew, that the Miracles of Christ were not wrought by the Power of evil Spirits, as the Pharisees alledg'd against him. But because the same pretence has been made use of not only by Jews but Heathens, against all the Miracles which were pretended to be done by Christ, or his Apostles, or the Primitive Christians in the first four Centuries, which are ascrib'd to Magical or + AegyptianArts, to Inchantments, or the strange Power of Words, I say, because the same pretence has been made use of against all other Miracles pretended to be done by any Christians; (for these Magical Arts, whatever they be, must signifie a secret Correspondence with, and Concurrence of evil Spirits, or else they signifie nothing distinct from the Power and Skill of Men) I shall therefore add two or three Considerations relating to all the Miracles in general, which are pretended to be wrought for Confirmation of the Truth of the Christian Doctrine. And, 1. The Miracles of Christ and his Apostles were so many, so great, done so publickly and universally, through so many several Countries, and the Power of working them was continued so long in the Christian Church, + + [Page 88] + that it is altogether incredible they should be done by Magical Arts, or the Power of evil Spirits; for who can believe that such a vast number of mighty Works, for the space of four Centuries, as are pretended to be done in Confirmation of the Christian Religion, should be done by the Power of evil Spirits, when the like was never pretended to be done to confirm any other Religion that ever appear'd in the World: What Account can be given why evil Spirits should be so mightily concern'd to propagate the Christian Religion, above all the other Religions in the World? Was it not at least as much, and apparently more for the Interest of their Kingdom of Darkness, to promote the Idolatrous Practices, the filthy and obscene, the barbarous and cruel Rites of Pagan Religions, than to promote the Worship of one only Supreme God, and the Purity and Gentleness which is prescrib'd by the Christian Institution. 'Tis true indeed, there are some Miracles pretended to be wrought by Pagan Priests in Confirmation of their Religion, the truth of which pretence I shall not now enquire into; but they never pretended, so far as I could ever learn, that they wrought so many and so great Miracles, so publickly in so many several Countries, as Christ and his Apostles + + [Page 89] + are said to have done, or that they could communicate the Power of working Miracles to their Disciples, and transmit it for several Ages to their Successors, as is pretended to be done for Confirmation of the Christian Religion; and it appears to me altogether unaccountable, why the Christian should so far exceed all other Religions in this point of Evidence, if these pretended Miracles were wrought by the Power of evil Spirits. If Christ learn'd his Magical Art in + Egypt,and taught it to his Disciples, whereby they were enabled to work Miracles, as many both Jews and Heathens have alledg'd, how comes it to pass, that others who have been there, could never attain to the same Art, or teach it to others? Or why do not the + Egyptiansthemselves, who are the great Masters of that Magical Art, shew their Skill in it, by doing so many and so great Miracles as they taught Christ to do? But since neither they have ever done, nor any other from them could ever learn the Art of doing such mighty Works, so far as has hitherto appear'd to the World, we may safely conclude, that this pretence is a groundless and incredible surmise. Besides, if Christ instructed his Apostles in these Magical Arts, they must believe and know him to be an Impostor: And who then can + + [Page 90] + imagine, that ever any Men in their sound Senses, should be willing to sacrifice their Lives and Fortunes for the sake of a vile Forgery, as the Apostles did, when they might have sav'd them by detecting the Imposture.

          +

          2. There are several Miracles attributed to Christ and his Apostles, which seem to be above the Power of evil Spirits: But supposing it were possible for them to do all these Miracles, yet being subject to the Government of God, the great Creator and Governor of all things visible and invisible, they could not do them without his leave and permission, which we cannot believe that he would grant, because it appears to be inconsistent with his infinite Goodness, to permit evil Spirits to work so many and great Miracles, on purpose to delude the World with a Lye, and thereby expose Mankind to an invincible Temptation to believe it. 'Tis true indeed, other Religions have pretended to Miracles wrought in Confirmation of them; but besides that they were neither so many nor so great, as are pretended by Christians, there was always some means left for discovering the Imposture, either by the multitude of Gods which they worshipp'd, contrary to the Unity of the Godhead, which may be known, as has been prov'd, + + [Page 91] + by natural Reason, or by the filthy and obscene, the barbarous and cruel Practices they enjoyn'd, which are plainly contrary to the natural Notions we have of God, and of Vertue and Vice: And it was just with God to give them up to strong Delusions, that they should believe a Lye, because that when they knew God, or might have known him by the Works of Creation, they + did not glorifie him as God, but worshipt the Creature more than the Creator,and allow'd themselves in such unclean and cruel Rites, as are contrary to the natural Notions of the Divine Purity and Goodness; and we are certain that such a Religion cannot be from God, tho' it be confirm'd by Signs and Wonders. But when the Christian Religion commands the Worship of one God only, and enjoyns no Practice but what is pure, just, and gentle, [as will appear in the next Chapter;] if God should be pleas'd to permit such a Religion to be confirm'd by evil Spirits, doing more and greater Miracles than ever were wrought for proof of any other Religion in the World, every one must think himself oblig'd to believe it to be from God; because there is no way left to discover such a Religion, having such strong Evidence, to be an Imposture: And therefore, since it is inconsistent + + [Page 92] + with the Goodness of God to offer such a violent Temptation to Mankind to believe a Lye, we must conclude, that he would never suffer evil Spirits to work so many and great Miracles in Confirmation of it.

          +

          But besides the Miracles which Christ himself wrought here on Earth, there were several illustrious Testimonies given to him from Heaven, which I shall but briefly mention, as a farther Confirmation of his being assisted by a Divine Power in the Miracles which he wrought. Of this nature was the Star which conducted the Wise Men from the + Eastto + Bethlehem,where he was born; the frequent Apparitions of Angels to minister unto him, at his Conception and Birth, at his Temptation in the Wilderness, in his Agony, at his Resurrection and Ascension into Heaven; such were the Voices that were heard from Heaven, testifying, that he was the beloved Son of God; at his Baptism, when + Johnthe Baptist saw the Heavens open'd, and the Spirit of God descending like a Dove, and lighting upon him; at his Transfiguration, when a bright Cloud overshadow'd him and two of his Disciples, + Peterand + John; and again, in his Agony, when Christ said, + Father, glorifie thy Name; and a Voice was heard from + + [Page 93] + Heaven, + I have both glorified it, and will glorifie it again:Of the same nature were the Miracles and Prodigies that accompanied his Death on the Cross, both in Heaven and Earth, when there was Darkness over all the Earth, from the Sixth Hour to the Ninth, when the Veil of the Temple was rent in twain, and the Earth did quake, and the Rocks rent, and the Graves were open'd, and many Bodies of Saints which slept arose, and came out of the Graves after his Resurrection, and went into the Holy City, and appear'd unto many; which Signs so astonish'd the Centurion and the + RomanSoldiers that watch'd him, that they were forc'd to confess, + Truly this was the Son of God, certainly this was a righteous Man.And indeed all these Miracles were so many Divine Attestations of his Mission from God, and that he was the peculiar Favourite of Heaven, whom God was pleased so far to honour; for as 'tis certain that no Human Power and Skill could perform or counterfeit such Signs from Heaven, so neither is it conceivable that evil Spirits either could, or would give so many glorious Testimonies to him. But to conclude, The Miracles wrought by Christ and his Apostles, and those that were done by a superiour invisible Power in Attestation of him, were so many and + + [Page 94] + so great, and extended to so many Creatures both in Heaven and Earth, that none but he who had an universal and absolute Dominion over all the Works of Nature could perform them, and therefore they were above the Power of evil Spirits, and could only be done by the Almighty Power of God, the Great Creator and Governor of all things.

          +

          II. Having thus demonstrated, that the Miracles which we believe Jesus did, had all the Conditions of true Miracles, and were such that no Power but that of Almighty God could effect: Our next Business is to prove, that Christ did really work such Miracles; and this from the following Considerations will plainly appear.

          +

          1. The Miracles of our Saviour were not like Transubstantiation, and others of the + RomanChurch, which are the Objects of + Faith only,but they were plain Objects + of our Senses,every Body present could see them; they were not done in a Corner, or in a particular secret Place, but publickly, before the Face of the Sun, so that it can never be said that these Demonstrations of Omnipotency were subtile Deceits and Impostures.

          +

          + + [Page 95] + 2. We have a constant Tradition of Christ's Miracles from the Apostles, thro' all Ages of Christianity, even until now; the History of them has been always the same, and never was, or can be contradicted.

          +

          3. These Miracles are not only acknowledged by the Christians, but by their greatest Enemies: For even the Jews, amongst other things which they relate of Christ in their + Talmud,make mention of his Miracles also. The + Turksin their + Alchoranhave recorded some of Christ's Miracles, his Resurrection is commonly believ'd amongst them, they look upon him as a great Prophet, and as such profess a profound Veneration for him. Lastly, Several of the + Jewish, Mahometan,and + HeathenWriters, frequently mention Christ's Miracles; this the whole Christian World knows better than I my self, I shall not therefore now trouble you with particular Quotations out of these Authors.

          +

          4. But supposing that we had not all these Testimonies of Christ's Enemies to prove his Miracles, yet that of the Apostles and Evangelists would be abundantly sufficient, as we shall more clearly shew hereafter: For they had not the least prospect of any temporal advantage by + + [Page 96] + publishing these things; on the contrary they exasperated the Powers of the World by it, and with their Blood seal'd the Doctrines they had taught: this surely is a valid Proof that the Miracles related in the Life of Christ, were really done by him.

          +

          III. That our Saviour wrought these Miracles in Confirmation of his Religion, appears, from what he said to the Disciples of + Johnwhen they came and asked him whether he was the + 〈 in non-Latin alphabet 〉, or + he that is to come; he answered, + Go, and tell John what you have seen,&c. And from what he had said to the Jews, + If you will not believe me, at least believe the Works I do in the Name of my Father.There are many other places in Holy Scripture, which shew that the principal End of Christ's Miracles was to confirm his Doctrine.

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          -
          Claud. de 3. Cons. Hon.
          -

          Porphyrie confesses, that wonderful Cures were done at the Tombs of Christian Martyrs, Hier. adv. Vigilant. c. 4. And that the Heathen Gods could give no help to Men, after that Jesus began to be worshipp'd, Euseb. lib. 5. praep. Evang. And Apollo declar'd from the Oracle, That certain just Men, viz. the Christians, hinder'd him to foretel the Truth, Euseb. de Vit. Constant. and the Oracle at Delphos confess'd, That he could give no Responses, because Babylas, the Martyr's Bones, were buried near him, as is related by Chrysoft. Orat. 2. in Babylam. In fine, it was a thing so commonly known and taken Notice of in the first Ages of Christianity, that the Heathen Oracles were struck dumb; that Plutarch wrote a Book concerning the Reason why the Oracles had ceas'd. And hence it appears, that this Power of working Miracles was continu'd in the Christian Church for the first [Page 80] four Centuries; which adds great strength and force to the Evidence, as being attested by such a vast Cloud of Witnesses as liv'd in that large compass of time.

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          To conclude, I must desire the Reader to take Notice, that the force of this Argument consists chiefly in these three things: 1. That if such Works were really perform'd, as is pretended, they were true and proper Miracles, such as could only be done by the Almighty Power of God. 2. That we have sufficient Assurance that these Miracles were wrought by Christ and his Apostles, and the other Disciples, to whom they are ascrib'd by those that relate them. 3. That these mighty Works were done in Confirmation of the Christian Religion.

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          1. That the wonderful Works pretended to be done by Christ and his Apostles were true and real Miracles, such as could only be wrought by an Almighty Power, will appear, by considering, 1. That they could not be perform'd by the most improved Arts and Skill of Men, or by any juggling Tricks and Frauds. To cure all Diseases, and raise the Dead to Life again, by a Word-speaking, are too great and mighty Works for Human Power and Skill in the highest improvement; they cannot cure Diseases without the application of some [Page 81] proper Medicines, they cannot command a dead Carcase to rise out of the Grave, and restore the Life and Soul to it again, after it has been dead three Days. These things appear so plainly impossible to the natural Powers of Mankind, that as it were ridiculous for any Man to assert the contrary, so it were needless to confute them. But neither can they be done by the Tricks of Jugglers and Conjurers, who cheat and gull the People with the counterfeit appearance of wonderful Feats, which they perform by unheeded Causes, and secret Ways of acting; for there could be no Trick us'd in most of those Miracles which were wrought; as in raising Lazarus from the Dead, after he had lain three Days in the Grave, before many Spectators who knew that he was dead, and that the same Lazarus was now rais'd again; and it is altogether incredible, that a Cheat of this nature should be carried on thro' so many instances, for so long a time, and that none of the great Numbers that were concern'd in the Contrivance, nor of the Spectators, many of whom were Jews and Heathens, should discover the Cheat, especially considering that the Contrivers could serve no worldly End by imposing upon the World; but on the contrary they met with Bonds and Death for this [Page 82] pretended Trick; and many of the Spectators being learned and ingenious Men, of a contrary Religion, were sufficiently able and strongly inclin'd to have discover'd the Cheat, if there had been any, which yet was never done; and therefore we may certainly conclude, that the pretended Miracles were not wrought by juggling Tricks.

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          2. Seeing these wonderful Works could not be done by the Power or Artifice of Men, they must be wrought either by the Power of created Spirits, or the Almighty Power of God: But that they were not wrought by the Power of any created Spirits, will appear by considering, that they must either be done by good Angels, or evil Spirits: As to good Angels, besides that many of the Works afore-mention'd appear to be above the Power of any Creature, as we shall shew presently, I shall only observe, that if they had been done by good Angels, this would be a demonstration of the truth of Christ's Revelation, no less than if they were wrought by a Power inherent in himself; for the good Angels are the Ministers of the heavenly Kingdom, and are suppos'd always to do the Will of God, and design the Welfare of Mankind. And it is utterly inconsistent with all the Notions we have of them, [Page 83] that they should contribute such a mighty assistance to delude the World with a false Doctrine; and to persuade so many Thousands of its Preachers and Professors to endure the greatest Miseries, and most painful Deaths in the World, without any hopes of a future Reward in another Life for their present Sufferings: such a wicked Imposture is agreeable only to the Falshood and Malice of evil Spirits; and this indeed is the last Refuge and Stronghold of Infidels, who denying the Truth of Christ's Revelation, ascribe his wonderful Works to the Power of wicked Spirits, with whom, they say, he was confederate. So did the Jews in his own time; for when the Pharisees heard of his healing one blind and dumb, who was possess'd with a Devil, they said, This Fellow does not cast out Devils, but by Beelzebub the Prince of Devils, Mat. 12.24. i.e. He does it by a Confederacy with evil Spirits. Against which pretence Christ himself argues very strongly in the following Verses, Every Kingdom divided against it self is brought to desolation.—And if Satan cast out Satan, he is divided against himself, how shall then his Kingdom stand? The meaning of which Argument is this, That he who opposes Devils and unclean Spirits, and drives them by force from the quiet possession [Page 84] they have enjoy'd of Mens Bodies, cannot be suppos'd to act by Collusion and Confederacy with them, but must be an Enemy to them, and their Designs; for the Devil cannot be thought to joyn with another to disgrace himself, to defeat his own Designs, and ruin his Kingdom: but this appear'd plainly to be the Design of Christ, who went about doing good, and healing all that were oppress'd of the Devil: For he being a malicious Spirit, who delights in the Misery and Ruin of Mankind, exercis'd a Dominion over the Bodies he possess'd, inflicting upon them several Diseases, and depriving them of the use of their Senses, that he might keep them in subjection to him, and maintain his Kingdom in the World: But, 1. Christ by dispossessing the Devils o• Mens Bodies, and healing the Diseases they had inflicted, destroy'd their Dominion, and ruin'd their Designs of Mischief against Mankind, which cannot be suppos'd to be done by the Devil's Concurrence, but must be the Work of one that is an Enemy to him. 2. Our Saviour argues, that it must not only be the Force of an Enemy, but a Force superiour to the Power of the Devil, v.29. of the said twelfth Chapter of Matthew How can one enter into a strong Man's House, and spoil his Goods, except he first bind the strong [Page 95] Man, and then he will spoil his House, i.e. the Devil having a quiet possession of Mens Bodies, will hold it until he is forc'd to quit it; and he cannot be forc'd to leave it, but by a Power superiour to his own, which can conquer and overcome him. 3. I may add, that the Miracles of Christ were for the most part Miracles of Mercy and Goodness to Mankind, whereby he fed the hungry, cur'd the sick, and rais'd the dead to life; and so they were directly contrary to the Temper and Designs of the Devil, who seeks by all means the Misery and Destruction of Mankind; as appears plainly in those Idolatrous Countries, where he requires the sacrificing of many thousand Children every Year to satiate his Cruelty, and therefore he cannot be suppos'd to contribute to the good and merciful Design of Christ's Miracles, which was so contrary to his malicious and cruel Temper. 4. The Miracles of Christ were wrought to confirm his Doctrine, which tended directly to the overthrow of the Devil's Kingdom: For the Son of God was manifested to destroy the Works of the Devil: Which he did effectually by turning Men from all their Idolatrous Practices, to worship the only true and living God, and from all those unclean Lusts which reign'd without controul among the Gentiles, to a Life [Page 86] of the greatest Purity and Holiness: For the great Design of the Devil was to withdraw Mens Hearts from the true God, and their dependence upon him, to put their trust in Idols, and to draw to himself, and such-like wicked Spirits, all that Worship and Adoration which is the peculiar Glory of God, whereby he gain'd an absolute Dominion over the Souls of Men, making them do that Homage to himself, which was only due to their Natural Lord and Maker, as he did over their Bodies, by alluring them to those vile Lusts, which estrange their Minds from God, and make them sit Receptacles for unclean Spirits. And in these two things the Kingdom of the Devil did chiefly consist: But by the preaching of the Doctrine of Christ, this Kingdom of Darkness was subverted, his Altars were deserted, his Temples demolish'd, and all Men were taught everywhere to worship the true God, in Spirit and in Truth, and to abhor those obscene Rites which some of the Gentiles made a part of their Religion. Seeing therefore that by the Doctrine of Christ Men were turn'd from Darkness to Light, and from the Power of Satan to God, those wonderful Works could not be wrought by the Power of evil Spirits, which confirm'd such a Doctrine as was directly contrary [Page 87] to the Design, and did effectually overthrow the Kingdom of Darkness. And this I think may be sufficient to shew, that the Miracles of Christ were not wrought by the Power of evil Spirits, as the Pharisees alledg'd against him. But because the same pretence has been made use of not only by Jews but Heathens, against all the Miracles which were pretended to be done by Christ, or his Apostles, or the Primitive Christians in the first four Centuries, which are ascrib'd to Magical or Aegyptian Arts, to Inchantments, or the strange Power of Words, I say, because the same pretence has been made use of against all other Miracles pretended to be done by any Christians; (for these Magical Arts, whatever they be, must signifie a secret Correspondence with, and Concurrence of evil Spirits, or else they signifie nothing distinct from the Power and Skill of Men) I shall therefore add two or three Considerations relating to all the Miracles in general, which are pretended to be wrought for Confirmation of the Truth of the Christian Doctrine. And, 1. The Miracles of Christ and his Apostles were so many, so great, done so publickly and universally, through so many several Countries, and the Power of working them was continued so long in the Christian Church, [Page 88] that it is altogether incredible they should be done by Magical Arts, or the Power of evil Spirits; for who can believe that such a vast number of mighty Works, for the space of four Centuries, as are pretended to be done in Confirmation of the Christian Religion, should be done by the Power of evil Spirits, when the like was never pretended to be done to confirm any other Religion that ever appear'd in the World: What Account can be given why evil Spirits should be so mightily concern'd to propagate the Christian Religion, above all the other Religions in the World? Was it not at least as much, and apparently more for the Interest of their Kingdom of Darkness, to promote the Idolatrous Practices, the filthy and obscene, the barbarous and cruel Rites of Pagan Religions, than to promote the Worship of one only Supreme God, and the Purity and Gentleness which is prescrib'd by the Christian Institution. 'Tis true indeed, there are some Miracles pretended to be wrought by Pagan Priests in Confirmation of their Religion, the truth of which pretence I shall not now enquire into; but they never pretended, so far as I could ever learn, that they wrought so many and so great Miracles, so publickly in so many several Countries, as Christ and his Apostles [Page 89] are said to have done, or that they could communicate the Power of working Miracles to their Disciples, and transmit it for several Ages to their Successors, as is pretended to be done for Confirmation of the Christian Religion; and it appears to me altogether unaccountable, why the Christian should so far exceed all other Religions in this point of Evidence, if these pretended Miracles were wrought by the Power of evil Spirits. If Christ learn'd his Magical Art in Egypt, and taught it to his Disciples, whereby they were enabled to work Miracles, as many both Jews and Heathens have alledg'd, how comes it to pass, that others who have been there, could never attain to the same Art, or teach it to others? Or why do not the Egyptians themselves, who are the great Masters of that Magical Art, shew their Skill in it, by doing so many and so great Miracles as they taught Christ to do? But since neither they have ever done, nor any other from them could ever learn the Art of doing such mighty Works, so far as has hitherto appear'd to the World, we may safely conclude, that this pretence is a groundless and incredible surmise. Besides, if Christ instructed his Apostles in these Magical Arts, they must believe and know him to be an Impostor: And who then can [Page 90] imagine, that ever any Men in their sound Senses, should be willing to sacrifice their Lives and Fortunes for the sake of a vile Forgery, as the Apostles did, when they might have sav'd them by detecting the Imposture.

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          2. There are several Miracles attributed to Christ and his Apostles, which seem to be above the Power of evil Spirits: But supposing it were possible for them to do all these Miracles, yet being subject to the Government of God, the great Creator and Governor of all things visible and invisible, they could not do them without his leave and permission, which we cannot believe that he would grant, because it appears to be inconsistent with his infinite Goodness, to permit evil Spirits to work so many and great Miracles, on purpose to delude the World with a Lye, and thereby expose Mankind to an invincible Temptation to believe it. 'Tis true indeed, other Religions have pretended to Miracles wrought in Confirmation of them; but besides that they were neither so many nor so great, as are pretended by Christians, there was always some means left for discovering the Imposture, either by the multitude of Gods which they worshipp'd, contrary to the Unity of the Godhead, which may be known, as has been prov'd, [Page 91] by natural Reason, or by the filthy and obscene, the barbarous and cruel Practices they enjoyn'd, which are plainly contrary to the natural Notions we have of God, and of Vertue and Vice: And it was just with God to give them up to strong Delusions, that they should believe a Lye, because that when they knew God, or might have known him by the Works of Creation, they did not glorifie him as God, but worshipt the Creature more than the Creator, and allow'd themselves in such unclean and cruel Rites, as are contrary to the natural Notions of the Divine Purity and Goodness; and we are certain that such a Religion cannot be from God, tho' it be confirm'd by Signs and Wonders. But when the Christian Religion commands the Worship of one God only, and enjoyns no Practice but what is pure, just, and gentle, [as will appear in the next Chapter;] if God should be pleas'd to permit such a Religion to be confirm'd by evil Spirits, doing more and greater Miracles than ever were wrought for proof of any other Religion in the World, every one must think himself oblig'd to believe it to be from God; because there is no way left to discover such a Religion, having such strong Evidence, to be an Imposture: And therefore, since it is inconsistent [Page 92] with the Goodness of God to offer such a violent Temptation to Mankind to believe a Lye, we must conclude, that he would never suffer evil Spirits to work so many and great Miracles in Confirmation of it.

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          But besides the Miracles which Christ himself wrought here on Earth, there were several illustrious Testimonies given to him from Heaven, which I shall but briefly mention, as a farther Confirmation of his being assisted by a Divine Power in the Miracles which he wrought. Of this nature was the Star which conducted the Wise Men from the East to Bethlehem, where he was born; the frequent Apparitions of Angels to minister unto him, at his Conception and Birth, at his Temptation in the Wilderness, in his Agony, at his Resurrection and Ascension into Heaven; such were the Voices that were heard from Heaven, testifying, that he was the beloved Son of God; at his Baptism, when John the Baptist saw the Heavens open'd, and the Spirit of God descending like a Dove, and lighting upon him; at his Transfiguration, when a bright Cloud overshadow'd him and two of his Disciples, Peter and John; and again, in his Agony, when Christ said, Father, glorifie thy Name; and a Voice was heard from [Page 93] Heaven, I have both glorified it, and will glorifie it again: Of the same nature were the Miracles and Prodigies that accompanied his Death on the Cross, both in Heaven and Earth, when there was Darkness over all the Earth, from the Sixth Hour to the Ninth, when the Veil of the Temple was rent in twain, and the Earth did quake, and the Rocks rent, and the Graves were open'd, and many Bodies of Saints which slept arose, and came out of the Graves after his Resurrection, and went into the Holy City, and appear'd unto many; which Signs so astonish'd the Centurion and the Roman Soldiers that watch'd him, that they were forc'd to confess, Truly this was the Son of God, certainly this was a righteous Man. And indeed all these Miracles were so many Divine Attestations of his Mission from God, and that he was the peculiar Favourite of Heaven, whom God was pleased so far to honour; for as 'tis certain that no Human Power and Skill could perform or counterfeit such Signs from Heaven, so neither is it conceivable that evil Spirits either could, or would give so many glorious Testimonies to him. But to conclude, The Miracles wrought by Christ and his Apostles, and those that were done by a superiour invisible Power in Attestation of him, were so many and [Page 94] so great, and extended to so many Creatures both in Heaven and Earth, that none but he who had an universal and absolute Dominion over all the Works of Nature could perform them, and therefore they were above the Power of evil Spirits, and could only be done by the Almighty Power of God, the Great Creator and Governor of all things.

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          II. Having thus demonstrated, that the Miracles which we believe Jesus did, had all the Conditions of true Miracles, and were such that no Power but that of Almighty God could effect: Our next Business is to prove, that Christ did really work such Miracles; and this from the following Considerations will plainly appear.

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          1. The Miracles of our Saviour were not like Transubstantiation, and others of the Roman Church, which are the Objects of Faith only, but they were plain Objects of our Senses, every Body present could see them; they were not done in a Corner, or in a particular secret Place, but publickly, before the Face of the Sun, so that it can never be said that these Demonstrations of Omnipotency were subtile Deceits and Impostures.

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          [Page 95]2. We have a constant Tradition of Christ's Miracles from the Apostles, thro' all Ages of Christianity, even until now; the History of them has been always the same, and never was, or can be contradicted.

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          3. These Miracles are not only acknowledged by the Christians, but by their greatest Enemies: For even the Jews, amongst other things which they relate of Christ in their Talmud, make mention of his Miracles also. The Turks in their Alchoran have recorded some of Christ's Miracles, his Resurrection is commonly believ'd amongst them, they look upon him as a great Prophet, and as such profess a profound Veneration for him. Lastly, Several of the Jewish, Mahometan, and Heathen Writers, frequently mention Christ's Miracles; this the whole Christian World knows better than I my self, I shall not therefore now trouble you with particular Quotations out of these Authors.

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          4. But supposing that we had not all these Testimonies of Christ's Enemies to prove his Miracles, yet that of the Apostles and Evangelists would be abundantly sufficient, as we shall more clearly shew hereafter: For they had not the least prospect of any temporal advantage by [Page 96] publishing these things; on the contrary they exasperated the Powers of the World by it, and with their Blood seal'd the Doctrines they had taught: this surely is a valid Proof that the Miracles related in the Life of Christ, were really done by him.

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          III. That our Saviour wrought these Miracles in Confirmation of his Religion, appears, from what he said to the Disciples of John when they came and asked him whether he was the 〈 in non-Latin alphabet 〉, or he that is to come; he answered, Go, and tell John what you have seen, &c. And from what he had said to the Jews, If you will not believe me, at least believe the Works I do in the Name of my Father. There are many other places in Holy Scripture, which shew that the principal End of Christ's Miracles was to confirm his Doctrine.

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          + [Page 97] +
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          + 1.1.8. + SECT. VIII. Of the Object of Christian Religion. +

          +

          THE Evidences for the Christian Religion being thus produc'd and examin'd, we come next to the + Objectof it. We have already asserted, that the true Religion must have for its Object, 1. Above all things the Honour and Glory of God. 2. The universal Happiness of Mankind. 3. The Good of every Man in particular. For the clearer understanding of this, we shall divide the Christian Religion, 1. Into the + Credenda,or what a Christian ought to believe. 2. The + Agenda,or the Precepts he should practice; and if we find both these Parts of Christian Religion have the aforesaid Object, we may safely conclude it is the true Religion. My Design (as I have intimated elsewhere) is not to run over and repeat the Principles of all Religions, but only to demonstrate the Excellency of the Christian by its Object, well knowing that all other Religions fall infinitely short of it.

          +

          1. As to its + Credenda.It is true there are but few Nations which do not believe one Supreme Being; but how grosly are + + [Page 98] + they mistaken in their Notions of him? Some rob him of his chiefest Attributes: Some represent him subject to almost all the Passions of Human Nature, and this leads them into such weak and pernicious Principles and Practices, that Men [of common Sence] of contrary Opinions, are asham'd to hear of; but the Christian Religion teacheth not only God's Existence, but his Attributes also in the highest perfection that our Understanding is capable to bear. Whereas other Religions adore a plurality of Gods, this teacheth to worship one God in Unity: Some make him material, this an incomprehensible Spirit. Some again deny his Providence, or so assert his Sublimity that he neglects sublunary Things, as Matters much beneath his Government: But the Christian Religion teacheth us, that his Providence is Omnipresent, and assures us of his great Love and tender Care over all his Creatures. In short, his Goodness, Mercy, Long-suffering, Justice, his infinite Power, Wisdom, Holiness, + &c.are plainly preach'd and demonstrated by Jesus the Author of Christian Religion. What a miserable State then are those in who deny the Providence of God? They are Men without Faith, without Hope; are they groaning under Afflictions, they dare not call upon + + [Page 99] + him for Deliverance! Are they in their last Agonies, where can be their Trust and Confidence? But we are taught that this God is the Creator, Preserver, and Governour of all Things; we know he observeth all our Actions, and this makes us mindful of our Duty; we are sure that he giveth us the Fruits of the Earth, Success, Honour, Life, Health, Children, and all other Blessings; and this obligeth us to be thankful to that infinite Goodness which bestow'd them upon us: We believe he orders all Events, as Diseases, Death of Friends, Crosses and Afflictions; this shews us the great Mercy of God, who scourgeth and punisheth us, that we may repent, and return to our Obedience. Other Religions indeed oblige Men to confess the Frailty of their Nature, to acknowledge the Crimes they daily commit, and the Evils to which they are inclin'd; yet it gives them no other Remedies for the appeasing the Justice of an angry God, but the Sacrifices of Beasts and of Men. But blessed be God, it is not so with us, we know we are Sinners, but we are confident that the God of infinite Mercy will, upon Repentance, forgive us all our Trespasses for the sake of Jesus Christ his beloved Son, who died for our Sins, rose again for our Justification, and ascended + + [Page 100] + into Heaven, to be our Advocate, Mediator, and Intercessor with the Father: This is the greatest Consolation Man can wish; for whilst others are concern'd to appease their God by an infinite multitude of Sacrifices, and these attended with so great a number of Ceremonies, Christians enjoy a perfect Ttranquility and Freedom, relying entirely upon God's infinite Mercy, praying, extolling, and magnifying it without end. Yet this is not all that God hath done for us; he hath not only sent his Son to be an Expiation for our Sins, but also to be our Prophet and Teacher, to instruct us in the Will of his Father, by preaching publickly in the Synagogues of the Jews, and especially to those whom he had chosen to be Witnesses of his Life and Doctrine; and after the time of his Mission was expired, and he ascended into Heaven, he sent the Holy Ghost the Comforter to assist them, in planting the Religion he left with them; bestow'd the Gift of Miracles upon them to confirm it; and for the better propagation of it he establish'd a Communion and Congregation of Saints, into which all Men may be introduced who repent and have Faith. Lastly, He has left two Covenants, + viz.the Sacraments, in his Church, by which he conveys his Graces and Blessings to us. These, + + [Page 101] + and more, are the wonderful Works of the infinite Goodness and Mercy of God; which when we reflect upon, we cannot but say with the Psalmist, + What is Man, O Lord! that thou art mindful of him,&c. This I think sufficient, to shew how much the + Credendaof the Christian Religion are for the Honour and Glory of God, the universal Happiness of Mankind, and the Good of every Man in particular.

          +

          2. The + Agenda,or Precepts which a Christian ought to practice, are no less for the Honour and Glory of God, + &c.That they far excel the Rules of all other Religions there can be no dispute. The Jews indeed have the Decalogue, or Ten Commandments, as well as we; But how strictly do they interpret them? And how far has Christ extended them? The Jews think if they are not Idolaters, or Blasphemers, if they observe the Sabbath by not doing any manner of Work, if they honour Father and Mother, if they do not Murther, Steal, commit Adultery, bear False Witness, or are not Covetous; if they observe the Ceremonies and Festivals which the Law prescribeth, and abstain from the several Meats it forbiddeth, then they think they have done their Duty, and that God is obliged to give them the promised Reward. But the Precepts of the Christian + + [Page 102] + Religion extend yet farther, as we shall presently shew.

          +

          God forbid the Pagan Religion should any ways be compared to the Christian, which is so far from glorifying God, that the Honour which is only due to the Creator it giveth to the Creature, and teacheth Men to worship Idols, the Sun, Moon, and Stars, nay [for fear] the very Devils, and to sacrifice their very Children to them; it obligeth its Devotees to the utmost Cruelty to their own Bodies, under the Notion of Holiness, Merit; it allows, even prescribes the Impurity of Polygamy, and other Uncleanness: In a word, instead of bringing Men to that degree of Holiness, without which no Man shall see the Lord, it makes them Reprobates, and throws them into the last degree of Imperfection, condemning all Graces and Vertues whereby we over-rule our Passions as foolish and idle Notions, + &c.But least, contrary to my purpose, I should make too great a digression in comparing the Christian Religion to all others, I shall return, and employ the rest of this Section in shewing, that the Christian Religion is not only above all others, but also that it brings a Man to Regeneration and that perfect Holiness, which is the end of his Creation.

          +

          + + [Page 103] + If we consider the Precepts of Christianity as the Rules of Human Life, we shall find them the most accurately adapted to our Nature, as ever were made known to the World, no ways contradictory to our Reason, but tend to make mortal Man perfect, even as God is perfect: The greatest Libertines who do not live up to them, yet approve of them. By these Precepts we are taught, First, Our Duty to our Maker, to believe in him, to fear him, to love him above all things; to trust and depend entirely upon him, to do his Will with all submission; to worship him with pure Hearts, not with Sacrifices, for he eats not the Flesh of Bulls, or drinks the Blood of Goats; they instruct us how to call upon him, and with fervent Zeal and Understanding, and unwearied Constancy, to offer up our Petitions to him; to praise and glorifie his Holy Name for all the Benefits we and all Mankind have receiv'd from him since the Creation of the World. These Duties are founded upon the highest and most solid Reason; and all that believe there is a God must perform them: For whom shall we fear, but him that is Almighty? Whom shall we love, but infinite Goodness and Loving-kindness it self? Whom shall we confide in, but him who is able and willing to help us? To + + [Page 104] + whom shall we submit, and upon whom shall we depend, but upon him who is infinitely wise? Whose Will shall we do, but his who is just and right? Shall we worship him with Sacrifices of Beasts, who is an eternal Spirit? Briefly, since on Earth we petition our Superiours, if we will obtain any Favours from them, and we pay our grateful Acknowledgments for them when received; infinitely more are we obliged upon all occasions to pray to that God, upon whom our being and well-being depends; and to offer up our Praise and Thanksgivings to him who hath bestow'd so many Benefits upon us. Thus our Duty to God has not only his Glory for its Object, but our own Good and Welfare also.

          +

          Our Duty to our Neighbour gives us the most incomparable Rules for Government, Society, and Friendship; for it aims at the good of all Men in general, and of every Man in particular; it requires from us Obedience to our Governours and Superiors, even when they unjustly use us, and persecute us; it teacheth us the greatest Mercy, Love, and Humanity, one to another, obliging us to forgive our bitterest Enemies, and to pray for our Slanderers and Tormenters; it will not permit us to render evil for evil, but on the contrary commands + + [Page 105] + us to do good to those who treat us injuriously. There is no Friendship so sacred, no Justice so impartial, no Charity so great, no Meekness so exemplary, as that which our blessed Saviour has recommended to us; wicked Thoughts, much more wicked Deeds, are abhorr'd by his true and genuine Followers, who live in perfect peace and tranquility one with another.

          +

          Our Duty to our selves has the same Object as the two former: It commands us the lowest and most profound Humility, the greatest Meekness and Patience under our Sufferings and Reproaches; to be content in whatsoever State of Life it shall please God to call us; to have an unshaken Faith, unspotted Chastity, and to presevere to the last Moment of our Lives; to be temperate in Meats and Drinks, and all Recreations; to follow our Callings with diligence; it gives us a singular Modesty, Simplicity, Gravity, and Sincerity of Heart; it teacheth us to deny our selves, to despise worldly things, and hunger and thirst after Righteousness; to husband well the Talent God hath given us; to follow the things that are pure, honest, of good report, and praise-worthy; it commands nothing that is unaccountable, nothing + + [Page 106] + that is base and unbecoming reasonable Creatures; all our Actions are moderated by it, we ought to be as innocent as Doves, but as wise as Serpents; we ought to be modest and humble, but not afraid to appear in the defence of Truth; we ought to do Justice, but not to be unmerciful; we ought to bear Injuries, but not to be sensless of them; we must be kind to all Men, but without any Pride or Affectation; and thus are all Christian Vertues moderated. If what has been said be well consider'd and digested, it will be evident, that the Christian Religion does bring us to the highest degree of Perfection that its possible Human Nature can attain to, and that it tends [infinitely beyond all others] to the Glory and Honour of God, the universal Happiness of Mankind, and the Good of every Man in particular, and consequently is the true Religion.

          -

          - 1.1.8. - SECT. VIII. Of the Object of Christian Religion. -

          -

          THE Evidences for the Christian Religion being thus produc'd and examin'd, we come next to the Object of it. We have already asserted, that the true Religion must have for its Object, 1. Above all things the Honour and Glory of God. 2. The universal Happiness of Mankind. 3. The Good of every Man in particular. For the clearer understanding of this, we shall divide the Christian Religion, 1. Into the Credenda, or what a Christian ought to believe. 2. The Agenda, or the Precepts he should practice; and if we find both these Parts of Christian Religion have the aforesaid Object, we may safely conclude it is the true Religion. My Design (as I have intimated elsewhere) is not to run over and repeat the Principles of all Religions, but only to demonstrate the Excellency of the Christian by its Object, well knowing that all other Religions fall infinitely short of it.

          -

          1. As to its Credenda. It is true there are but few Nations which do not believe one Supreme Being; but how grosly are [Page 98] they mistaken in their Notions of him? Some rob him of his chiefest Attributes: Some represent him subject to almost all the Passions of Human Nature, and this leads them into such weak and pernicious Principles and Practices, that Men [of common Sence] of contrary Opinions, are asham'd to hear of; but the Christian Religion teacheth not only God's Existence, but his Attributes also in the highest perfection that our Understanding is capable to bear. Whereas other Religions adore a plurality of Gods, this teacheth to worship one God in Unity: Some make him material, this an incomprehensible Spirit. Some again deny his Providence, or so assert his Sublimity that he neglects sublunary Things, as Matters much beneath his Government: But the Christian Religion teacheth us, that his Providence is Omnipresent, and assures us of his great Love and tender Care over all his Creatures. In short, his Goodness, Mercy, Long-suffering, Justice, his infinite Power, Wisdom, Holiness, &c. are plainly preach'd and demonstrated by Jesus the Author of Christian Religion. What a miserable State then are those in who deny the Providence of God? They are Men without Faith, without Hope; are they groaning under Afflictions, they dare not call upon [Page 99] him for Deliverance! Are they in their last Agonies, where can be their Trust and Confidence? But we are taught that this God is the Creator, Preserver, and Governour of all Things; we know he observeth all our Actions, and this makes us mindful of our Duty; we are sure that he giveth us the Fruits of the Earth, Success, Honour, Life, Health, Children, and all other Blessings; and this obligeth us to be thankful to that infinite Goodness which bestow'd them upon us: We believe he orders all Events, as Diseases, Death of Friends, Crosses and Afflictions; this shews us the great Mercy of God, who scourgeth and punisheth us, that we may repent, and return to our Obedience. Other Religions indeed oblige Men to confess the Frailty of their Nature, to acknowledge the Crimes they daily commit, and the Evils to which they are inclin'd; yet it gives them no other Remedies for the appeasing the Justice of an angry God, but the Sacrifices of Beasts and of Men. But blessed be God, it is not so with us, we know we are Sinners, but we are confident that the God of infinite Mercy will, upon Repentance, forgive us all our Trespasses for the sake of Jesus Christ his beloved Son, who died for our Sins, rose again for our Justification, and ascended [Page 100] into Heaven, to be our Advocate, Mediator, and Intercessor with the Father: This is the greatest Consolation Man can wish; for whilst others are concern'd to appease their God by an infinite multitude of Sacrifices, and these attended with so great a number of Ceremonies, Christians enjoy a perfect Ttranquility and Freedom, relying entirely upon God's infinite Mercy, praying, extolling, and magnifying it without end. Yet this is not all that God hath done for us; he hath not only sent his Son to be an Expiation for our Sins, but also to be our Prophet and Teacher, to instruct us in the Will of his Father, by preaching publickly in the Synagogues of the Jews, and especially to those whom he had chosen to be Witnesses of his Life and Doctrine; and after the time of his Mission was expired, and he ascended into Heaven, he sent the Holy Ghost the Comforter to assist them, in planting the Religion he left with them; bestow'd the Gift of Miracles upon them to confirm it; and for the better propagation of it he establish'd a Communion and Congregation of Saints, into which all Men may be introduced who repent and have Faith. Lastly, He has left two Covenants, viz. the Sacraments, in his Church, by which he conveys his Graces and Blessings to us. These, [Page 101] and more, are the wonderful Works of the infinite Goodness and Mercy of God; which when we reflect upon, we cannot but say with the Psalmist, What is Man, O Lord! that thou art mindful of him, &c. This I think sufficient, to shew how much the Credenda of the Christian Religion are for the Honour and Glory of God, the universal Happiness of Mankind, and the Good of every Man in particular.

          -

          2. The Agenda, or Precepts which a Christian ought to practice, are no less for the Honour and Glory of God, &c. That they far excel the Rules of all other Religions there can be no dispute. The Jews indeed have the Decalogue, or Ten Commandments, as well as we; But how strictly do they interpret them? And how far has Christ extended them? The Jews think if they are not Idolaters, or Blasphemers, if they observe the Sabbath by not doing any manner of Work, if they honour Father and Mother, if they do not Murther, Steal, commit Adultery, bear False Witness, or are not Covetous; if they observe the Ceremonies and Festivals which the Law prescribeth, and abstain from the several Meats it forbiddeth, then they think they have done their Duty, and that God is obliged to give them the promised Reward. But the Precepts of the Christian [Page 102] Religion extend yet farther, as we shall presently shew.

          -

          God forbid the Pagan Religion should any ways be compared to the Christian, which is so far from glorifying God, that the Honour which is only due to the Creator it giveth to the Creature, and teacheth Men to worship Idols, the Sun, Moon, and Stars, nay [for fear] the very Devils, and to sacrifice their very Children to them; it obligeth its Devotees to the utmost Cruelty to their own Bodies, under the Notion of Holiness, Merit; it allows, even prescribes the Impurity of Polygamy, and other Uncleanness: In a word, instead of bringing Men to that degree of Holiness, without which no Man shall see the Lord, it makes them Reprobates, and throws them into the last degree of Imperfection, condemning all Graces and Vertues whereby we over-rule our Passions as foolish and idle Notions, &c. But least, contrary to my purpose, I should make too great a digression in comparing the Christian Religion to all others, I shall return, and employ the rest of this Section in shewing, that the Christian Religion is not only above all others, but also that it brings a Man to Regeneration and that perfect Holiness, which is the end of his Creation.

          -

          [Page 103]If we consider the Precepts of Christianity as the Rules of Human Life, we shall find them the most accurately adapted to our Nature, as ever were made known to the World, no ways contradictory to our Reason, but tend to make mortal Man perfect, even as God is perfect: The greatest Libertines who do not live up to them, yet approve of them. By these Precepts we are taught, First, Our Duty to our Maker, to believe in him, to fear him, to love him above all things; to trust and depend entirely upon him, to do his Will with all submission; to worship him with pure Hearts, not with Sacrifices, for he eats not the Flesh of Bulls, or drinks the Blood of Goats; they instruct us how to call upon him, and with fervent Zeal and Understanding, and unwearied Constancy, to offer up our Petitions to him; to praise and glorifie his Holy Name for all the Benefits we and all Mankind have receiv'd from him since the Creation of the World. These Duties are founded upon the highest and most solid Reason; and all that believe there is a God must perform them: For whom shall we fear, but him that is Almighty? Whom shall we love, but infinite Goodness and Loving-kindness it self? Whom shall we confide in, but him who is able and willing to help us? To [Page 104] whom shall we submit, and upon whom shall we depend, but upon him who is infinitely wise? Whose Will shall we do, but his who is just and right? Shall we worship him with Sacrifices of Beasts, who is an eternal Spirit? Briefly, since on Earth we petition our Superiours, if we will obtain any Favours from them, and we pay our grateful Acknowledgments for them when received; infinitely more are we obliged upon all occasions to pray to that God, upon whom our being and well-being depends; and to offer up our Praise and Thanksgivings to him who hath bestow'd so many Benefits upon us. Thus our Duty to God has not only his Glory for its Object, but our own Good and Welfare also.

          -

          Our Duty to our Neighbour gives us the most incomparable Rules for Government, Society, and Friendship; for it aims at the good of all Men in general, and of every Man in particular; it requires from us Obedience to our Governours and Superiors, even when they unjustly use us, and persecute us; it teacheth us the greatest Mercy, Love, and Humanity, one to another, obliging us to forgive our bitterest Enemies, and to pray for our Slanderers and Tormenters; it will not permit us to render evil for evil, but on the contrary commands [Page 105] us to do good to those who treat us injuriously. There is no Friendship so sacred, no Justice so impartial, no Charity so great, no Meekness so exemplary, as that which our blessed Saviour has recommended to us; wicked Thoughts, much more wicked Deeds, are abhorr'd by his true and genuine Followers, who live in perfect peace and tranquility one with another.

          -

          Our Duty to our selves has the same Object as the two former: It commands us the lowest and most profound Humility, the greatest Meekness and Patience under our Sufferings and Reproaches; to be content in whatsoever State of Life it shall please God to call us; to have an unshaken Faith, unspotted Chastity, and to presevere to the last Moment of our Lives; to be temperate in Meats and Drinks, and all Recreations; to follow our Callings with diligence; it gives us a singular Modesty, Simplicity, Gravity, and Sincerity of Heart; it teacheth us to deny our selves, to despise worldly things, and hunger and thirst after Righteousness; to husband well the Talent God hath given us; to follow the things that are pure, honest, of good report, and praise-worthy; it commands nothing that is unaccountable, nothing [Page 106] that is base and unbecoming reasonable Creatures; all our Actions are moderated by it, we ought to be as innocent as Doves, but as wise as Serpents; we ought to be modest and humble, but not afraid to appear in the defence of Truth; we ought to do Justice, but not to be unmerciful; we ought to bear Injuries, but not to be sensless of them; we must be kind to all Men, but without any Pride or Affectation; and thus are all Christian Vertues moderated. If what has been said be well consider'd and digested, it will be evident, that the Christian Religion does bring us to the highest degree of Perfection that its possible Human Nature can attain to, and that it tends [infinitely beyond all others] to the Glory and Honour of God, the universal Happiness of Mankind, and the Good of every Man in particular, and consequently is the true Religion.

          -
          -
          -
          - [Page 107] +
          + +

          + 1.1.9. + SECT. IX. Of Promises and Rewards, of Woes and Punishments. +

          +

          HAving prov'd that the Christian Religion has the true Object of the right Religion, and that the + Credendaof it were as perfect as could be, and the + Agendaas Human Nature is capable of bearing; we come now to consider what Promises are made to them who live accordingly, and what Woes and Judgments are denounc'd against the Children of Disobedience. Our Corruption is so great, and our vicious Inclinations so strong, that without a certain belief of future Rewards and Punishments, it would be very difficult for us to walk in the most pleasant Paths of Religion: For how can we conceive a Man should extinguish his violent Passion for a darling Pleasure, had he not sure hopes (by thus mortifying himself to the World) of a more substantial Good, and of avoiding an everlasting Misery?

          +

          Whether we consider these Rewards in respect to God, or regard to our own Souls, + + [Page 108] + they are far more glorious and adapt than what any other Religion affords. What others have feigned to encourage Men to do good, is indeed not a little enticing, but yet it is directly contrary to the Nature of God, and our Souls; for instance: Their Notions of Metempsychosis, or the Transmigration of the Soul into another Body, more noble or ignoble; delightful charming Places; Riches; Plurality of Women, + &c.which can never agree with the Eternal Almighty God, neither with our reasonable Souls, they are Spirits which can never be satisfied with temporal things, they came from God, and naturally desire to return to him, no Pleasure can sufficiently content them, but the infinite Happiness of enjoying their Creator. 2. Our Bodies have their part in these Promises as well as our Souls: For is it not just, that the Body which has accompanied the Soul through many Trials and Afflictions, for the sake of God, should share in its Rewards also? Is it not reasonable, that the Body which has been depriv'd of so many Lusts and Pleasures, should, with the Soul, be Partaker of eternal Happiness? The Resurrection of the Body must therefore be a great Consolation to us; our Saviour proved it to the Jews, out of the Books of the Law and the Prophets, he laid the + + [Page 109] + Foundation of this Truth, and we are sure our Faith is not vain, since he is risen from the dead. To say, that the scatter'd Particles of our dissolv'd Bodies cannot be collected again, is an Objection so weak, that it deserves not an Answer; for certainly the Almighty Creator of Man out of nothing, cannot only restore him to his former State after his dissolution, but endue him also with a perfect Understanding, and a perpetual Vigour, + &c.We see then these Rewards are not such sensual Banquets as the Jews vulgarly believe; nor such a Fool's Paradise, a plurality of Women, as the + Turksexpect; nor the Wandrings of the Soul from one Body to another, as the Heathens dream; but it is an infinite Spiritual Happiness we are promised, the greatest our Heart can wish, or that a created Being is capable of, we shall enjoy the Beatific Vision, God will dwell in us, we shall praise him with joyful Hallelujahs for ever and ever; we shall be free from Hunger and Thirst, from all Doubtfulness of Thought, Sorrow, Pain, and Death; in short, we shall be perfectly happy, for we shall live in the Lord, and he in us. When we seriously consider this, we shall be ready to part with everything, even our Lives, for eternal Salvation; such perfection of Bliss will make all the + + [Page 110] + Righteous (with St. + Paul) most earnestly desirous to leave this World of Sin and Miseries, and to be dissolv'd to be with Christ; the Apostle experimentally knew what this Happiness was, when he thus explain'd it to the + Corinthians, Eye hath not seen, nor Ear heard, neither hath it entred into the Heart of Man to conceive, the things which God hath prepared for them that love him.We shall now briefly consider the Woes and Punishments.

          +

          As God hath promised such great and glorious Rewards to them that love him, and are obedient to his Commands, so he hath pronounced most terrible Woes and Judgments against them that act the contrary: Is it not reasonable to think, that God who is merciful to the Righteous, should be just to the Wicked and the Impenitent? And if the Rewards of the Good are inexpressible, must not the Punishments of those who die in their Sins be the utmost Misery? I should be too tedious if I repeated here all the Expressions used in Holy Scripture, to make us sensible of the miserable State of the Damned; I shall therefore make some Reflections on what has been said, and so conclude this Section.

          +

          + + [Page 111] + 1. The belief of these Woes and Torments deterreth us from committing Sin, and quickens us to Repentance and a holy Life: For no Man can hope for eternal Life, but by doing the Will of God; everlasting Flames must be his Portion, who dies without Repentance.

          +

          2. It breeds a dread and fear in us of the great and jealous God, a God that will not be mocked; it teacheth us to tremble at his Word, to consider his infinite Justice, and the fierceness of his Wrath.

          +

          3. We are hereby taught to put a true Value upon the Work of our Redemption, for if we believe not an Eternity of Torments, we can never sufficiently esteem the Ransom Christ paid for us; whereas he who reflects upon the Glories he had lost, and the infinite Misery he had deserv'd, cannot but be most thankful for so plenteous a Redemption.

          +

          The belief that God has laid up glorious Rewards for those that love him, is useful,

          +

          1. To wean our Affections and Desires from the Pleasures of this Life, to create in us a contempt of this World, and to teach us to prefer Heaven before all things.

          +

          + + [Page 112] + 2. It encourageth us to take up the Cross of Christ, and willingly and cheerfully to suffer all Afflictions for his Namesake, assuring us in the Words of the Apostle St. + Paul, That the Sufferings of this present time are not to be compared with the Glory that shall be reveal'd.

          -

          - 1.1.9. - SECT. IX. Of Promises and Rewards, of Woes and Punishments. -

          -

          HAving prov'd that the Christian Religion has the true Object of the right Religion, and that the Credenda of it were as perfect as could be, and the Agenda as Human Nature is capable of bearing; we come now to consider what Promises are made to them who live accordingly, and what Woes and Judgments are denounc'd against the Children of Disobedience. Our Corruption is so great, and our vicious Inclinations so strong, that without a certain belief of future Rewards and Punishments, it would be very difficult for us to walk in the most pleasant Paths of Religion: For how can we conceive a Man should extinguish his violent Passion for a darling Pleasure, had he not sure hopes (by thus mortifying himself to the World) of a more substantial Good, and of avoiding an everlasting Misery?

          -

          Whether we consider these Rewards in respect to God, or regard to our own Souls, [Page 108] they are far more glorious and adapt than what any other Religion affords. What others have feigned to encourage Men to do good, is indeed not a little enticing, but yet it is directly contrary to the Nature of God, and our Souls; for instance: Their Notions of Metempsychosis, or the Transmigration of the Soul into another Body, more noble or ignoble; delightful charming Places; Riches; Plurality of Women, &c. which can never agree with the Eternal Almighty God, neither with our reasonable Souls, they are Spirits which can never be satisfied with temporal things, they came from God, and naturally desire to return to him, no Pleasure can sufficiently content them, but the infinite Happiness of enjoying their Creator. 2. Our Bodies have their part in these Promises as well as our Souls: For is it not just, that the Body which has accompanied the Soul through many Trials and Afflictions, for the sake of God, should share in its Rewards also? Is it not reasonable, that the Body which has been depriv'd of so many Lusts and Pleasures, should, with the Soul, be Partaker of eternal Happiness? The Resurrection of the Body must therefore be a great Consolation to us; our Saviour proved it to the Jews, out of the Books of the Law and the Prophets, he laid the [Page 109] Foundation of this Truth, and we are sure our Faith is not vain, since he is risen from the dead. To say, that the scatter'd Particles of our dissolv'd Bodies cannot be collected again, is an Objection so weak, that it deserves not an Answer; for certainly the Almighty Creator of Man out of nothing, cannot only restore him to his former State after his dissolution, but endue him also with a perfect Understanding, and a perpetual Vigour, &c. We see then these Rewards are not such sensual Banquets as the Jews vulgarly believe; nor such a Fool's Paradise, a plurality of Women, as the Turks expect; nor the Wandrings of the Soul from one Body to another, as the Heathens dream; but it is an infinite Spiritual Happiness we are promised, the greatest our Heart can wish, or that a created Being is capable of, we shall enjoy the Beatific Vision, God will dwell in us, we shall praise him with joyful Hallelujahs for ever and ever; we shall be free from Hunger and Thirst, from all Doubtfulness of Thought, Sorrow, Pain, and Death; in short, we shall be perfectly happy, for we shall live in the Lord, and he in us. When we seriously consider this, we shall be ready to part with everything, even our Lives, for eternal Salvation; such perfection of Bliss will make all the [Page 110] Righteous (with St. Paul) most earnestly desirous to leave this World of Sin and Miseries, and to be dissolv'd to be with Christ; the Apostle experimentally knew what this Happiness was, when he thus explain'd it to the Corinthians, Eye hath not seen, nor Ear heard, neither hath it entred into the Heart of Man to conceive, the things which God hath prepared for them that love him. We shall now briefly consider the Woes and Punishments.

          -

          As God hath promised such great and glorious Rewards to them that love him, and are obedient to his Commands, so he hath pronounced most terrible Woes and Judgments against them that act the contrary: Is it not reasonable to think, that God who is merciful to the Righteous, should be just to the Wicked and the Impenitent? And if the Rewards of the Good are inexpressible, must not the Punishments of those who die in their Sins be the utmost Misery? I should be too tedious if I repeated here all the Expressions used in Holy Scripture, to make us sensible of the miserable State of the Damned; I shall therefore make some Reflections on what has been said, and so conclude this Section.

          -

          [Page 111]1. The belief of these Woes and Torments deterreth us from committing Sin, and quickens us to Repentance and a holy Life: For no Man can hope for eternal Life, but by doing the Will of God; everlasting Flames must be his Portion, who dies without Repentance.

          -

          2. It breeds a dread and fear in us of the great and jealous God, a God that will not be mocked; it teacheth us to tremble at his Word, to consider his infinite Justice, and the fierceness of his Wrath.

          -

          3. We are hereby taught to put a true Value upon the Work of our Redemption, for if we believe not an Eternity of Torments, we can never sufficiently esteem the Ransom Christ paid for us; whereas he who reflects upon the Glories he had lost, and the infinite Misery he had deserv'd, cannot but be most thankful for so plenteous a Redemption.

          -

          The belief that God has laid up glorious Rewards for those that love him, is useful,

          -

          1. To wean our Affections and Desires from the Pleasures of this Life, to create in us a contempt of this World, and to teach us to prefer Heaven before all things.

          -

          [Page 112]2. It encourageth us to take up the Cross of Christ, and willingly and cheerfully to suffer all Afflictions for his Namesake, assuring us in the Words of the Apostle St. Paul, That the Sufferings of this present time are not to be compared with the Glory that shall be reveal'd.

          -
          -
          -

          - 1.1.10. - SECT. X. Several other Proofs for the Christian Religion. -

          -

          MY Guide having thus proved the Truth of the Christian Religion by its Evidences and its Object, he gave me some other Arguments to confirm me, which are not of a little value. I shall contract them as much as I can.

          -

          1. As the Jews own that there was a Messias promised, so they cannot deny but that they crucified a Man whose Name was Jesus, in whom we find all that's foretold of the Messias in the Old Testament fulfilled; as, that he should be born of a Virgin, in the City of Bethlehem, of the Tribe [Page 113] of Judah, and of the Posterity of David; that he should begin to preach in Galilee, do many Miracles, be the Saviour not only of the Jews but the Gentiles also, that he should establish the Worship of one true God, and destroy that of Idols and false Gods; that he should be betray'd, and sold for Thirty Pieces of Silver, the Time, Manner, and Circumstances of his Sufferings and Death; the very parting his Garment, the Scoffs of the Multitude, his Behaviour, last Words, the exempting his Bones from being broken, his honourable Burial, his Resurrection, &c. All that was predicted and prefigur'd of old, was accomplish'd in him, so that undoubtedly this Jesus is the Christ, and his Religion came from God.

          -

          2. My Guide noted to me the extraordinary manner how these Prophecies were fulfilled; of which take two or three Examples: Is it not wonderful, that he who had so many Enemies, should be betrayed by one of his own Disciples; that he should be condemn'd to Death whom the Judge declared innocent; that he who had oftentimes escaped being stoned, should at last be crucified; and yet had he been guilty of what he was accused, by the Law of the Country, he ought to have been stoned; that he who was crucified (which [Page 114] was a Roman and not a Jewish Punishment) should be so honourably buried; that none of his Bones should be broken, tho' it was the Custom to break the Bones of the Crucified, and it was then practis'd upon the two Thieves? &c. These things are so surprising, that we cannot sufficiently admire and adore the infinite Wisdom of God, who in his Son Jesus has fulfilled whatsoever was foretold of the Messias.

          -

          3. The fulfilling of Christ's Prophecies against the Jews, their Temple and City: For in the time foretold by our Saviour, the Romans, under their Emperor Titus, did conquer the City, demolish'd the Temple, &c. and ever since that time the Jews have been dispers'd over the whole Earth, and never since have had any Power or Government.

          -

          4. The wonderful progress of the Apostles and their Successors, in propagating the Christian Religion. This Argument will be no advantage to the Mahometans, for their Opinions were propagated by other Methods. And here, 1. Let us consider the Author and Preachers of the Christian Religion. 2. The Religion it self. 3. The Manner of its propagation.

          -

          1. The Author of the Christian Religion was Jesus, the Son of a poor Virgin, [Page 115] and the reputed Son of a Carpenter, his Birth in a Stable in Bethlehem, his Education in Galilaea, his Sufferings, and ignominious Death on the Cross amongst Malefactors; these are greater Hindrances than Helps to the spreading of Christ's Doctrines; but notwithstanding so mightily grew the Word of Christ, and prevail'd, that it threw down all Superstition and false Religion; which it could never have done, had not the Power of Almighty God went along with it. The Preachers of the Gospel were not Princes of great Wealth and Authority, but poor Tradesmen; they were not Men of great Learning, educated in famous Universities, but mean obscure Galileans, Men of Peace and Humility, they were very unlikely to do any notable things, since they wanted worldly Wisdom and Power to gain them Reputation and Authority. This is the true Character of the Primitive Preachers of the Gospel. These Men therefore by their own Cunning and Strength, could never have been able to baffle the Wisdom of the Greeks, the Power of the Romans, the Malice of the Jews, and the Obstinacy of Idolaters; we may as easily believe that a Sheep could worry a hundred ravenous Wolves, as that these Men should have prevail'd against so many Obstacles of Men [Page 116] and Devils, and persuaded the World to forsake their old Way of Worship, and to believe in Christ crucified: We must then conclude, that since they have done all this, the Omnipotent God assisted them; it must necessarily be an infinite Power, that by such weak obscure Men could bring such mighty Things to pass.

          -

          2. As to the Religion it self, altho' as we have already prov'd, it is the most excellent and perfect of all, yet it had several Articles of Faith, and Rules of Practice, that were as so many Stumbling-blocks to the Heathen; among the former, is the Creation of the World, which surely was strange Doctrine to them who believ'd, Ex nihilo nihil fit, i. e. Out of nothing can be made nothing; they that had hitherto believed there were many Gods, could not easily be persuaded there is but one. The Doctrines of the Trinity in Unity, and the Unity in Trinity, and of the Resurrection of Bodies, seem'd very absurd at Rome and Athens; and yet all these Doctrines as strange and disagreeable as they appear'd, were received in these places, which could never have been, had not God's miraculous Providence given such wonderful Success: And had not the same Power attended the Preaching the Rules of Practice, the corrupt World had [Page 117] never receiv'd them; for the Gospel commands us to deny all Ungodliness, and to live righteously, justly, and soberly; it forbids not only evil Actions, but evil Thoughts also; it is so far from permitting us to do Injuries, that it will not allow us Vengeance for those offer'd to us; not only Adultery, but even impure Imaginations are forbidden by it, &c. But it will seem yet more strange, if we consider,

          -

          3. The Manner of the first propagation of the Gospel: It owes not its Success to the Eloquence or Rhetorick of the Apostles, they were illiterate ignorant Men, and understood no more of School-Learning, than one born blind does of Colours; their Birth and Fortune were mean and obscure, they never assisted in Senates, or in the Councils of Princes; they were not great Lawyers, able to defend any Cause; in short, they had no bright Qualifications to recommend them to the Princes of the World; under these heavy Disadvantages they propagated the Christian Religion to a wicked, perverse, and powerful Generation. St. Paul indeed was a Learned Man, and had all the Benefits of a Generous Education, nevertheless he tells us, that he determin'd to know nothing but Jesus Christ and him crucified; and that neither his [Page 118] speech, nor his preaching, was with the enticing words of man's wisdom. So that the Success of the Christian Religion is still owing to the Power of God alone.

          -

          War, and the Arm of Flesh, by which Mahomet propagated his Opinions, had no share in the advancement of the Gospel; the Jew nor the Gentile need not be afraid of the Sword of the Apostles, for they were forbidden all Violence and Cruelty, their Master did not send them out as Beasts of Prey, but like Sheep in the midst of Wolves, he was the Master of Peace, and they his Servants, and therefore they came not to denounce War, but to bring Peace and Glad-Tidings, and to persuade the Soldier to sheath his Sword: Princes and States, instead of protecting them, use them cruelly, and persecuted them from City to City, and yet they had no other Armour but Faith in Jesus Christ, nor any Sword but that of the Word of God, and with these they overcame the Nations, and brought them under the Obedience of the Gospel. The continual Sufferings, Tribulations, Afflictions, and Persecutions, which the Apostles and their Proselytes were exposed to, one would think should very much hinder the spreading of the Doctrine they preach'd; Prayers and Tears were the only Weapons they used, and yet [Page 119] the Blood of the Martyrs was that fruitful Seed of the Church, so that Thousands daily embrac'd Christianity. This wonderful Progress of it my Guide laid before me, as one Argument, that it is the only true Religion: He urged many more than what I have mention'd, as the Resurrection and Ascension of Christ, his sending the Holy Ghost to his Apostles, the wonderful Gifts they receiv'd by it, of speaking all Languages; working Miracles, &c. But I need not mention any more, being convinc'd that every reasonable Man (if he considereth what has been said) must confess, that the Christian Religion excels all others in its Evidences, Object, Matters of Faith, Precepts, Rewards and Punishments, and that it comes from God, and is the only true Religion.

          -

          I shall, in the last place, proceed to tell you the Objections I brought against the Christian Religion, and the Answers my good Guide made to them.

          -
          -
          -
          - [Page 120] +
          +

          + 1.1.10. + SECT. X. Several other Proofs for the Christian Religion. +

          +

          MY Guide having thus proved the Truth of the Christian Religion by its Evidences and its Object, he gave me some other Arguments to confirm me, which are not of a little value. I shall contract them as much as I can.

          +

          1. As the Jews own that there was a Messias promised, so they cannot deny but that they crucified a Man whose Name was + Jesus,in whom we find all that's foretold of the Messias in the Old Testament fulfilled; as, that he should be born of a Virgin, in the City of + Bethlehem,of the Tribe + + [Page 113] + of + Judah,and of the Posterity of + David; that he should begin to preach in + Galilee,do many Miracles, be the Saviour not only of the Jews but the Gentiles also, that he should establish the Worship of one true God, and destroy that of Idols and false Gods; that he should be betray'd, and sold for Thirty Pieces of Silver, the Time, Manner, and Circumstances of his Sufferings and Death; the very parting his Garment, the Scoffs of the Multitude, his Behaviour, last Words, the exempting his Bones from being broken, his honourable Burial, his Resurrection, + &c.All that was predicted and prefigur'd of old, was accomplish'd in him, so that undoubtedly this Jesus is the Christ, and his Religion came from God.

          +

          2. My Guide noted to me the extraordinary manner how these Prophecies were fulfilled; of which take two or three Examples: Is it not wonderful, that he who had so many Enemies, should be betrayed by one of his own Disciples; that he should be condemn'd to Death whom the Judge declared innocent; that he who had oftentimes escaped being stoned, should at last be crucified; and yet had he been guilty of what he was accused, by the Law of the Country, he ought to have been stoned; that he who was crucified (which + + [Page 114] + was a + Romanand not a + JewishPunishment) should be so honourably buried; that none of his Bones should be broken, tho' it was the Custom to break the Bones of the Crucified, and it was then practis'd upon the two Thieves? + &c.These things are so surprising, that we cannot sufficiently admire and adore the infinite Wisdom of God, who in his Son Jesus has fulfilled whatsoever was foretold of the Messias.

          +

          3. The fulfilling of Christ's Prophecies against the Jews, their Temple and City: For in the time foretold by our Saviour, the + Romans,under their Emperor + Titus,did conquer the City, demolish'd the Temple, + &c.and ever since that time the Jews have been dispers'd over the whole Earth, and never since have had any Power or Government.

          +

          4. The wonderful progress of the Apostles and their Successors, in propagating the Christian Religion. This Argument will be no advantage to the + Mahometans,for their Opinions were propagated by other Methods. And here, 1. Let us consider the Author and Preachers of the Christian Religion. 2. The Religion it self. 3. The Manner of its propagation.

          +

          1. The Author of the Christian Religion was + Jesus,the Son of a poor Virgin, + + [Page 115] + and the reputed Son of a Carpenter, his Birth in a Stable in + Bethlehem,his Education in + Galilaea,his Sufferings, and ignominious Death on the Cross amongst Malefactors; these are greater Hindrances than Helps to the spreading of Christ's Doctrines; but notwithstanding so mightily grew the Word of Christ, and prevail'd, that it threw down all Superstition and false Religion; which it could never have done, had not the Power of Almighty God went along with it. The Preachers of the Gospel were not Princes of great Wealth and Authority, but poor Tradesmen; they were not Men of great Learning, educated in famous Universities, but mean obscure + Galileans,Men of Peace and Humility, they were very unlikely to do any notable things, since they wanted worldly Wisdom and Power to gain them Reputation and Authority. This is the true Character of the Primitive Preachers of the Gospel. These Men therefore by their own Cunning and Strength, could never have been able to baffle the Wisdom of the + Greeks,the Power of the + Romans,the Malice of the + Jews,and the Obstinacy of + Idolaters; we may as easily believe that a Sheep could worry a hundred ravenous Wolves, as that these Men should have prevail'd against so many Obstacles of Men + + [Page 116] + and Devils, and persuaded the World to forsake their old Way of Worship, and to believe in Christ crucified: We must then conclude, that since they have done all this, the Omnipotent God assisted them; it must necessarily be an infinite Power, that by such weak obscure Men could bring such mighty Things to pass.

          +

          2. As to the Religion it self, altho' as we have already prov'd, it is the most excellent and perfect of all, yet it had several Articles of Faith, and Rules of Practice, that were as so many Stumbling-blocks to the Heathen; among the former, is the Creation of the World, which surely was strange Doctrine to them who believ'd, + Ex nihilo nihil fit,i. e. Out of nothing can be made nothing; they that had hitherto believed there were many Gods, could not easily be persuaded there is but one. The Doctrines of the Trinity in Unity, and the Unity in Trinity, and of the Resurrection of Bodies, seem'd very absurd at + Romeand + Athens; and yet all these Doctrines as strange and disagreeable as they appear'd, were received in these places, which could never have been, had not God's miraculous Providence given such wonderful Success: And had not the same Power attended the Preaching the Rules of Practice, the corrupt World had + + [Page 117] + never receiv'd them; for the Gospel commands us to deny all Ungodliness, and to live righteously, justly, and soberly; it forbids not only evil Actions, but evil Thoughts also; it is so far from permitting us to do Injuries, that it will not allow us Vengeance for those offer'd to us; not only Adultery, but even impure Imaginations are forbidden by it, + &c.But it will seem yet more strange, if we consider,

          +

          3. The Manner of the first propagation of the Gospel: It owes not its Success to the Eloquence or Rhetorick of the Apostles, they were illiterate ignorant Men, and understood no more of School-Learning, than one born blind does of Colours; their Birth and Fortune were mean and obscure, they never assisted in Senates, or in the Councils of Princes; they were not great Lawyers, able to defend any Cause; in short, they had no bright Qualifications to recommend them to the Princes of the World; under these heavy Disadvantages they propagated the Christian Religion to a wicked, perverse, and powerful Generation. St. + Paulindeed was a Learned Man, and had all the Benefits of a Generous Education, nevertheless he tells us, that + he determin'd to know nothing but Jesus Christ and him crucified; and + that neither his + + [Page 118] + speech, nor his preaching, was with the enticing words of man's wisdom.So that the Success of the Christian Religion is still owing to the Power of God alone.

          +

          War, and the Arm of Flesh, by which + Mahometpropagated his Opinions, had no share in the advancement of the Gospel; the Jew nor the Gentile need not be afraid of the Sword of the Apostles, for they were forbidden all Violence and Cruelty, their Master did not send them out as Beasts of Prey, but like Sheep in the midst of Wolves, he was the Master of Peace, and they his Servants, and therefore they came not to denounce War, but to bring Peace and Glad-Tidings, and to persuade the Soldier to sheath his Sword: Princes and States, instead of protecting them, use them cruelly, and persecuted them from City to City, and yet they had no other Armour but Faith in Jesus Christ, nor any Sword but that of the Word of God, and with these they overcame the Nations, and brought them under the Obedience of the Gospel. The continual Sufferings, Tribulations, Afflictions, and Persecutions, which the Apostles and their Proselytes were exposed to, one would think should very much hinder the spreading of the Doctrine they preach'd; Prayers and Tears were the only Weapons they used, and yet + + [Page 119] + the Blood of the Martyrs was that fruitful Seed of the Church, so that Thousands daily embrac'd Christianity. This wonderful Progress of it my Guide laid before me, as one Argument, that it is the only true Religion: He urged many more than what I have mention'd, as the Resurrection and Ascension of Christ, his sending the Holy Ghost to his Apostles, the wonderful Gifts they receiv'd by it, of speaking all Languages; working Miracles, + &c.But I need not mention any more, being convinc'd that every reasonable Man (if he considereth what has been said) must confess, that the Christian Religion excels all others in its Evidences, Object, Matters of Faith, Precepts, Rewards and Punishments, and that it comes from God, and is the only true Religion.

          +

          I shall, in the last place, proceed to tell you the Objections I brought against the Christian Religion, and the Answers my good Guide made to them.

          -

          - 1.1.11. - SECT. XI. The Objections I made against the Christian Religion, with their Solutions. -

          -

          THE Arguments I brought against the Existence of a God, his Attributes, and the Necessity of a reveal'd Religion were so weak, that they are not worth mentioning; they were only the common Opinions of my Country-men, and my Guide answer'd them so clearly that I could make no manner of Reply: So that the first Objection that seem'd to have any force was this:

          -

          Object. 1. How can I now be certain, that what the Evangelists and Apostles assert is Truth; for they might impose upon us, and write things which never were perform'd.

          -

          Answer. To this my Guide answerd: 1. That he suppos'd the Divine Writers were able to tell us the Truth, and to give us a true and perfect History of the Life and Death of the Blessed JESUS. 2. That they were very willing to do so. No [Page 121] Man can doubt that they were able to speak the truth; for they did not write the History of Things which happen'd in Ages past, and long before they were born, or of what was done in remote Parts of the World: But the things they deliver down to us they saw with their own Eyes, heard with their own Ears, and felt with their own Hands, &c. as the Apostle St. John observes. Most of these Writers were constant Attendants on our Saviour, from his first preaching to the end of his Life; so that if they publish'd any Untruths, we must attribute them rather to their Designs and Intentions to impose upon us, than their Ignorance: But by the following Considerations it will appear, they were willing as well as able to tell us the naked Truth.

          -

          1. It cannot be imagin'd they could forge the History of the Life of Christ; How could poor Fisher-men, ignorant Mechanicks, Men without Learning, contrive such a Fiction as should in all respects so exactly agree?

          -

          2. Supposing they had been cunning Sophisters, and subtle enough to invent such a History, could they have the Face to undertake such a Design, and impose such a Forgery on the World, when there were multitudes of living Witnesses (and [Page 122] those their implacable Enemies) to contradict them? If these Writers had been found Liars, they would soon have been detected and carried before the Magistrate, and punish'd according to their Deserts; besides, it was the Interest and Resolution of those Magistrates to hinder the propagation of that Doctrine, whose Author they had with the utmost Malice and Aversion persecuted even unto Death.

          -

          3. These Writers were godly, righteous, and sober Men; they have confess'd their own Faults publickly which before were unknown to us, as their slowness in believing, their Disputes about preheminence, their leaving and forsaking their Lord and Master, &c. and consequently they cannot be thought guilty of this wicked design.

          -

          4. And lastly, For what end should they thus delude us? What advantage could they expect by so doing? Not Honour and Glory, for they were continually revil'd and derided as Fools and Mad-men; not Riches, or any other Temporal Benefit, for the Gospel they preach'd, taught them to renounce all and follow Christ, and accordingly their Reputation, Goods, and Lives, were daily in danger, they were hurried from one place to another, as Rebels and Blasphemers, they were persecuted [Page 123] and tormented, and at last suffer'd the cruellest Deaths that Malice could invent. Impostors would never have submitted to such Trials. Is it possible for Men joyfully, and with alacrity to undergo all manner of Racks and Tortures for the sake of a Religion they knew to be false, especially when they might have been crown'd with Honours and Preferments had they deny'd it? These things well consider'd, we cannot but believe the Divine Writers were true and faithful Historians.

          -

          Object. 2. How can I be sure that the Books we now have of the New Testament, are the same the Evangelists and the Apostles penn'd, and that in Succession of Time they have not been changed and altered?

          -

          Answ. 1. He answer'd me, That the vast Numbers of these Books which have been dispers'd thro' the whole World, and translated almost into all Languages, their still bearing the Names of the same Authors, and the agreement of the different Versions, plainly prove, they have been always the same; neither can it be conceiv'd that distant Nations that scarce ever had any Commerce or Correspondence with each other, should all conspire in the same Cheat, and alter the Holy Writings.

          -

          [Page 124]2. Since there are such Divisions, and so many Sects amongst the Christians, had either of them added or diminish'd any thing in favour of their own Opinions, the rest would have done the like; but it appears thro' all Ages the Bible has been appeal'd to by all Parties. This satisfied me, that the Holy Scripture is now the same as was generally given to us.

          -

          Object. 3. I objected against the Miracles of the Christian Religion, as not sufficient to denominate it the true Religion; for the Jewish, and some of the Pagan Religions, have been establish'd by Miracles; so that were Miracles sufficient, all these Religions would be true; which is contrary to what has elsewhere been asserted.

          -

          Answ. 1. Miracles are not alone a sufficient Proof of the true Religion, but only a Confirmation of it (as we have before observ'd); if therefore they are not agreeable to the Doctrines and Precepts of the true Religion they will be of very little value.

          -

          2. The Wonders done by the Pagans have not the three Conditions of a true Miracle; viz. 1. He that does the Miracle must know it, and be willing to do it. 2. It must exceed all Art and Natural Power. 3. It must be certainly perform'd and come to pass. But the Wonders these [Page 125] Pagan Prophets are reported to have done, was only the foretelling the Calamities that should befal their Country; their Predictions did not exceed the Knowledge of Natural Philosophers, they only told you of the probability of Thunders, Lightnings, Earthquakes, and other Effects of Natural Causes. Lastly, There is no certainty that these things happened according to the Times they mention'd; for the Jarhabadiond, or the Pagans Book of their Law, in which these Wonders are recorded, is so carefully kept by their Priests, that no Man else is suffer'd to read it, if he were able. These Wonders therefore of the Pagans wanting the three necessary Conditions, cannot properly be called Miracles; but those done by our Saviour I have abundantly proved to have these three Conditions, and consequently were true Miracles.

          -

          Object. 4. If you will not believe the Wonders or Miracles that were done by the Pagans, at least you will give Credit to what I my self have seen, viz. That our God appears in a bodily visible Shape in our Temple; for instance, if he be angry with us, he appears in the form of a Lion; but if well pleased, in the shape of a Bull or a Ram; in a few Hours sometimes he changes his Shape, and in the [Page 126] same Day he is seen angry and pleas'd by all that are in the Temple.

          -

          Answ. 1. It is beneath the Majesty of the Supreme Being to appear, and that frequently, in the shape of such wild and ravenous Creatures, as a Lion, &c.

          -

          2. This seems rather to be a Cheat of the Priests, for they change the Scene and shut up the place, whilst one Beast is led back, and another brought from his Den to be shewn to the People. 2. They will not suffer any of the Congregation to come near it, but if it were the Almighty God that thus changes himself, he would not do it privately, but publickly before all the People. So that before a Man can believe this, he must see a Cloud of Miracles to confirm it.

          -

          Object. 5. I replied: For the same Reason I may deny the Resurrection of Christ; for if he really rose from the Dead, why did he not appear to his Enemies? But since he only was seen by his Disciples, I may, with the Jews say, that they came by Night and stole him away, and then gave out that he was risen from the dead. So that this Miracle wants other Miracles to confirm it.

          -

          Answ. 1. The Apostles did many Miracles in Confirmation of it; for when they raised the Dead, or cured the Sick, &c. it [Page 127] was always in the Name of Jesus Christ, whom God hath raised from the Dead.

          -

          Answ. 2. We may as well ask why God did not translate the Enemies of Christ into Heaven, and shew him sitting at his Righthand; for I am confident, had the Jews seen him after his Resurrection, they would have said, as upon another occasion, it is a Spirit, an Apparition, or something like it: For if they believ'd not the innumerable Miracles that Christ did before his Crucifixion, they would never have been convinc'd that he was the Messias, tho' they had seen him after his Resurrection.

          -

          Answ. 3. That Assertion of the stupid Jews, That his Disciples took away his Body, will appear most absurd, if we consider the following Circumstances of his Death and Resurrection; the Jews themselves deny not Christ's Death and Burial, and that his Sepulchre was strongly guarded by Soldiers; but they say, whilst these Soldiers slept, his Disciples came and stole him away: But we must think it impossible for them to attempt so bold an Action, for when our Saviour was betray'd, his Disciples were struck with such fear, that they all ran away, and left their Lord in the hands of his Murtherers; even St. Peter, who was the most forward Zealot of them all, and said, Tho' all should be offended yet [Page 128] will not I, tho' I should die with thee, yet I will not deny thee in any wise: Nevertheless fear made St. Peter fly, and thrice deny his Master. But supposing the Disciples recovered from their fear and surprize, and that they couragiously attempted to take away his Body, how can we imagine the whole Company of Soldiers slept at the same time, without setting one vigilant Centinel? But yet granting they did all sleep together, how was it possible the Disciples should know at what Hour the Soldiers were all asleep? Let us suppose they knew this also, how could they roll away the great Stone, enter into the Sepulchre, and take away the Body, &c. without making noise enough to awake one Soldier? But again, supposing hitherto they did all softly and secretly, yet they must do every thing hastily for fear of being apprehended; but on the contrary, there was no Disorder, no Confusion, the Grave-Cloaths in which the precious Body was wrapp'd, were decently folded up, and laid in one place, and the Napkin that was about his Head in another; which shews it was done with a Presence of Mind, and deliberately. Granting still, that the Disciples did carry away the Body, why did not the Jews accuse them before the Magistrates, who certainly would have condemn'd [Page 129] them to Death, could it have been prov'd against them? And supposing the Soldiers had slept whilst the Body was stollen, why did not these Soldiers suffer Death, according to the Laws of both Jews and Romans? Lastly, The Assertion of the Jews plainly contradicts it self; for if the Soldiers were awake, why did they not hinder the Disciples from taking away the Body? But if they were asleep, how can they tell which way it was taken, or who did it? Thus you may see the Stupidity, Partiality, and Unbelief of the Jews, who give Credit to the Miracles of Moses, and the Prophets, for which they had only History and Tradition; and yet would not believe the Miracles of Jesus Christ of which they every Day were Eye-witnesses.

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          Object. 6. 'Tis probable that the Devil can do such Miracles as Christ did, how then shall I certainly know, whether Christ did them by the Power of God, or of the Devil?

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          Answ. 'Tis true indeed, that we do not well know how far the Power of Satan extends; but this we are certain of, if he could work all the Miracles that Christ did, he could not do them for the same end, viz. for confirming the true Religion, which wholly destroys the Empire of the Devil, and commands nothing but what [Page 130] is for the Glory of God, and the Good of Mankind; the Devil is too great an Enemy of both, to do the least thing for the honour or good of either: If then we suppose the Devil can work any great Miracles, those of the Pagan Religion must be attributed to him; for that Religion is far more agreeable to the Nature of the Devil, than to the Attributes of our Almighty Creator, as may appear by its Precepts, commanding the Sacrifice of Infants, the Worship of the Sun, Moon, and Stars, and even of the Devil himself, and many other Absurdities, contrary to the very Essence of a God.

          -

          Object. 7. Christ did acknowledge the Miracles of Moses, as wrought by the Power of God, why then did he abolish his Religion and Law?

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          Answ. We grant that Christ did acknowledge the Miracles of Moses, and therefore he did not pretend to condemn the Law; for he assures us, he came not to destroy the Law, but to fulfil it: So that he only abrogated those Rites and Ceremonies which were not needful for the future: The very Covenant God made with the Jews proves, that the time would come that they should be abolish'd; and he did not condemn them as false and contrary to the Nature of God, but only as [Page 131] imperfect, and wanting that full accomplishment which came by Jesus Christ, who has taught us not to worship God with Sacrifices, Incense, Burnt-offerings, &c. but in Spirit and in Truth.

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          Object. 8. Why has not Christ left to his Church a continual Power of working Miracles?

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          Answ. We are not to be too busie in enquiring into the Secrets of the Almighty; 'tis sufficient for us that it is his Will; we ought to be satisfy'd and thankful that he shew'd his Omnipotency in confirming that Holy Religion he was pleas'd to reveal; but since the time of its Infancy is past, and the Church is so propagated and establish'd, God needs not do any more Miracles, for the Gates of Hell shall not prevail against it.

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          These were the chief Arguments which I brought against the Miracles of the Christian Religion, to which having receiv'd satisfactory Answers; in the next place I opposed the Great Work of Redemption, and asked first,

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          Object. 9. Since God had determin'd to redeem Mankind from their Sins by the Sufferings of his only Son, why did he not send him sooner into the World, or rather immediately after the Fall of Adam that those who lived between Adam and Christ [Page 132] might have been Partakers of this Deliverance and Salvation?

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          Answ. 1. Supposing you should ask why God did not create the World sooner? And neither I nor any else can give you a Reason; this does not destroy the Evidence of the Creation: So if I am not able to assign the Cause why God did not send his Son earlier into the World, this does not invalidate the Efficacy of our Redemption; all that can be said to it is, that the infinite Wisdom of God made choice of this fulness of time, and thought it more convenient than any other.

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          Answ. 2. Tho' Jesus Christ came into the World some Thousands of Years after the Sin of Adam, yet those that died before his Nativity, were Partakers of the Benefits of his Redemption as well as we, provided they lived according to the Knowledge God had given them.

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          Object. 10. Could not God have deliver'd us from our Sins by any other way, than by the Death of his only Son?

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          Answ. 1. Nothing less it seems could satisfie his Justice; for we had offended an infinite God, and consequently our Sins were of infinite magnitude, so that nothing could make an infinite Attonement, but a Sacrifice of infinite Value, even his only Son Jesus.

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          [Page 133]Answ. 2. Had there been other means to satisfie our angry God, and he had accepted one way, you would have said why is God pleas'd this way rather than another; so that if this Method of arguing be allow'd, God would be oblig'd to act according to every Man's Humour and foolish Capricio's.

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          Answ. 3. You may as well ask, why God did not create Men as perfect as the blessed Angels, and free from Sin; for this he could do, if his infinite Wisdom had thought fit, and then we should not have stood in need of a Redeemer.

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          Answ. 4. The All-knowing God has taken such Methods as he thought proper to manifest his Justice, Goodness, Mercy, &c. but his Ways are incomprehensible; so that we are obliged submissively to admire his infallible Government, who desires not the Death of sinful Man, but rather that he should turn from his Wickedness and live. Must we not pay as great Duty and Deference to the King of Kings, as to our earthly Sovereign? Shall a poor ignorant Subject condemn his Prince, who has always approv'd himself a tender Father of his Country? Shall he, I say, censure the Actions of his Governour, because he cannot conceive the Political Reasons for them? As for instance, How many Subjects [Page 134] of France condemn'd the French King for concluding the Peace at Reswyck; they knew indeed he was an ambitious Prince, and thought he would never make a Peace, if he had not a prospect of some great advantage by it, yet they condemn'd him, because they could not imagine the Reason for his so doing, which he has now told the World, was to acquire the Crown of Spain for his Grandson. If then a Subject ought to be obedient to, and not to criticize upon his Governours, tho' he understands not the secret Springs of State; much more ought we humbly to submit to God, tho' his ways are past finding out.

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          Object. 11. Christ could not pay that infinite Satisfaction which you say the Sin of Adam requir'd; because as God he could not suffer, much less could he die; and as Man he was mortal, and therefore his Sufferings and Death were not a sufficient Ransom alone to satisfie the infinite Justice of God, and attone for the Sins of all Mankind.

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          Answ. 1. The meritorius Death and Passion of Christ might be doubly satisfactory, 1. In regard to God's Holy Will, which requir'd nothing more for the deliverance of us all, but has been fully appeas'd by that Victim only; God sure might declare which way he would be satisfied; and if [Page 135] in the Old Testament the Sacrifices of Beasts were sufficient to expiate the Crimes of particular Offenders, much more can the Sacrifices of the Son of God attone for the Sins of the whole World. 2. In regard to the Dignity of Christ's Person, who is God above all, blessed for ever; for tho' he suffer'd only in his Manhood, yet because that Human Nature was hypostatically joyned to the Godhead, we may affirm, that the everlasting Son of God suffer'd all that the Humanity of Christ endured for us.

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          Answ. 2. Considering Christ as a Man, his Person so infinitely excell'd all others, that the Sacrifice of it was an infinite Attonement for our Sins. He was conceiv'd by the Holy Ghost, made Man in the highest perfection, call'd the Son of God, and predestinated by the Father to be our Redeemer. To this let us joyn the Power he had to work Miracles, and the Miracles likewise the Father did to shew he was his beloved Son in whom he was well pleased, and then we shall confess his Person was most excellent, even beyond expression, and must give the greatest value to his Sufferings; for if the Captivity of a Prince be sufficient to ransom all his Subjects, much more may the Death of Christ attone for the Sins of all Mankind.

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          Object. 12. God could never satisfie his own Justice by giving his Son for our Redemption, for he then would satisfie himself by himself, which is as absurd as for a Creditor to pay himself out of his own Money.

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          Answ. 1. If this be granted, not only the Efficacy of all the Sacrifices that ever were offer'd must be destroy'd, but even the Worship of God would cease; for we cannot offer any thing but what entirely depends upon him.

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          [Page 136]Answ. 2. We must consider, that in the great Works of our Creation and Redemption, God acted not only by one of his Attributes, but by the Harmony of them all. As for example: Supposing there had been a Man so excellently perfect, and so little depending upon God, that he could have paid the infinite Ransom for all Mankind, 'tis true God by accepting him would have acted agreeable to his Justice, but not to his Mercy, Goodness, &c. for God would not have shewn his Mercy by accepting a Sacrifice proportionable to the Transgression; but now he has shewn his Love, Goodness, and Mercy to us by giving his own Son to be a Propitiation for us, as he has satisfied his Justice by Christ's Sufferings and violent Death.

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          Object. 13. To whom then was the Price of our Redemption paid?

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          Answ. To God the Father, whose eternal Wrath we had deserved, by sinning against his infinite Majesty.

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          Object. 14. But God the Father gave us the Redeemer.

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          Answ. Yes: But tho' God sent him into the World, yet it was necessary he should suffer and die for our Redemption; and as this great Work was God's gracious and willing acceptance of his Sufferings, so there was something particularly for the Man Christ Jesus to do for us, viz. That he who could have commanded more than twelve Legions of Angels, should meekly submit and offer himself a Sacrifice for the Sins of the whole World; this inestimable Offering God was well pleas'd to accept, and to blot out all our Offences for the sake of it. And thus the great Work of Redemption was finished.

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          Object. 15. If the sacrificing of Children by the Pagans, seems so very unnatural, surely the Death [Page 137] and Passion of Christ shew much more Cruelty; it is harder therefore for me to believe, that God should require the Sacrifice of his only Son, than of some thousands of Infants.

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          Answ. We will not positively affirm, that the sacrificing of Children is always unjust and cruel, for if there be any Cruelty in so doing, it is against the very Being of a God; an Example of which we have seen in Abraham, who would never so cheerfully have attempted to sacrifice his Son Isaac, had he thought it contrary to the Attributes of God: And as to the Sacrifice of the Son of God, the Father did not act against his Justice by accepting it: For the better understanding of which let us consider, 1. That Injustice is a voluntary depriving another of what we are neither willing nor able to make restitution; so then God was neither unjust nor cruel, by giving his Son once to die for us, since he the third Day after rais'd him from the Dead, and gave him a Life far more glorious than that he had before; God has amply rewarded the Sufferings of his Son's Human Nature, by taking him into Heaven, and placing him at his own Right-hand for evermore. 2. Christ offer'd his Life as a Ransom for us, and to be a Mediator between God and Man, so there could be no Injustice or Cruelty in the Father's accepting what the Son voluntarily offer'd; on the contrary, had not God accepted the full Satisfaction which his Son offer'd, we should have more pretence to charge him with Cruelty and Injustice; for we must condemn that Creditor as cruel and unjust, who will not accept the Money his Debtor is not able to pay when it is offer'd to him by some other charitable and generous Man.

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          Object. 16. Why did God require the Scacrifice [Page 138] of his only Son, when he had forbidded the Jews to offer Human Sacrifices?

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          Answ. 1. When God commanded the Jews not to sacrifice their Children, he did not eternally oblige himself never to require (upon the most extraordinary occasion especially) any such Sacrifice; as we noted before in the Example of Isaac.

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          Answ. 2. God did not command the Jews to crucifie Jesus Christ, he only permitted him to fall into the hands of malicious and sinful Men, and Christ, like a Lamb dumb before his Shearers, open'd not his Mouth against his Murtherers; but tho' the Jews thro' Malice and Envy condemn'd our Saviour, nevertheless we may readily believe, that God the Father accepted his Death as an expiatory Sacrifice for the Sins of the whole World.

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          Object. 17. But the Sin of Adam and his depraved Posterity, is only a Disobedience to God's Commands, so that Christ by his perfect Obedience might attone for these Transgressions, and therefore it was not absolutely necessary he should suffer and die for our Redemption.

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          Answ. 1. Supposing God could have taken an easier way for our Deliverance, must we condemn him because he took this? Christ with a Word could cure all Diseases, shall he then that is born blind murmur against him for putting Clay and Spittle upon his Eyes, and sending him to wash in the Pool of Siloam?

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          Answ. 2. He that thinks the Sin of Adam was Disobedience only, is mistaken; for his Sin was threefold: 1. He was guilty of Infidelity, because he believ'd the Serpent rather than God. 2. Of Ambition, when he thought to be like God. 3. Of Disobedience, in eating the forbidden Fruit.

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          Answ. 3. Lastly, He is mistaken also, who thinks the sinless Life of Christ was the complete [Page 139] and necessary Satisfaction for the complicated Sin of Adam; the Satisfaction chiefly answereth the Penalty God Almighty threaten'd Adam with; which Punishment was Death, and Christ has obtain'd our Pardon by laying down his Life for us.

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          Object. 18. Adam was threatned with Death, by which I understand eternal Death: But has Christ suffered eternal Death?

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          Answ. Christ did not suffer the eternal Punishment we deserved, but his Agony and Bloody Passion were most severe and painful, his Death cursed, and he perfectly innocent; so that altho' we have deserv'd everlasting Death, yet God was pleas'd to accept the Sufferings which our Saviour for our sakes willingly submitted to; this Sacrifice has made an Atonement for our Sins, and we are again receiv'd into God's Favour, so that Christ may properly be said to have died, 〈 in non-Latin alphabet 〉, that is for us.

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          Object. 19. It is strange to me that Christ, who as a Man was adorn'd with all Vertues in perfection, and who voluntarily offer'd himself to die for us, should not bear his Sufferings with as much Joy and Courage as many of the Martyrs are reported to do; but he said his Soul was troubled even unto Death, his Anguish was so great that he sweat Drops of Blood, and prayed three times to his Father, that this Cup might pass away; and lastly, upon the Cross he cry'd out, saying, My God, my God, why hast thou forsaken me?

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          Answ. 1. We need not take for granted all that is contain'd in the Books of Martyrs, some things therein perhaps were written purposely to encourage the Christians in Times of Persecution, and to exhort them to imitate the Vertue and Constancy of these Martyrs.

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          [Page 140]Answ. 2. These Martyrs exerted their Courage, and subdued their Passions in public, that they might the better remove the Fears of the remaining Confessors, but its probable in their Confinement and private Retirements they felt themselves to be but Men.

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          Answ. 3. If all be true that the Writers of these Books have said, it must be attributed to the Operation of God's Holy Spirit, who gave them such an undaunted Courage, and an assured hope that they should receive everlasting Glory. But God permitted his Son to be more troubled under his intense Sufferings; 1. Because if one of us should be expos'd to such Trials for Christ's sake, and this Man should shrink and tremble at the approach of Torments and Death, instead of shewing that Cheerfulness and Presence of Mind which the Primitive Martyrs did, he should not therefore think his Death unacceptable to God, for it certainly would be grateful to God, if he (according to the Example of Christ) meekly submitted to his Holy Will. 2. That Christ's Sufferings and Death might be of greater value. Lastly, That Christ might be our Helper and Defender, that he who was tempted, suffered, and died, may be the more ready to assist and comfort us in all our Trials and Afflictions.

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          These and the like Objections I made against the Work of Redemption, which being answer'd by my Guide, I began in the last place to attack the Mysteries of the Christian Religion with the following Arguments,

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          Object. 20. We have hitherto spoke of Christ and the Holy Ghost as two distinct Persons in the Godhead, and the Christian Religion obligeth us to believe the Mystery of the Trinity in Unity, [Page 141] and Unity in Trinity, and that the Second Person in the Trinity came into the World, and took our Nature upon him, &c. all which are Mysteries indeed to me, and seem contrary to my Reason, and the Nature of God.

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          Answ. We must not confound what is above Reason with that which is contrary to Reason: We now by Experience know many things which at first seem'd above our Reason. One or two familiar Instances will make this Matter clear: Suppose a Man born in a very cold Climate, should go into a hot Country, where the Natives never saw Snow nor Ice, and should tell them, That where he was born, the Water, at a certain Season of the Year, was so hard that a Horse can run over it; these People would say, It is against Reason, and contrary to the Nature of Water to grow hard; and therefore because neither Reason nor Experience taught them otherwise, they would conclude the Traveller had a mind to impose upon them: But if these Inhabitants were persuaded he was a faithful honest Man, and said he saw it with his own Eyes, and would not tell a Lye for the greatest advantage, then certainly they would believe it upon his Testimony, tho' they could not conceive how such a thing should be. Another Instance is the use of the Loadstone; the first that found it out was surely contradicted, some perhaps believ'd him upon his Word, some doubted, and others utterly deny'd the possibility of it; but Experience having convinc'd us, now no Body in these Parts disputeth it, tho' we cannot conceive the Reason for it; the wisest Philosophers have enquir'd into the Nature of it, but after all their Suppositions and pretended Demonstrations, they are forc'd to place it amongst Aristotle's occult [Page 142] Qualities, and to say with me it is above Reason. So we may say of the Christian Mysteries: A Jew or a Gentile, who was never instructed in this Doctrine, takes it to be absurd, against Reason, and the very Being of a God; but when they are convinc'd that Christ was the Author of it, and that he was greater than all the Prophets, the Son of God that could not impose upon us, or be impos'd upon, that he had confirm'd this Doctrine by almost an infinite number of Miracles, that God from Heaven had declar'd him to be his beloved Son, and commanded us to hear him; I say, after we are convinc'd of all this, we must then conclude it is above, but not against Reason; then we must condemn our too great presumption, and confess the weakness of our Reason, which would comprehend the Mysteries of God, and yet cannot understand a multitude of Natural Things: By these means it was, that this Holy Doctrine was propagated and prevail'd: Afterwards some Writers began to argue upon it, and some endeavour'd to render it intelligible; but their Explanations are rather a disservice than advantage to it. 'Tis too true this Holy Doctrine has been condemn'd by some Sects of Christians, but that never will destroy it; I am very much mistaken if there be any Truth, let it be never so clear and evident, but has been contradicted by some sort of Men or another.

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          - The Author's Application. -

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          I don't wonder then that so many Christians deny this; for my own part I must to my shame confess, that for some time after my Conversion, I had my share of Doubts and Scruples about it; but having farther examin'd it, I have been oblig'd to acknowledge my weakness and ignorance, [Page 143] my too great presumption and too little humility, in believing rather what my Reason than what my blessed Saviour taught me; but blessed be our merciful God, my Conviction is the stronger. I shall not detain the Reader by citing all the Texts of Holy Scripture which teach this Truth, every one has his Bible at home, and I wish they frequently may read, mark, learn, and inwardly digest what's contain'd therein. I shall conclude this Point by saying, if we believe nothing but what we can comprehend, we must list our selves amongst the Sceptics, and doubt of every thing we tast, see, or feel.

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          Object. 21. Did Christ when he was an Infant know he was God?

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          Answ. Did you know when you were but six Months old that you were a rational Creature? You cannot say you did. But let this satisfie you, the Godhead is not obliged to manifest it self in its Glory wheresoever it is; for the Ubiquity of God fills all places imaginable, however it doth rarely manifest it self as it did on Mount Sinai, &c.

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          Object. 22. Lastly, I objected, Since the Christian Religion has such plain Evidences, and its Precepts far excel what the Prophets and Philosophers taught, why is it the least observed? Why don't the Christians live according to these most excellent Rules? Methinks, if they believ'd what they profess, they should with the greatest awe and diligence observe it.

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          Answ. You must ask those unreasonable Men who do not practise what they profess; they have as much Evidence as you, and more too, for they are not full of the Prejudices of other Religions, and I am persuaded that the Evidences [Page 144] I have brought to you are able to convince any thinking Man. I must with great concern acknowledge, that the true Religion is the least observ'd, tho' it is ever the same; but the evil Practices of these Professors ought not to be a scandal to you; for since they have been educated in the true Religion, and so carelesly deviate from it, their Condemnation will be the greater: Let them remember our Saviour's words, The Servant that knoweth his Master's Will, and doth it not, shall be beaten with many stripes. Therefore in another place he says, They shall come from the East and from the West, from the North and from the South, and shall sit down in the Kingdom of God; but you your selves shall be thrust out: That is, many Jews and Gentiles, who have liv'd according to the Light of their Reason that God bestowed upon them, shall be receiv'd into the Mercy of the Father, and be saved by Christ's Blood, whilst many Christians, who despise the Grace of God, and persist in their sinful Courses, shall be rejected and receive eternal Damnation. God of his infinite Mercy grant we may not be of this number.

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          These were the principal Objections I brought against the Christian Religion; and blessed, for ever blessed, be GOD, that directed me to such a Man who could give me such satisfactory Answers, that by the Divine Grace assisting, I profess'd my self heartily willing to leave my old Pagan Idolatry, and to embrace the true Christian Religion. To this Almighty God be all Honour and Glory ascribed now and for evermore. Amen.

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          - 2. - A DESCRIPTION OF THE Isle FORMOSA. -

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          By Mr. George Psalmanaazaar.
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          - 2.1. - CHAP. I. Of the Situation, Magnitude, and Division of the ISLE. -

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          THE Island Formosa, which by the Natives is called in their Language, Gad Avia, from Gad, Beautiful, and Avia an Isle, and by the Chinese is called Pacando, is one of the most Pleasant and Excellent of all the Asiatick Isles, whether we consider the convenient Situation, the healthful Air, the fruitful Soil, or the curious [Page 146] Springs and useful Rivers, and rich Mines of Gold and Silver wherewith it abounds; for it enjoys many advantages which other Islands want, and wants none of those which they have.

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          Formosa and Japan, are the remotest parts towards the East, which are hitherto known or discover'd, and so they are the first Countries that are visited with the Rays of the Morning Sun. Formosa has on the North side Japan, distant about 200 Leagues; on the North and West, China, from which it is distant about 60 Leagues; and on the South side Luconia, from which it is distant about 100 Leagues.

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          This Isle Formosa extends it self in length from North to South above 70 Leagues, and in breadth from East to West 15 Leagues, being about 130 Leagues in Circumference. It is divided into five Isles, whereof two are called Avias dos Lardonos, or the Isles of Thieves, the third is called Great Peorko, the fourth Little Peorko, and the fifth, which lies in the middle, and is called Kaboski, or the Principal Island, is greatest of all the five, being 17 Leagues in length and 15 in breadth, is most strictly called Gad Avia, or the Island Formosa; tho' all the rest, which for distinction sake, are called by several Names, are comprehended under the [Page 147] General Name of Formosa; and in this Sense we shall use the Word in the following Account of this Isle.

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          - 2.2. - CHAP. II. Of the great Revolutions which have happen'd in the Island Formosa. -

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          WE find in our Chronicles, that above 200 Years ago, the Island Formosa had been Govern'd for some Ages by one King, who in his Administration depended upon the Representatives of the People, who are two or three Men chosen in every City and Village, to take care of their publick Concerns. This King whom the Natives in their Language called Bagalo, had one Governor in each of the aforementioned Isles, subject to his Power, and accountable to him for their Administration; and this Governour was called by the Natives Tano. But about 200 Years ago the Emperor of Tartary invaded this Island and subdued; which continued under the Dominion of the Tartars until the third Generation: [Page 148] But the third Emperor who succeeded after this Conquest, being an Austere Tyranical Prince, who was very cruel to the Natives, and had formed a design to extirpate their Religion, did so provoke their natural Rage, that at last they did all with one consent take up Arms, and rose against his Deputy and the Forces by which he ruled them, and drove them all out of the Country, after a bloody Battle, And thus they shook off the Yoke of Tartarian Bondage, under which they had groan'd above 70 Years; and restored their Natural Prince to the rightful Throne of of his Ancestors, who now became independent not only of a Foreign Prince, but of all the little Commonwealths within his own Dominions; in which state they continued above 70 Years. During which time the Eueopeans came thither, viz. the Dutch and English, who maintained a great Trade with the Natives, especially in Great Peorko, where the Dutch built a Castle called Tyowan. At the same time while the Dutch were there the Chinese came and attempted to land in the Island, with a design to Conquer it, but were stoutly repulsed by the Natives, who took up Arms in defence of their Country, and [Page 149] maintained a War with the Chinese for some Years; until at last they drove them back into their own Country. And the Formosans finding that the Dutch under a false pretence of joining with them to force back the Chinese, had treacherously underhand assisted them to Conquer Formosa, hoping at last to wrest it out of their hands and make it their own; the Hollanders were thereupon banished, and prohibited to come any more into that Island, and their Castle Tyowan was Demolished: Yet upon some fair Promises they were afterwards permitted again to Land there, provided they should stay but a little while, and a sufficient Guard should attend them and observe their Motions. Thither therefore they come, and when they can find what they have a mind to in Formosa, they go no farther; but when they miss of their aim there, then they travel further into Japan, viz. to the Isle of Nangasaque, for they are not permitted to go to any other place. However under these Commotions Formosa still preserved its form of Government independent of a Foreign Prince, until Meryaandanoo first ravished Japan by Villany, and then conquer'd Formosa by a trick, of both which Revolutions I shall now give the Reader a short and true Account, [Page 150] as it is to be found in our Histories, and is firmly believed by all the People of Formosa, upon a constant Tradition from Father to Son, for the space of Fifty Years and upwards.

          -

          Meryaandanoo was by Nation a Chinese, but coming to Japan while he was Young, he was by the favour of some Great Man admitted to some mean Office, in the Court of the Emperor Chazadijn, where he continued some time, and had his Education. But the Emperor perceiving that he was a a very Ingenious Young-Man, and well qualified for a better Office, gave him at first some inferiour Place in the Army, in which he behaved himself so well, that he was quickly preferr'd to a higher Post, and by his winning behaviour and admirable Conduct, he so far insinnuated himself into the favour of the Emperor, that he was gradually advanced from one Post of Honour in the Army to another; until at last he arrived at the highest, and was made Carilhan, or Chief General of all the Imperial Forces, which is the highest Office in the Empire, not only for Honour, but for Power and Trust. And in the administration of thi• Office, he behaved himself with so much Prudence and Courage, that the Emperor loved him exceedingly; but [Page 151] much more did he win the Heart of the Emperess, who was so taken with his gallant Mien, that she could not live without him: So great was her kindness to him, and she put such an entire confidence in his fair Speeches, that she would often meet him in private places; which was a favour very rare and unusual in that Country, especially from so great a Person as the Emperess. Having thus gained the Love of the Emperor and Emperess, to so great a degree, this ungrateful Villain made use of that familiarity to which the Empress admitted him, and of that confidence they both put in him, first to raise a Jealousie in the Mind of the Emperor against the Emperess; and then by this means to contrive an opportunity for murdering them both: which Barbarous design this Bloody Villain accomplished after this manner. First, he perswaded the Emperor that his Emperess was in Love with a certain Nobleman, whom he supposed, and she often met him, and had private conversation with him in the Garden: Whereupon the Emperor being highly enrag'd both against this Nobleman, whom he falsly accused, and against the Emperess, who was suppos'd to have kept company with him, desired Meryaandanoo to enquire diligently at what Hour, [Page 152] and in what place they were to meet together in the Garden, if it were possible for him to find it out; and then says he, come and acquaint me with it, and I will take care that neither of them shall escape out of my hands, until they have both suffer'd Death, according to the demerit of their Crime. This Meryaandanoo promised to do, as the Emperor had desired him; and sometime after he came out of the Emperor's presence, he went to the Apartment of the Emperess, and having good assurance of her ready compliance, by his former private conversations with her, he pray'd her to meet him, at a certain Hour of that Day, in a certain place of the Garden, which she, mistrusting nothing, readily promised to do, and appointed the time and place for their meeting. Having gained this point, which was a great step towards finishing his design, he went and acquainted the Emperor, that at such an Hour the Nobleman was to come, and to meet his Emperess in such a place of the Garden. Whereupon the Emperor presently commanded his Guards to be got ready, with which he intended to seize them both together, and bring them to deserved punishment. In the mean time Meryaandanoo having changed his Clothes, [Page 153] and mask'd his Face, that he might not be known to the Emperor, under this disguise meets the Emperess at the time and place appointed, whom he most Barbarously stabb'd, with a poison'd Dagger, to conceal the Murder, by stopping the Effusion of Blood: The Emperor comes at first all alone into that place of the Garden to satisfie his Curiosity of seeing them together, fearing lest the appearance of the Guards would make them run away; and he perceiv'd a certain Nobleman, as he supposed, lying upon the Emperess in an unseemly posture, he called for his Guards, who were at some distance from the place: But while he advanced towards the Nobleman, not knowing him to be Meryaandanoo, Meryaandanoo was too nimble for him, who come fully prepared to execute the wicked design he had plotted, for he had no sooner called for his Guards, but he closed in with him, and gave him his Deaths wound with the same poison'd Dagger; and immediately after he had struck the blow, he fled away with all possible speed, through unbeaten Paths among Trees and Bushes, and so made his Escape without being discover'd: When the Guards came and found the Emperor and Emperess both kill'd, they stood for [Page 154] some time astonish'd, at this strange and surprizing Event; but they wonder'd most of all at the Murder of the Emperor, who so lately parted from them, and whom they heard but a little before call upon them to come to him; some condoled the sudden Death of two such great Persons, while others search'd every where about the Garden, among the Trees and Bushes, to find out the Murderer; But when they saw that no discovery could be made, the Soldiers began to Mutiny, had not the Captain of the Guards diverted their Fury, by telling them, That they must do nothing until they had first acquainted the Carilhan with what had happened; whereupon a Party was immediately dispatch'd to his House, (whither he had made his Escape after he had committed the Murder) and when they came there, and told him, he seem'd to be mightily surpris'd and troubl'd, as if he knew nothing of the matter: But to lose no time in a case of so great consequence, he went in all haste to the place, where having viewed the dead Bodies, he evpress'd his great Sorrow, with many Sighs and Tears, for the loss of two Persons so great and so good, to whom he had been infinitely obliged, and declared that this execrable Murder had been committed [Page 155] by a certain Nobleman, naming him, who had frequently kept Company with the Emperess in private, and had appointed a meeting with her this very Day, as he was well assur'd. This discovery gave great satisfaction to the Guards, who being glad of the opportunity to revenge the Death of their Master, went presently and struck off the Innocent Nobleman's Head, by his Order, who was the Murderer himself. Meryaandanoo having thus far succeeded in his design, wanted now only to be declared Emperor, which met with some opposition from those in the Army, who favoured the Family of Chazadijn, though he had no Children by his Emperess, but only by his Concubines; and for some time there were many Cabals and Factions about the next Successor to the Emp••e; But at last Meryaandanoo, having pre-engaged a great Party for him, and being generally beloved by the Soldiers, by his prevailing Interest in the Army, was chosen and declar'd Emperor of Japan; which was the finnishing of the great design he intended to accomplish, by all the aforementioned Villainies and Cruelties.

          -

          About two Years after he was promoted to the Imperial Crown of Japan he counterfeited himself to be sick, and ••••d [Page 156] innumerable Sacrifices to be offered to the Gods of Japan, for the Recovery of his Health; but all these Sacrifices, proving, as he pretended, ineffectual, so that these Gods seem'd either unable or unwilling to relieve him, he declar'd, tho' in deep dissimulation, that it was necessary for him to seek for Relief from the Gods of other Countries. And to this end he sent an Ambassadour with a Letter to the King of Formosa, who was to entreat the King of Formosa in his Name, that he might have leave to send and offer Sacrifices to the God of his Country, by whom he hoped to find that cure of his Disease, which in vain he had expected from his own Gods, tho' he had offer'd 10000 Sacrifices to appease them.

          -
          -
          -

          His Letter to the King, was to this purpose.

          -
          -
          Meryaandanoo, Emperor of Japan, to the King of Formosa, my Friend, &c.
          +
          + -

          BEing afflicted with a very grievous Disease, and having endeavoured by my Oblations to pacifie the Gods of my Country, that I might recover my Health, I have found [Page 157] all my endeavours hitherto ineffectual, whether through the Anger or Impotence of the Gods I know not: And therefore having a great Veneration for your God, of whose great Power and Goodness I am fully perswaded, I must entreat you to give leave that some of my Subjects may be sent into your Island, who shall bring along with them the Beasts they are to offer in Sacrifice to your God, for the Recovery of my Health. And if your God shall be so far appeased by these Sacrifices as to restore me to Health, I do hereby promise you, that through all the Empire of Japan, and in all the other Isles subject to my Dominion, I will plant and establish your Religion. And so your God shall be our God, and we shall live in perpetual Friendship with one another.

          +

          + 1.1.11. + SECT. XI. The Objections I made against the Christian Religion, with their Solutions. +

          +

          THE Arguments I brought against the Existence of a God, his Attributes, and the Necessity of a reveal'd Religion were so weak, that they are not worth mentioning; they were only the common Opinions of my Country-men, and my Guide answer'd them so clearly that I could make no manner of Reply: So that the first Objection that seem'd to have any force was this:

          +

          + Object.1. How can I now be certain, that what the Evangelists and Apostles assert is Truth; for they might impose upon us, and write things which never were perform'd.

          +

          + Answer.To this my Guide answerd: 1. That he suppos'd the Divine Writers were able to tell us the Truth, and to give us a true and perfect History of the Life and Death of the Blessed JESUS. 2. That they were very willing to do so. No + + [Page 121] + Man can doubt that they were able to speak the truth; for they did not write the History of Things which happen'd in Ages past, and long before they were born, or of what was done in remote Parts of the World: But the things they deliver down to us they saw with their own Eyes, heard with their own Ears, and felt with their own Hands, + &c.as the Apostle St. + Johnobserves. Most of these Writers were constant Attendants on our Saviour, from his first preaching to the end of his Life; so that if they publish'd any Untruths, we must attribute them rather to their Designs and Intentions to impose upon us, than their Ignorance: But by the following Considerations it will appear, they were willing as well as able to tell us the naked Truth.

          +

          1. It cannot be imagin'd they could forge the History of the Life of Christ; How could poor Fisher-men, ignorant Mechanicks, Men without Learning, contrive such a Fiction as should in all respects so exactly agree?

          +

          2. Supposing they had been cunning Sophisters, and subtle enough to invent such a History, could they have the Face to undertake such a Design, and impose such a Forgery on the World, when there were multitudes of living Witnesses (and + + [Page 122] + those their implacable Enemies) to contradict them? If these Writers had been found Liars, they would soon have been detected and carried before the Magistrate, and punish'd according to their Deserts; besides, it was the Interest and Resolution of those Magistrates to hinder the propagation of that Doctrine, whose Author they had with the utmost Malice and Aversion persecuted even unto Death.

          +

          3. These Writers were godly, righteous, and sober Men; they have confess'd their own Faults publickly which before were unknown to us, as their slowness in believing, their Disputes about preheminence, their leaving and forsaking their Lord and Master, + &c.and consequently they cannot be thought guilty of this wicked design.

          +

          4. And lastly, For what end should they thus delude us? What advantage could they expect by so doing? Not Honour and Glory, for they were continually revil'd and derided as Fools and Mad-men; not Riches, or any other Temporal Benefit, for the Gospel they preach'd, taught them to renounce all and follow Christ, and accordingly their Reputation, Goods, and Lives, were daily in danger, they were hurried from one place to another, as Rebels and Blasphemers, they were persecuted + + [Page 123] + and tormented, and at last suffer'd the cruellest Deaths that Malice could invent. Impostors would never have submitted to such Trials. Is it possible for Men joyfully, and with alacrity to undergo all manner of Racks and Tortures for the sake of a Religion they knew to be false, especially when they might have been crown'd with Honours and Preferments had they deny'd it? These things well consider'd, we cannot but believe the Divine Writers were true and faithful Historians.

          +

          + Object.2. How can I be sure that the Books we now have of the New Testament, are the same the Evangelists and the Apostles penn'd, and that in Succession of Time they have not been changed and altered?

          +

          + Answ.1. He answer'd me, That the vast Numbers of these Books which have been dispers'd thro' the whole World, and translated almost into all Languages, their still bearing the Names of the same Authors, and the agreement of the different Versions, plainly prove, they have been always the same; neither can it be conceiv'd that distant Nations that scarce ever had any Commerce or Correspondence with each other, should all conspire in the same Cheat, and alter the Holy Writings.

          +

          + + [Page 124] + 2. Since there are such Divisions, and so many Sects amongst the Christians, had either of them added or diminish'd any thing in favour of their own Opinions, the rest would have done the like; but it appears thro' all Ages the Bible has been appeal'd to by all Parties. This satisfied me, that the Holy Scripture is now the same as was generally given to us.

          +

          + Object.3. I objected against the Miracles of the Christian Religion, as not sufficient to denominate it the true Religion; for the Jewish, and some of the Pagan Religions, have been establish'd by Miracles; so that were Miracles sufficient, all these Religions would be true; which is contrary to what has elsewhere been asserted.

          +

          + Answ.1. Miracles are not alone a sufficient Proof of the true Religion, but only a Confirmation of it (as we have before observ'd); if therefore they are not agreeable to the Doctrines and Precepts of the true Religion they will be of very little value.

          +

          2. The Wonders done by the Pagans have not the three Conditions of a true Miracle; + viz.1. He that does the Miracle must know it, and be willing to do it. 2. It must exceed all Art and Natural Power. 3. It must be certainly perform'd and come to pass. But the Wonders these + + [Page 125] + Pagan Prophets are reported to have done, was only the foretelling the Calamities that should befal their Country; their Predictions did not exceed the Knowledge of Natural Philosophers, they only told you of the probability of Thunders, Lightnings, Earthquakes, and other Effects of Natural Causes. Lastly, There is no certainty that these things happened according to the Times they mention'd; for the + Jarhabadiond,or the Pagans Book of their Law, in which these Wonders are recorded, is so carefully kept by their Priests, that no Man else is suffer'd to read it, if he were able. These Wonders therefore of the Pagans wanting the three necessary Conditions, cannot properly be called Miracles; but those done by our Saviour I have abundantly proved to have these three Conditions, and consequently were true Miracles.

          +

          + Object.4. If you will not believe the Wonders or Miracles that were done by the Pagans, at least you will give Credit to what I my self have seen, + viz.That our God appears in a bodily visible Shape in our Temple; for instance, if he be angry with us, he appears in the form of a Lion; but if well pleased, in the shape of a Bull or a Ram; in a few Hours sometimes he changes his Shape, and in the + + [Page 126] + same Day he is seen angry and pleas'd by all that are in the Temple.

          +

          + Answ.1. It is beneath the Majesty of the Supreme Being to appear, and that frequently, in the shape of such wild and ravenous Creatures, as a Lion, + &c.

          +

          2. This seems rather to be a Cheat of the Priests, for they change the Scene and shut up the place, whilst one Beast is led back, and another brought from his Den to be shewn to the People. 2. They will not suffer any of the Congregation to come near it, but if it were the Almighty God that thus changes himself, he would not do it privately, but publickly before all the People. So that before a Man can believe this, he must see a Cloud of Miracles to confirm it.

          +

          + Object.5. I replied: For the same Reason I may deny the Resurrection of Christ; for if he really rose from the Dead, why did he not appear to his Enemies? But since he only was seen by his Disciples, I may, with the Jews say, that they came by Night and stole him away, and then gave out that he was risen from the dead. So that this Miracle wants other Miracles to confirm it.

          +

          + Answ.1. The Apostles did many Miracles in Confirmation of it; for when they raised the Dead, or cured the Sick, + &c.it + + [Page 127] + was always in the Name of Jesus Christ, whom God hath raised from the Dead.

          +

          + Answ.2. We may as well ask why God did not translate the Enemies of Christ into Heaven, and shew him sitting at his Righthand; for I am confident, had the Jews seen him after his Resurrection, they would have said, as upon another occasion, it is a Spirit, an Apparition, or something like it: For if they believ'd not the innumerable Miracles that Christ did before his Crucifixion, they would never have been convinc'd that he was the Messias, tho' they had seen him after his Resurrection.

          +

          + Answ.3. That Assertion of the stupid Jews, That his Disciples took away his Body, will appear most absurd, if we consider the following Circumstances of his Death and Resurrection; the Jews themselves deny not Christ's Death and Burial, and that his Sepulchre was strongly guarded by Soldiers; but they say, whilst these Soldiers slept, his Disciples came and stole him away: But we must think it impossible for them to attempt so bold an Action, for when our Saviour was betray'd, his Disciples were struck with such fear, that they all ran away, and left their Lord in the hands of his Murtherers; even St. + Peter,who was the most forward Zealot of them all, and said, + Tho' all should be offended yet + + [Page 128] + will not I, tho' I should die with thee, yet I will not deny thee in any wise:Nevertheless fear made St. + Peterfly, and thrice deny his Master. But supposing the Disciples recovered from their fear and surprize, and that they couragiously attempted to take away his Body, how can we imagine the whole Company of Soldiers slept at the same time, without setting one vigilant Centinel? But yet granting they did all sleep together, how was it possible the Disciples should know at what Hour the Soldiers were all asleep? Let us suppose they knew this also, how could they roll away the great Stone, enter into the Sepulchre, and take away the Body, + &c.without making noise enough to awake one Soldier? But again, supposing hitherto they did all softly and secretly, yet they must do every thing hastily for fear of being apprehended; but on the contrary, there was no Disorder, no Confusion, the Grave-Cloaths in which the precious Body was wrapp'd, were decently folded up, and laid in one place, and the Napkin that was about his Head in another; which shews it was done with a Presence of Mind, and deliberately. Granting still, that the Disciples did carry away the Body, why did not the Jews accuse them before the Magistrates, who certainly would have condemn'd + + [Page 129] + them to Death, could it have been prov'd against them? And supposing the Soldiers had slept whilst the Body was stollen, why did not these Soldiers suffer Death, according to the Laws of both Jews and + Romans?Lastly, The Assertion of the Jews plainly contradicts it self; for if the Soldiers were awake, why did they not hinder the Disciples from taking away the Body? But if they were asleep, how can they tell which way it was taken, or who did it? Thus you may see the Stupidity, Partiality, and Unbelief of the Jews, who give Credit to the Miracles of + Moses,and the Prophets, for which they had only History and Tradition; and yet would not believe the Miracles of Jesus Christ of which they every Day were Eye-witnesses.

          +

          + Object.6. 'Tis probable that the Devil can do such Miracles as Christ did, how then shall I certainly know, whether Christ did them by the Power of God, or of the Devil?

          +

          + Answ.'Tis true indeed, that we do not well know how far the Power of Satan extends; but this we are certain of, if he could work all the Miracles that Christ did, he could not do them for the same end, + viz.for confirming the true Religion, which wholly destroys the Empire of the Devil, and commands nothing but what + + [Page 130] + is for the Glory of God, and the Good of Mankind; the Devil is too great an Enemy of both, to do the least thing for the honour or good of either: If then we suppose the Devil can work any great Miracles, those of the Pagan Religion must be attributed to him; for that Religion is far more agreeable to the Nature of the Devil, than to the Attributes of our Almighty Creator, as may appear by its Precepts, commanding the Sacrifice of Infants, the Worship of the Sun, Moon, and Stars, and even of the Devil himself, and many other Absurdities, contrary to the very Essence of a God.

          +

          + Object.7. Christ did acknowledge the Miracles of + Moses,as wrought by the Power of God, why then did he abolish his Religion and Law?

          +

          + Answ.We grant that Christ did acknowledge the Miracles of + Moses,and therefore he did not pretend to condemn the Law; for he assures us, + he came not to destroy the Law, but to fulfil it:So that he only abrogated those Rites and Ceremonies which were not needful for the future: The very Covenant God made with the Jews proves, that the time would come that they should be abolish'd; and he did not condemn them as false and contrary to the Nature of God, but only as + + [Page 131] + imperfect, and wanting that full accomplishment which came by Jesus Christ, who has taught us not to worship God with Sacrifices, Incense, Burnt-offerings, &c. + but in Spirit and in Truth.

          +

          + Object.8. Why has not Christ left to his Church a continual Power of working Miracles?

          +

          + Answ.We are not to be too busie in enquiring into the Secrets of the Almighty; 'tis sufficient for us that it is his Will; we ought to be satisfy'd and thankful that he shew'd his Omnipotency in confirming that Holy Religion he was pleas'd to reveal; but since the time of its Infancy is past, and the Church is so propagated and establish'd, God needs not do any more Miracles, for the Gates of Hell shall not prevail against it.

          +

          These were the chief Arguments which I brought against the Miracles of the Christian Religion, to which having receiv'd satisfactory Answers; in the next place I opposed the Great Work of Redemption, and asked first,

          +

          + Object.9. Since God had determin'd to redeem Mankind from their Sins by the Sufferings of his only Son, why did he not send him sooner into the World, or rather immediately after the Fall of + Adamthat those who lived between + Adamand Christ + + [Page 132] + might have been Partakers of this Deliverance and Salvation?

          +

          + Answ.1. Supposing you should ask why God did not create the World sooner? And neither I nor any else can give you a Reason; this does not destroy the Evidence of the Creation: So if I am not able to assign the Cause why God did not send his Son earlier into the World, this does not invalidate the Efficacy of our Redemption; all that can be said to it is, that the infinite Wisdom of God made choice of this fulness of time, and thought it more convenient than any other.

          +

          + Answ.2. Tho' Jesus Christ came into the World some Thousands of Years after the Sin of + Adam,yet those that died before his Nativity, were Partakers of the Benefits of his Redemption as well as we, provided they lived according to the Knowledge God had given them.

          +

          + Object.10. Could not God have deliver'd us from our Sins by any other way, than by the Death of his only Son?

          +

          + Answ.1. Nothing less it seems could satisfie his Justice; for we had offended an infinite God, and consequently our Sins were of infinite magnitude, so that nothing could make an infinite Attonement, but a Sacrifice of infinite Value, even his only Son Jesus.

          +

          + + [Page 133] + + Answ.2. Had there been other means to satisfie our angry God, and he had accepted one way, you would have said why is God pleas'd this way rather than another; so that if this Method of arguing be allow'd, God would be oblig'd to act according to every Man's Humour and foolish Capricio's.

          +

          + Answ.3. You may as well ask, why God did not create Men as perfect as the blessed Angels, and free from Sin; for this he could do, if his infinite Wisdom had thought fit, and then we should not have stood in need of a Redeemer.

          +

          + Answ.4. The All-knowing God has taken such Methods as he thought proper to manifest his Justice, Goodness, Mercy, + &c.but his Ways are incomprehensible; so that we are obliged submissively to admire his infallible Government, who desires not the Death of sinful Man, but rather that he should turn from his Wickedness and live. Must we not pay as great Duty and Deference to the King of Kings, as to our earthly Sovereign? Shall a poor ignorant Subject condemn his Prince, who has always approv'd himself a tender Father of his Country? Shall he, I say, censure the Actions of his Governour, because he cannot conceive the Political Reasons for them? As for instance, How many Subjects + + [Page 134] + of + Francecondemn'd the + FrenchKing for concluding the Peace at + Reswyck; they knew indeed he was an ambitious Prince, and thought he would never make a Peace, if he had not a prospect of some great advantage by it, yet they condemn'd him, because they could not imagine the Reason for his so doing, which he has now told the World, was to acquire the Crown of + Spainfor his Grandson. If then a Subject ought to be obedient to, and not to criticize upon his Governours, tho' he understands not the secret Springs of State; much more ought we humbly to submit to God, tho' his ways are past finding out.

          +

          + Object.11. Christ could not pay that infinite Satisfaction which you say the Sin of + Adamrequir'd; because as God he could not suffer, much less could he die; and as Man he was mortal, and therefore his Sufferings and Death were not a sufficient Ransom alone to satisfie the infinite Justice of God, and attone for the Sins of all Mankind.

          +

          + Answ.1. The meritorius Death and Passion of Christ might be doubly satisfactory, 1. In regard to God's Holy Will, which requir'd nothing more for the deliverance of us all, but has been fully appeas'd by that Victim only; God sure might declare which way he would be satisfied; and if + + [Page 135] + in the Old Testament the Sacrifices of Beasts were sufficient to expiate the Crimes of particular Offenders, much more can the Sacrifices of the Son of God attone for the Sins of the whole World. 2. In regard to the Dignity of Christ's Person, who is God above all, blessed for ever; for tho' he suffer'd only in his Manhood, yet because that Human Nature was hypostatically joyned to the Godhead, we may affirm, that the everlasting Son of God suffer'd all that the Humanity of Christ endured for us.

          +

          + Answ.2. Considering Christ as a Man, his Person so infinitely excell'd all others, that the Sacrifice of it was an infinite Attonement for our Sins. He was conceiv'd by the Holy Ghost, made Man in the highest perfection, call'd the Son of God, and predestinated by the Father to be our Redeemer. To this let us joyn the Power he had to work Miracles, and the Miracles likewise the Father did to shew he was his beloved Son in whom he was well pleased, and then we shall confess his Person was most excellent, even beyond expression, and must give the greatest value to his Sufferings; for if the Captivity of a Prince be sufficient to ransom all his Subjects, much more may the Death of Christ attone for the Sins of all Mankind.

          +

          + Object.12. God could never satisfie his own Justice by giving his Son for our Redemption, for he then would satisfie himself by himself, which is as absurd as for a Creditor to pay himself out of his own Money.

          +

          + Answ.1. If this be granted, not only the Efficacy of all the Sacrifices that ever were offer'd must be destroy'd, but even the Worship of God would cease; for we cannot offer any thing but what entirely depends upon him.

          +

          + + [Page 136] + + Answ.2. We must consider, that in the great Works of our Creation and Redemption, God acted not only by one of his Attributes, but by the Harmony of them all. As for example: Supposing there had been a Man so excellently perfect, and so little depending upon God, that he could have paid the infinite Ransom for all Mankind, 'tis true God by accepting him would have acted agreeable to his Justice, but not to his Mercy, Goodness, + &c.for God would not have shewn his Mercy by accepting a Sacrifice proportionable to the Transgression; but now he has shewn his Love, Goodness, and Mercy to us by giving his own Son to be a Propitiation for us, as he has satisfied his Justice by Christ's Sufferings and violent Death.

          +

          + Object.13. To whom then was the Price of our Redemption paid?

          +

          + Answ.To God the Father, whose eternal Wrath we had deserved, by sinning against his infinite Majesty.

          +

          + Object.14. But God the Father gave us the Redeemer.

          +

          + Answ.Yes: But tho' God sent him into the World, yet it was necessary he should suffer and die for our Redemption; and as this great Work was God's gracious and willing acceptance of his Sufferings, so there was something particularly for the Man Christ Jesus to do for us, + viz.That he who could have commanded more than twelve Legions of Angels, should meekly submit and offer himself a Sacrifice for the Sins of the whole World; this inestimable Offering God was well pleas'd to accept, and to blot out all our Offences for the sake of it. And thus the great Work of Redemption was finished.

          +

          + Object.15. If the sacrificing of Children by the Pagans, seems so very unnatural, surely the Death + + [Page 137] + and Passion of Christ shew much more Cruelty; it is harder therefore for me to believe, that God should require the Sacrifice of his only Son, than of some thousands of Infants.

          +

          + Answ.We will not positively affirm, that the sacrificing of Children is always unjust and cruel, for if there be any Cruelty in so doing, it is against the very Being of a God; an Example of which we have seen in + Abraham,who would never so cheerfully have attempted to sacrifice his Son + Isaac,had he thought it contrary to the Attributes of God: And as to the Sacrifice of the Son of God, the Father did not act against his Justice by accepting it: For the better understanding of which let us consider, 1. That Injustice is a voluntary depriving another of what we are neither willing nor able to make restitution; so then God was neither unjust nor cruel, by giving his Son once to die for us, since he the third Day after rais'd him from the Dead, and gave him a Life far more glorious than that he had before; God has amply rewarded the Sufferings of his Son's Human Nature, by taking him into Heaven, and placing him at his own Right-hand for evermore. 2. Christ offer'd his Life as a Ransom for us, and to be a Mediator between God and Man, so there could be no Injustice or Cruelty in the Father's accepting what the Son voluntarily offer'd; on the contrary, had not God accepted the full Satisfaction which his Son offer'd, we should have more pretence to charge him with Cruelty and Injustice; for we must condemn that Creditor as cruel and unjust, who will not accept the Money his Debtor is not able to pay when it is offer'd to him by some other charitable and generous Man.

          +

          + Object.16. Why did God require the Scacrifice + + [Page 138] + of his only Son, when he had forbidded the Jews to offer Human Sacrifices?

          +

          + Answ.1. When God commanded the Jews not to sacrifice their Children, he did not eternally oblige himself never to require (upon the most extraordinary occasion especially) any such Sacrifice; as we noted before in the Example of + Isaac.

          +

          + Answ.2. God did not command the Jews to crucifie Jesus Christ, he only permitted him to fall into the hands of malicious and sinful Men, and Christ, like a Lamb dumb before his Shearers, open'd not his Mouth against his Murtherers; but tho' the Jews thro' Malice and Envy condemn'd our Saviour, nevertheless we may readily believe, that God the Father accepted his Death as an expiatory Sacrifice for the Sins of the whole World.

          +

          + Object.17. But the Sin of + Adamand his depraved Posterity, is only a Disobedience to God's Commands, so that Christ by his perfect Obedience might attone for these Transgressions, and therefore it was not absolutely necessary he should suffer and die for our Redemption.

          - I expect your Answer to this Request by my Ambassador. + Answ.1. Supposing God could have taken an easier way for our Deliverance, must we condemn him because he took this? Christ with a Word could cure all Diseases, shall he then that is born blind murmur against him for putting Clay and Spittle upon his Eyes, and sending him to wash in the Pool of + Siloam?

          +

          + Answ.2. He that thinks the Sin of + Adamwas Disobedience only, is mistaken; for his Sin was threefold: 1. He was guilty of Infidelity, because he believ'd the Serpent rather than God. 2. Of Ambition, when he thought to be like God. 3. Of Disobedience, in eating the forbidden Fruit.

          +

          + Answ.3. Lastly, He is mistaken also, who thinks the sinless Life of Christ was the complete + + [Page 139] + and necessary Satisfaction for the complicated Sin of + Adam; the Satisfaction chiefly answereth the Penalty God Almighty threaten'd + Adamwith; which Punishment was Death, and Christ has obtain'd our Pardon by laying down his Life for us.

          +

          + Object.18. + Adamwas threatned with Death, by which I understand eternal Death: But has Christ suffered eternal Death?

          +

          + Answ.Christ did not suffer the eternal Punishment we deserved, but his Agony and Bloody Passion were most severe and painful, his Death cursed, and he perfectly innocent; so that altho' we have deserv'd everlasting Death, yet God was pleas'd to accept the Sufferings which our Saviour for our sakes willingly submitted to; this Sacrifice has made an Atonement for our Sins, and we are again receiv'd into God's Favour, so that Christ may properly be said to have died, + 〈 in non-Latin alphabet 〉, that is for us.

          +

          + Object.19. It is strange to me that Christ, who as a Man was adorn'd with all Vertues in perfection, and who voluntarily offer'd himself to die for us, should not bear his Sufferings with as much Joy and Courage as many of the Martyrs are reported to do; but he said his Soul was troubled even unto Death, his Anguish was so great that he sweat Drops of Blood, and prayed three times to his Father, that + this Cup might pass away; and lastly, upon the Cross he cry'd out, saying, + My God, my God, why hast thou forsaken me?

          +

          + Answ.1. We need not take for granted all that is contain'd in the Books of Martyrs, some things therein perhaps were written purposely to encourage the Christians in Times of Persecution, and to exhort them to imitate the Vertue and Constancy of these Martyrs.

          +

          + + [Page 140] + + Answ.2. These Martyrs exerted their Courage, and subdued their Passions in public, that they might the better remove the Fears of the remaining Confessors, but its probable in their Confinement and private Retirements they felt themselves to be but Men.

          +

          + Answ.3. If all be true that the Writers of these Books have said, it must be attributed to the Operation of God's Holy Spirit, who gave them such an undaunted Courage, and an assured hope that they should receive everlasting Glory. But God permitted his Son to be more troubled under his intense Sufferings; 1. Because if one of us should be expos'd to such Trials for Christ's sake, and this Man should shrink and tremble at the approach of Torments and Death, instead of shewing that Cheerfulness and Presence of Mind which the Primitive Martyrs did, he should not therefore think his Death unacceptable to God, for it certainly would be grateful to God, if he (according to the Example of Christ) meekly submitted to his Holy Will. 2. That Christ's Sufferings and Death might be of greater value. Lastly, That Christ might be our Helper and Defender, that he who was tempted, suffered, and died, may be the more ready to assist and comfort us in all our Trials and Afflictions.

          +

          These and the like Objections I made against the Work of Redemption, which being answer'd by my Guide, I began in the last place to attack the Mysteries of the Christian Religion with the following Arguments,

          +

          + Object.20. We have hitherto spoke of Christ and the Holy Ghost as two distinct Persons in the Godhead, and the Christian Religion obligeth us to believe the Mystery of the Trinity in Unity, + + [Page 141] + and Unity in Trinity, and that the Second Person in the Trinity came into the World, and took our Nature upon him, + &c.all which are Mysteries indeed to me, and seem contrary to my Reason, and the Nature of God.

          +

          + Answ.We must not confound what is above Reason with that which is contrary to Reason: We now by Experience know many things which at first seem'd above our Reason. One or two familiar Instances will make this Matter clear: Suppose a Man born in a very cold Climate, should go into a hot Country, where the Natives never saw Snow nor Ice, and should tell them, That where he was born, the Water, at a certain Season of the Year, was so hard that a Horse can run over it; these People would say, It is against Reason, and contrary to the Nature of Water to grow hard; and therefore because neither Reason nor Experience taught them otherwise, they would conclude the Traveller had a mind to impose upon them: But if these Inhabitants were persuaded he was a faithful honest Man, and said he saw it with his own Eyes, and would not tell a Lye for the greatest advantage, then certainly they would believe it upon his Testimony, tho' they could not conceive how such a thing should be. Another Instance is the use of the Loadstone; the first that found it out was surely contradicted, some perhaps believ'd him upon his Word, some doubted, and others utterly deny'd the possibility of it; but Experience having convinc'd us, now no Body in these Parts disputeth it, tho' we cannot conceive the Reason for it; the wisest Philosophers have enquir'd into the Nature of it, but after all their Suppositions and pretended Demonstrations, they are forc'd to place it amongst + Aristotle's occult + + [Page 142] + Qualities, and to say with me it is above Reason. So we may say of the Christian Mysteries: A Jew or a Gentile, who was never instructed in this Doctrine, takes it to be absurd, against Reason, and the very Being of a God; but when they are convinc'd that Christ was the Author of it, and that he was greater than all the Prophets, the Son of God that could not impose upon us, or be impos'd upon, that he had confirm'd this Doctrine by almost an infinite number of Miracles, that God from Heaven had declar'd him to be his beloved Son, and commanded us to hear him; I say, after we are convinc'd of all this, we must then conclude it is above, but not against Reason; then we must condemn our too great presumption, and confess the weakness of our Reason, which would comprehend the Mysteries of God, and yet cannot understand a multitude of Natural Things: By these means it was, that this Holy Doctrine was propagated and prevail'd: Afterwards some Writers began to argue upon it, and some endeavour'd to render it intelligible; but their Explanations are rather a disservice than advantage to it. 'Tis too true this Holy Doctrine has been condemn'd by some Sects of Christians, but that never will destroy it; I am very much mistaken if there be any Truth, let it be never so clear and evident, but has been contradicted by some sort of Men or another.

          +

          + The Author's Application.

          +

          I don't wonder then that so many Christians deny this; for my own part I must to my shame confess, that for some time after my Conversion, I had my share of Doubts and Scruples about it; but having farther examin'd it, I have been oblig'd to acknowledge my weakness and ignorance, + + [Page 143] + my too great presumption and too little humility, in believing rather what my Reason than what my blessed Saviour taught me; but blessed be our merciful God, my Conviction is the stronger. I shall not detain the Reader by citing all the Texts of Holy Scripture which teach this Truth, every one has his Bible at home, and I wish they frequently may read, mark, learn, and inwardly digest what's contain'd therein. I shall conclude this Point by saying, if we believe nothing but what we can comprehend, we must list our selves amongst the Sceptics, and doubt of every thing we tast, see, or feel.

          +

          + Object.21. Did Christ when he was an Infant know he was God?

          +

          + Answ.Did you know when you were but six Months old that you were a rational Creature? You cannot say you did. But let this satisfie you, the Godhead is not obliged to manifest it self in its Glory wheresoever it is; for the Ubiquity of God fills all places imaginable, however it doth rarely manifest it self as it did on Mount + Sinai,&c.

          +

          + Object.22. Lastly, I objected, Since the Christian Religion has such plain Evidences, and its Precepts far excel what the Prophets and Philosophers taught, why is it the least observed? Why don't the Christians live according to these most excellent Rules? Methinks, if they believ'd what they profess, they should with the greatest awe and diligence observe it.

          +

          + Answ.You must ask those unreasonable Men who do not practise what they profess; they have as much Evidence as you, and more too, for they are not full of the Prejudices of other Religions, and I am persuaded that the Evidences + + [Page 144] + I have brought to you are able to convince any thinking Man. I must with great concern acknowledge, that the true Religion is the least observ'd, tho' it is ever the same; but the evil Practices of these Professors ought not to be a scandal to you; for since they have been educated in the true Religion, and so carelesly deviate from it, their Condemnation will be the greater: Let them remember our Saviour's words, + The Servant that knoweth his Master's Will, and doth it not, shall be beaten with many stripes.Therefore in another place he says, + They shall come from the East and from the West, from the North and from the South, and shall sit down in the Kingdom of God; but you your selves shall be thrust out:That is, many Jews and Gentiles, who have liv'd according to the Light of their Reason that God bestowed upon them, shall be receiv'd into the Mercy of the Father, and be saved by Christ's Blood, whilst many Christians, who despise the Grace of God, and persist in their sinful Courses, shall be rejected and receive eternal Damnation. God of his infinite Mercy grant we may not be of this number.

          +

          These were the principal Objections I brought against the Christian Religion; and blessed, for ever blessed, be GOD, that directed me to such a Man who could give me such satisfactory Answers, that by the Divine Grace assisting, I profess'd my self heartily willing to leave my old Pagan Idolatry, and to embrace the true Christian Religion. To this Almighty God be all Honour and Glory ascribed now and for evermore. + Amen.

          -

          After the King of Formosa had read the Letter, he sent for his Priests and acquainted them with the Contents of it, and commanded them to consult their God, whether he would grant what the Emperor of Japan had desired: The Priests hoping that they should reap great Profit and Advantage from the Emperor, by the Japanness's coming into their Country, to offer [Page 158] Sacrifice, told the King, that they had consulted their God, and he had consented, that they should come here to offer Sacrifices, but he had not declar'd what success their Oblations should have as to restoring the Health of their Emperor. The King having received this Answer from his Priests, sent for the Ambassadors of the Emperor of Japan, and told them, Go and salute your Emperor in my Name, and tell him, that he has leave from my God, and from me, to send some of his Subjects to offer Sacrifices to our God; and if our God shall restore his Health, I hope he will perform what he has promised of establishing the Worship of our God in all his Dominions.

          -

          The Ambassadors having taken their leave of our King returned home, into their own Country, and acquainted the Emperor of Japan with the Answer of the King of Formosa to his Letter, who was very glad at the good success of their Negotiation, having further designs in it than they were aware of: And therefore he presently commanded a great Army to be made ready, and order'd the Soldiers to be put in great Litters, carried by two Elephants, which will hold Thirty, or Forty Men; and to prevent any suspicion of the the Formosans, they placed Oxen or Rams to be seen at the Windows [Page 159] of the Litters. Thus he covertly convey'd a numerous Army into the Isle Formosa, with many of the Nobility of his Court, under the Religious pretence of Offering Sacrifice for the Recovery of his Health, but really with a design to Conquer the Country. The numerous Chariots were divided into three parts, the greatest of which was sent into the Capital City Xternetsa, and the two other parts into two other Cities, called Bigno and Khadzey; And at a certain Hour appointed the Chariots were opened in all the three Cities, the Soldiers came out, and with Sword in Hand, threatning present Death to the King, and all the Inhabitants of the City Xternetsa (which was likewise done in the other Cities at the same time) unless they would submit themselves to be governed by the Emperor of Japan. The King considering that he had no other prospect but that of imminent and unavoidable Death before him, and that there was no hopes by his Death to preserve the Ancient Liberties of his Country, chose rather to submit to the fatal necessity he was under, than throw away his Life to no purpose; and the rest of the Inhabitants every where follow'd his example in this surprising danger of Death, so that the whole Kingdom was quickly reduc'd under the Yoke of the Emperor [Page 160] of Japan, without the Effusion of much Blood. And from that time the Emperor of Japan sends a King into the Isle Formosa, who is called Tano Angon, or the superintendent King: But he who was King before, in that Isle, is only as a Bagalandro or Viceroy, or one that is next to the King in Dignity without any Power. And this is a short History of the manner how the Isle Formosa was subdued by the Villany of the Emperor Meryaandanoo, who instead of Sacrificing Beasts to the God of the Country, as he pretended, would have Sacrificed the Inhabitants to his own Ambition, if they had not prevented him by a voluntary submission to his Rule and Government. I shall therefore in the next place give an account of the Form of Government in this Isle, which is now almost the same with that which is in the other Isles of Japan.

          -
          -
          -
          +
          + -

          - 2.3. - CHAP. III. Of the Form of Government in the Island Formosa, and of the New Laws made by the Emperor Meryaandanoo. -

          -

          MEryaandanoo being thus settled Emperor of Japan and Formosa, made new Laws relating to the Deputy King, and enforced the old Laws relating to the Subjects, with grievous Penalties, as will appear hereafter.

          -

          The First Law is, Concerning the Kings that are subject to him, who are Twenty Five in number (besides the Eight who are not properly called Angons or Bagalos but Viceroys or Bagelanders) And these Kings are oblieged, by this Law, twice in a Year to wait upon the Emperor, and then every one of them is to give an account of his Administration of the Government, and of all the Notable Occurrences which have happened in his Kingdom for the space of half a Year, and to receive the new Commands of the Emperor, if he shall think fit to give any.

          -

          [Page 162]The Second Law is, That none of them shall transgress the Commands of the Emperor, unless he first acquaints him with the necessity that forces him to do it; yet in a case of urgent necessity, this Law is moderated by Equity.

          -

          The Third Law is, That they shall do nothing to the detriment of the People, subject to their Government; That they shall not be unjust, or cruel to them, or any ways prejudice them in their Life, Fortune, or Reputation, without a just cause: which Law he mde to gain the Love of the People.

          -

          The Fourth is, That none of the Kings shall suffer a Christian to live in his Country, but every one of them shall keep Searchers, or Centinels in the several Sea Ports, who shall Try all Foreigners, as soon as they arrive in the Harbour whether they be Christians or no, by this Test, of trampling upon the Crucifix; which Test was chiefly design'd against the Papists, who worship the Crucifix, and therefore dare not trample upon it: But as to other Foreigners who do trample upon the Crucifix, the Governour is to grant them a Pass to Travel through all the Cities under his Dominion, provided they are not above Twenty in number.

          -

          The last is, That no King can prohibit or enjoin any Religion, in his Country, but every subject shall enjoy the Liberty of [Page 163] his Conscience to worship his God after his own way, except there shall be any found that are Christians; for the discovery of whom there shall be Searchers appointed in all Cities and Villages, who shall try them by the Test aforementioned. And to all these Laws this Sanction is added, That if any Person shall violate any one of these Laws they shall presently be put to Death, which is the true Reason, why the Commands of the Emperor are every where so exactly obey'd.

          -

          He made no new Laws relating to the Subjects, but only revived the Natural and Ancient Laws, which he enforced with new Penalties proportionable to the Crimes.

          -

          The First is against the Christians, That if any Foreigner shall be found who is a Christian, and who hath seduc'd or endeavoured to seduce the Inhabitants to Christianity, he shall be imprison'd, together with all those whom he hath seduced. And if he will Renounce the Christian Faith, and worship Idols, he shall not only be pardon'd, but have a certain Pension allowed him for his Subsistence; but if he refuse to do this, he shall be burnt alive; And as to those who have been seduc'd, if they will return to their former Idolatry, they shall be set at liberty; but if they will not, they shall be hang'd.

          -

          [Page 164]The Second is against Murderers, Thieves and Robbers, viz. Whosoever shall kill another Man unjustly, shall be hang'd up by the Feet with his head downward, and after this manner shall hang alive a longer or shorter time, according to the aggravation of his Crime, until he be Shot to Death with Arrows: But if he be both a Robber and a Murderer he shall be Crucified. A Thief shall be punished according to the heinousness of his Crime, either with Hanging, or continual Imprisonment, or with Whipping, or a Fine.

          -

          The Third Law is against Adulterers, viz. They shall for the first Offence pay a Fine of 100 Copans (each Copan being a piece of Gold weighing a Pound) and those who have not Money to pay such a Fine, they shall be publickly Whipt by the Hand of the Hangman: But if any Person be guilty of the same Crime a second time, he or she shall be beheaded. For though, as will appear in the following Chapter about Religion, every Man may have as many Wives, as his Estate is able to maintain; yet if any Man shall carnally know another Woman besides his own Wives, to whom he has promised Fidelity, he is guilty of Adultery. The same Law obliges all those who are unmarried provided they be Natives of the Country: But [Page 165] this Law does not extend to Foreigners, to whom the Natives are wont to offer Virgins or Whores, to be made use of at their Pleasure, with Impunity.

          -

          But here I must desire the Reader to observe, that the Husband has such full power over his Wife, that if he apprehend her in the act of Adultery; he may punish her after what manner, and to what degree he pleases, even unto Death: But if the thing be not commonly known, he may spare her, if he thinks fit, upon her promise of amendment for the future.

          -

          The Fourth Law is, Whosoever shall Suborn false Witness against any Man, both he and the false Witnesses shall have their Tongue cut out, and be further punish'd according to the heinousness of the Crime, and the damage done to the Party, against whom they testified.

          -

          The Fifth Law is, Whosoever shall balspheme the God of the Country he shall be burnt alive.

          -

          The Sixth is, If a Son or a Daughter shall strike their Father or Mother, or one of their Kindred that is Ancient, or one that is superiour to them in Power, their Arms and Legs shall be cut off, and a Stone being tied about their Neck, they shall be thrown into the Sea, or a River. But if any one shall strike a Priest, their Arms shall [Page 166] be burnt off, and then their Body shall be buried alive.

          -

          Whosoever shall strike his King, Intendant or Governour, shall be hang'd up by the Feet till he die, having four Dogs fasten'd to his Body to tear it in pieces.

          -

          The Seventh is, Whosoever shall Reproach or Slander any Man, shall have his Tongue bored through with a hot Iron: But whosoever refuses to obey his Superiour in things Lawful, shall be beheaded.

          -

          The Eighth is, Whosoever shall Plot any Treason against the Emperor, or any of the Kings, or shall endeavour the Subversion of the Religion establish'd, he shall be tortur'd with all imaginable Torments.

          -

          All these Laws Meryaandanoo made, or revived in the fourth Year of his Empire, at a meeting of all the Kings of his Empire, and of all the chief Priests of every City: And by verture of them, all the Inhabitants enjoy a profound Peace; for as the Subjects do readily obey the Laws relating to themselves, so the Governours and Officers are careful to put them in Execution whenever there is occasion.

          -

          This is what I chiefly intended in this Chapter, to give an account of the Laws and their Sanctions, by which Meryaandanoo governs his Deputy-Kings and their Subjects; and though there are other things [Page 167] which might be placed here under this head of Government, yet because they are hereafter to be inserted in their proper places, they are here omitted.

          -
          -
          -

          - 2.4. - CHAP. IV. Of the Religion of the Formosans. -

          -

          SInce my design is only to give an account of the Isle Formosa, I shall briefly mention but three kinds of Religion that are observed in Japan, because of the Affinity some of them have with that which is established in Formosa.

          -

          The First kind of Religion is Idolatry, or the Worship of Idols: And this kind of Worship most generally prevails above all others in Japan, so that in one Temple call'd Amida, in the Capital City of Meaco, there are no fewer than 3500 Idols; whereof 1000 are of Gold, 1000 of Silver, and 1000 of Brass, and 500 of Wood and Stone, and to these Idols they Sacrifice Oxen, Rams, Goats, and such like Beasts, and sometimes they Sacrifice Infants to them, when their God is not appeased by other Sacrifices.

          -

          [Page 168]The second kind of Religion is that of those who acknowledge one God, whom they believe to be so Sublime and Great, that they dare not Sacrifice to him; and therefore they have establish'd the Sun as the great Power of God which Rules and Governs the World, and the Moon and Stars as powers inferior to the Sun, which more exactly inspect and take care of Terrestrial affairs: Wherefore they Sacrifice Infants to the Sun, and Beasts to the Moon and Stars.

          -

          The Third sort is rather a Sect of Atheism than Religion, for they deny the being of God, and affirm that the World was from Eternity and shall continue to Eternity. Hence some of them think rhat the Soul is Mortal and dies with the Body, like that of Beasts; but others of them say that the Soul is not Mortal, but informs another Body after Death, and so it passes out of one Body into another to Eternity. Whensoever the Soul has done well, they think it passes into the Body of a Rich man who lives in great ease and pleasure, but if it has done evil it passes into the Body of some poor Wretch to suffer Pain and Misery; and so the Soul is liable to endless Vicissitudes of Vertue and Vice, of pleasure and Pain. These Atheists use no Religious Worship, saving that they all offer Sacrifice [Page 169] to evil Spirits or Devils, that they may not hurt them. But the Transmigration of Souls, is believ'd not only by them but by all the Jappannese, except those who think that the Soul is Mortal.

          -

          But my business is not to give a particular account of their several opinions, and different ways of Worship, and therefore I have noted these things only en passant to show wherein they agree, and wherein they differ from the Religion establish'd in Formosa.

          -

          The Religion of the Formasans was reveal'd by their God, if we may believe their Jarhabadiond (i. e. the Election of the Land) which makes mention of the Revelation upon which they found the Religious Worship now us'd among them, and gives the following account of it: That about 900 Years ago, the Inhabitants of Formosa knew no other Gods but the Sun and the Moon, whom they believed to be Supreme, and the Stars, which they looked upon to be as it were Semidei, or Subordinate Gods; and then their whole Worship consisted in adoring them Morning and Evening, and offering them the Sacrifices of Beasts, But after some time there arose two Philosophers, who had led a Pious and Austere kind of Life in the Deserts, and pretended that God had appear'd to them, and spoke to them, to this purpose; I am much Troubled for the Blindness of [Page 170] this People because they Worship the Sun, Moon and Stars so devoutly, as the Supreme Deity; go and tell them, I am the Lord of the Sun, Moon and Stars, of the Heaven, the Earth, the Sea and all things that are in them, I Govern the Creatures by the Sun and Moon and the 10 Stars, and without me they cannot exist: Go and tell them, that God has appear'd to you, and said, if they will worship and adore him, he will be their Protector, and will appear to them in the Churches, which they Build to his honour, and promise them in my Name, that if they Worship and obay me, they shall receive great rewards after this Life. The Names of these two Philosophers, were Zeroaboabel, which is a Name unknown to to the Japannese, and Chorhe Mathcin, which in the Japan Language signifies Creator Annunciat, for Chorhe signifies the Creator, and Mathcin declares. Now these two pretending that God had spoke to them, came to a certain Mountain call'd Tanalio near the Capital City, where the People were met together to offer Sacrifice to the Sun, and told them to this Effect. O ye Blind Mortals, who Worship the Stars so devoutly, and are ignorant of the God who is above them; that God who Created the Sun and Moon, and all things in Heaven and Earth, has this day taken pity on you, and appeared to us, and commanded us to declare him unto you: And [Page 171] after they had said this, they Demonstrated by many Arguments, that there is one Supreme God, who is above all the visible things in this World. This discourse so much affected the People, that they desired to know of them, how that God would be Worshiped, whether they should Worship him after the same manner, as they now Worshiped the Sun. To which they answered, no. But if they would Worship him according to his mind, in an acceptable manner, they should first Build him a Temple, and in that they should make a Tabernacle, and an Altar, and upon the Altar they should Burn 20000 Hearts of young Children, under 9 Years of Age. And when ye have done these things, said they, then God will appear to you in this Tabernacle, and tell you what you are to do further for his Service. When the People heard these things, they could no longer refrain themselves, but exclaimed against these two Prophets as Hypocrites and Impostors; and asked them in great rage, how can your God be so Cruel as to require us to kill so many of our Sons, and offer them up in Sacrifice to him: Whereupon the two Prophets fled away into the Desert again, having left these Threatning words behind them, We have told you what our God Commanded us to say unto you; but if ye will not believe our words, and obey [Page 172] his will, ye shall quickly find, that the Divine Vengeance will pursue you.

          -

          A little while after it was observ'd, that the Sky was Darkned, there fell much Rain with Hail, which destroyed the Fruits of the Ground, innumerable claps of Thunder were heard in the Air, there were great Earth quakes in several places, and the Air became so Pestilential, that the greatest part of the Inhabitants were visisted with the Plague, the wild Beasts came into their Cities, and even into their Houses, and devoured their young Children: And these Calamities lasted for a day and a half, which were so Terrible, that the whole Island seemed to be in danger of utter Ruin and Destruction, Which sad Prospect moved all the Inhabitants to return Unanimously to the Mountain aforesaid, and there they confessed their great fault in refusing to believe the two Prophets, and cry'd earnestly with all their Hearts to that God, who had spoken to them by those Prophets, deprecating his Wrath for their past Offences, and Promising they would do whatsoever he should command them if he would now spare them. And at length, after long and humble Supplication, that God sent them a Prophet, which should declare a new Peace and Reconcilation between him and them, upon which account they called him Psalmanaazar, [Page]

          -
          -
          Figure 1. A Temple
          -

          fig: 1. Pag: 173

          -
          -

          [Page 173] i. e. the Author of Peace. After he had Published this joyfull Message unto them, he commanded them to build a Temple, and in it an Alter, above that Alter to make a Tabernacle, and then to Sacrifice upon the Alter, 100 Oxen, 100 Rams and 100 Goats, and to Burn upon it 20000 Hearts of young Children under 9 Years of Age, and then God would appear to them: They built therefore a Temple, after the form described in the First Figure.

          -
          -

          - 2.4.1. - The first Figure explained. -

          -

          A. The Tower in which God appears in the Tabernacle.

          -

          B. The Tower in which are the Singers and Players upon Instruments.

          -

          C. The Window-Tower, which lets in the Sky-light.

          -

          D. The Head of an Oxe, or a Symbol of God.

          -

          E. An Image of the Sun.

          -

          F. An Image of the Moon.

          -

          G. The Gate of the Temple.

          -

          H. The Windows.

          -

          I. The parts cover'd with Gold.

          -

          K. The place for the Men.

          -

          L. The place for the Women.

          -

          [Page 174]The whole Temple is built of Foursquare Stones after an exact Model, and is a most Finish'd piece of Architecture, being of great Bigness and Height. In the Tower which looks towards the East is the Tabernacle, wherein God appears, and the Altar; all which they built by the Command of the Prophet Psalmanaazaar.

          +
          +

          + 2. + A DESCRIPTION OF THE Isle + FORMOSA. +

          +
          +
          By Mr. + George Psalmanaazaar.
          +
          +

          + 2.1. + CHAP. I. Of the Situation, Magnitude, and Division of the ISLE. +

          +

          THE Island + Formosa,which by the Natives is called in their Language, + Gad Avia,from + Gad,Beautiful, and + Aviaan Isle, and by the + Chineseis called + Pacando,is one of the most Pleasant and Excellent of all the + AsiatickIsles, whether we consider the convenient Situation, the healthful Air, the fruitful Soil, or the curious + + [Page 146] + Springs and useful Rivers, and rich Mines of Gold and Silver wherewith it abounds; for it enjoys many advantages which other Islands want, and wants none of those which they have.

          +

          + Formosaand + Japan,are the remotest parts towards the + East,which are hitherto known or discover'd, and so they are the first Countries that are visited with the Rays of the Morning Sun. + Formosahas on the + Northside + Japan,distant about 200 Leagues; on the + Northand + West, China,from which it is distant about 60 Leagues; and on the + Southside + Luconia,from which it is distant about 100 Leagues.

          +

          This Isle + Formosaextends it self in length from + Northto + Southabove 70 Leagues, and in breadth from + Eastto + West15 Leagues, being about 130 Leagues in Circumference. It is divided into five Isles, whereof two are called + Avias dos Lardonos,or the Isles of + Thieves,the third is called + Great Peorko,the fourth + Little Peorko,and the fifth, which lies in the middle, and is called + Kaboski,or the Principal Island, is greatest of all the five, being 17 Leagues in length and 15 in breadth, is most strictly called + Gad Avia,or the Island + Formosa; tho' all the rest, which for distinction sake, are called by several Names, are comprehended under the + + [Page 147] + General Name of + Formosa; and in this Sense we shall use the Word in the following Account of this Isle.

          -
          -

          - 2.4.2. - The Second Figure explained. -

          -

          1. A Crown hanging from the Roof over the top of the Tabernacle.

          -

          2. The Head of an Oxe, or the Symbol of their God. 3. The top of the Tabernacle with 5 burning Lamps. 4. A little Pyramid upon which is the Figure of the Sun. 5. Another upon which is the Figure of the Moon. 6. A Lamp to the honour of the Moon. 7. A Lamp to the honour of the Sun. 8.8.2 Courtins which cover the Concavity of the Tabernacle on the Ordinary days. 9. The Concavity of the Tabernacle adorned with a Sky-colour and Stars of Gold, representing the Firmament, in which God appears. 10. Their God showing himself to the People, in the shape of an Oxe. 11.11. Two Lamps burning to the honour of their God. 12.12. Two Pyramids upon which are the 10 Stars, which are Worshiped. And all these things are to be [Page]

          -
          -
          Figure 2. The Tabernacle and Altar
          -

          fig: 2. Pag: 174

          +
          +

          + 2.2. + CHAP. II. Of the great Revolutions which have happen'd in the Island + Formosa. +

          +

          WE find in our Chronicles, that above 200 Years ago, the Island + Formosahad been Govern'd for some Ages by one King, who in his Administration depended upon the Representatives of the People, who are two or three Men chosen in every City and Village, to take care of their publick Concerns. This King whom the Natives in their Language called + Bagalo,had one Governor in each of the aforementioned Isles, subject to his Power, and accountable to him for their Administration; and this Governour was called by the Natives + Tano.But about 200 Years ago the Emperor of + Tartaryinvaded this Island and subdued; which continued under the Dominion of the + Tartarsuntil the third Generation: + + [Page 148] + But the third Emperor who succeeded after this Conquest, being an Austere Tyranical Prince, who was very cruel to the Natives, and had formed a design to extirpate their Religion, did so provoke their natural Rage, that at last they did all with one consent take up Arms, and rose against his Deputy and the Forces by which he ruled them, and drove them all out of the Country, after a bloody Battle, And thus they shook off the Yoke of + TartarianBondage, under which they had groan'd above 70 Years; and restored their Natural Prince to the rightful Throne of of his Ancestors, who now became independent not only of a Foreign Prince, but of all the little Commonwealths within his own Dominions; in which state they continued above 70 Years. During which time the + Eueopeanscame thither, + viz.the + Dutchand + English,who maintained a great Trade with the Natives, especially in + Great Peorko,where the + Dutchbuilt a Castle called + Tyowan.At the same time while the + Dutchwere there the + Chinesecame and attempted to land in the Island, with a design to Conquer it, but were stoutly repulsed by the Natives, who took up Arms in defence of their Country, and + + [Page 149] + maintained a War with the + Chinesefor some Years; until at last they drove them back into their own Country. And the + Formosansfinding that the + Dutchunder a false pretence of joining with them to force back the + Chinese,had treacherously underhand assisted them to Conquer + Formosa,hoping at last to wrest it out of their hands and make it their own; the + Hollanderswere thereupon banished, and prohibited to come any more into that Island, and their Castle + Tyowanwas Demolished: Yet upon some fair Promises they were afterwards permitted again to Land there, provided they should stay but a little while, and a sufficient Guard should attend them and observe their Motions. Thither therefore they come, and when they can find what they have a mind to in + Formosa,they go no farther; but when they miss of their aim there, then they travel further into + Japan, viz.to the Isle of + Nangasaque,for they are not permitted to go to any other place. However under these Commotions + Formosastill preserved its form of Government independent of a Foreign Prince, until + Meryaandanoofirst ravished + Japanby Villany, and then conquer'd + Formosaby a trick, of both which Revolutions I shall now give the Reader a short and true Account, + + [Page 150] + as it is to be found in our Histories, and is firmly believed by all the People of + Formosa,upon a constant Tradition from Father to Son, for the space of Fifty Years and upwards.

          +

          + Meryaandanoowas by Nation a + Chinese,but coming to + Japanwhile he was Young, he was by the favour of some Great Man admitted to some mean Office, in the Court of the Emperor + Chazadijn,where he continued some time, and had his Education. But the Emperor perceiving that he was a a very Ingenious Young-Man, and well qualified for a better Office, gave him at first some inferiour Place in the Army, in which he behaved himself so well, that he was quickly preferr'd to a higher Post, and by his winning behaviour and admirable Conduct, he so far insinnuated himself into the favour of the Emperor, that he was gradually advanced from one Post of Honour in the Army to another; until at last he arrived at the highest, and was made Carilhan, or Chief General of all the Imperial Forces, which is the highest Office in the Empire, not only for Honour, but for Power and Trust. And in the administration of thi + •Office, he behaved himself with so much Prudence and Courage, that the Emperor loved him exceedingly; but + + [Page 151] + much more did he win the Heart of the Emperess, who was so taken with his gallant Mien, that she could not live without him: So great was her kindness to him, and she put such an entire confidence in his fair Speeches, that she would often meet him in private places; which was a favour very rare and unusual in that Country, especially from so great a Person as the Emperess. Having thus gained the Love of the Emperor and Emperess, to so great a degree, this ungrateful Villain made use of that familiarity to which the Empress admitted him, and of that confidence they both put in him, first to raise a Jealousie in the Mind of the Emperor against the Emperess; and then by this means to contrive an opportunity for murdering them both: which Barbarous design this Bloody Villain accomplished after this manner. First, he perswaded the Emperor that his Emperess was in Love with a certain Nobleman, whom he supposed, and she often met him, and had private conversation with him in the Garden: Whereupon the Emperor being highly enrag'd both against this Nobleman, whom he falsly accused, and against the Emperess, who was suppos'd to have kept company with him, desired + Meryaandanooto enquire diligently at what Hour, + + [Page 152] + and in what place they were to meet together in the Garden, if it were possible for him to find it out; and then says he, come and acquaint me with it, and I will take care that neither of them shall escape out of my hands, until they have both suffer'd Death, according to the demerit of their Crime. This + Meryaandanoopromised to do, as the Emperor had desired him; and sometime after he came out of the Emperor's presence, he went to the Apartment of the Emperess, and having good assurance of her ready compliance, by his former private conversations with her, he pray'd her to meet him, at a certain Hour of that Day, in a certain place of the Garden, which she, mistrusting nothing, readily promised to do, and appointed the time and place for their meeting. Having gained this point, which was a great step towards finishing his design, he went and acquainted the Emperor, that at such an Hour the Nobleman was to come, and to meet his Emperess in such a place of the Garden. Whereupon the Emperor presently commanded his Guards to be got ready, with which he intended to seize them both together, and bring them to deserved punishment. In the mean time + Meryaandanoohaving changed his Clothes, + + [Page 153] + and mask'd his Face, that he might not be known to the Emperor, under this disguise meets the Emperess at the time and place appointed, whom he most Barbarously stabb'd, with a poison'd Dagger, to conceal the Murder, by stopping the Effusion of Blood: The Emperor comes at first all alone into that place of the Garden to satisfie his Curiosity of seeing them together, fearing lest the appearance of the Guards would make them run away; and he perceiv'd a certain Nobleman, as he supposed, lying upon the Emperess in an unseemly posture, he called for his Guards, who were at some distance from the place: But while he advanced towards the Nobleman, not knowing him to be + Meryaandanoo, Meryaandanoowas too nimble for him, who come fully prepared to execute the wicked design he had plotted, for he had no sooner called for his Guards, but he closed in with him, and gave him his Deaths wound with the same poison'd Dagger; and immediately after he had struck the blow, he fled away with all possible speed, through unbeaten Paths among Trees and Bushes, and so made his Escape without being discover'd: When the Guards came and found the Emperor and Emperess both kill'd, they stood for + + [Page 154] + some time astonish'd, at this strange and surprizing Event; but they wonder'd most of all at the Murder of the Emperor, who so lately parted from them, and whom they heard but a little before call upon them to come to him; some condoled the sudden Death of two such great Persons, while others search'd every where about the Garden, among the Trees and Bushes, to find out the Murderer; But when they saw that no discovery could be made, the Soldiers began to Mutiny, had not the Captain of the Guards diverted their Fury, by telling them, That they must do nothing until they had first acquainted the Carilhan with what had happened; whereupon a Party was immediately dispatch'd to his House, (whither he had made his Escape after he had committed the Murder) and when they came there, and told him, he seem'd to be mightily surpris'd and troubl'd, as if he knew nothing of the matter: But to lose no time in a case of so great consequence, he went in all haste to the place, where having viewed the dead Bodies, he evpress'd his great Sorrow, with many Sighs and Tears, for the loss of two Persons so great and so good, to whom he had been infinitely obliged, and declared that this execrable Murder had been committed + + [Page 155] + by a certain Nobleman, naming him, who had frequently kept Company with the Emperess in private, and had appointed a meeting with her this very Day, as he was well assur'd. This discovery gave great satisfaction to the Guards, who being glad of the opportunity to revenge the Death of their Master, went presently and struck off the Innocent Nobleman's Head, by his Order, who was the Murderer himself. + Meryaandanoohaving thus far succeeded in his design, wanted now only to be declared Emperor, which met with some opposition from those in the Army, who favoured the Family of + Chazadijn,though he had no Children by his Emperess, but only by his Concubines; and for some time there were many Cabals and Factions about the next Successor to the Emp + ••e; But at last + Meryaandanoo,having pre-engaged a great Party for him, and being generally beloved by the Soldiers, by his prevailing Interest in the Army, was chosen and declar'd Emperor of + Japan; which was the finnishing of the great design he intended to accomplish, by all the aforementioned Villainies and Cruelties.

          +

          About two Years after he was promoted to the Imperial Crown of + Japanhe counterfeited himself to be sick, and + ••••d + + [Page 156] + innumerable Sacrifices to be offered to the Gods of + Japan,for the Recovery of his Health; but all these Sacrifices, proving, as he pretended, ineffectual, so that these Gods seem'd either unable or unwilling to relieve him, he declar'd, tho' in deep dissimulation, that it was necessary for him to seek for Relief from the Gods of other Countries. And to this end he sent an Ambassadour with a Letter to the King of + Formosa,who was to entreat the King of + Formosain his Name, that he might have leave to send and offer Sacrifices to the God of his Country, by whom he hoped to find that cure of his Disease, which in vain he had expected from his own Gods, tho' he had offer'd 10000 Sacrifices to appease them.

          +
          +
          +

          His Letter to the King, was to this purpose.

          +
          +
          Meryaandanoo, + Emperor ofJapan, + to the King ofFormosa, + my Friend,&c.
          +
          +

          BEing afflicted with a very grievous Disease, and having endeavoured by my Oblations to pacifie the Gods of my Country, that I might recover my Health, I have found + + [Page 157] + all my endeavours hitherto ineffectual, whether through the Anger or Impotence of the Gods I know not: And therefore having a great Veneration for your God, of whose great Power and Goodness I am fully perswaded, I must entreat you to give leave that some of my Subjects may be sent into your Island, who shall bring along with them the Beasts they are to offer in Sacrifice to your God, for the Recovery of my Health. And if your God shall be so far appeased by these Sacrifices as to restore me to Health, I do hereby promise you, that through all the Empire of + Japan,and in all the other Isles subject to my Dominion, I will plant and establish your Religion. And so your God shall be our God, and we shall live in perpetual Friendship with one another.

          +

          + I expect your Answer to this Request by my Ambassador. +

          +
          -

          [Page 175] made of Gold or Silver. 13. The Gridiron upon which the hearts of the young Children are burnt. 14.14. The Furnace of Fire for burning them. 15.15. The Chimmeys by which the Smoke goes out. 16. The Caldron in which the Flesh of the Sacrifice is boyled. 17.17. The Furnace of Fire for boyling them. 18. The Sanctuary, or the place in which the young Children are Slain. 19. The pit in which their Blood and Bodies are placed. 20. The holy place wherein the Beasts are Slain for Sacrifice. 21. A Marble-structure in which is a Gridiron. 22. A Stone-structure that encompasseth the Caldron in the form of an Altar. 23. The smoke of a Furnace. 24. The round part of the Roof; 25. the Wall.

          -

          This is the Figure of the Tabernacle, (as the first was of the Temple) which Psalmanaazaar, Commanded to be built.

          -

          The first Temple was built in the Capital City Xternetsa, and the Tabernacle was plac'd in it. And after these were Finished, every Magistrate in the several Cities and Villages, took an account how many Sons there were in each Family, that they might be obliged to Furnish their Proportion for the Sacrifices, that were to be offered to this new God, according to the Number of Sons that was in every Family. All things being thus prepared a great Festival of 10 days was Celebrated [Page 178] and every day of the 10,2000 Infants were Sacrificed: And then after the Festival was ended, and the last Sacrifice was offer'd, their new God begun to appear in the shape of an Oxe, and spoke to the People, and to Psalmanaazaar, and dictated to him whatever he would have done to his honour.

          -

          He said therefore ye shall divide the Year into 10 Months, which ye shall call by the Names of the 10 Stars, viz. Dig, Damen, Analmen, Anioul, Dattibes, Dabes, Anaber, Nechem, Koriam, Turbam. Every Month shall have four weeks, and five of these Months shall have 37 days, viz. the first, 3d. 5th. 7th. and 9th. the other 5 shall have only 36 days, Every week shall have 9 days, but in the Months which have 37 days, the last week shall have 10 days, and the 10th. day shall be a day of Fasting.

          -

          Ye shall begin the Year from this day, which is the first day of the Month Dig, and the first of the Festival of 10 days, and at this Festival ye shall Sacrifice to me every Year the hearts of 18000 young Boys, under the Age of 9 Years, on the first day of the Year Every Month ye shall Sacrifice in all your Temples 1000 Beasts, viz. 300 Bulls, 400 Sheep or Rams, and the rest in Calves or Lambs: And every Parish shall Furnish their proportion for these Sacrifices, according to their ability. Every week ye shall offer [Page 177] of Fowls as you are able, and all these Things you shall carefully observe every Year.

          -
          -
          -

          - 2.4.3. - Of the Festivals. -

          -

          Ye shall celebrate Two great Festivals to my Honour, the First at the beginning of the new Year, which shall last for a whole Week, and the Second in the last Week of the 5th Month, which shall also last for Nine Days. The first and last of these Days shall be observ'd by rising early in the Morning and Adoring, and after ye have worshipp'd, ye shall come into the Temple, and Pray and Sing Hymns from One a Clock until Two: At Two a Clock ye shall go to a Fountain or River without the City, and there ye shall throw Water upon your Head twelve Times, and then ye shall return into the Temple, ye shall go and return all together, and while ye are on the way which shall take up the space of an Hour in going and returning, ye shall be all the while Praying. And after ye are return'd, then the Beasts shall be slain, and divided into parts, and purified, and boil'd in their Blood; and every one shall come before the Altar, and take a Piece of the Flesh from the Hand of the Priest, and shall eat it, bending his left Knee and bowing [Page 178] his Head down to the Ground; and during all that time the Instruments of Musick shall Play, and the Singing Men and all the People present shall sing Hymns together. The time of slaying and offering the Sacrifices shall last for three Hours, viz. from three a Clock till Six, and at Six there shall be a Sermon, or an Explication of the first Principles of Religion, and then a Thanksgiving, which being ended, ye shall return Home, and continue there Eating and Drinking until the second Hour: After which ye shall return to the Temple again, and continue there until the sixth Hour, Praying and Singing, with the Instruments of Musick playing; and then there shall be again a Lecture upon the Catechetical Doctrins, which being ended, ye shall return Home and recreate your selves with any lawful Diversions.

          -

          On other Days, between the first and last of the Month, ye shall rise in the Morning and Worship, ye shall throw Water upon your Head three times, and then go to the Temple and stay there from the first Hour to the sixth. After the sixth ye shall return Home, and then ye may follow any lawful Employment.

          -

          But here the Reader is desir'd to take notice, That the Day with them is divided into four Parts, and each Part into fix Hours; [Page 179] when therefore it is said, They shall stay in the Temple from the first Hour to the sixth, it is to be understood they shall stay from 6 a Clock to 12, according to the way of reckoning Time us'd in Europe.

          -

          Ye shall call the first and last Day of the Festival a double Feast, and the other Days simple Feasts. On the first Day of the Month ye shall celebrate a double Feast, and on the second a simple Feast, and ye shall Sacrifice Oxen and Sheep, &c. and ye shall Eat of them. The first Day of the Week shall be a double Feast, and ye shall Sacrifice Fowls and eat of them.

          -

          Note, That a Festival is therefore call'd double, because the People go twice to the Temple on that Day, and it is call'd simple because they go but once.

          -

          And further it is to be noted, that instead of our Clocks and Watches, they measure Time by an Instrument made of Wood, in the form of our Hour Glass, which being fill'd with Sand, runs all out in the space of an Hour: And this being observ'd by certain Watchmen appointed on purpose for that end, as soon as the Sand is run out, they beat a Drum, and give notice what Hour it is, which is the Custom us'd in all Cities, but the Country People judge as exactly as they can what Hour it is by the Sun Moon or Stars.

          +

          After the King of + Formosahad read the Letter, he sent for his Priests and acquainted them with the Contents of it, and commanded them to consult their God, whether he would grant what the Emperor of + Japanhad desired: The Priests hoping that they should reap great Profit and Advantage from the Emperor, by the + Japanness's coming into their Country, to offer + + [Page 158] + Sacrifice, told the King, that they had consulted their God, and he had consented, that they should come here to offer Sacrifices, but he had not declar'd what success their Oblations should have as to restoring the Health of their Emperor. The King having received this Answer from his Priests, sent for the Ambassadors of the Emperor of + Japan,and told them, + Go and salute your Emperor in my Name, and tell him, that he has leave from my God, and from me, to send some of his Subjects to offer Sacrifices to our God; and if our God shall restore his Health, I hope he will perform what he has promised of establishing the Worship of our God in all his Dominions.

          +

          The Ambassadors having taken their leave of our King returned home, into their own Country, and acquainted the Emperor of + Japanwith the Answer of the King of + Formosato his Letter, who was very glad at the good success of their Negotiation, having further designs in it than they were aware of: And therefore he presently commanded a great Army to be made ready, and order'd the Soldiers to be put in great Litters, carried by two Elephants, which will hold Thirty, or Forty Men; and to prevent any suspicion of the the + Formosans,they placed Oxen or Rams to be seen at the Windows + + [Page 159] + of the Litters. Thus he covertly convey'd a numerous Army into the Isle + Formosa,with many of the Nobility of his Court, under the Religious pretence of Offering Sacrifice for the Recovery of his Health, but really with a design to Conquer the Country. The numerous Chariots were divided into three parts, the greatest of which was sent into the Capital City + Xternetsa,and the two other parts into two other Cities, called + Bignoand + Khadzey; And at a certain Hour appointed the Chariots were opened in all the three Cities, the Soldiers came out, and with Sword in Hand, threatning present Death to the King, and all the Inhabitants of the City + Xternetsa(which was likewise done in the other Cities at the same time) unless they would submit themselves to be governed by the Emperor of + Japan.The King considering that he had no other prospect but that of imminent and unavoidable Death before him, and that there was no hopes by his Death to preserve the Ancient Liberties of his Country, chose rather to submit to the fatal necessity he was under, than throw away his Life to no purpose; and the rest of the Inhabitants every where follow'd his example in this surprising danger of Death, so that the whole Kingdom was quickly reduc'd under the Yoke of the Emperor + + [Page 160] + of + Japan,without the Effusion of much Blood. And from that time the Emperor of + Japansends a King into the Isle + Formosa,who is called + Tano Angon,or the superintendent King: But he who was King before, in that Isle, is only as a + Bagalandroor Viceroy, or one that is next to the King in Dignity without any Power. And this is a short History of the manner how the Isle + Formosawas subdued by the Villany of the Emperor + Meryaandanoo,who instead of Sacrificing Beasts to the God of the Country, as he pretended, would have Sacrificed the Inhabitants to his own Ambition, if they had not prevented him by a voluntary submission to his Rule and Government. I shall therefore in the next place give an account of the Form of Government in this Isle, which is now almost the same with that which is in the other Isles of + Japan.

          -
          -
          - -

          - 2.5. - CHAP. V. Of Fasting-Days. -

          -

          THeir God said moreover to Psalmanaazaar; Besides those 5 Days aforesaid, ye shall observe 2 Fasts: The first shall be in the last Week of the Year, which shall last for 8 Days, and it shall be a Preparation for the New Year: The second shall be in the third Week of the fifth Month, and it shall also last for eight Days. On these Fasting-Days, ye shall neither Eat nor Drink any thing until the Sun sets, but after it is set, every one may Eat and Drink to the full until he satiate himself. On these Fasting-Days ye may Pray to me, but on your common Days ye shall not dare to adore me. These Fasts shall be observ'd after this manner, When ye rise in the Morning ye shall Worship, and then wash your Head and Hands and Feet, and after that every one shall employ himself in some lawful Business; but neither you nor your Cattel shall Eat or Drink any thing all that Day until the Sun set. These Fasts shall be every Year observ'd as they are prescrib'd: And indeed they are so rigorously observ'd, [Page 181] that a Man would sooner Die for Thirst then taste a drop of Water on these Days, and all the Cattle are shut up in such Places, where they have nothing to eat all Day; and all Eatables are laid up where they cannot be seen, lest any one should be tempted to break the Fast: In fine, these are true Fasts and strictly kept, as far as human frailty will permit, and not like the Fasts of the Papists, wherein they can Feast upon Fish and Wine.

          -
          -
          -

          - 2.6. - CHAP. VI. Of the Ceremonies to be observ'd on Festival-Days. -

          -

          ON the double Festivals the People wash their Head, Hands and Feet, and then they go to the Temple, where the Jarhabadiond is publickly read before them all by one of the Priests; and after that is Read, they all of them fall prostrate on the Ground, and the Priests return Thanks to their God with a loud Voice, who of his infinite Mercy has call'd them to the true Knowledg of himself, the People [Page 182] in the mean time joyning in their Hearts with the Words of the Priest. After the Thanksgiving the People rise up, and some Hymns made by the Chief Priests are sung, the Flute and Tymbrel and other Instruments of Musick playing all the while: Then the Priests begin to pray for the Sanctification of the Victims, and after that they slay them and receive the Blood into a Copper; they divide the Flesh into Pieces, and then Boil it with the Blood in a Chaldron which is upon the Altar; while the Flesh is a Boiling, the Chief Priest Prays to God, that he would be pleas'd to accept of these Sacrifices for the Remission of the Sins of the People: And after the Flesh is Boil'd, the People draw near before the Altar, and every one of them receives a piece of it from the Hand of the Priest, bowing down his Head when he takes it, and all this time the rest are Singing, and the Instruments of Musick playing. After these Ceremonies are ended, a Priest goes up to a Place higher than the Seats of the People, and there he Preaches and instructs the People, who ask him Questions, and he answers them. At last Thanks are return'd, and Prayers are made for all Things necessary, and then all the People go Home to Dinner, where they are to continue only for the space of two Hours, which is all the time allow'd them between [Page 183] Morning and Evening Service, during which time they must not indulge themselves to excess, or do any thing that's unlawful, but behave themselves very modestly; and then they return to the Temple, where the same Ceremonies are us'd as were in the Morning, except the Sacrifices; and the Service being ended they go to their own Houses, and after Supper they may Walk, Play, or use any other lawful Recreation; but they must not do any servile Work on that Day.

          -

          Simple Festivals are celebrated after the same manner as the Vespers of the double Festivals.

          -

          It is further to be remark'd, That on Festival Days, after the Sacrifice is ended, and the Tabernacle in which their God dwells is open'd, when God appears in the form of a Lyon, or a Bear, or some other fierce Beast, that then God is thought to be Angry with the People: And therefore in such a Case the Tabernacle is to be shut up again, and new Sacrifices of Beasts are to be offer'd, until God shall appear in another Shape, viz. of an Ox, a Calf, a Lamb, or such like Beasts: And if these Sacrifices of Beasts are not sufficient to change the angry God into another shape, then Infants are to be offer'd in Sacrifice unto him, until such time as, their God appearing in another [Page 184] form, shows himself to be pacified and reconcil'd unto the People: And if at any time he appears in the form of an Elephant, then we hope that he will do great Things for us.

          -

          The Priests are to prepare themselves by Fasting and Prayer, before they presume to speak to God in secret, and after they have been with him, they declare to the People what he says.

          -

          'Tis yet further to be noted, That their God always assumes the shape of a masculine Creature, and never of a Female, from whence they have been induc'd to believe, that a Woman is so impure, that she can never attain to Happiness, until she be Transform'd into the Body either of a Man, or some Male Beast.

          -
          -
          -

          - 2.7. - CHAP. VII. Of the Election of Priests. -

          -

          AFter this, their God spoke to Psalmanaazaar, and said, you shall choose one Priest, who shall preside over all the rest in the whole Isle, and he shall give Power to others to exercise the Priestly [Page 185] Office. This High-Priest shall never Marry a Wife while he continues in his Office, but if his Constitution obliges him to Marry, then the other Priests shall choose another in his room, and he shall resign his Office, and Marry when he pleases: The other inferior Priests may marry and keep one Wife, except they be Regulars; and then they are oblig'd to continue unmarried, and to live in Convents with their Brethren under one Superior, who shall admit them to the Priestly Office. But if these Regulars also should have a violent Inclination to marry, then they must first leave the Convent, and resign their Office, and after that they may marry. The Office of these Regulars, is to instruct the Youth in the Principles of their Religion, to teach them to Read and Write, and whatsoever else may conduce to their Edification. Besides, these Regulars are oblig'd to lead Religious Lives, and to Cloath themselves in distinguishing Habits; they are to shave their Head, but not to cut their Beard▪ They are to wear a Gown that does not open before or behind, and a Hood upo their Heads: And lastly, they may retire from the World, and live in desert Places, if they think fit to choose such an austere kind of Life.

          -

          [Page 186]As their God had Commanded, so did Psalmanaazaar. He created one ancient Philosopher of the Royal Progeny High-priest, to whom he gave the power of ordaining all the other inferior Priests: This High-priest therefore chose three out of the Citizens of every City, whom he ordain'd Priests, and one in every Village, until such time as Temples were every where built: And then the number of Priests was more encreas'd, insomuch that in the City Xternetsa the number grew at last to 160, and was proportionably augmented in other places, whether Cities or Villages. Psalmanaazaar establish'd also a Monastery in Xternetsa, and in many other Cities, in which the Regulars were to live according to the Rules abovemention'd, which were prescrib'd by their God. Lastly he gave order, That this High-priest should ordain in every City one Priest, who might ordain others; and he was call'd the Chief Sacrificator, and has the power to ordain other subordinate Priests and Sacrificators. These are the Rites and Ceremonies deliver'd to the Formosans from their God, by his Prophet Psalmanaazaar, which have been ever since observed in their Country.

          -

          Now the Names of all the several kinds of Priests in our Language are these: The High priest is call'd Gnotoy Bonzo, the [Page 187] Chief Sacrificator is call'd Gnotoy Tarhadiazar; the inferior Sacrificators, are call'd Os Tarhadiazors; the Priests who read the Book of the Law and the Prayers, are call'd Ches Bonzos. The secular Priests are call'd Bonzos Leydos, and the Regular Bonzos Roches, and the Superior who is set over the Regulars is call'd Bonzo Soulleto; the Masters who teach the young Children, are call'd Gnosophes Bonzos, and lastly the Preachers are call'd Bonzos Jatupinos.

          -

          The Office of the High-priest is to ordain others, to speak to God in private, and declare his Will to all the other Priests, and to chastise those who do not faithfully discharge their Office.

          -

          The Office of the Chief-Sacrificator is to ordain other Priests within his own Precinct, which is as it were his Diocese, to rule over them, and to take care of the Sacrifices, but chiefly of the Infants that are to be Sacrific'd; for which end he is to take an accompt how many Boys each Family can furnish, and to admonish them in time to send in their number.

          -

          Moreover he alone is to cut the Throats of the Infants, and pluck out their Hearts; others are to lay them upon the Gridiron, but he is to Pray publickly all the time they are a Burning.

          -

          [Page 188]The Office of the Subordinate Sacrficators, is to slay the Beasts, to wash and Boil them, and distribute pieces of their Flesh to the People; and some of them are oblig'd to pray with the High-priest all the time that these things are a doing.

          -

          The Office of the secular Priests is various, for some of them are Readers, others Preachers, or Instructors of Youth, and others of them look after the Temple and Tabernacle, to see that all the Utensils belonging to them be kept in good Order.

          -

          The regular Priests, as I have already told you, use to instruct Youth, and to Preach; but moreover they should live retir'd from the World, preserve Chastity, and continue in Celibacy; they should submit themselves to their superiors, fast once a Week, and by all means improve in Vertue. But if once they be debauch'd, they do no longer observe the Rule deliver'd as they believe, by their God, and their Ancestors.

          -

          And here it is to be noted, That these Regulars do not make such Vows as the Popish Monks do; for they only take the Vow of Celibacy, neither do they Vow That so absolutely, but that they are still left at liberty, if they find that they cannot refrain from Women, to leave the Monastery, and then to marry a Wife: But they [Page 189] make no Vows of a blind obedience to their Superiors, of an affected poverty, and Humility, and of renouncing the Riches of this World. The only general Law of these Societies is this, whosoever finds himself fit and disposed to embrace a retir'd kind of Life, provided he be Pious, Learned and sincere, whether he be Rich or Poor, is to be admitted into a Convent, and when he enters, he is to bring with him that part of his Fathers Estate that belongs to him, and add it to the Revenues of the Convent. But if he be oblig'd, out of a desire of Marrying, to leave it, then all the Goods he brought with him into the Convent are restor'd to him, and necessary Food and Raiment are gratis given him, while he continued in it. But if he require any thing extraordinary, over and above the common allowance of the Convent, as some do, then this is to be Furnished at his own proper Charge, yet he is never permitted to go out of the bounds of the Convent, until he leave it for good and all. If any one die in the Convent, he is to leave all his Goods to it, and while he lives in it, he is to obey his Superior in all things which concern their Rules, but no further: For if any Superior should command one of the Regulars to Eat only Roots, while others fare Deliciously, [Page 190] he may refuse to obey him: But this is a Case that has never happen'd.

          -

          Thus all Religious Rites and Ceremonies, are Administred by one High-priest, by some Sacrificators, and some that are Subordinate to them, and by Regular and Secular Priests. But because all that has been hitherto said, relates only to the Worship of their God, we shall now add something concerning the way of Worshipping the Sun, Moon and Stars, which are their Ancient Visible Deities.

          -
          -
          -

          - 2.8. - CHAP. VIII. Concerning the Worship of the Sun, Moon and Stars. -

          -

          MOreover the God of Formosa said unto Psalmazaaraar, it shall not be Lawful for you on common days to invoke or worship me, but only the Sun, Moon and 10 Stars, which I have appointed Governors to Rule the World, and to provide all things necessary for you, and ye shall Sacrifice the same Beasts to them as ye do to me, but none of your Infants shall be offered up in Sacrifice to them, for this is my peculiar [Page 691] Worship, which belongs to me only: And after this manner ye shall Worship and adore them.

          -

          In the Morning, at the first hour, at least on the common days, ye shall rise up, and throw Water thrice upon your Head, and then ye shall ascend to the Roof of your House, and there ye shall adore the Sun and 5 Stars, and pray to them, not for any thing in particular, but only in general, that they would grant you such things as they know to be necessary for you, and return them thanks for the Favours ye have formerly Receiv'd from them. And in the night time, at the first hour ye shall Worship the Moon and the other five Stars, after the same manner. For ye must know that the Sun is the first and most excellent Creature, which I have Created to govern you, and to him I have given power of conferring Benefits upon you, according as you deserve well of me and him. The Moon I have plac'd in the next degree below him, and the 10 Stars likewise in their proper Places, as being Inferior to the other two. But if ye neglect to Worship them, I have given them power not only to keep back the good things they can bestow, but also to do you mischief, by afflicting your Bodies with Grievous diseases, by destroying the Fruits of your Ground, [Page 192] and Poysoning the Air you Breath with Pestilential Vapors: And therefore ye shall account it your daily Duty, on the common days to Worship and Adore them, after the manner afore prescribed: Moreover ye shall observe three Festivals in the Year, one to the honour of the Sun, another to the honour of the Moon, and a Third to the honour of the 10 Stars. The First shall be in the First week of the Second Month called Damen, and shall last from the Third until the Ninth day of the week. The Second shall be in the First week of the 5th. Month called Dattibes, and shall last from the Third unto the 9th. day of the week. The 2d, shall be in the Third week of the 8th. Month called Koriam, and shall last from the 5th. to the 9th. day of the week.

          -

          Ye shall make choice of a Mountain on which ye shall build three Alters, one to the honour of the Sun, another to the honour of the Moon, and the 3d. to the honour of the 10 Stars. Every City shall choose such a Mountain to it self, in some place near adjoyning, in which all the Citizens and Country-men shall meet together on the First and last day of their Festival, and there ye shall Sacrifice the same Number of Beasts as ye do to me. Ye shall not Eat of the Flesh of them, but consume it wholly in the [Page 193] Fire, and every one shall carry home with him part of the Ashes. During all these Festival days ye shall not Work at your ordinary Trades; but after the Sacrifice is ended, ye may use any lawful Recreation. The Sacrifice shall begin at the 2d. hour in the Morning, and shall last until the 6th: But at night, every Family, shall Worship on the Top of their House, as they use to do on the common days, the Sun, Moon and Stars, at least all of them together. On the days between the first and last of the Festival ye shall go to the Mountain, not to offer Sacrifice there, but for Adoration, and then ye shall Sing and Play upon Instruments of Musick. The High Priest shall take care to appoint other Priests to do Sacrifice to them, they are employ'd to offer Sacrifice to me; And these Priests shall have leave to keep 2 Wives and no more.

          -

          These Rules of worship Psalmanaazaar delivered as from our God to the People, whereupon the Citizens of every City built 3 Altars upon a Mountain, after the fashion represented in the following Figure.

          -
          -

          - 2.8.1. - The third Figure explained. -

          -

          1. The Image of the Sun, 2.2. Two Pots of Incense, wherein Incense is burnt before the Sun on its Feast Days. 3. The top of the [Page 194] Altar. 4. The Altar. 5. The Holy Place in which the Beasts are slain. 6. The Place in which they are burnt. 7. and 8.8, 8. The Stone-wall wherewith it is encompass'd.

          -
          -
          -

          - 2.8.2. - The Fourth Figure explain'd -

          -

          a. The Image of the Moon. b. two Incense-pots smoking on the Festival Days. c. the top of the Altar. D. the Altar. e. the Holy Place wherein the Beasts are slain. F. the Place where they are burnt. g. g. the Wall that encompasses the Altar.

          +
          + +

          + 2.3. + CHAP. III. Of the Form of Government in the Island + Formosa,and of the New Laws made by the Emperor + Meryaandanoo. +

          +

          + MEryaandanoobeing thus settled Emperor of + Japanand + Formosa,made new Laws relating to the Deputy King, and enforced the old Laws relating to the Subjects, with grievous Penalties, as will appear hereafter.

          +

          The First Law is, Concerning the Kings that are subject to him, who are Twenty Five in number (besides the Eight who are not properly called + Angonsor + Bagalosbut + Viceroysor + Bagelanders) And these Kings are oblieged, by this Law, twice in a Year to wait upon the Emperor, and then every one of them is to give an account of his Administration of the Government, and of all the Notable Occurrences which have happened in his Kingdom for the space of half a Year, and to receive the new Commands of the Emperor, if he shall think fit to give any.

          +

          + + [Page 162] + The Second Law is, That none of them shall transgress the Commands of the Emperor, unless he first acquaints him with the necessity that forces him to do it; yet in a case of urgent necessity, this Law is moderated by Equity.

          +

          The Third Law is, That they shall do nothing to the detriment of the People, subject to their Government; That they shall not be unjust, or cruel to them, or any ways prejudice them in their Life, Fortune, or Reputation, without a just cause: which Law he mde to gain the Love of the People.

          +

          The Fourth is, That none of the Kings shall suffer a Christian to live in his Country, but every one of them shall keep Searchers, or Centinels in the several Sea Ports, who shall Try all Foreigners, as soon as they arrive in the Harbour whether they be Christians or no, by this Test, of trampling upon the Crucifix; which Test was chiefly design'd against the Papists, who worship the Crucifix, and therefore dare not trample upon it: But as to other Foreigners who do trample upon the Crucifix, the Governour is to grant them a Pass to Travel through all the Cities under his Dominion, provided they are not above Twenty in number.

          +

          The last is, That no King can prohibit or enjoin any Religion, in his Country, but every subject shall enjoy the Liberty of + + [Page 163] + his Conscience to worship his God after his own way, except there shall be any found that are Christians; for the discovery of whom there shall be Searchers appointed in all Cities and Villages, who shall try them by the Test aforementioned. And to all these Laws this Sanction is added, That if any Person shall violate any one of these Laws they shall presently be put to Death, which is the true Reason, why the Commands of the Emperor are every where so exactly obey'd.

          +

          He made no new Laws relating to the Subjects, but only revived the Natural and Ancient Laws, which he enforced with new Penalties proportionable to the Crimes.

          +

          The First is against the Christians, That if any Foreigner shall be found who is a Christian, and who hath seduc'd or endeavoured to seduce the Inhabitants to Christianity, he shall be imprison'd, together with all those whom he hath seduced. And if he will Renounce the Christian Faith, and worship Idols, he shall not only be pardon'd, but have a certain Pension allowed him for his Subsistence; but if he refuse to do this, he shall be burnt alive; And as to those who have been seduc'd, if they will return to their former Idolatry, they shall be set at liberty; but if they will not, they shall be hang'd.

          +

          + + [Page 164] + The Second is against Murderers, Thieves and Robbers, + viz.Whosoever shall kill another Man unjustly, shall be hang'd up by the Feet with his head downward, and after this manner shall hang alive a longer or shorter time, according to the aggravation of his Crime, until he be Shot to Death with Arrows: But if he be both a Robber and a Murderer he shall be Crucified. A Thief shall be punished according to the heinousness of his Crime, either with Hanging, or continual Imprisonment, or with Whipping, or a Fine.

          +

          The Third Law is against Adulterers, + viz.They shall for the first Offence pay a Fine of 100 + Copans(each + Copanbeing a piece of Gold weighing a Pound) and those who have not Money to pay such a Fine, they shall be publickly Whipt by the Hand of the Hangman: But if any Person be guilty of the same Crime a second time, he or she shall be beheaded. For though, as will appear in the following Chapter about Religion, every Man may have as many Wives, as his Estate is able to maintain; yet if any Man shall carnally know another Woman besides his own Wives, to whom he has promised Fidelity, he is guilty of Adultery. The same Law obliges all those who are unmarried provided they be Natives of the Country: But + + [Page 165] + this Law does not extend to Foreigners, to whom the Natives are wont to offer Virgins or Whores, to be made use of at their Pleasure, with Impunity.

          +

          But here I must desire the Reader to observe, that the Husband has such full power over his Wife, that if he apprehend her in the act of Adultery; he may punish her after what manner, and to what degree he pleases, even unto Death: But if the thing be not commonly known, he may spare her, if he thinks fit, upon her promise of amendment for the future.

          +

          The Fourth Law is, Whosoever shall Suborn false Witness against any Man, both he and the false Witnesses shall have their Tongue cut out, and be further punish'd according to the heinousness of the Crime, and the damage done to the Party, against whom they testified.

          +

          The Fifth Law is, Whosoever shall balspheme the God of the Country he shall be burnt alive.

          +

          The Sixth is, If a Son or a Daughter shall strike their Father or Mother, or one of their Kindred that is Ancient, or one that is superiour to them in Power, their Arms and Legs shall be cut off, and a Stone being tied about their Neck, they shall be thrown into the Sea, or a River. But if any one shall strike a Priest, their Arms shall + + [Page 166] + be burnt off, and then their Body shall be buried alive.

          +

          Whosoever shall strike his King, Intendant or Governour, shall be hang'd up by the Feet till he die, having four Dogs fasten'd to his Body to tear it in pieces.

          +

          The Seventh is, Whosoever shall Reproach or Slander any Man, shall have his Tongue bored through with a hot Iron: But whosoever refuses to obey his Superiour in things Lawful, shall be beheaded.

          +

          The Eighth is, Whosoever shall Plot any Treason against the Emperor, or any of the Kings, or shall endeavour the Subversion of the Religion establish'd, he shall be tortur'd with all imaginable Torments.

          +

          All these Laws + Meryaandanoomade, or revived in the fourth Year of his Empire, at a meeting of all the Kings of his Empire, and of all the chief Priests of every City: And by verture of them, all the Inhabitants enjoy a profound Peace; for as the Subjects do readily obey the Laws relating to themselves, so the Governours and Officers are careful to put them in Execution whenever there is occasion.

          +

          This is what I chiefly intended in this Chapter, to give an account of the Laws and their Sanctions, by which + Meryaandanoogoverns his Deputy-Kings and their Subjects; and though there are other things + + [Page 167] + which might be placed here under this head of Government, yet because they are hereafter to be inserted in their proper places, they are here omitted.

          -
          -

          - 2.8.3. - The Fifth Figure explain'd -

          -

          A. Dig. B. Damen. C. Analmen. D. Anioul. E. Dattibes. F. Dabes. G. Anaber. H. Nechem. I. Koriam. K. Turbam. which are the Names of the Stars that are ado'rd. L. the top of the Altar. m. m. two Incense-pots. N. the Altar. O. the Holy Place in which the Beasts are slain. p. the Place in which they are burnt. q. q. the Wall.

          -

          Let us suppose then that the Paper is the Mountain, on the top of it is built an Altar to the Sun, and in a Place a little below that, is built one to the Moon, and in a Place yet lower, there is one to the 10 Stars.

          -

          Thus the People did punctually obey the Commands of our God, and his Orders as to Religious Worship, are strictly observ'd to this very Day.

          +
          +

          + 2.4. + CHAP. IV. Of the Religion of the + Formosans. +

          +

          SInce my design is only to give an account of the Isle + Formosa,I shall briefly mention but three kinds of Religion that are observed in + Japan,because of the Affinity some of them have with that which is established in + Formosa.

          +

          The First kind of Religion is Idolatry, or the Worship of Idols: And this kind of Worship most generally prevails above all others in + Japan,so that in one Temple call'd + Amida,in the Capital City of + Meaco,there are no fewer than 3500 Idols; whereof 1000 are of Gold, 1000 of Silver, and 1000 of Brass, and 500 of Wood and Stone, and to these Idols they Sacrifice Oxen, Rams, Goats, and such like Beasts, and sometimes they Sacrifice Infants to them, when their God is not appeased by other Sacrifices.

          - - [Page] - -

          -
          -

          fig: 3 Pag: 194

          -
          Figure 3. The Altar of the Sun
          -
          Figure 3. The Altar of the Moon
          -
          Figure 3. The Altar of the 10 Stars
          + + [Page 168] + The second kind of Religion is that of those who acknowledge one God, whom they believe to be so Sublime and Great, that they dare not Sacrifice to him; and therefore they have establish'd the Sun as the great Power of God which Rules and Governs the World, and the Moon and Stars as powers inferior to the Sun, which more exactly inspect and take care of Terrestrial affairs: Wherefore they Sacrifice Infants to the Sun, and Beasts to the Moon and Stars.

          +

          The Third sort is rather a Sect of Atheism than Religion, for they deny the being of God, and affirm that the World was from Eternity and shall continue to Eternity. Hence some of them think rhat the Soul is Mortal and dies with the Body, like that of Beasts; but others of them say that the Soul is not Mortal, but informs another Body after Death, and so it passes out of one Body into another to Eternity. Whensoever the Soul has done well, they think it passes into the Body of a Rich man who lives in great ease and pleasure, but if it has done evil it passes into the Body of some poor Wretch to suffer Pain and Misery; and so the Soul is liable to endless Vicissitudes of Vertue and Vice, of pleasure and Pain. These Atheists use no Religious Worship, saving that they all offer Sacrifice + + [Page 169] + to evil Spirits or Devils, that they may not hurt them. But the Transmigration of Souls, is believ'd not only by them but by all the + Jappannese,except those who think that the Soul is Mortal.

          +

          But my business is not to give a particular account of their several opinions, and different ways of Worship, and therefore I have noted these things only + en passantto show wherein they agree, and wherein they differ from the Religion establish'd in + Formosa.

          +

          The Religion of the + Formasanswas reveal'd by their God, if we may believe their + Jarhabadiond (i. e.the Election of the Land) which makes mention of the Revelation upon which they found the Religious Worship now us'd among them, and gives the following account of it: That about 900 Years ago, the Inhabitants of + Formosaknew no other Gods but the Sun and the Moon, whom they believed to be Supreme, and the Stars, which they looked upon to be as it were + Semidei,or Subordinate Gods; and then their whole Worship consisted in adoring them Morning and Evening, and offering them the Sacrifices of Beasts, But after some time there arose two Philosophers, who had led a Pious and Austere kind of Life in the Deserts, and pretended that God had appear'd to them, and spoke to them, to this purpose; + I am much Troubled for the Blindness of + + [Page 170] + this People because they Worship the Sun, Moon and Stars so devoutly, as the Supreme Deity; go and tell them, I am the Lord of the Sun, Moon and Stars, of the Heaven, the Earth, the Sea and all things that are in them, I Govern the Creatures by the Sun and Moon and the10 + Stars, and without me they cannot exist: Go and tell them, that God has appear'd to you, and said, if they will worship and adore him, he will be their Protector, and will appear to them in the Churches, which they Build to his honour, and promise them in my Name, that if they Worship and obay me, they shall receive great rewards after this Life.The Names of these two Philosophers, were + Zeroaboabel,which is a Name unknown to to the + Japannese,and + Chorhe Mathcin,which in the + JapanLanguage signifies Creator + Annunciat,for + Chorhesignifies the Creator, and + Mathcindeclares. Now these two pretending that God had spoke to them, came to a certain Mountain call'd + Tanalionear the Capital City, where the People were met together to offer Sacrifice to the Sun, and told them to this Effect. + O ye Blind Mortals, who Worship the Stars so devoutly, and are ignorant of the God who is above them; that God who Created the Sun and Moon, and all things in Heaven and Earth, has this day taken pity on you, and appeared to us, and commanded us to declare him unto you:And + + [Page 171] + after they had said this, they Demonstrated by many Arguments, that there is one Supreme God, who is above all the visible things in this World. This discourse so much affected the People, that they desired to know of them, how that God would be Worshiped, whether they should Worship him after the same manner, as they now Worshiped the Sun. To which they answered, no. + But if they would Worship him according to his mind, in an acceptable manner, they should first Build him a Temple, and in that they should make a Tabernacle, and an Altar, and upon the Altar they should Burn20000 + Hearts of young Children, under9 + Years of Age. And when ye have done these things,said they, + then God will appear to you in this Tabernacle, and tell you what you are to do further for his Service.When the People heard these things, they could no longer refrain themselves, but exclaimed against these two Prophets as Hypocrites and Impostors; and asked them in great rage, how can your God be so Cruel as to require us to kill so many of our Sons, and offer them up in Sacrifice to him: Whereupon the two Prophets fled away into the Desert again, having left these Threatning words behind them, + We have told you what our God Commanded us to say unto you; but if ye will not believe our words, and obey + + [Page 172] + his will, ye shall quickly find, that the Divine Vengeance will pursue you.

          +

          A little while after it was observ'd, that the Sky was Darkned, there fell much Rain with Hail, which destroyed the Fruits of the Ground, innumerable claps of Thunder were heard in the Air, there were great Earth quakes in several places, and the Air became so Pestilential, that the greatest part of the Inhabitants were visisted with the Plague, the wild Beasts came into their Cities, and even into their Houses, and devoured their young Children: And these Calamities lasted for a day and a half, which were so Terrible, that the whole Island seemed to be in danger of utter Ruin and Destruction, Which sad Prospect moved all the Inhabitants to return Unanimously to the Mountain aforesaid, and there they confessed their great fault in refusing to believe the two Prophets, and cry'd earnestly with all their Hearts to that God, who had spoken to them by those Prophets, deprecating his Wrath for their past Offences, and Promising they would do whatsoever he should command them if he would now spare them. And at length, after long and humble Supplication, that God sent them a Prophet, which should declare a new Peace and Reconcilation between him and them, upon which account they called him + Psalmanaazar, + + [Page] +

          +
          +
          Figure 1. A Temple
          +

          fig: 1. Pag: 173

          +
          +

          + + + [Page 173] + i. e.the Author of Peace. After he had Published this joyfull Message unto them, he commanded them to build a Temple, and in it an Alter, above that Alter to make a Tabernacle, and then to Sacrifice upon the Alter, 100 Oxen, 100 Rams and 100 Goats, and to Burn upon it 20000 Hearts of young Children under 9 Years of Age, and then God would appear to them: They built therefore a Temple, after the form described in the First Figure.

          +
          +

          + 2.4.1. + The first Figure explained. +

          +

          + A.The Tower in which God appears in the Tabernacle.

          +

          + B.The Tower in which are the Singers and Players upon Instruments.

          +

          + C.The Window-Tower, which lets in the Sky-light.

          +

          + D.The Head of an Oxe, or a Symbol of God.

          +

          + E.An Image of the Sun.

          +

          + F.An Image of the Moon.

          +

          + G.The Gate of the Temple.

          +

          + H.The Windows.

          +

          + I.The parts cover'd with Gold.

          +

          + K.The place for the Men.

          +

          + L.The place for the Women.

          +

          + + [Page 174] + The whole Temple is built of Foursquare Stones after an exact Model, and is a most Finish'd piece of Architecture, being of great Bigness and Height. In the Tower which looks towards the + Eastis the Tabernacle, wherein God appears, and the Altar; all which they built by the Command of the Prophet + Psalmanaazaar.

          +
          +
          +

          + 2.4.2. + The Second Figure explained. +

          +

          1. A Crown hanging from the Roof over the top of the Tabernacle.

          +

          2. The Head of an Oxe, or the Symbol of their God. 3. The top of the Tabernacle with 5 burning Lamps. 4. A little Pyramid upon which is the Figure of the Sun. 5. Another upon which is the Figure of the Moon. 6. A Lamp to the honour of the Moon. 7. A Lamp to the honour of the Sun. 8.8.2 Courtins which cover the Concavity of the Tabernacle on the Ordinary days. 9. The Concavity of the Tabernacle adorned with a Sky-colour and Stars of Gold, representing the Firmament, in which God appears. 10. Their God showing himself to the People, in the shape of an Oxe. 11.11. Two Lamps burning to the honour of their God. 12.12. Two Pyramids upon which are the 10 Stars, which are Worshiped. And all these things are to be + + [Page] +

          +
          +
          Figure 2. The Tabernacle and Altar
          +

          fig: 2. Pag: 174

          +
          +

          + + [Page 175] + made of Gold or Silver. 13. The Gridiron upon which the hearts of the young Children are burnt. 14.14. The Furnace of Fire for burning them. 15.15. The Chimmeys by which the Smoke goes out. 16. The Caldron in which the Flesh of the Sacrifice is boyled. 17.17. The Furnace of Fire for boyling them. 18. The Sanctuary, or the place in which the young Children are Slain. 19. The pit in which their Blood and Bodies are placed. 20. The holy place wherein the Beasts are Slain for Sacrifice. 21. A Marble-structure in which is a Gridiron. 22. A Stone-structure that encompasseth the Caldron in the form of an Altar. 23. The smoke of a Furnace. 24. The round part of the Roof; 25. the Wall.

          +

          This is the Figure of the Tabernacle, (as the first was of the Temple) which + Psalmanaazaar,Commanded to be built.

          +

          The first Temple was built in the Capital City + Xternetsa,and the Tabernacle was plac'd in it. And after these were Finished, every Magistrate in the several Cities and Villages, took an account how many Sons there were in each Family, that they might be obliged to Furnish their Proportion for the Sacrifices, that were to be offered to this new God, according to the Number of Sons that was in every Family. All things being thus prepared a great Festival of 10 days was Celebrated + + [Page 178] + and every day of the 10,2000 Infants were Sacrificed: And then after the Festival was ended, and the last Sacrifice was offer'd, their new God begun to appear in the shape of an Oxe, and spoke to the People, and to + Psalmanaazaar,and dictated to him whatever he would have done to his honour.

          +

          He said therefore ye shall divide the Year into 10 Months, which ye shall call by the Names of the 10 Stars, viz. + Dig, Damen, Analmen, Anioul, Dattibes, Dabes, Anaber, Nechem, Koriam, Turbam.Every Month shall have four weeks, and five of these Months shall have 37 days, viz. the first, 3 + d.5 + th.7 + th.and 9 + th.the other 5 shall have only 36 days, Every week shall have 9 days, but in the Months which have 37 days, the last week shall have 10 days, and the 10 + th.day shall be a day of Fasting.

          +

          Ye shall begin the Year from this day, which is the first day of the Month + Dig,and the first of the Festival of 10 days, and at this Festival ye shall Sacrifice to me every Year the hearts of 18000 young Boys, under the Age of 9 Years, on the first day of the Year Every Month ye shall Sacrifice in all your Temples 1000 Beasts, + viz.300 Bulls, 400 Sheep or Rams, and the rest in Calves or Lambs: And every Parish shall Furnish their proportion for these Sacrifices, according to their ability. Every week ye shall offer + + [Page 177] + of Fowls as you are able, and all these Things you shall carefully observe every Year.

          +
          +
          +

          + 2.4.3. + Of the Festivals. +

          +

          Ye shall celebrate Two great Festivals to my Honour, the First at the beginning of the new Year, which shall last for a whole Week, and the Second in the last Week of the 5th Month, which shall also last for Nine Days. The first and last of these Days shall be observ'd by rising early in the Morning and Adoring, and after ye have worshipp'd, ye shall come into the Temple, and Pray and Sing Hymns from One a Clock until Two: At Two a Clock ye shall go to a Fountain or River without the City, and there ye shall throw Water upon your Head twelve Times, and then ye shall return into the Temple, ye shall go and return all together, and while ye are on the way which shall take up the space of an Hour in going and returning, ye shall be all the while Praying. And after ye are return'd, then the Beasts shall be slain, and divided into parts, and purified, and boil'd in their Blood; and every one shall come before the Altar, and take a Piece of the Flesh from the Hand of the Priest, and shall eat it, bending his left Knee and bowing + + [Page 178] + his Head down to the Ground; and during all that time the Instruments of Musick shall Play, and the Singing Men and all the People present shall sing Hymns together. The time of slaying and offering the Sacrifices shall last for three Hours, + viz.from three a Clock till Six, and at Six there shall be a Sermon, or an Explication of the first Principles of Religion, and then a Thanksgiving, which being ended, ye shall return Home, and continue there Eating and Drinking until the second Hour: After which ye shall return to the Temple again, and continue there until the sixth Hour, Praying and Singing, with the Instruments of Musick playing; and then there shall be again a Lecture upon the Catechetical Doctrins, which being ended, ye shall return Home and recreate your selves with any lawful Diversions.

          +

          On other Days, between the first and last of the Month, ye shall rise in the Morning and Worship, ye shall throw Water upon your Head three times, and then go to the Temple and stay there from the first Hour to the sixth. After the sixth ye shall return Home, and then ye may follow any lawful Employment.

          +

          But here the Reader is desir'd to take notice, That the Day with them is divided into four Parts, and each Part into fix Hours; + + [Page 179] + when therefore it is said, They shall stay in the Temple from the first Hour to the sixth, it is to be understood they shall stay from 6 a Clock to 12, according to the way of reckoning Time us'd in + Europe.

          +

          Ye shall call the first and last Day of the Festival a double Feast, and the other Days simple Feasts. On the first Day of the Month ye shall celebrate a double Feast, and on the second a simple Feast, and ye shall Sacrifice Oxen and Sheep, + &c.and ye shall Eat of them. The first Day of the Week shall be a double Feast, and ye shall Sacrifice Fowls and eat of them.

          +

          Note, That a Festival is therefore call'd double, because the People go twice to the Temple on that Day, and it is call'd simple because they go but once.

          +

          And further it is to be noted, that instead of our Clocks and Watches, they measure Time by an Instrument made of Wood, in the form of our Hour Glass, which being fill'd with Sand, runs all out in the space of an Hour: And this being observ'd by certain Watchmen appointed on purpose for that end, as soon as the Sand is run out, they beat a Drum, and give notice what Hour it is, which is the Custom us'd in all Cities, but the Country People judge as exactly as they can what Hour it is by the Sun Moon or Stars.

          -
          -
          - -

          - 2.9. - CHAP. IX. Of the Postures of the Body in Adoring. -

          -

          THE Formosans in Adoring God, use various Postures of Body according to the several Parts of Religious Worship they are performing: For 1st, When the Jarhabadiond is publickly read in their Temples, every one of them, at least if he be capable of doing it, bends a little the right Knee, and lifts up the right Hand towards Heaven. 2. When Thanks are given to God, then all of them fall prostrate on the Ground. 3. After the Thanksgiving, when they Sing Songs or Hymns, they are to stand up with their Hands joyn'd together. 4. When Prayers are made for the Sanctification of the Sacrifices, then every one bends the left Knee, and stretches out his Arms wide open. But when the Victims are a slaying, every one may sit upon the ground (for they have no Seats or Pews, such as you use here in England) only the Richer sort have a Cushion to sit on; while the Flesh is a boyling, every one stands with his Hands joyn'd together, looking towards the upper Part of the Tabernacle. After the Flesh is boyl'd, [Page 196] every one of the People takes a piece of the Flesh from the Priest and eats it, and what remains, the Priests keep for themselves.

          -

          When all these Ceremonies are ended, the Tabernacle is opened, and then every one for sometime lies prostrate on the ground to adore; and after they rise up, they may look upon their God, and if he appears in the shape of an Ox, or such-like tame Beast, then they leap for Joy, because they believe that God is well-pleas'd with them: But if he appears in the shape of a Lyon, then they think some Great Crime has been committed, whereby God is much offended, and therefore they endeavour by New Sacrifices to appease him. After the Tabernacle is open'd and every one has ador'd, then there is a Sermon, and while that lasts, the People stand; and after Sermon, there is a short Prayer, and then a Thansgiving; after which the people bow down their Body, and touch the ground with the fore-finger of their right Hand, and then depart.

          -

          When the Sun, Moon and Stars, are ador'd upon the Mountain, then they bend the right Knee, and hold up the right Hand toward Heaven; when that Chapter of Jarhabadiond is read, wherein our God commands them to Worship, the same posture of Body is observ'd in their Songs and Hymns, they stand with their Hands joyn'd [Page 197] together. In their Prayers they bend the left Knee and stretch out their Arms. At their Thansgiving the People stand, looking towards Heaven with their Arms extended and wide open; and the same posture they use on their common Days, when they worship the Sun and the 5 Stars; but at Night when they worship the Moon and the 5 Stars, they stand with their Hands joyn'd together. And this is all that is remarkable, as to the several postures of Body they use in their Religious Worship.

          -
          -
          -

          - 2.10. - CHAP. X. Of the Ceremonies that are observ'd at the Birth of Children. -

          -

          BY the Command of our God, the following Ceremonies are observ'd at the Birth of Children. 1st, When the Mother feels the time of Birth approaching, she ought to offer Sacrifices to the 10 Stars, more or less precious according to her Ability. After she is brought to Bed of a Child, she is to keep the Infant until the 1st Day of the Week, and on that Day she is to wash her [Page 198] self and the Infant, and go unto the Temple with her Husband, and to carry the Infant with her, and there to offer a Sacrifice to our God. Then Prayers are made for the Infant, and thanks are return'd for her safe delivery: Then the Mother and Father do solemnly promise, that they shall be ready to deliver up the Child, (if it be a Son and not the first-born) to be Sacrific'd to the Honour of God, whensoever it shall be call'd for. Then a small fire being kindled of straw, the chief Sacrificator takes the Child, and makes it pass through the flame 12 times; after which there comes another Priest, and anoints the Child's skin with Oyl, least it should suffer any prejudice by the flame. All these things being ended, the Mother takes the Child, and the Priest having read the Thanksgiving, she returns Home with it; where it is usual upon such occasions, for the Father and Mother to make an Entertainment for their Kindred, Friends, and some of the Priests.

          -

          When the Child arrives at 9 Years of Age, then the Child is to go on a Festival Day unto the Temple with its Father and Mother, and there to make a Vow unto God, that since he was pleas'd not to desire him for a Sacrifice, he will faithfully observe whatsoever is commanded him in Jarhabadiond: And the Father and Mother do promise [Page 199] on their part, that they will do whatever lies in their Power for the Honour of our God. And then the Priest reads a Prayer and Thansgiving, and they all return Home. The 1st Ceremony is call'd Abdalain, or the Purification; the 2d is call'd Blado, or the Vow.

          -

          But here it is to be Noted, that tho we use this Ceremony of Purification, yet we do it not upon the account of any Original Sin in the Infant, which we are altogether Ignorant of: And yet because our God has commanded this Purification to be us'd, some of them believe that it is for the Corruption of our Nature; and others that it is for the Sins of our Ancestors, and chiefly of our Father and Mother: For we think that God Created this World in time, and replenish'd it with Men; but we believe that God did not Create Mankind in the same Corrupt State in which it now is, but that Men by degrees Corrupted themselves, and that they do daily more and more degenerate from their Primitive State, as we find too plainly by experience. This is no Article of our Faith, but only the Opinion of some concerning the Creation of the World, and the State of the 1st Men Created by God: But our Scripture makes no mention of these things.

          -
          -
          -
          - [Page 200] +
          + +

          + 2.5. + CHAP. V. Of Fasting-Days. +

          +

          THeir God said moreover to + Psalmanaazaar; Besides those 5 Days aforesaid, ye shall observe 2 Fasts: The first shall be in the last Week of the Year, which shall last for 8 Days, and it shall be a Preparation for the New Year: The second shall be in the third Week of the fifth Month, and it shall also last for eight Days. On these Fasting-Days, ye shall neither Eat nor Drink any thing until the Sun sets, but after it is set, every one may Eat and Drink to the full until he satiate himself. On these Fasting-Days ye may Pray to me, but on your common Days ye shall not dare to adore me. These Fasts shall be observ'd after this manner, When ye rise in the Morning ye shall Worship, and then wash your Head and Hands and Feet, and after that every one shall employ himself in some lawful Business; but neither you nor your Cattel shall Eat or Drink any thing all that Day until the Sun set. These Fasts shall be every Year observ'd as they are prescrib'd: And indeed they are so rigorously observ'd, + + [Page 181] + that a Man would sooner Die for Thirst then taste a drop of Water on these Days, and all the Cattle are shut up in such Places, where they have nothing to eat all Day; and all Eatables are laid up where they cannot be seen, lest any one should be tempted to break the Fast: In fine, these are true Fasts and strictly kept, as far as human frailty will permit, and not like the Fasts of the Papists, wherein they can Feast upon Fish and Wine.

          -

          - 2.11. - CHAP. XI. Of our Marriage, or Groutacho. -

          -

          Since our God requires the Hearts of so many young Boys to be offered up in Sacrifice, therefore lest the whole Race of Mankind, should by degrees be extirpated, he has permitted the Men, at least those of the Laity, to keep more Wives than one: And so some of them have 3, 4, 5, 6, or more Wives, every one according to his Estate, whereby he is able to maintain a greater or lesser number; but if any one takes more Wives then his means will maintain, he is to be beheaded: And therefore to prevent this, before any one Marries a Wife, he is to be examin'd whether he has sufficient means to maintain her: Thus they may have many Wives, that they may beget many Children every Year; of whom some of the Sons are Sacrific'd, but the Daughters are all preserv'd for Matrimony, as will appear more fully hereafter.

          -

          In the mean time this is well worthy to be observ'd, that neither the Brother can Marry his Sister, nor the Brother's Son his own Brother's Daughter; all Marriage [Page 201] within these 2 degrees of Consanguinity (but not within the other degrees) being so absolutely forbidden, that the High Priest himself cannot dispense with it.

          -

          Whenever therefore a Man has a mind to take a Wife, whether he has one or more Wives before or no, he is first to agree with the Father and Mother for their good will, and then to get the consent of the Daughter. After this, before he is Married, he is to make known his design to the Sacrificator, who is to enquire whether he has sufficient means to maintain this Wife he intends to Marry: And if he has, then all the Friends and Relations are call'd together, and the Bridegroom and Bride come along with them to the Gate of the Temple, where they are met by a Priest, or the chief Sacrificator, who asks them, what they desire to have done; to which the Bridegroom and Bride answer, they desire to be joyn'd together in Matrimony, after which answer they are permitted •• •nter into the Temple. The reason why they are thus interrogated before their Admission is this, because no Man may enter into the Temple with any Woman but his Wife, except at the time when he is to be Married. Being thus introduc'd into the Temple in order to their M••r•••e, which is always to be Celebrated on a••••¦ple Festival-Day, viz. On the 2d Day 〈◊〉 ••e [Page 202] Month, they are first to say their Prayers, and then to offer Sacrifice; after which the Husband promises to be faithful to his Wife, i. e. That he will know no other Woman besides those to whom he is joyn'd in Matrimony, that he will exercise no Tyranny over this Woman, nor do any thing to her contrary to the Law of Nature, of God, or of Man, &c. Likewise the Wife promises to be faithful to her Husband, that she will know no other Man besides him, that she will be obedient to him in all things, &c. Then they are both to swear before their God, the Sun, Moon and Stars, that they will faithfully keep this Promise, and to imprecate the Divine Vengeance if they shall break this solemn Vow. Then Prayers are said for them, after which they return Home with all their Company; at which time it is Customary to make a great Feast for them, according to the Estate of the Bridegroom. These things concern the Ceremony of Marrying, but as to other things relating to a Married State, they shall be mention'd in their proper Places.

          -
          -
          -
          - [Page 203] +
          +

          + 2.6. + CHAP. VI. Of the Ceremonies to be observ'd on Festival-Days. +

          +

          ON the double Festivals the People wash their Head, Hands and Feet, and then they go to the Temple, where the + Jarhabadiondis publickly read before them all by one of the Priests; and after that is Read, they all of them fall prostrate on the Ground, and the Priests return Thanks to their God with a loud Voice, who of his infinite Mercy has call'd them to the true Knowledg of himself, the People + + [Page 182] + in the mean time joyning in their Hearts with the Words of the Priest. After the Thanksgiving the People rise up, and some Hymns made by the Chief Priests are sung, the Flute and Tymbrel and other Instruments of Musick playing all the while: Then the Priests begin to pray for the Sanctification of the Victims, and after that they slay them and receive the Blood into a Copper; they divide the Flesh into Pieces, and then Boil it with the Blood in a Chaldron which is upon the Altar; while the Flesh is a Boiling, the Chief Priest Prays to God, that he would be pleas'd to accept of these Sacrifices for the Remission of the Sins of the People: And after the Flesh is Boil'd, the People draw near before the Altar, and every one of them receives a piece of it from the Hand of the Priest, bowing down his Head when he takes it, and all this time the rest are Singing, and the Instruments of Musick playing. After these Ceremonies are ended, a Priest goes up to a Place higher than the Seats of the People, and there he Preaches and instructs the People, who ask him Questions, and he answers them. At last Thanks are return'd, and Prayers are made for all Things necessary, and then all the People go Home to Dinner, where they are to continue only for the space of two Hours, which is all the time allow'd them between + + [Page 183] + Morning and Evening Service, during which time they must not indulge themselves to excess, or do any thing that's unlawful, but behave themselves very modestly; and then they return to the Temple, where the same Ceremonies are us'd as were in the Morning, except the Sacrifices; and the Service being ended they go to their own Houses, and after Supper they may Walk, Play, or use any other lawful Recreation; but they must not do any servile Work on that Day.

          +

          Simple Festivals are celebrated after the same manner as the Vespers of the double Festivals.

          +

          It is further to be remark'd, That on Festival Days, after the Sacrifice is ended, and the Tabernacle in which their God dwells is open'd, when God appears in the form of a Lyon, or a Bear, or some other fierce Beast, that then God is thought to be Angry with the People: And therefore in such a Case the Tabernacle is to be shut up again, and new Sacrifices of Beasts are to be offer'd, until God shall appear in another Shape, + viz.of an Ox, a Calf, a Lamb, or such like Beasts: And if these Sacrifices of Beasts are not sufficient to change the angry God into another shape, then Infants are to be offer'd in Sacrifice unto him, until such time as, their God appearing in another + + [Page 184] + form, shows himself to be pacified and reconcil'd unto the People: And if at any time he appears in the form of an Elephant, then we hope that he will do great Things for us.

          +

          The Priests are to prepare themselves by Fasting and Prayer, before they presume to speak to God in secret, and after they have been with him, they declare to the People what he says.

          +

          'Tis yet further to be noted, That their God always assumes the shape of a masculine Creature, and never of a Female, from whence they have been induc'd to believe, that a Woman is so impure, that she can never attain to Happiness, until she be Transform'd into the Body either of a Man, or some Male Beast.

          -

          - 2.12. - CHAP. XII. Of the Ceremonies towards the Dead. -

          -

          THE same Ceremonies are observ'd towards every one that is Dead, whether it be a Man or a Woman.

          -

          In the first place, many Prayers are put up and Sacrifices offer'd for the sick Person: But after Death, the Dead Body is to be kept 32 Hours, and to be anointed with Oyl, whether it be to be burnt by Day or by Night. After this, a little while before the Hour wherein it is to be burnt, all the Friends and Relations of the Decas'd are sent for, and in their presence the Dead Body is plac'd in a Coffin, which Coffin is plac'd upon a Table: And then all the Company that had been invited, sit down at this Table which is furnish'd with all sorts of Meat, of which they eat freely. At last, when the Hour is come that the Body must be carried away to the place of Burial, then come the Priests both Regular and Secular, and the Players upon Musical Instruments, and the Mourners, i. e. those who Act the Part of Mourners for Money; And all these being come, the Coffin is laid upon a Litter [Page 204] carried by 2 Elephants: All which may be better understood by the Figure here annex'd. But it is to be remark'd, that in the Description we have given of the Funeral Rites, we suppose the Person Deceas'd to die Rich; for as to others, the Poorer they are, the fewer Ceremonies are observ'd at their Funeral. Supposing therefore that the Person Deceas'd was Rich, after all the aforesaid Ceremonies are ended, which are to be observ'd at Home, then all the Company which ought to be present at the Funerals, meet together in the House of the Deceas'd, and having plac'd the Dead Body in a Litter, they walk from the House to the place where the Body is burnt in this order: First, one of the Officers of the City leads the Van, carrying the banner of the Deceas'd, then follow several Players upon Instruments making a doleful noise: After them (if the Person Deceas'd be a Nobleman, but not else) follow the Souldiers who are to guard the Body, whereof some are Arm'd with Lances, some with Bows and Arrows, and others walk with naked Swords in their Hands: After them follow the Regulars, before whom goes the Officer of the Convent, carrying the Arms of God and of the Abby; after him follows the Monks, and last of all comes the Abbot. After them come the Secular Priests, and before them [Page 205] the Officer of the Parish Walks, carrying the Ensigns of God and of the Temple, then come all the common Priests, and after them the Sacrificator of the Sun, and then of the Moon and of the 10 Stars; after them come the Sacrificators of our God, and last of all the Chief Sacrificator with his Servants attending him: As to the High-Priest, he never uses to be present at any Funeral, but when a King or a Vice-Roy are Dead; but after the Chief Sacrificator follow the Priests, and then come the Chariots full of Beasts for Sacrifice, which are carried by Elephants or Camels: After them come the Mourners who walk before the Dead Body, which is carried in a black Litter like yours, (saving that the middle is rais'd up to a point like the top of a Turret,) by 2 Elephants, the first whereof, that which goes before the Corps, is cover'd all over with black Cloth, so that nothing of it is to be seen but the Head; and on the Cloth, are fasten'd the Coats of Arms of all the Ancestors of the Deceased, as his Grand-Fathers, Great Grand-Fathers, and his Parents, all which are distinctly plac'd; And lastly, after the Litter, follow first the Parents and Kindred, and then the Friends of the Deceased. Now when all this Company is come to the place where the Dead Body is to be burnt, then the Priests Regular and [Page 206] Secular are to pray for the purification of the Sacrifices: After this the Beasts are slain and burnt, upon an Altar which is built there upon this occasion, and the ashes of the burnt Sacrifices, are thrown upon the Pile of Wood, in which the Dead Body is to be burnt; and after the Coffin containing the Dead Body is plac'd upon the Pile, the fire is put to it, which burns till all is consum'd to ashes; and then the ashes are buried in a place under ground, near the place where the Pile of wood stood. And thus the whole Ceremony is ended, and all the Company having Saluted one another return Home.

          -
          -
          -

          - 2.13. - CHAP. XIII. Of our Opinion concerning the State of Souls after Death. -

          -

          SInce our Scripture or the Book, which they call Jarhabadiond, promises great happiness after this Life, to those who have liv'd according to the Natural, Divine and Human Laws, but says nothing expresly of the State of Souls after Death, hence we are divided into various Opinions about it. [Page]

          -
          - [figure] +
          +

          + 2.7. + CHAP. VII. Of the Election of Priests. +

          +

          AFter this, their God spoke to + Psalmanaazaar,and said, you shall choose one Priest, who shall preside over all the rest in the whole Isle, and he shall give Power to others to exercise the Priestly + + [Page 185] + Office. This High-Priest shall never Marry a Wife while he continues in his Office, but if his Constitution obliges him to Marry, then the other Priests shall choose another in his room, and he shall resign his Office, and Marry when he pleases: The other inferior Priests may marry and keep one Wife, except they be Regulars; and then they are oblig'd to continue unmarried, and to live in Convents with their Brethren under one Superior, who shall admit them to the Priestly Office. But if these Regulars also should have a violent Inclination to marry, then they must first leave the Convent, and resign their Office, and after that they may marry. The Office of these Regulars, is to instruct the Youth in the Principles of their Religion, to teach them to Read and Write, and whatsoever else may conduce to their Edification. Besides, these Regulars are oblig'd to lead Religious Lives, and to Cloath themselves in distinguishing Habits; they are to shave their Head, but not to cut their Beard▪ They are to wear a Gown that does not open before or behind, and a Hood upo their Heads: And lastly, they may retire from the World, and live in desert Places, if they think fit to choose such an austere kind of Life.

          +

          + + [Page 186] + As their God had Commanded, so did + Psalmanaazaar.He created one ancient Philosopher of the Royal Progeny High-priest, to whom he gave the power of ordaining all the other inferior Priests: This High-priest therefore chose three out of the Citizens of every City, whom he ordain'd Priests, and one in every Village, until such time as Temples were every where built: And then the number of Priests was more encreas'd, insomuch that in the City + Xternetsathe number grew at last to 160, and was proportionably augmented in other places, whether Cities or Villages. + Psalmanaazaarestablish'd also a Monastery in + Xternetsa,and in many other Cities, in which the Regulars were to live according to the Rules abovemention'd, which were prescrib'd by their God. Lastly he gave order, That this High-priest should ordain in every City one Priest, who might ordain others; and he was call'd the Chief Sacrificator, and has the power to ordain other subordinate Priests and Sacrificators. These are the Rites and Ceremonies deliver'd to the + Formosansfrom their God, by his Prophet + Psalmanaazaar,which have been ever since observed in their Country.

          +

          Now the Names of all the several kinds of Priests in our Language are these: The High priest is call'd + Gnotoy Bonzo,the + + [Page 187] + Chief Sacrificator is call'd + Gnotoy Tarhadiazar; the inferior Sacrificators, are call'd + Os Tarhadiazors; the Priests who read the Book of the Law and the Prayers, are call'd + Ches Bonzos.The secular Priests are call'd + Bonzos Leydos,and the Regular + Bonzos Roches,and the Superior who is set over the Regulars is call'd + Bonzo Soulleto; the Masters who teach the young Children, are call'd + Gnosophes Bonzos,and lastly the Preachers are call'd + Bonzos Jatupinos.

          +

          The Office of the High-priest is to ordain others, to speak to God in private, and declare his Will to all the other Priests, and to chastise those who do not faithfully discharge their Office.

          +

          The Office of the Chief-Sacrificator is to ordain other Priests within his own Precinct, which is as it were his Diocese, to rule over them, and to take care of the Sacrifices, but chiefly of the Infants that are to be Sacrific'd; for which end he is to take an accompt how many Boys each Family can furnish, and to admonish them in time to send in their number.

          +

          Moreover he alone is to cut the Throats of the Infants, and pluck out their Hearts; others are to lay them upon the Gridiron, but he is to Pray publickly all the time they are a Burning.

          +

          + + [Page 188] + The Office of the Subordinate Sacrficators, is to slay the Beasts, to wash and Boil them, and distribute pieces of their Flesh to the People; and some of them are oblig'd to pray with the High-priest all the time that these things are a doing.

          +

          The Office of the secular Priests is various, for some of them are Readers, others Preachers, or Instructors of Youth, and others of them look after the Temple and Tabernacle, to see that all the Utensils belonging to them be kept in good Order.

          +

          The regular Priests, as I have already told you, use to instruct Youth, and to Preach; but moreover they should live retir'd from the World, preserve Chastity, and continue in Celibacy; they should submit themselves to their superiors, fast once a Week, and by all means improve in Vertue. But if once they be debauch'd, they do no longer observe the Rule deliver'd as they believe, by their God, and their Ancestors.

          +

          And here it is to be noted, That these Regulars do not make such Vows as the Popish Monks do; for they only take the Vow of Celibacy, neither do they Vow That so absolutely, but that they are still left at liberty, if they find that they cannot refrain from Women, to leave the Monastery, and then to marry a Wife: But they + + [Page 189] + make no Vows of a blind obedience to their Superiors, of an affected poverty, and Humility, and of renouncing the Riches of this World. The only general Law of these Societies is this, whosoever finds himself fit and disposed to embrace a retir'd kind of Life, provided he be Pious, Learned and sincere, whether he be Rich or Poor, is to be admitted into a Convent, and when he enters, he is to bring with him that part of his Fathers Estate that belongs to him, and add it to the Revenues of the Convent. But if he be oblig'd, out of a desire of Marrying, to leave it, then all the Goods he brought with him into the Convent are restor'd to him, and necessary Food and Raiment are + gratisgiven him, while he continued in it. But if he require any thing extraordinary, over and above the common allowance of the Convent, as some do, then this is to be Furnished at his own proper Charge, yet he is never permitted to go out of the bounds of the Convent, until he leave it for good and all. If any one die in the Convent, he is to leave all his Goods to it, and while he lives in it, he is to obey his Superior in all things which concern their Rules, but no further: For if any Superior should command one of the Regulars to Eat only Roots, while others fare Deliciously, + + [Page 190] + he may refuse to obey him: But this is a Case that has never happen'd.

          +

          Thus all Religious Rites and Ceremonies, are Administred by one High-priest, by some Sacrificators, and some that are Subordinate to them, and by Regular and Secular Priests. But because all that has been hitherto said, relates only to the Worship of their God, we shall now add something concerning the way of Worshipping the Sun, Moon and Stars, which are their Ancient Visible Deities.

          -

          [Page 207] The Transmigration of Souls is generally believ'd by all of them, which appears to have been the common and ancient Opinion of almost all Pagans; but as to the manner of this Transmigration we differ: For some believe that the Soul after Death, passes into the Body of some Beast, either wild or tame, some that it passes into the Body of another Man, either Poor or Rich, Happy or Miserable, according to its behaviour in the former body good or bad, and so it continues to pass out of the body of one Beast into another, or of one Man into another, in endless circuits of happiness and misery. Others have more sublime Notions of a departed Soul, for they believe that the Soul which is to be rewarded with Happiness after this Life, shall at last be transform'd into a Star, and then being plac'd in Heaven, it shall enjoy all imaginable Happiness, which will consist in the vision and fruition of our God: But because the Sins of such a Soul design'd for this Happiness, which have been committed in this Life, are not always fully and perfectly blotted out before Death, but only cover'd, by the Sacrifices that have been offer'd for them; therefore they appoint a certain place, in which the Soul, before it arrives at this Happiness, may do penance for its Sins, which place they think to be the bodies of some Beasts: And for this reason, [Page 208] they believe that God forbids the use of these Beasts for Food, and will not suffer them to be kill'd, but only for Sacrifices, viz. Oxen, Rams, Elephants, Harts, Goats, Doves, Dogs, Horses, Camels, &c. All which Beasts are forbidden to be slain by any one, but only for Sacrifices; and if any of them die of themselves, then they are Buried after their Death, least they should be devour'd by wild Beasts. They believe therefore, that these Souls design'd for Happiness, shall remain in the bodies of Beasts, until they have done penance for the Sins committed in their former bodies; But after such a Beast dies of it self, or is offer'd in Sacrifice to our God, then they believe that the Soul which was in it, shall be transform'd into a Star in Heaven, where it shall enjoy eternal Happiness.

          -

          But all this seems to me to be a fiction invented by our Priests, because they reap great profit and advantage by it; for when any one dies, the Relations of the Deceased, are to pay them a great Summ of Money, more or less, according to their Ability, which they promise to convey to the Soul under penance: For they perswade the People, that the Souls under penance stand in need of Money, which none know how to transmit to them but themselves: And besides, they receive as much Money for the [Page 209] Prayers and Sacrifices, that are offer'd for these Souls while they continue in a State of penance.

          -

          As for the damn'd Souls, they determine nothing for a certain truth, but are divided into various Opinions. For some think that these Souls shall inform the Bodies of evil Beasts, as they call the Lyons, Wolfs, Tigers, Apes, Cats, Swine, Serpents, and other such like Beasts. Others believe that they are in a manner annihilated, after they depart out of the Body of a Man: But the more common Opinion is that of those, who believe that they wander eternally in the Air, and that God Creates in them such a pain for the loss of their Happiness, and such a shame for the Sins they have committed, as fills them with a grief too great for Human Nature to bear. And these damn'd Souls they believe to be, what here in Europe you call Devils, and there they call os Pagostos: And therefore they offer Sacrifices to these evil Spirits, because they believe that these Sacrifices give them some ease of their pain, and so hinder them from doing themselves a mischief.

          -
          -
          -
          - [Page 210] +
          +

          + 2.8. + CHAP. VIII. Concerning the Worship of the Sun, Moon and Stars. +

          +

          MOreover the God of + Formosasaid unto + Psalmazaaraar,it shall not be Lawful for you on common days to invoke or worship me, but only the Sun, Moon and 10 Stars, which I have appointed Governors to Rule the World, and to provide all things necessary for you, and ye shall Sacrifice the same Beasts to them as ye do to me, but none of your Infants shall be offered up in Sacrifice to them, for this is my peculiar + + [Page 691] + Worship, which belongs to me only: And after this manner ye shall Worship and adore them.

          +

          In the Morning, at the first hour, at least on the common days, ye shall rise up, and throw Water thrice upon your Head, and then ye shall ascend to the Roof of your House, and there ye shall adore the Sun and 5 Stars, and pray to them, not for any thing in particular, but only in general, that they would grant you such things as they know to be necessary for you, and return them thanks for the Favours ye have formerly Receiv'd from them. And in the night time, at the first hour ye shall Worship the Moon and the other five Stars, after the same manner. For ye must know that the Sun is the first and most excellent Creature, which I have Created to govern you, and to him I have given power of conferring Benefits upon you, according as you deserve well of me and him. The Moon I have plac'd in the next degree below him, and the 10 Stars likewise in their proper Places, as being Inferior to the other two. But if ye neglect to Worship them, I have given them power not only to keep back the good things they can bestow, but also to do you mischief, by afflicting your Bodies with Grievous diseases, by destroying the Fruits of your Ground, + + [Page 192] + and Poysoning the Air you Breath with Pestilential Vapors: And therefore ye shall account it your daily Duty, on the common days to Worship and Adore them, after the manner afore prescribed: Moreover ye shall observe three Festivals in the Year, one to the honour of the Sun, another to the honour of the Moon, and a Third to the honour of the 10 Stars. The First shall be in the First week of the Second Month called + Damen,and shall last from the Third until the Ninth day of the week. The Second shall be in the First week of the 5 + th.Month called + Dattibes,and shall last from the Third unto the 9 + th.day of the week. The 2 + d,shall be in the Third week of the 8 + th.Month called + Koriam,and shall last from the 5 + th.to the 9 + th.day of the week.

          +

          Ye shall make choice of a Mountain on which ye shall build three Alters, one to the honour of the Sun, another to the honour of the Moon, and the 3 + d.to the honour of the 10 Stars. Every City shall choose such a Mountain to it self, in some place near adjoyning, in which all the Citizens and Country-men shall meet together on the First and last day of their Festival, and there ye shall Sacrifice the same Number of Beasts as ye do to me. Ye shall not Eat of the Flesh of them, but consume it wholly in the + + [Page 193] + Fire, and every one shall carry home with him part of the Ashes. During all these Festival days ye shall not Work at your ordinary Trades; but after the Sacrifice is ended, ye may use any lawful Recreation. The Sacrifice shall begin at the 2 + d.hour in the Morning, and shall last until the 6 + th: But at night, every Family, shall Worship on the Top of their House, as they use to do on the common days, the Sun, Moon and Stars, at least all of them together. On the days between the first and last of the Festival ye shall go to the Mountain, not to offer Sacrifice there, but for Adoration, and then ye shall Sing and Play upon Instruments of Musick. The High Priest shall take care to appoint other Priests to do Sacrifice to them, they are employ'd to offer Sacrifice to me; And these Priests shall have leave to keep 2 Wives and no more.

          +

          These Rules of worship + Psalmanaazaardelivered as from our God to the People, whereupon the Citizens of every City built 3 Altars upon a Mountain, after the fashion represented in the following Figure.

          +
          +

          + 2.8.1. + The third Figure explained. +

          +

          1. The Image of the Sun, 2.2. Two Pots of Incense, wherein Incense is burnt before the Sun on its Feast Days. 3. The top of the + + [Page 194] + Altar. 4. The Altar. 5. The Holy Place in which the Beasts are slain. 6. The Place in which they are burnt. 7. and 8.8, 8. The Stone-wall wherewith it is encompass'd.

          +
          +
          +

          + 2.8.2. + The Fourth Figure explain'd +

          +

          + a.The Image of the Moon. + b.two Incense-pots smoking on the Festival Days. + c.the top of the Altar. + D.the Altar. + e.the Holy Place wherein the Beasts are slain. + F.the Place where they are burnt. + g. g.the Wall that encompasses the Altar.

          +
          +
          +

          + 2.8.3. + The Fifth Figure explain'd +

          +

          + A. Dig. B. Damen. C. Analmen. D. Anioul. E. Dattibes. F. Dabes. G. Anaber. H. Nechem. I. Koriam. K. Turbam.which are the Names of the Stars that are ado'rd. + L.the top of the Altar. + m. m.two Incense-pots. + N.the Altar. + O.the Holy Place in which the Beasts are slain. + p.the Place in which they are burnt. + q. q.the Wall.

          +

          Let us suppose then that the Paper is the Mountain, on the top of it is built an Altar to the Sun, and in a Place a little below that, is built one to the Moon, and in a Place yet lower, there is one to the 10 Stars.

          +

          Thus the People did punctually obey the Commands of our God, and his Orders as to Religious Worship, are strictly observ'd to this very Day.

          +

          + + [Page] + +

          +
          +

          fig: 3 Pag: 194

          +
          Figure 3. The Altar of the Sun
          +
          Figure 3. The Altar of the Moon
          +
          Figure 3. The Altar of the 10 Stars
          +
          +
          -

          - 2.14. - CHAP. XIV. Of the Priestly Garments. -

          -

          THE Priests were formerly left at their liberty to wear any kind of Garments they pleas'd, provided they were such as would distinguish them from the Laity: But now they have different kinds of Garments, every one according to their several Offices; which Custom is never any more to be alter'd. What these Garments are may appear by the following description of them.

          -

          The High Priest has a Sky-colour'd Mitre, the lower part of which is shap'd like a Crown, and is placd upon a Bonnet; the Hair of his Head is short, and of his Beard long; he wears a little Cloak of a Sky-colour, which is round before, tapering behind, and reaches down only to the Elbow. He wears also a long Cloak like a Gown, which hath sleeves open in the middle thro' which he puts his Arms, and that also is of a Sky-colour. Under this Cloak there is a Cloth of a Violet-colour, which hangs down before and behind, and also a white Tunick. His stockins are such as are commonly worn, but he has no breeches. He wears shoes [Page 211] like Sandals, such as are commonly us'd by the Capuchines in the Romish Church. He carries an Iron-Rod in his Hand, being a Cubit long, having a round Head on which his Coat of Arms is Engraven.

          -

          The chief Sacrificator has also a Mitre upon his Bonnet, but no shape of a Crown, and from the round part of the Bonnet there hangs a Cloth which reaches down to the ground: He has also a long Gown which is tied about with a Girdle. The Mitre is of a Sky-colour, signifying his dignity, and the Bonnet of a Red-colour, signifying his Office of Sacrificator. The Cloth which hangs down from his Bonnet is of a Sky-colour, and his Gown is Red: He always carries a Sword in his Hand, in token of his bloody Office; his shoes and stockens are like those of the High-Priest, and his Girdle is usually of a White-colour.

          -

          The common Sacrificator of our God, has a sharp-pointed Bonnet of a Red-colour, bending a little downward behind: He wears a Cloak like that of the High-Priest, but of a Red-colour, and it is so short before, that it covers only the Knee; but behind, it hangs down to the ground: He has also a Red Gown under his Cloak.

          -

          [Page 212]The Sacrificators of the Sun, Moon and 10 Stars, have the same Garments, but of a different colour. The Sacrificator of the Sun, has a white Bonnet with the figure of the Sun on the top of it: He wears also a red Cloak and a white Tunick. The Sacrificator of the Moon has a white Bonnet, and the figure of the Moon for distinction upon the top of it, a white Cloak and a red Gown. The Sacrificator of the 10 Stars, has the figure of them upon a white Bonnet, and behind, there is a short piece of Cloth hanging down from the Bonnet, he wears a red Cloak with a white Sleeve, and a white Tunick. All Sacrificators carry a Sword in their Hand.

          -

          The common Priests have a kind of a Bonnet, upon which there is a short Mitre, shorter behind then before: They wear a long Gown of a white colour, whose Sleeves are long and broad; they do not tye their Gown with a Girdle, but they have a short Tunick under it made of Cotton.

          -

          The Officers or Servants belonging to the Temples, have also a habit distinct from the Laity, for they wear a Bonnet different from the common People, a black Gown, and a black Rod about a Cubit long; and at all the common Meetings they carry the Arms of the Parish, and of Religion like a Banner.

          -

          [Page 213]The Regular Priests wear the like Garments with the Secular, but they are of a different colour, according to their several Abbies. They have a sharp-pointed Cowle upon their Head; they shave the hair of their Head often, but never their Beard: They have a long Tunick, and over it a short one, but both of them are close: The sleeve of their upper Gown, which is short, but large, usually hangs down low. Their stockens and shoes are like those of other Priests. Their Superior at publick Meetings has a Mitre upon his Head, and his Cowle hangs down behind: Besides, he has a little short Cloak like that of the High-Priests, but it is of a Violet-colour; and a Violet-colour'd Cloth hanging down before and behind, and a long Tunick of a white-colour, and lastly a long Cloak between the Tunick and the little Cloak, which usually is of Divers Colours: He ought to have a long Beard and short Hair on his Head, he carries an iron-rod in his Hand like the High-Priest; his shoes and breeches are like the rest of the Regulars: But when he is in the Abby, he wears the same kind of Cloaths as the other Monks.

          -

          The Servants of the Abby are Cloth'd after the same manner, as the Servants of the Temple, except as to the Bonnet, which is such a Bonnet as the Boys wear here in London; [Page 214] their other Garments are distinguish'd only by their Colours. And this is all that occurs to me at present, as to their Habits and Religion.

          -

          All which habits may be seen in the Figure of their Funerals, where all these habits of the Priests are exactly represented.

          -
          -
          -

          - 2.15. - CHAP. XV. Concerning their Manners and Customs. -

          -

          'TIS certain that the Manners of the Formosans, are not so Corrupt as the People are in other Places; and the reason is, because they are strictly oblig'd to observe the Laws of their Policy and Religion under severe Penalties, with which the Laws are enforc'd against the Commission of any Villany or Impiety; so that none dare to violate them, being restrain'd by the dread of their Penalties, which are certainly and impartially Executed.

          -

          They have divers Customs which will please some, and displease others: For first, 'tis customary with them to adore the Emperor as a God: He never sets his Foot upon [Page 215] the ground, nor suffers the Sun to shine upon his Face. None but Noblemen are permitted to Visit him, nor are the Inferior People admitted to see him, except at the Great Festivals, which are but 3 in a Year; and then he shows himself to all the People: But first, they are to bend their Knees and fall prostrate on the ground, and adore him: After they have done this, they may rise up and look upon him.

          -

          They Salute the Kings by bending their Knee, joyning their Hands and bowing their Head. They Salute the Vice-Roys also by bending one Knee, (viz. The Left, if he be the Vice-Roy of a Foreign King, and the Right if he be Vice-Roy of one of his own Kings) and also by carrying his Right Hand from his Head down to the ground.

          -

          They Salute an High-Priest as they do a King, and the chief Sacrificators as they do Vice-Roys. The Noblemen and Priests are Saluted by carrying the Hand from the Head down to the shoe, and by bowing the Head. One Friend Salutes another by kissing both his Hands, and joyning them with his Friends. Superiors do not Salute an Inferior, but by a nod of their Head they signify, that they have seen him Saluting them. Servants Salute their Masters, by carrying their Hand from their Mouth down to the ground, and falling prostrate on their Face. [Page 216] Wives do Salute, and are Saluted after the same manner as their Husbands. In speaking to Noblemen, they use not any particular distinct Language as the Chinese do, nor any Circum-locutions, or different way of Construction from what is us'd to Inferior Persons, but calling them by their Title; and in speaking to them, and even to the Emperor himself, they make use of the second Person of the singular Number: And this is the Customary way of speaking to Great Men, which is observ'd in all Japan.

          -

          No Conversation is allow'd between any Man and another Man's Wife, nor between a Batchelor and a Maid, but in the greatest Feasts and Diversions every one keeps among those of their own Family, the Wives with their own Husband, the Sons and Daughters with their Father and Mother; for if any Man should see one Man with another's Wife, or a Maid with a Batchelor that is a stranger, he would certainly account them Adulterers.

          -

          Supposing that a Man has 6 Wives, each Wife has a private Chamber for her self, in which she lives with her own Sons and Daughters, and takes pains in some kind of work, and when the hour of Dinner or Supper comes, a Servant goes and knocks at their Doors; and then they come out of their Chambers into the Parlour where they [Page 217] are to eat. After Dinner, they may walk for sometime with their Husband in the Garden, and then every one of them returns to her own Chamber again, and continues there until the time of Supper; only sometimes they are allow'd to meet, and drink together, such Liquors as Thee, Chila, &c. Assoon as the hour of Supper is come, then a Servant goes and calls them all, and they come to Supper. After Supper they walk, and divert themselves with Dancing, Singing, or telling old Stories, or any such like Recreation. At last, at the third hour of the Night (which is the 9th hour here in England) every one of them goes to her own Chamber, and the Husband sends for one of them whom he has a mind to lye with that Night; and in the Day-time he sometimes Visits one of them, sometimes another, according to his fancy. This kind of Life is sweet and pleasant enough, as long as every one of them is of an agreeable humor; but if the Husband begins to love one Wife more then another, then arises Envy and Emulation against that Woman whom he loves most, and hence strife and discord is spread thro' the whole Family: But when the Husband is civil and discreet, and imparts to each of them an equal share of his good will and friendship, then all the Wives endeavour to please him in all things, and the [Page 218] House is like a Paradise, by their good agreement, and dutiful care of their Husband. The Women employ themselves in some kind of work proper for them, in teaching and taking care of their Children: And sometimes they Visit one another, or spend their time in Innocent Recreations. And while they continue dutiful and peaceable, they may have any thing of their Husbands that they desire: Who always Marry them when they are very young, viz. Between 10 and 15 Years of Age, that they may the more easily bend them to comply with their humor. Every Wife takes care of her own Children; but if one die and leave Children behind her, then the Husband Marries another and commits the care of them to her.

          -

          This Prerogative is granted to the first Wife above all the rest: That she is to take care of the Family, and is not so much subject to the Husband as the others are; for the other Wives cannot go out of the House, unless the Husband be with them, but the first Wife may. Besides, her first Son is never to be Sacrific'd, but is the Heir of the Family, as we shall show hereafter; and when the Husband dies, the first Wife governs the Family, and the rest are subject to her. And this Custom prevails also among the Japanners, but with this difference: That the Japan Women after the Death of their Husband [Page 219] may Marry again, but the Formosan cannot; the former receives some Portion of their Father's Estate, but the latter do not.

          -

          When any Man has a mind to Marry a Maid, with whom he is in love, he must first acquaint the Father and Mother with his design, and discover to them what Estate he has, &c. And if the Father and Mother consent to give him their Daughter in Marriage, then he is permitted to speak to the Daughter, but never before: Neither then is he allow'd to converse with her in private, but only in the presence of the Father or Mother, or one of the Maids Kindred: And if the Daughter consent, then the Father and Mother present him with some Gift of small Value, as a Ring, some Clothes, or the like, but they give him no Portion out of the Father's Estate with her.

          -

          The first Born Son of the first Wife, as has been already noted, is not to be Sacrific'd, and is the Heir of the Family: Now the Right of Inheritance consists in this, that he receives one half of the Estate after the Father's Death: But the Brethren divide the other half among them; and if any one of them will Marry a Wife before the Death of the Father, then the Wife whom he Marries, continues in the Husband's Family until the Father be Dead, and then the Estate is divided, and each Brother [Page 220] takes his share of it, and lives by himself.

          -

          'Tis Customary on Solemn Days, between the first and last Day of a Festival, for all sorts of People, to Feast their Relations and Friends, as they use to do at Births, Marriages and Burials, which has been already observ'd.

          -

          The Poor are not suffer'd to beg in the Isle Formosa, but every Precinct has some Publick House, wherein they keep all their Poor, who are Fed and Cloth'd at the Charge of the whole Precinct; and those of them who are able, are put to Work and Labour, but others who are disabled by Age or Sickness, are maintain'd Gratis. This Publick House is call'd the House of God for the Poor, or in the Language of the Natives, Caa tuen pagot ack chabis-collinos. If any stranger, who comes from some other Island of the Japan Empire, happens to want subsistence while he is Travelling thro' the Country, he is furnish'd with necessaries in every City and Village that he passes thro' at the expence of the publick.

          -

          They have also Taverns and Victualling-Houses, which Men frequent for Eating and Drinking, Smoking and Playing, &c. But no Woman must come into any of these Publick Houses.

          -

          [Page 221]All Japanners were wont to be very curious to see strangers, and to entertain them very civilly; but ever since the great slaughter was made of the Christians that were there, they hate all strangers that come into their Country, unless they come from some other Island of Japan, as will appear more fully hereafter.

          -
          -
          -

          - 2.16. - CHAP. XVI. A Description of the Men in Formosa. -

          -

          ALtho' the Country be very hot, yet the Men in all Formosa are very fair, at least those who can live upon their Means; but the Country People, Servants, and others, who are expos'd to the heat of the Sun, and are forc'd to work in the open Air all Day, are very much tawn'd by the burning heat. The Men of Estates, but especially the Women, are very fair; for they during the hot season, live under ground in places that are very cold: They have also Gardens and Groves in them so thick set with Trees, that the Sun cannot penetrate thro' them; and they have Tents which they use to sprinkle with water, so that the heat can do them no [Page 222] hurt: And hence it comes to pass, that altho the Formosans live in a hotter Country than the English, yet they cannot so well endure heat.

          -

          They use Distill'd Waters, not only to wash themselves, but also to remove any speck upon the skin, which is not rooted in the flesh: And this is one means which makes them so fair.

          -

          And here I must not omit to give some account of a Controversie, between the Chinese and Japannese on the one side, and the Natives of Formosa on the other, relating to the Customs of these Countries. Ye must know then that the Chinese and Japannese make their Teeth artificially black, but the Formosans preserve theirs white. The Jappanese plead for their Custom, that all Beauty consists in Variety of Colours, and therefore as an Ethiopian is counted most Beautiful, who has a black Face and white Teeth; So the Beauty of the Natives in our Country who have a fair Face, must consist in having black Teeth. But the Formosans granting this argument, answer for themselves, that Beauty may consist in some things, which cannot be had: Thus it would be Beautiful to have black Eyes, which yet cannot be made so, and therefore, say they, nothing artificial ought to be made use of, to make us appear otherwise than Nature has fram'd us.

          -

          [Page 223]Hence the Reader may observe, that the Formosans are also white and very fair, but chiefly the Women; and if we may believe the Proverb, Turkey and Japan breeds the fairest Women in the World. The Formosans, generally speaking, are of a short stature, but they make up in thickness what they want in tallness. They are commonly strong-bodied Men and indefatigable in Labour; they are very good Souldiers, and love War better then Peace. They are very kind and good-natur'd towards their Countrymen: Whom they love, they love so well, that they would lose their Lives for them in a case of necessity; but whom they hate, they hate mortally, and usually contrive their Death in any way that's possible to them. They are very Industrious and Cunning, and quickly learn any thing they see done before them. They abhor all falsehood and lying, and therefore they have no value for Merchants, because they use many lies to commend their Wares, and put them off at a better Price.

          -
          -
          -
          - [Page 224] +
          + +

          + 2.9. + CHAP. IX. Of the Postures of the Body in Adoring. +

          +

          THE + Formosansin Adoring God, use various Postures of Body according to the several Parts of Religious Worship they are performing: For 1st, When the + Jarhabadiondis publickly read in their Temples, every one of them, at least if he be capable of doing it, bends a little the right Knee, and lifts up the right Hand towards Heaven. 2. When Thanks are given to God, then all of them fall prostrate on the Ground. 3. After the Thanksgiving, when they Sing Songs or Hymns, they are to stand up with their Hands joyn'd together. 4. When Prayers are made for the Sanctification of the Sacrifices, then every one bends the left Knee, and stretches out his Arms wide open. But when the + Victimsare a slaying, every one may sit upon the ground (for they have no Seats or Pews, such as you use here in + England) only the Richer sort have a Cushion to sit on; while the Flesh is a boyling, every one stands with his Hands joyn'd together, looking towards the upper Part of the Tabernacle. After the Flesh is boyl'd, + + [Page 196] + every one of the People takes a piece of the Flesh from the Priest and eats it, and what remains, the Priests keep for themselves.

          +

          When all these Ceremonies are ended, the Tabernacle is opened, and then every one for sometime lies prostrate on the ground to adore; and after they rise up, they may look upon their God, and if he appears in the shape of an Ox, or such-like tame Beast, then they leap for Joy, because they believe that God is well-pleas'd with them: But if he appears in the shape of a Lyon, then they think some Great Crime has been committed, whereby God is much offended, and therefore they endeavour by New Sacrifices to appease him. After the Tabernacle is open'd and every one has ador'd, then there is a Sermon, and while that lasts, the People stand; and after Sermon, there is a short Prayer, and then a Thansgiving; after which the people bow down their Body, and touch the ground with the fore-finger of their right Hand, and then depart.

          +

          When the Sun, Moon and Stars, are ador'd upon the Mountain, then they bend the right Knee, and hold up the right Hand toward Heaven; when that Chapter of + Jarhabadiondis read, wherein our God commands them to Worship, the same posture of Body is observ'd in their Songs and Hymns, they stand with their Hands joyn'd + + [Page 197] + together. In their Prayers they bend the left Knee and stretch out their Arms. At their Thansgiving the People stand, looking towards Heaven with their Arms extended and wide open; and the same posture they use on their common Days, when they worship the Sun and the 5 Stars; but at Night when they worship the Moon and the 5 Stars, they stand with their Hands joyn'd together. And this is all that is remarkable, as to the several postures of Body they use in their Religious Worship.

          -

          - 2.17. - CHAP. XVII. Of the Cloaths worn in Formosa, by all Ranks of People. -

          -

          THE Formosans are certainly very curious in their Cloaths, but they affect no new fashions as the Europians do; wherefore they seem to be still Cloathed according to their Ancient Custom. In this they excel the Europeans, that the Qualities and Conditions of Men may be discern'd there by the distinction of their Habits, whereas here a Nobleman cannot be known from a Tradesman by his Cloaths. The Habits of the Fomosans are not much different from those of the Jappannese, especially as to the common sort of People; but the Kings and Vice-Roys, and Noblemen have different sorts of Garbs. The great difference between the Jappannese and Formasans, consists in this, that the Jappannese wear 2 or 3 Coats, which they tye about with a Girdle; but the Formosans have only one Coat, and use no Girdle. They walk with their Breast open, and cover their Privy parts with a Plate tied about them made of Brass, Gold, or Silver. The Jappannese also wear little [Page]

          -
          -
          Figure 4. The King
          +
          +

          + 2.10. + CHAP. X. Of the Ceremonies that are observ'd at the Birth of Children. +

          +

          BY the Command of our God, the following Ceremonies are observ'd at the Birth of Children. 1st, When the Mother feels the time of Birth approaching, she ought to offer Sacrifices to the 10 Stars, more or less precious according to her Ability. After she is brought to Bed of a Child, she is to keep the Infant until the 1st Day of the Week, and on that Day she is to wash her + + [Page 198] + self and the Infant, and go unto the Temple with her Husband, and to carry the Infant with her, and there to offer a Sacrifice to our God. Then Prayers are made for the Infant, and thanks are return'd for her safe delivery: Then the Mother and Father do solemnly promise, that they shall be ready to deliver up the Child, (if it be a Son and not the first-born) to be Sacrific'd to the Honour of God, whensoever it shall be call'd for. Then a small fire being kindled of straw, the chief Sacrificator takes the Child, and makes it pass through the flame 12 times; after which there comes another Priest, and anoints the Child's skin with Oyl, least it should suffer any prejudice by the flame. All these things being ended, the Mother takes the Child, and the Priest having read the Thanksgiving, she returns Home with it; where it is usual upon such occasions, for the Father and Mother to make an Entertainment for their Kindred, Friends, and some of the Priests.

          +

          When the Child arrives at 9 Years of Age, then the Child is to go on a Festival Day unto the Temple with its Father and Mother, and there to make a Vow unto God, that since he was pleas'd not to desire him for a Sacrifice, he will faithfully observe whatsoever is commanded him in + Jarhabadiond:And the Father and Mother do promise + + [Page 199] + on their part, that they will do whatever lies in their Power for the Honour of our God. And then the Priest reads a Prayer and Thansgiving, and they all return Home. The 1st Ceremony is call'd + Abdalain,or the Purification; the 2d is call'd + Blado,or the Vow.

          +

          But here it is to be Noted, that tho we use this Ceremony of Purification, yet we do it not upon the account of any Original Sin in the Infant, which we are altogether Ignorant of: And yet because our God has commanded this Purification to be us'd, some of them believe that it is for the Corruption of our Nature; and others that it is for the Sins of our Ancestors, and chiefly of our Father and Mother: For we think that God Created this World in time, and replenish'd it with Men; but we believe that God did not Create Mankind in the same Corrupt State in which it now is, but that Men by degrees Corrupted themselves, and that they do daily more and more degenerate from their Primitive State, as we find too plainly by experience. This is no Article of our Faith, but only the Opinion of some concerning the Creation of the World, and the State of the 1st Men Created by God: But our Scripture makes no mention of these things.

          -

          - - [Page] - -

          -
          -
          Figure 5. The Queen
          +
          + +

          + 2.11. + CHAP. XI. Of our Marriage, or + Groutacho. +

          +

          Since our God requires the Hearts of so many young Boys to be offered up in Sacrifice, therefore lest the whole Race of Mankind, should by degrees be extirpated, he has permitted the Men, at least those of the Laity, to keep more Wives than one: And so some of them have 3, 4, 5, 6, or more Wives, every one according to his Estate, whereby he is able to maintain a greater or lesser number; but if any one takes more Wives then his means will maintain, he is to be beheaded: And therefore to prevent this, before any one Marries a Wife, he is to be examin'd whether he has sufficient means to maintain her: Thus they may have many Wives, that they may beget many Children every Year; of whom some of the Sons are Sacrific'd, but the Daughters are all preserv'd for Matrimony, as will appear more fully hereafter.

          +

          In the mean time this is well worthy to be observ'd, that neither the Brother can Marry his Sister, nor the Brother's Son his own Brother's Daughter; all Marriage + + [Page 201] + within these 2 degrees of Consanguinity (but not within the other degrees) being so absolutely forbidden, that the High Priest himself cannot dispense with it.

          +

          Whenever therefore a Man has a mind to take a Wife, whether he has one or more Wives before or no, he is first to agree with the Father and Mother for their good will, and then to get the consent of the Daughter. After this, before he is Married, he is to make known his design to the Sacrificator, who is to enquire whether he has sufficient means to maintain this Wife he intends to Marry: And if he has, then all the Friends and Relations are call'd together, and the Bridegroom and Bride come along with them to the Gate of the Temple, where they are met by a Priest, or the chief Sacrificator, who asks them, what they desire to have done; to which the Bridegroom and Bride answer, they desire to be joyn'd together in Matrimony, after which answer they are permitted + •• + •nter into the Temple. The reason why they are thus interrogated before their Admission is this, because no Man may enter into the Temple with any Woman but his Wife, except at the time when he is to be Married. Being thus introduc'd into the Temple in order to their M + ••r + •••e, which is always to be Celebrated on a + ••••¦ple Festival-Day, + viz.On the 2d Day + 〈◊〉 + ••e + + [Page 202] + Month, they are first to say their Prayers, and then to offer Sacrifice; after which the Husband promises to be faithful to his Wife, + i. e.That he will know no other Woman besides those to whom he is joyn'd in Matrimony, that he will exercise no Tyranny over this Woman, nor do any thing to her contrary to the Law of Nature, of God, or of Man, + &c.Likewise the Wife promises to be faithful to her Husband, that she will know no other Man besides him, that she will be obedient to him in all things, + &c.Then they are both to swear before their God, the Sun, Moon and Stars, that they will faithfully keep this Promise, and to imprecate the Divine Vengeance if they shall break this solemn Vow. Then Prayers are said for them, after which they return Home with all their Company; at which time it is Customary to make a great Feast for them, according to the Estate of the Bridegroom. These things concern the Ceremony of Marrying, but as to other things relating to a Married State, they shall be mention'd in their proper Places.

          -

          [Page 225] light Bonnets, but the Formosans use larger Bonnets, with a train hanging down to the ground, made of some light stuff, as Silk, Cotton, &c. And when they walk, they wrap it about their Arm.

          -

          We shall add no more about the Jappannese, since our design is only to give an account of the Isle Formosa: And seeing, as I have said, the dignity and condition of every one may be discern'd by their different Habits, I shall now briefly describe them.

          -

          The King wears a short Coat of Silk, which he ties with a most precious Girdle, and above that a long open Gown made of very costly Silk, wrought with Gold and Silver: He has a Scarf that hangs over the Right Shoulder, and reaches down to the left side, of Cloth of Gold or Silver curiously wrought with the Needle, which is the Badge of his Dignity. He wears also a Bonnet, from whose top the stuff hangs down to the ground, which Bonnet is encompass'd with a kind of a Crown, that glisters with precious Stones and Carbuncles. He has no Breeches, but his Knees are naked; he wears stockens made of Silk, adorn'd with many Ribbons. His shoes, like those of the Priests afore-mention'd, are a sort of Sandals, but most curiously wrought. When he or any Nobleman Rides, then he wears Stockens and Breeches together in one piece, [Page 226] and a little Bonnet. His Collar is made of Silk, but set with precious Stones; the Hair of his Head is short, as is usual thro' all Japan, and his Beard is about a Thumb's length.

          -

          The Queen wears most Beautiful Garments, that glister with precious Stones; she has no such Headgeer as the Women wear here in England, but something made of Gold or Silver wrought with Silk, and so adorn'd with Diamonds, that it seems to be a Crown. Her Neck-cloth is made of some precious matter: Her Garments are very precious, curiously wrought with the Needle, and long enough to reach down to her Heel; and the upper part of her sleeve is so broad that it touches the ground, as does also her Manto which hangs down so low behind. Her shoes and stockens are like her Husband's, but of a less size, and have a higher Heel. She wears her Hair hanging down behind, over her Gown which is not wide, nor hath many plaits. She wears a Girdle tied about her body very precious.

          -

          The Sons are clad after the same manner as the Father; only instead of the short Gown, they go with their Breasts wide open, and have a half-girdle about their Loyns. They wear not a Bonnet until they be 9 Years old. The Daughters also are Cloath'd after the same manner as the Mother, except [Page]

          -
          -
          Figure 6. The Viceroy
          +
          + +

          + 2.12. + CHAP. XII. Of the Ceremonies towards the Dead. +

          +

          THE same Ceremonies are observ'd towards every one that is Dead, whether it be a Man or a Woman.

          +

          In the first place, many Prayers are put up and Sacrifices offer'd for the sick Person: But after Death, the Dead Body is to be kept 32 Hours, and to be anointed with Oyl, whether it be to be burnt by Day or by Night. After this, a little while before the Hour wherein it is to be burnt, all the Friends and Relations of the Decas'd are sent for, and in their presence the Dead Body is plac'd in a Coffin, which Coffin is plac'd upon a Table: And then all the Company that had been invited, sit down at this Table which is furnish'd with all sorts of Meat, of which they eat freely. At last, when the Hour is come that the Body must be carried away to the place of Burial, then come the Priests both Regular and Secular, and the Players upon Musical Instruments, and the Mourners, + i. e.those who Act the Part of Mourners for Money; And all these being come, the Coffin is laid upon a Litter + + [Page 204] + carried by 2 Elephants: All which may be better understood by the Figure here annex'd. But it is to be remark'd, that in the Description we have given of the Funeral Rites, we suppose the Person Deceas'd to die Rich; for as to others, the Poorer they are, the fewer Ceremonies are observ'd at their Funeral. Supposing therefore that the Person Deceas'd was Rich, after all the aforesaid Ceremonies are ended, which are to be observ'd at Home, then all the Company which ought to be present at the Funerals, meet together in the House of the Deceas'd, and having plac'd the Dead Body in a Litter, they walk from the House to the place where the Body is burnt in this order: First, one of the Officers of the City leads the Van, carrying the banner of the Deceas'd, then follow several Players upon Instruments making a doleful noise: After them (if the Person Deceas'd be a Nobleman, but not else) follow the Souldiers who are to guard the Body, whereof some are Arm'd with Lances, some with Bows and Arrows, and others walk with naked Swords in their Hands: After them follow the Regulars, before whom goes the Officer of the Convent, carrying the Arms of God and of the Abby; after him follows the + Monks,and last of all comes the + Abbot.After them come the Secular Priests, and before them + + [Page 205] + the Officer of the Parish Walks, carrying the Ensigns of God and of the Temple, then come all the common Priests, and after them the Sacrificator of the Sun, and then of the Moon and of the 10 Stars; after them come the Sacrificators of our God, and last of all the Chief Sacrificator with his Servants attending him: As to the High-Priest, he never uses to be present at any Funeral, but when a King or a Vice-Roy are Dead; but after the Chief Sacrificator follow the Priests, and then come the Chariots full of Beasts for Sacrifice, which are carried by Elephants or Camels: After them come the Mourners who walk before the Dead Body, which is carried in a black Litter like yours, (saving that the middle is rais'd up to a point like the top of a Turret,) by 2 Elephants, the first whereof, that which goes before the Corps, is cover'd all over with black Cloth, so that nothing of it is to be seen but the Head; and on the Cloth, are fasten'd the Coats of Arms of all the Ancestors of the Deceased, as his Grand-Fathers, Great Grand-Fathers, and his Parents, all which are distinctly plac'd; And lastly, after the Litter, follow first the Parents and Kindred, and then the Friends of the Deceased. Now when all this Company is come to the place where the Dead Body is to be burnt, then the Priests Regular and + + [Page 206] + Secular are to pray for the purification of the Sacrifices: After this the Beasts are slain and burnt, upon an Altar which is built there upon this occasion, and the ashes of the burnt Sacrifices, are thrown upon the Pile of Wood, in which the Dead Body is to be burnt; and after the Coffin containing the Dead Body is plac'd upon the Pile, the fire is put to it, which burns till all is consum'd to ashes; and then the ashes are buried in a place under ground, near the place where the Pile of wood stood. And thus the whole Ceremony is ended, and all the Company having Saluted one another return Home.

          -

          - - [Page] - -

          -
          -
          Figure 7. The Viceroy's Lady
          +
          +

          + 2.13. + CHAP. XIII. Of our Opinion concerning the State of Souls after Death. +

          +

          SInce our Scripture or the Book, which they call + Jarhabadiond,promises great happiness after this Life, to those who have liv'd according to the Natural, Divine and Human Laws, but says nothing expresly of the State of Souls after Death, hence we are divided into various Opinions about it. + + [Page] +

          +
          + [figure] +
          +

          + + [Page 207] + The Transmigration of Souls is generally believ'd by all of them, which appears to have been the common and ancient Opinion of almost all + Pagans; but as to the manner of this Transmigration we differ: For some believe that the Soul after Death, passes into the Body of some Beast, either wild or tame, some that it passes into the Body of another Man, either Poor or Rich, Happy or Miserable, according to its behaviour in the former body good or bad, and so it continues to pass out of the body of one Beast into another, or of one Man into another, in endless circuits of happiness and misery. Others have more sublime Notions of a departed Soul, for they believe that the Soul which is to be rewarded with Happiness after this Life, shall at last be transform'd into a Star, and then being plac'd in Heaven, it shall enjoy all imaginable Happiness, which will consist in the vision and fruition of our God: But because the Sins of such a Soul design'd for this Happiness, which have been committed in this Life, are not always fully and perfectly blotted out before Death, but only cover'd, by the Sacrifices that have been offer'd for them; therefore they appoint a certain place, in which the Soul, before it arrives at this Happiness, may do penance for its Sins, which place they think to be the bodies of some Beasts: And for this reason, + + [Page 208] + they believe that God forbids the use of these Beasts for Food, and will not suffer them to be kill'd, but only for Sacrifices, + viz.Oxen, Rams, Elephants, Harts, Goats, Doves, Dogs, Horses, Camels, + &c.All which Beasts are forbidden to be slain by any one, but only for Sacrifices; and if any of them die of themselves, then they are Buried after their Death, least they should be devour'd by wild Beasts. They believe therefore, that these Souls design'd for Happiness, shall remain in the bodies of Beasts, until they have done penance for the Sins committed in their former bodies; But after such a Beast dies of it self, or is offer'd in Sacrifice to our God, then they believe that the Soul which was in it, shall be transform'd into a Star in Heaven, where it shall enjoy eternal Happiness.

          +

          But all this seems to me to be a fiction invented by our Priests, because they reap great profit and advantage by it; for when any one dies, the Relations of the Deceased, are to pay them a great Summ of Money, more or less, according to their Ability, which they promise to convey to the Soul under penance: For they perswade the People, that the Souls under penance stand in need of Money, which none know how to transmit to them but themselves: And besides, they receive as much Money for the + + [Page 209] + Prayers and Sacrifices, that are offer'd for these Souls while they continue in a State of penance.

          +

          As for the damn'd Souls, they determine nothing for a certain truth, but are divided into various Opinions. For some think that these Souls shall inform the Bodies of evil Beasts, as they call the Lyons, Wolfs, Tigers, Apes, Cats, Swine, Serpents, and other such like Beasts. Others believe that they are in a manner annihilated, after they depart out of the Body of a Man: But the more common Opinion is that of those, who believe that they wander eternally in the Air, and that God Creates in them such a pain for the loss of their Happiness, and such a shame for the Sins they have committed, as fills them with a grief too great for Human Nature to bear. And these damn'd Souls they believe to be, what here in + Europeyou call Devils, and there they call + os Pagostos:And therefore they offer Sacrifices to these evil Spirits, because they believe that these Sacrifices give them some ease of their pain, and so hinder them from doing themselves a mischief.

          -

          [Page 227] as to their Head-gear, for they wear nothing upon their Head, but a little Crown made of flowers, or the feathers of some Bird; and they have no Manto.

          -

          The Vice-Roy who had formerly been a King, is still very splendid in his Cloaths. His Bonnet is very great and precious, both for the matter of it, and the Curiosity of the Workmanship, and it is adorn'd with precious Stones; the Hair of his Head, and his Beard is short; his Collar is of black Silk finely wrought with Silver. He wears a short Coat of white Silk, which is tied about with a precious Girdle, and over that a long Gown open and wide; he has also a Scarf like the King, which hangs on the right-shoulder down to the left-side; and lastly, over his shoulders he has a little Cloak made of red and black Silk; his Vest is lin'd with the skin of some Tyger or Leopard; he has no breeches, but only stockens, and his shoes are like those afore-mention'd.

          -

          The Vice-Roys Queen is Dress'd much after the same manner as the Queen, saving that the Queen has a Coyff, such as above-describ'd; but the Vice-Roy's Queen, wears only her own Hair adorn'd with Silk and Ribbons: Her Gown is made after the same fashion as the Queen's; but her Manto is different in this, that the Queen's Manto [Page 228] hangs down behind only from her shoulders; but that of the Vice-Roy's Queen is like a large Morning-Gown, which is worn here in England: Only it wants sleeves, and is lin'd with some Beautiful skin. The Vice-Roy's Son has 2 Coats, a short one and another long; but the shorter one is uppermost, and comes down only to the Knee: His Daughters are clad after the same manner as the Mother, saving that they have no Manto.

          -

          The Noblemen wear the same Coats as the Vice-Roy, but with this difference, that the Vice-Roy has no Girdle about his long Coat, which the Noblemen have: They wear a Scarf of Silk from the right-shoulder to the left-side, but their Bonnet is like that of the Citizens.

          -

          The Carillan, or Chief-General, has a Bonnet like the Vice-Roys, but not so Great: In the fore-part it is adorn'd with a Diamond and Precious Stones: His Collar is of Silk, which encompasses his Neck, but does not hang down. Instead of a Scarf, he has a short Cloak of Silk, which covers only his shoulders; and a short Tunick of Silk; his breeches and stockens are tied together; his shoes are like other Men's: And lastly, he has a long and wide open Gown, like the Morning Gowns that are worn here, but much larger, whose sleeves being open in [Page]

          -
          +
          + +

          + 2.14. + CHAP. XIV. Of the Priestly Garments. +

          +

          THE Priests were formerly left at their liberty to wear any kind of Garments they pleas'd, provided they were such as would distinguish them from the Laity: But now they have different kinds of Garments, every one according to their several Offices; which Custom is never any more to be alter'd. What these Garments are may appear by the following description of them.

          +

          The High Priest has a Sky-colour'd Mitre, the lower part of which is shap'd like a Crown, and is placd upon a Bonnet; the Hair of his Head is short, and of his Beard long; he wears a little Cloak of a Sky-colour, which is round before, tapering behind, and reaches down only to the Elbow. He wears also a long Cloak like a Gown, which hath sleeves open in the middle thro' which he puts his Arms, and that also is of a Sky-colour. Under this Cloak there is a Cloth of a Violet-colour, which hangs down before and behind, and also a white Tunick. His stockins are such as are commonly worn, but he has no breeches. He wears shoes + + [Page 211] + like + Sandals,such as are commonly us'd by the + Capuchinesin the + RomishChurch. He carries an Iron-Rod in his Hand, being a Cubit long, having a round Head on which his Coat of Arms is Engraven.

          +

          The chief Sacrificator has also a Mitre upon his Bonnet, but no shape of a Crown, and from the round part of the Bonnet there hangs a Cloth which reaches down to the ground: He has also a long Gown which is tied about with a Girdle. The Mitre is of a Sky-colour, signifying his dignity, and the Bonnet of a Red-colour, signifying his Office of Sacrificator. The Cloth which hangs down from his Bonnet is of a Sky-colour, and his Gown is Red: He always carries a Sword in his Hand, in token of his bloody Office; his shoes and stockens are like those of the High-Priest, and his Girdle is usually of a White-colour.

          +

          The common Sacrificator of our God, has a sharp-pointed Bonnet of a Red-colour, bending a little downward behind: He wears a Cloak like that of the High-Priest, but of a Red-colour, and it is so short before, that it covers only the Knee; but behind, it hangs down to the ground: He has also a Red Gown under his Cloak.

          - The Carillan or General -

          + + [Page 212] + The Sacrificators of the Sun, Moon and 10 Stars, have the same Garments, but of a different colour. The Sacrificator of the Sun, has a white Bonnet with the figure of the Sun on the top of it: He wears also a red Cloak and a white Tunick. The Sacrificator of the Moon has a white Bonnet, and the figure of the Moon for distinction upon the top of it, a white Cloak and a red Gown. The Sacrificator of the 10 Stars, has the figure of them upon a white Bonnet, and behind, there is a short piece of Cloth hanging down from the Bonnet, he wears a red Cloak with a white Sleeve, and a white Tunick. All Sacrificators carry a Sword in their Hand.

          +

          The common Priests have a kind of a Bonnet, upon which there is a short Mitre, shorter behind then before: They wear a long Gown of a white colour, whose Sleeves are long and broad; they do not tye their Gown with a Girdle, but they have a short Tunick under it made of Cotton.

          +

          The Officers or Servants belonging to the Temples, have also a habit distinct from the Laity, for they wear a Bonnet different from the common People, a black Gown, and a black Rod about a Cubit long; and at all the common Meetings they carry the Arms of the Parish, and of Religion like a Banner.

          - The General's Lady -

          + + [Page 213] + The Regular Priests wear the like Garments with the Secular, but they are of a different colour, according to their several Abbies. They have a sharp-pointed Cowle upon their Head; they shave the hair of their Head often, but never their Beard: They have a long Tunick, and over it a short one, but both of them are close: The sleeve of their upper Gown, which is short, but large, usually hangs down low. Their stockens and shoes are like those of other Priests. Their Superior at publick Meetings has a Mitre upon his Head, and his Cowle hangs down behind: Besides, he has a little short Cloak like that of the High-Priests, but it is of a Violet-colour; and a Violet-colour'd Cloth hanging down before and behind, and a long Tunick of a white-colour, and lastly a long Cloak between the Tunick and the little Cloak, which usually is of Divers Colours: He ought to have a long Beard and short Hair on his Head, he carries an iron-rod in his Hand like the High-Priest; his shoes and breeches are like the rest of the Regulars: But when he is in the Abby, he wears the same kind of Cloaths as the other + Monks.

          +

          The Servants of the Abby are Cloth'd after the same manner, as the Servants of the Temple, except as to the Bonnet, which is such a Bonnet as the Boys wear here in + London; + + [Page 214] + their other Garments are distinguish'd only by their Colours. And this is all that occurs to me at present, as to their Habits and Religion.

          +

          All which habits may be seen in the Figure of their Funerals, where all these habits of the Priests are exactly represented.

          +
          +
          +

          + 2.15. + CHAP. XV. Concerning their Manners and Customs. +

          +

          'TIS certain that the Manners of the + Formosans,are not so Corrupt as the People are in other Places; and the reason is, because they are strictly oblig'd to observe the Laws of their Policy and Religion under severe Penalties, with which the Laws are enforc'd against the Commission of any Villany or Impiety; so that none dare to violate them, being restrain'd by the dread of their Penalties, which are certainly and impartially Executed.

          +

          They have divers Customs which will please some, and displease others: For first, 'tis customary with them to adore the Emperor as a God: He never sets his Foot upon + + [Page 215] + the ground, nor suffers the Sun to shine upon his Face. None but Noblemen are permitted to Visit him, nor are the Inferior People admitted to see him, except at the Great Festivals, which are but 3 in a Year; and then he shows himself to all the People: But first, they are to bend their Knees and fall prostrate on the ground, and adore him: After they have done this, they may rise up and look upon him.

          +

          They Salute the Kings by bending their Knee, joyning their Hands and bowing their Head. They Salute the Vice-Roys also by bending one Knee, ( + viz.The Left, if he be the Vice-Roy of a Foreign King, and the Right if he be Vice-Roy of one of his own Kings) and also by carrying his Right Hand from his Head down to the ground.

          +

          They Salute an High-Priest as they do a King, and the chief Sacrificators as they do Vice-Roys. The Noblemen and Priests are Saluted by carrying the Hand from the Head down to the shoe, and by bowing the Head. One Friend Salutes another by kissing both his Hands, and joyning them with his Friends. Superiors do not Salute an Inferior, but by a nod of their Head they signify, that they have seen him Saluting them. Servants Salute their Masters, by carrying their Hand from their Mouth down to the ground, and falling prostrate on their Face. + + [Page 216] + Wives do Salute, and are Saluted after the same manner as their Husbands. In speaking to Noblemen, they use not any particular distinct Language as the + Chinesedo, nor any Circum-locutions, or different way of Construction from what is us'd to Inferior Persons, but calling them by their Title; and in speaking to them, and even to the Emperor himself, they make use of the second Person of the singular Number: And this is the Customary way of speaking to Great Men, which is observ'd in all + Japan.

          +

          No Conversation is allow'd between any Man and another Man's Wife, nor between a Batchelor and a Maid, but in the greatest Feasts and Diversions every one keeps among those of their own Family, the Wives with their own Husband, the Sons and Daughters with their Father and Mother; for if any Man should see one Man with another's Wife, or a Maid with a Batchelor that is a stranger, he would certainly account them Adulterers.

          +

          Supposing that a Man has 6 Wives, each Wife has a private Chamber for her self, in which she lives with her own Sons and Daughters, and takes pains in some kind of work, and when the hour of Dinner or Supper comes, a Servant goes and knocks at their Doors; and then they come out of their Chambers into the Parlour where they + + [Page 217] + are to eat. After Dinner, they may walk for sometime with their Husband in the Garden, and then every one of them returns to her own Chamber again, and continues there until the time of Supper; only sometimes they are allow'd to meet, and drink together, such Liquors as + Thee, Chila, &c.Assoon as the hour of Supper is come, then a Servant goes and calls them all, and they come to Supper. After Supper they walk, and divert themselves with Dancing, Singing, or telling old Stories, or any such like Recreation. At last, at the third hour of the Night (which is the 9th hour here in + England) every one of them goes to her own Chamber, and the Husband sends for one of them whom he has a mind to lye with that Night; and in the Day-time he sometimes Visits one of them, sometimes another, according to his fancy. This kind of Life is sweet and pleasant enough, as long as every one of them is of an agreeable humor; but if the Husband begins to love one Wife more then another, then arises Envy and Emulation against that Woman whom he loves most, and hence strife and discord is spread thro' the whole Family: But when the Husband is civil and discreet, and imparts to each of them an equal share of his good will and friendship, then all the Wives endeavour to please him in all things, and the + + [Page 218] + House is like a Paradise, by their good agreement, and dutiful care of their Husband. The Women employ themselves in some kind of work proper for them, in teaching and taking care of their Children: And sometimes they Visit one another, or spend their time in Innocent Recreations. And while they continue dutiful and peaceable, they may have any thing of their Husbands that they desire: Who always Marry them when they are very young, + viz.Between 10 and 15 Years of Age, that they may the more easily bend them to comply with their humor. Every Wife takes care of her own Children; but if one die and leave Children behind her, then the Husband Marries another and commits the care of them to her.

          +

          This Prerogative is granted to the first Wife above all the rest: That she is to take care of the Family, and is not so much subject to the Husband as the others are; for the other Wives cannot go out of the House, unless the Husband be with them, but the first Wife may. Besides, her first Son is never to be Sacrific'd, but is the Heir of the Family, as we shall show hereafter; and when the Husband dies, the first Wife governs the Family, and the rest are subject to her. And this Custom prevails also among the + Japanners,but with this difference: That the + JapanWomen after the Death of their Husband + + [Page 219] + may Marry again, but the + Formosancannot; the former receives some Portion of their Father's Estate, but the latter do not.

          +

          When any Man has a mind to Marry a Maid, with whom he is in love, he must first acquaint the Father and Mother with his design, and discover to them what Estate he has, + &c.And if the Father and Mother consent to give him their Daughter in Marriage, then he is permitted to speak to the Daughter, but never before: Neither then is he allow'd to converse with her in private, but only in the presence of the Father or Mother, or one of the Maids Kindred: And if the Daughter consent, then the Father and Mother present him with some Gift of small Value, as a Ring, some Clothes, or the like, but they give him no Portion out of the Father's Estate with her.

          +

          The first Born Son of the first Wife, as has been already noted, is not to be Sacrific'd, and is the Heir of the Family: Now the Right of Inheritance consists in this, that he receives one half of the Estate after the Father's Death: But the Brethren divide the other half among them; and if any one of them will Marry a Wife before the Death of the Father, then the Wife whom he Marries, continues in the Husband's Family until the Father be Dead, and then the Estate is divided, and each Brother + + [Page 220] + takes his share of it, and lives by himself.

          +

          'Tis Customary on Solemn Days, between the first and last Day of a Festival, for all sorts of People, to Feast their Relations and Friends, as they use to do at Births, Marriages and Burials, which has been already observ'd.

          +

          The Poor are not suffer'd to beg in the Isle + Formosa,but every Precinct has some Publick House, wherein they keep all their Poor, who are Fed and Cloth'd at the Charge of the whole Precinct; and those of them who are able, are put to Work and Labour, but others who are disabled by Age or Sickness, are maintain'd + Gratis.This Publick House is call'd the House of God for the Poor, or in the Language of the Natives, + Caa tuen pagot ack chabis-collinos.If any stranger, who comes from some other Island of the + JapanEmpire, happens to want subsistence while he is Travelling thro' the Country, he is furnish'd with necessaries in every City and Village that he passes thro' at the expence of the publick.

          +

          They have also Taverns and Victualling-Houses, which Men frequent for Eating and Drinking, Smoking and Playing, + &c.But no Woman must come into any of these Publick Houses.

          - A Gentle-man -

          + + [Page 221] + All + Japannerswere wont to be very curious to see strangers, and to entertain them very civilly; but ever since the great slaughter was made of the Christians that were there, they hate all strangers that come into their Country, unless they come from some other Island of + Japan,as will appear more fully hereafter.

          +
          +
          +

          + 2.16. + CHAP. XVI. A Description of the Men in + Formosa. +

          +

          ALtho' the Country be very hot, yet the Men in all + Formosaare very fair, at least those who can live upon their Means; but the Country People, Servants, and others, who are expos'd to the heat of the Sun, and are forc'd to work in the open Air all Day, are very much tawn'd by the burning heat. The Men of Estates, but especially the Women, are very fair; for they during the hot season, live under ground in places that are very cold: They have also Gardens and Groves in them so thick set with Trees, that the Sun cannot penetrate thro' them; and they have Tents which they use to sprinkle with water, so that the heat can do them no + + [Page 222] + hurt: And hence it comes to pass, that altho the + Formosanslive in a hotter Country than the English, yet they cannot so well endure heat.

          +

          They use Distill'd Waters, not only to wash themselves, but also to remove any speck upon the skin, which is not rooted in the flesh: And this is one means which makes them so fair.

          +

          And here I must not omit to give some account of a Controversie, between the + Chineseand + Japanneseon the one side, and the Natives of + Formosaon the other, relating to the Customs of these Countries. Ye must know then that the + Chineseand + Japannesemake their Teeth artificially black, but the + Formosanspreserve theirs white. The + Jappaneseplead for their Custom, that all Beauty consists in Variety of Colours, and therefore as an + Ethiopianis counted most Beautiful, who has a black Face and white Teeth; So the Beauty of the Natives in our Country who have a fair Face, must consist in having black Teeth. But the + Formosansgranting this argument, answer for themselves, that Beauty may consist in some things, which cannot be had: Thus it would be Beautiful to have black Eyes, which yet cannot be made so, and therefore, say they, nothing artificial ought to be made use of, to make us appear otherwise than Nature has fram'd us.

          - A Gentle-woman -

          + + [Page 223] + Hence the Reader may observe, that the + Formosansare also white and very fair, but chiefly the Women; and if we may believe the Proverb, + Turkeyand + Japanbreeds the fairest Women in the World. The + Formosans,generally speaking, are of a short stature, but they make up in thickness what they want in tallness. They are commonly strong-bodied Men and indefatigable in Labour; they are very good Souldiers, and love War better then Peace. They are very kind and good-natur'd towards their Countrymen: Whom they love, they love so well, that they would lose their Lives for them in a case of necessity; but whom they hate, they hate mortally, and usually contrive their Death in any way that's possible to them. They are very Industrious and Cunning, and quickly learn any thing they see done before them. They abhor all falsehood and lying, and therefore they have no value for Merchants, because they use many lies to commend their Wares, and put them off at a better Price.

          -

          - - [Page] - -

          -
          +
          + +

          + 2.17. + CHAP. XVII. Of the Cloaths worn in + Formosa,by all Ranks of People. +

          +

          THE + Formosansare certainly very curious in their Cloaths, but they affect no new fashions as the + Europiansdo; wherefore they seem to be still Cloathed according to their Ancient Custom. In this they excel the + Europeans,that the Qualities and Conditions of Men may be discern'd there by the distinction of their Habits, whereas here a Nobleman cannot be known from a Tradesman by his Cloaths. The Habits of the + Fomosansare not much different from those of the + Jappannese,especially as to the common sort of People; but the Kings and Vice-Roys, and Noblemen have different sorts of Garbs. The great difference between the + Jappanneseand + Formasans,consists in this, that the + Jappannesewear 2 or 3 Coats, which they tye about with a Girdle; but the + Formosanshave only one Coat, and use no Girdle. They walk with their Breast open, and cover their Privy parts with a Plate tied about them made of Brass, Gold, or Silver. The + Jappannesealso wear little + + [Page] +

          +
          +
          Figure 4. The King
          +

          - A Burger + + [Page] +

          +
          +
          Figure 5. The Queen
          +

          - A Country Bumpkin -

          + + [Page 225] + light Bonnets, but the + Formosansuse larger Bonnets, with a train hanging down to the ground, made of some light stuff, as Silk, Cotton, + &c.And when they walk, they wrap it about their Arm.

          +

          We shall add no more about the + Jappannese,since our design is only to give an account of the Isle + Formosa:And seeing, as I have said, the dignity and condition of every one may be discern'd by their different Habits, I shall now briefly describe them.

          +

          The King wears a short Coat of Silk, which he ties with a most precious Girdle, and above that a long open Gown made of very costly Silk, wrought with Gold and Silver: He has a Scarf that hangs over the Right Shoulder, and reaches down to the left side, of Cloth of Gold or Silver curiously wrought with the Needle, which is the Badge of his Dignity. He wears also a Bonnet, from whose top the stuff hangs down to the ground, which Bonnet is encompass'd with a kind of a Crown, that glisters with precious Stones and Carbuncles. He has no Breeches, but his Knees are naked; he wears stockens made of Silk, adorn'd with many Ribbons. His shoes, like those of the Priests afore-mention'd, are a sort of Sandals, but most curiously wrought. When he or any Nobleman Rides, then he wears Stockens and Breeches together in one piece, + + [Page 226] + and a little Bonnet. His Collar is made of Silk, but set with precious Stones; the Hair of his Head is short, as is usual thro' all + Japan,and his Beard is about a Thumb's length.

          +

          The Queen wears most Beautiful Garments, that glister with precious Stones; she has no such Headgeer as the Women wear here in + England,but something made of Gold or Silver wrought with Silk, and so adorn'd with Diamonds, that it seems to be a Crown. Her Neck-cloth is made of some precious matter: Her Garments are very precious, curiously wrought with the Needle, and long enough to reach down to her Heel; and the upper part of her sleeve is so broad that it touches the ground, as does also her Manto which hangs down so low behind. Her shoes and stockens are like her Husband's, but of a less size, and have a higher Heel. She wears her Hair hanging down behind, over her Gown which is not wide, nor hath many plaits. She wears a Girdle tied about her body very precious.

          +

          The Sons are clad after the same manner as the Father; only instead of the short Gown, they go with their Breasts wide open, and have a half-girdle about their Loyns. They wear not a Bonnet until they be 9 Years old. The Daughters also are Cloath'd after the same manner as the Mother, except + + [Page] +

          +
          +
          Figure 6. The Viceroy
          +

          - A Virgin + + [Page] +

          +
          +
          Figure 7. The Viceroy's Lady
          +

          - A Bride -

          -
          -

          [Page 229] the middle, he puts his Arms through, and the rest of the sleeves hang low down towards the Ground. His Wife is clad like the Vice-Roy's Queen, saving that she does not wear a Manto: His Sons and Daughters, are Cloath'd after the same manner as the Vice-Roy's.

          -

          The Wives of Noblemen, wear a little Bonnet made of artificial flowers: They have 2 Tunicks, one that's long, and a short one over that which comes down only to the Knee, which they tie about with a Girdle. There is an Handkerchief fasten'd to their Bonnet, which hangs down to their shoulders. Their Sons and Daughters are Cloath'd after the same manner as those of the Carillan.

          -

          The Citizens wear one Gown only, ought to keep the Hair of their Head short, have a Bonnet like the Noblemen, whose top made of Silk or Cotton, reaches down to the ground: They wear a Collar, but no shirt, except in the Night-time when they go to Bed, which is the Custom of them all. They walk in a long Gown with Naked Breast and Thighs, but their Privy-parts are cover'd with a Plate tied about them made of Brass or Silver, or Gold: Their stockens and shoes are such as are commonly us'd by others.

          -

          [Page 230]Their Sons have a little Bonnet, a short Gown tied about with a Girdle, which reaches down to the middle of their Thigh: They have shoes like their Father, but neither breeches nor stockens.

          -

          The Country People who dwell in Villages and Desert-places, wear nothing but a Bears skin upon their shoulders, and a Plate to cover their Privy-parts made of Brass or the shells of Fish, or the bark of Trees. Their Sons have nothing but a Scarf hanging on their right shoulder down to their left side, but otherwise they are stark Naked. When the Countrymen are Rich, they and their Sons wear a Girdle about their Loyns, which half covers their Thighs instead of a Plate tied with a Girdle to cover their Privy-parts.

          -

          The Female Sex is distinguish'd also among the common sort of People by 5 kinds of Habits, Infants, Virgins, Brides, Married Women and Widows, all which are clad in different Apparel. Infants wear a short Gown that reaches down to the middle of their Thigh; they have stockens and shoes like others, but they do not cover their Head until they be 9 Years old. Virgins after they are 9 Years old, adorn their Head with Birds feathers, or artificial flowers done up with Ribbons: They wear a short Gown above another, that is long and [Page]

          -
          + + [Page 227] + as to their Head-gear, for they wear nothing upon their Head, but a little Crown made of flowers, or the feathers of some Bird; and they have no Manto.

          +

          The Vice-Roy who had formerly been a King, is still very splendid in his Cloaths. His Bonnet is very great and precious, both for the matter of it, and the Curiosity of the Workmanship, and it is adorn'd with precious Stones; the Hair of his Head, and his Beard is short; his Collar is of black Silk finely wrought with Silver. He wears a short Coat of white Silk, which is tied about with a precious Girdle, and over that a long Gown open and wide; he has also a Scarf like the King, which hangs on the right-shoulder down to the left-side; and lastly, over his shoulders he has a little Cloak made of red and black Silk; his Vest is lin'd with the skin of some Tyger or Leopard; he has no breeches, but only stockens, and his shoes are like those afore-mention'd.

          +

          The Vice-Roys Queen is Dress'd much after the same manner as the Queen, saving that the Queen has a Coyff, such as above-describ'd; but the Vice-Roy's Queen, wears only her own Hair adorn'd with Silk and Ribbons: Her Gown is made after the same fashion as the Queen's; but her Manto is different in this, that the Queen's Manto + + [Page 228] + hangs down behind only from her shoulders; but that of the Vice-Roy's Queen is like a large Morning-Gown, which is worn here in + England:Only it wants sleeves, and is lin'd with some Beautiful skin. The Vice-Roy's Son has 2 Coats, a short one and another long; but the shorter one is uppermost, and comes down only to the Knee: His Daughters are clad after the same manner as the Mother, saving that they have no Manto.

          +

          The Noblemen wear the same Coats as the Vice-Roy, but with this difference, that the Vice-Roy has no Girdle about his long Coat, which the Noblemen have: They wear a Scarf of Silk from the right-shoulder to the left-side, but their Bonnet is like that of the Citizens.

          +

          The + Carillan,or Chief-General, has a Bonnet like the Vice-Roys, but not so Great: In the fore-part it is adorn'd with a Diamond and Precious Stones: His Collar is of Silk, which encompasses his Neck, but does not hang down. Instead of a Scarf, he has a short Cloak of Silk, which covers only his shoulders; and a short Tunick of Silk; his breeches and stockens are tied together; his shoes are like other Men's: And lastly, he has a long and wide open Gown, like the Morning Gowns that are worn here, but much larger, whose sleeves being open in + + [Page] +

          +
          +

          + The Carillan or General +

          +

          + The General's Lady +

          +

          + A Gentle-man +

          +

          + A Gentle-woman +

          +

          - A Married Woman + + [Page] +

          +
          +

          + A Burger +

          +

          + A Country Bumpkin +

          +

          + A Virgin +

          +

          + A Bride +

          +

          - A Gentlemans Nurse -

          + + [Page 229] + the middle, he puts his Arms through, and the rest of the sleeves hang low down towards the Ground. His Wife is clad like the Vice-Roy's Queen, saving that she does not wear a Manto: His Sons and Daughters, are Cloath'd after the same manner as the Vice-Roy's.

          +

          The Wives of Noblemen, wear a little Bonnet made of artificial flowers: They have 2 Tunicks, one that's long, and a short one over that which comes down only to the Knee, which they tie about with a Girdle. There is an Handkerchief fasten'd to their Bonnet, which hangs down to their shoulders. Their Sons and Daughters are Cloath'd after the same manner as those of the + Carillan.

          +

          The Citizens wear one Gown only, ought to keep the Hair of their Head short, have a Bonnet like the Noblemen, whose top made of Silk or Cotton, reaches down to the ground: They wear a Collar, but no shirt, except in the Night-time when they go to Bed, which is the Custom of them all. They walk in a long Gown with Naked Breast and Thighs, but their Privy-parts are cover'd with a Plate tied about them made of Brass or Silver, or Gold: Their stockens and shoes are such as are commonly us'd by others.

          - A Widow -

          + + [Page 230] + Their Sons have a little Bonnet, a short Gown tied about with a Girdle, which reaches down to the middle of their Thigh: They have shoes like their Father, but neither breeches nor stockens.

          +

          The Country People who dwell in Villages and Desert-places, wear nothing but a Bears skin upon their shoulders, and a Plate to cover their Privy-parts made of Brass or the shells of Fish, or the bark of Trees. Their Sons have nothing but a Scarf hanging on their right shoulder down to their left side, but otherwise they are stark Naked. When the Countrymen are Rich, they and their Sons wear a Girdle about their Loyns, which half covers their Thighs instead of a Plate tied with a Girdle to cover their Privy-parts.

          +

          The Female Sex is distinguish'd also among the common sort of People by 5 kinds of Habits, Infants, Virgins, Brides, Married Women and Widows, all which are clad in different Apparel. Infants wear a short Gown that reaches down to the middle of their Thigh; they have stockens and shoes like others, but they do not cover their Head until they be 9 Years old. Virgins after they are 9 Years old, adorn their Head with Birds feathers, or artificial flowers done up with Ribbons: They wear a short Gown above another, that is long and + + [Page] +

          +
          +

          + A Married Woman +

          +

          + A Gentlemans Nurse +

          +

          + A Widow +

          +

          + A Country Woman +

          +

          - A Country Woman -

          -
          -

          [Page 231] reaches to the ground, both which they tie about them with a green Girdle. The long Gown is divided into two in the lower part, so that their Legs appear as high as their Knee. They have stockens and shoes like other Women.

          -

          The Brides at the time of their Marriage do wonderfully adorn themselves; their Head is encompass'd round with Flowers, Laurels and Feathers, which make a great show: They have two Coats equally long, whereof the under Coat is white and the upper black, and both of them are tied with a black Girdle. They wear a Scarf of red Silk hanging on the left shoulder down to the right side. The black Gown which is uppermost is open, so that the white Petticoat underneath may be seen. And after this manner they are clad during all the time of Courtship, but 9 Days after the Celebration of Marriage, they put on the Habit of Married Women.

          -

          The Married Women wear a long open Gown, and below it a short Coat which reaches down to their Knee. They have a kind of a Cap upon their Head like a Platter, and let their Hair hang down in wreaths before their Breast; and when they go out, they so cover their Face, that it can hardly be seen.

          -

          [Page 232]Widdows have another kind of a Cap which is twofold: The first which they put on their Head, is almost round like an English Woman's Coyff, the other is a little sharppointed. They dress their Hair in wreaths; they wear 2 Gowns, one long and another short one over it; the short one ought always to be of a black colour, but the other, which may be of any other colour, has long and broad sleeves, which reach down to the Knee; and both the Gowns are tied about with a Girdle.

          -

          The Country Women have nothing but a Bear's skin upon their shoulders, and a Cloth about their middle which reaches down to their Knee: They tye a piece of Linnen about their Head and Hair; they have no stockens, but shoes, such as are worn by others. Their Daughters wear nothing but a Cloth about their middle, and a Scarf on the right shoulder hanging down to the left side, and they have shoes like their Mother.

          -

          And here 'tis to be observ'd, that all of them generally wear a Bracelet about their Arm; but the Women wear it both about their Arm and their Neck. And this is all that I know to be remarkable as to their Apparel; I shall now only add something as to the Military Habit.

          -

          - - [Page] - -

          -
          + + [Page 231] + reaches to the ground, both which they tie about them with a green Girdle. The long Gown is divided into two in the lower part, so that their Legs appear as high as their Knee. They have stockens and shoes like other Women.

          +

          The Brides at the time of their Marriage do wonderfully adorn themselves; their Head is encompass'd round with Flowers, Laurels and Feathers, which make a great show: They have two Coats equally long, whereof the under Coat is white and the upper black, and both of them are tied with a black Girdle. They wear a Scarf of red Silk hanging on the left shoulder down to the right side. The black Gown which is uppermost is open, so that the white Petticoat underneath may be seen. And after this manner they are clad during all the time of Courtship, but 9 Days after the Celebration of Marriage, they put on the Habit of Married Women.

          +

          The Married Women wear a long open Gown, and below it a short Coat which reaches down to their Knee. They have a kind of a Cap upon their Head like a Platter, and let their Hair hang down in wreaths before their Breast; and when they go out, they so cover their Face, that it can hardly be seen.

          - The Vice-Roy's Castel -

          + + [Page 232] + Widdows have another kind of a Cap which is twofold: The first which they put on their Head, is almost round like an + EnglishWoman's Coyff, the other is a little sharppointed. They dress their Hair in wreaths; they wear 2 Gowns, one long and another short one over it; the short one ought always to be of a black colour, but the other, which may be of any other colour, has long and broad sleeves, which reach down to the Knee; and both the Gowns are tied about with a Girdle.

          +

          The Country Women have nothing but a Bear's skin upon their shoulders, and a Cloth about their middle which reaches down to their Knee: They tye a piece of Linnen about their Head and Hair; they have no stockens, but shoes, such as are worn by others. Their Daughters wear nothing but a Cloth about their middle, and a Scarf on the right shoulder hanging down to the left side, and they have shoes like their Mother.

          +

          And here 'tis to be observ'd, that all of them generally wear a Bracelet about their Arm; but the Women wear it both about their Arm and their Neck. And this is all that I know to be remarkable as to their Apparel; I shall now only add something as to the Military Habit.

          - A Citty house + + [Page] +

          +
          +

          + The Vice-Roy's Castel +

          +

          + A Citty house +

          +

          + A Countrey-man's house +

          +

          - A Countrey-man's house -

          + + [Page 233] + The King of the Isle + Formosahas his own Guards, and so has the Vice-Roy, and therefore for distinction-sake they are differently clad. All the Officers in the King's Guards are clad like the + Carillan,saving that the + Carillanwears a Carbuncle upon his Bonnet which they have not, and they wear a Scarf which he has not.

          +

          The King's Guards have a round Bonnet, whose forepart is like a Mitre, and has the King's Arms upon it: The Hair of their Head is short, and of their Beard long; and they have also a Breast-plate or Stomacher made of Silver on which are the King's Arms; a Belt made of Silk, a short Gown, and stockens and breeches in a piece: They wear a Sword hanging by their left side, and the Weapons they use when they Guard the King, are the Halberd or Lance.

          +

          The Officers of the Vice-Roys Guards are Cloathed like the + Tano's or Noblemen, saving that they have not a Scarf, and use a short Bonnet like the King's Guards. All the several Degrees of Officers are distinguish'd by Colours, at the pleasure of the King or Vice-Roy.

          +

          The Guards of the Vice-Roy wear a large long Bonnet having 2 Wings, a long Gown which they take up behind when they walk, breeches and stockens in a piece, the common sort of shoes: The Hair of their + + [Page 234] + Head and Beard is short, and their Arms are short Lances, Arrows, and a Sword by their side.

          +

          All the Souldiers which serve to Guard the Cities are Cloath'd after the same manner, + viz.They have a short Bonnet with a Crest of 2 or 3 feathers, a short Gown, stockens and breeches in a piece. All of them wear black Cloaths: Some are Archers and carry a Bow under their Arm, and have a Quiver full of Arrows; others are Spearmen, and carry a long Spear upon their shoulders; but others have short Spears.

          +

          The Drummers have a Bonnet sharppointed at top, with a piece of Brass in the Frontispiece of it, whereon are Engraven the Arms of the Isle. They wear a short Gown and a long one underneath it, which they throw behind them: Their Cloaths are of a light red colour.

          +

          The Ensigns have a Bonnet like the Noblemen, and they are all such who are in this Post. They wear a long Gown and a short one over it.

          +

          This is all that I thought worthy to be remark'd as to their Apparel, which altho it may appear ridiculous to the + Europeans,yet is there accounted very Beautiful and Splendid, both for the Colours and the materials of which it is made, such as Hair, Silk, Cotton, which are curiously wrought with the + + [Page 235] + Needle; for tho they do not affect new fashions of Cloaths, yet they are very nice in choosing the finest Stuff, or Cloth whereof to make them

          -

          [Page 233]The King of the Isle Formosa has his own Guards, and so has the Vice-Roy, and therefore for distinction-sake they are differently clad. All the Officers in the King's Guards are clad like the Carillan, saving that the Carillan wears a Carbuncle upon his Bonnet which they have not, and they wear a Scarf which he has not.

          -

          The King's Guards have a round Bonnet, whose forepart is like a Mitre, and has the King's Arms upon it: The Hair of their Head is short, and of their Beard long; and they have also a Breast-plate or Stomacher made of Silver on which are the King's Arms; a Belt made of Silk, a short Gown, and stockens and breeches in a piece: They wear a Sword hanging by their left side, and the Weapons they use when they Guard the King, are the Halberd or Lance.

          -

          The Officers of the Vice-Roys Guards are Cloathed like the Tano's or Noblemen, saving that they have not a Scarf, and use a short Bonnet like the King's Guards. All the several Degrees of Officers are distinguish'd by Colours, at the pleasure of the King or Vice-Roy.

          -

          The Guards of the Vice-Roy wear a large long Bonnet having 2 Wings, a long Gown which they take up behind when they walk, breeches and stockens in a piece, the common sort of shoes: The Hair of their [Page 234] Head and Beard is short, and their Arms are short Lances, Arrows, and a Sword by their side.

          -

          All the Souldiers which serve to Guard the Cities are Cloath'd after the same manner, viz. They have a short Bonnet with a Crest of 2 or 3 feathers, a short Gown, stockens and breeches in a piece. All of them wear black Cloaths: Some are Archers and carry a Bow under their Arm, and have a Quiver full of Arrows; others are Spearmen, and carry a long Spear upon their shoulders; but others have short Spears.

          -

          The Drummers have a Bonnet sharppointed at top, with a piece of Brass in the Frontispiece of it, whereon are Engraven the Arms of the Isle. They wear a short Gown and a long one underneath it, which they throw behind them: Their Cloaths are of a light red colour.

          -

          The Ensigns have a Bonnet like the Noblemen, and they are all such who are in this Post. They wear a long Gown and a short one over it.

          -

          This is all that I thought worthy to be remark'd as to their Apparel, which altho it may appear ridiculous to the Europeans, yet is there accounted very Beautiful and Splendid, both for the Colours and the materials of which it is made, such as Hair, Silk, Cotton, which are curiously wrought with the [Page 235] Needle; for tho they do not affect new fashions of Cloaths, yet they are very nice in choosing the finest Stuff, or Cloth whereof to make them

          -
          -
          -

          - 2.18. - CHAP. XVIII. Of their Cities, Houses, Palaces, Castles. -

          -

          THere are only six Towns in the Isle Formosa, which deserve the Name of a City: Two of them are in the Principal Island, and they are call'd Xternetsa and Bigno; there is one in great Peorko, which is call'd Chabat; and the 4th is in one of the Isles of Robbers, and is call'd Arriow: The 5th and 6th are in the other Isle of Robbers, and they are call'd Pineto and Jarabut: But in the little Isle Peorko there are none, as will appear afterwards.

          -

          Xternetsa, as it is the Capital City, so it is the most Beautiful of all the rest; being situated in a very pleasant Plain: It's Walls are 20 Cubits high and 8 broad; It's length is about 12 Day's Journey for an Elephant, i. e. about six English Miles. There are in it Desert-places, Fields and Mountains, [Page 236] Orchards, Meadows, and the like Places which are not Inhabited; but about the middle of it, the Houses are very magnificent and stately: Not far from it, there is a Mountain which abounds with many wholesom Springs. It is built by the side of a River, which was made there on purpose for its convenience; It abounds with Fish and runs over the whole Isle. That which contributes much to make it Beautiful, are the many Palaces that are in it, viz. Of the King, the Vice-Roy, and the Nobles; of the High-Priest and Chief Sacrificator; all which are built after a wonderful manner, as may appear by the Figure here annex'd, which is a Representation of the Vice-Roy's Palace.

          -

          This Palace is built of four-square stones, curiously cut, as all the rest are, whereof the greatest part is cover'd with Gold: This House alone is three English Miles in Circumference, having a great Ditch round about it. Besides there belong to it, Greens, Gardens, Walks, Groves, all which are enclos'd with a Wall.

          -

          The High-Priest and Vice-Roy have Palaces there almost as good; but the King and Carillan, whose Offices do not descend by Succession to their Posterity, do not care to have such stately Houses. But the Nobles have there very Beautiful and Magnificent [Page 237] Houses. There are also in the City Xternetsa 3 great Abbies, and 5 Temples, and many Beautiful Houses of the Citizens. 'Tis observable, that in the whole Isle Formosa there are no Houses very high, but in most Great Houses there are 2 stories, one above ground for the Cold season, and the other under ground for the Hot season; which in all respects are very Magnificent, whether you look upon them within or without.

          -

          The Rich Men and Nobles, build their Houses of four-square Stones; but others build the outer-part of plain Timber, while the inner-part is adorn'd with Painted Wood, or fine Earthen Ware Gilded and Painted, which the Natives there call Porchellano, but the English China-Ware. The Citizens Houses are long, and the Country People's round, in such manner as they appear in the Figures here annex'd.

          -

          A. The Place above the Roof of the House, where they adore the Sun, Moon and Stars twice a Day. B. The Roof of the House. C. The Place above ground. D. The Place of the House which is under ground.

          -

          Nevertheless, such long Houses are sometimes to be found in the Villages, and those that are round in the Cities, at least in the remote Places of them.

          -

          [Page 238]Bigno is a fine City, but has nothing peculiar that is remarkable. In the same Principal Island, is the Sea-Port Town call'd Kadzey, which is very large and contains many Villages, and yet because it is not Wall'd about, it is accounted only a Village.

          -

          Chabat, Arriow and Pineto are Cities, which have nothing peculiar that is remarkable, but in Jarabut 'tis worth observation, that the City is build round about a Mountain, which is a Mile high; And upon the top of it, is built the Palace of the Governour, who from his House can see the whole City, and so can every Citizen from the Roof of his House behold the Governour's Palace. Besides in the same City, there is a Fountain representing an Elephant Dancing upon 2 Feet, which is 20 Cubits high, and throws forth water out of all the Parts of the Body.

          -

          This Fountain is believ'd by the Jappannese to have been built above 11500 Years ago, by a certain God or Hero, who had been Banish'd thither when the Isle was yet uninhabited. This God was call'd Arbalo, or Wanderer: And the story says, that when he had built this Fountain there, it furnish'd him with Fruit, flesh and sweet Wine; but that after such time as he left the Island, it became barren, and produc'd [Page 239] none of these things. After this Island came to be Inhabited, some Men coming there and finding the curious fabrick of this Fountain, convey'd water into it by Aquaeducts, from a Mountain which is in the midst of the City: From whence the Jappannese have still in their Temple Amida, the God Arbalo with a Painted Fountain. But the Natives of the Isle Formosa give no credit to this story: Tho they know not by whom, nor when this Fountain was built, yet they call the Place of the Fountain by the Name Arbalo.

          -

          The History I do not deliver for a certain Truth, but neither do I account it altogether fabulous; for it seems to me very probable, that there is something of truth in it, and therefore for the explication of it, I shall add the following remarks.

          -

          And first, the Reader is to take notice, that all the Gods which are call'd by any particular Name, such as Amida, Xakha, Nakon, Arbalo, &c. Are only Saints, or Heroes and Illustrious Men, who in former times were deified, either for their reputed Sanctity or some Noble Exploits, or wonderful Feats which they had perform'd. Such an one was Arbalo, who is the God of Harvest among the Japonese, and whose Image is commonly set in the husk of a Grain of Barley. He is called Arbalo, i. e. a Wanderer, [Page 240] because he continually went about the Fields and Woods, blessing the Fruits of the Ground.

          -

          Now 'tis possible, that this Man while he was alive did something that displeas'd the Emperor, or the Dairo, for which reason he was Banish'd from his Native Country, and there is no difficulty in conceiving this: But how he should Travel from Japan to Formosa, which is 200 Leagues distant from it, and was then unknown to the Japonese, and uninhabited, is something difficult to apprehend. Let us therefore suppose, that this God Arbalo was descended of some Noble Race, for such are all the Heroes in Japan, who were either come of some Illustrious Family, or had been promoted to some Eminent Post of Honour: And this is the more probable, because if he had been some inferior and mean Family, he would rather have been punish'd with Death, than sent into Banishment for his offence. This being granted, we may suppose further, that this Honourable Person carried along with him as his Retinue a great Multitude of Servants, and was sent at first, at an Isle next adjoyning to Japan, and from thence passing on in a direct Line through many little Isles, (which are so near, that you may see from one to the other in a clear Day) he came at last in sight of Formosa, where out of Curiosity he [Page 241] landed with his Servants; and finding it a pleasant and fruitful Country, he settled there for some time, and built the Fountain above-mention'd. And then we may suppose, that he return'd again to Japan, and sent from thence some Colonies to Inhabit Formosa. But I must confess, that we have no History in Formosa, so Ancient as this, which is only to be found in Japan, and therefore we can give no account of any thing that happen'd between us and the Japonese, after this first Settlement; for we have lost all the Memoirs of our first Original, and the transactions which happen'd after the first Plantation of our Country, until the Japonese ravish'd our Kingdom from us, and restor'd it to the Empire of Japan. However it may appear from what has been said, that the story of Arbalo is not fabulous, nor so improbable as at first blush it may seem to be.

          -

          Besides these Cities already Nam'd, there are 3 Sea-Port Towns which exceed some Cities for bigness; but because they are not Wall'd about, they are held only Villages or Towns. These 3 are call'd Aok, Louctau, and Voo, and besides them, there are many other Villages of the like bigness. But this is to be noted of Villages, Sea-Port Towns and others, that they all depend on their [Page 242] own Cities, and that the other Cities depend upon the Capital City Xternetsa.

          -

          In the little Peorko, there is neither City nor Village to be found: But concerning this Island it is to be observ'd, that at first it belong'd to the King who is now Vice-Roy, but afterwards the Priests purchas'd it, to feed in it the four-footed Beasts which are design'd for Sacrifice: And now every one is oblig'd to give not the first Fruits of their flocks, but one out of every three Beasts that fall, which is to be kept there until it be fit to be Sacrific'd: And therefore in little Peorko, there are only some Shepherd's who look after the Beasts that are fed in that Island, which is very fruitful in Grass and Hay, and might perhaps produce many other things if they were Planted there: But this is not done because it is design'd only for the Beasts aforesaid.

          -

          These are all the notable things that occur to me concerning their Cities, Villages and Houses; yet it must be acknowledg'd that there is a great deal of difference between the Cities of Formosa, and those of Japan, both for their Bigness and the Richness of their Materials, tho the Jappannese when they come to Formosa, cannot sufficiently admire its Cities, for their Beauty, Situation and Conveniences.

          -
          -
          -
          - [Page 243] +
          +

          + 2.18. + CHAP. XVIII. Of their Cities, Houses, Palaces, Castles. +

          +

          THere are only six Towns in the Isle + Formosa,which deserve the Name of a City: Two of them are in the Principal Island, and they are call'd + Xternetsaand + Bigno; there is one in great + Peorko,which is call'd + Chabat; and the 4th is in one of the Isles of Robbers, and is call'd + Arriow:The 5th and 6th are in the other Isle of Robbers, and they are call'd + Pinetoand + Jarabut:But in the little Isle + Peorkothere are none, as will appear afterwards.

          +

          + Xternetsa,as it is the Capital City, so it is the most Beautiful of all the rest; being situated in a very pleasant Plain: It's Walls are 20 Cubits high and 8 broad; It's length is about 12 Day's Journey for an Elephant, + i. e.about six + EnglishMiles. There are in it Desert-places, Fields and Mountains, + + [Page 236] + Orchards, Meadows, and the like Places which are not Inhabited; but about the middle of it, the Houses are very magnificent and stately: Not far from it, there is a Mountain which abounds with many wholesom Springs. It is built by the side of a River, which was made there on purpose for its convenience; It abounds with Fish and runs over the whole Isle. That which contributes much to make it Beautiful, are the many Palaces that are in it, + viz.Of the King, the Vice-Roy, and the Nobles; of the High-Priest and Chief Sacrificator; all which are built after a wonderful manner, as may appear by the Figure here annex'd, which is a Representation of the Vice-Roy's Palace.

          +

          This Palace is built of four-square stones, curiously cut, as all the rest are, whereof the greatest part is cover'd with Gold: This House alone is three + EnglishMiles in Circumference, having a great Ditch round about it. Besides there belong to it, Greens, Gardens, Walks, Groves, all which are enclos'd with a Wall.

          +

          The High-Priest and Vice-Roy have Palaces there almost as good; but the King and + Carillan,whose Offices do not descend by Succession to their Posterity, do not care to have such stately Houses. But the Nobles have there very Beautiful and Magnificent + + [Page 237] + Houses. There are also in the City + Xternetsa3 great Abbies, and 5 Temples, and many Beautiful Houses of the Citizens. 'Tis observable, that in the whole Isle + Formosathere are no Houses very high, but in most Great Houses there are 2 stories, one above ground for the Cold season, and the other under ground for the Hot season; which in all respects are very Magnificent, whether you look upon them within or without.

          +

          The Rich Men and Nobles, build their Houses of four-square Stones; but others build the outer-part of plain Timber, while the inner-part is adorn'd with Painted Wood, or fine Earthen Ware Gilded and Painted, which the Natives there call + Porchellano,but the + English China-Ware. The Citizens Houses are long, and the Country People's round, in such manner as they appear in the Figures here annex'd.

          +

          + A.The Place above the Roof of the House, where they adore the Sun, Moon and Stars twice a Day. + B.The Roof of the House. C. The Place above ground. + D.The Place of the House which is under ground.

          +

          Nevertheless, such long Houses are sometimes to be found in the Villages, and those that are round in the Cities, at least in the remote Places of them.

          +

          + + [Page 238] + + Bignois a fine City, but has nothing peculiar that is remarkable. In the same Principal Island, is the Sea-Port Town call'd + Kadzey,which is very large and contains many Villages, and yet because it is not Wall'd about, it is accounted only a Village.

          +

          + Chabat, Arriowand + Pinetoare Cities, which have nothing peculiar that is remarkable, but in + Jarabut'tis worth observation, that the City is build round about a Mountain, which is a Mile high; And upon the top of it, is built the Palace of the Governour, who from his House can see the whole City, and so can every Citizen from the Roof of his House behold the Governour's Palace. Besides in the same City, there is a Fountain representing an Elephant Dancing upon 2 Feet, which is 20 Cubits high, and throws forth water out of all the Parts of the Body.

          +

          This Fountain is believ'd by the + Jappanneseto have been built above 11500 Years ago, by a certain God or Hero, who had been Banish'd thither when the Isle was yet uninhabited. This God was call'd + Arbalo,or Wanderer: And the story says, that when he had built this Fountain there, it furnish'd him with Fruit, flesh and sweet Wine; but that after such time as he left the Island, it became barren, and produc'd + + [Page 239] + none of these things. After this Island came to be Inhabited, some Men coming there and finding the curious fabrick of this Fountain, convey'd water into it by Aquaeducts, from a Mountain which is in the midst of the City: From whence the + Jappannesehave still in their Temple + Amida,the God + Arbalowith a Painted Fountain. But the Natives of the Isle + Formosagive no credit to this story: Tho they know not by whom, nor when this Fountain was built, yet they call the Place of the Fountain by the Name + Arbalo.

          +

          The History I do not deliver for a certain Truth, but neither do I account it altogether fabulous; for it seems to me very probable, that there is something of truth in it, and therefore for the explication of it, I shall add the following remarks.

          +

          And first, the Reader is to take notice, that all the Gods which are call'd by any particular Name, such as + Amida, Xakha, Nakon, Arbalo, &c.Are only Saints, or Heroes and Illustrious Men, who in former times were deified, either for their reputed Sanctity or some Noble Exploits, or wonderful Feats which they had perform'd. Such an one was + Arbalo,who is the God of Harvest among the + Japonese,and whose Image is commonly set in the husk of a Grain of Barley. He is called + Arbalo, i. e.a Wanderer, + + [Page 240] + because he continually went about the Fields and Woods, blessing the Fruits of the Ground.

          +

          Now 'tis possible, that this Man while he was alive did something that displeas'd the Emperor, or the + Dairo,for which reason he was Banish'd from his Native Country, and there is no difficulty in conceiving this: But how he should Travel from + Japanto + Formosa,which is 200 Leagues distant from it, and was then unknown to the + Japonese,and uninhabited, is something difficult to apprehend. Let us therefore suppose, that this God + Arbalowas descended of some Noble Race, for such are all the Heroes in + Japan,who were either come of some Illustrious Family, or had been promoted to some Eminent Post of Honour: And this is the more probable, because if he had been some inferior and mean Family, he would rather have been punish'd with Death, than sent into Banishment for his offence. This being granted, we may suppose further, that this Honourable Person carried along with him as his Retinue a great Multitude of Servants, and was sent at first, at an Isle next adjoyning to + Japan,and from thence passing on in a direct Line through many little Isles, (which are so near, that you may see from one to the other in a clear Day) he came at last in sight of + Formosa,where out of Curiosity he + + [Page 241] + landed with his Servants; and finding it a pleasant and fruitful Country, he settled there for some time, and built the Fountain above-mention'd. And then we may suppose, that he return'd again to + Japan,and sent from thence some Colonies to Inhabit + Formosa.But I must confess, that we have no History in + Formosa,so Ancient as this, which is only to be found in + Japan,and therefore we can give no account of any thing that happen'd between us and the + Japonese,after this first Settlement; for we have lost all the Memoirs of our first Original, and the transactions which happen'd after the first Plantation of our Country, until the + Japoneseravish'd our Kingdom from us, and restor'd it to the Empire of + Japan.However it may appear from what has been said, that the story of + Arbalois not fabulous, nor so improbable as at first blush it may seem to be.

          +

          Besides these Cities already Nam'd, there are 3 Sea-Port Towns which exceed some Cities for bigness; but because they are not Wall'd about, they are held only Villages or Towns. These 3 are call'd + Aok, Louctau,and + Voo,and besides them, there are many other Villages of the like bigness. But this is to be noted of Villages, Sea-Port Towns and others, that they all depend on their + + [Page 242] + own Cities, and that the other Cities depend upon the Capital City + Xternetsa.

          +

          In the little + Peorko,there is neither City nor Village to be found: But concerning this Island it is to be observ'd, that at first it belong'd to the King who is now Vice-Roy, but afterwards the Priests purchas'd it, to feed in it the four-footed Beasts which are design'd for Sacrifice: And now every one is oblig'd to give not the first Fruits of their flocks, but one out of every three Beasts that fall, which is to be kept there until it be fit to be Sacrific'd: And therefore in little + Peorko,there are only some Shepherd's who look after the Beasts that are fed in that Island, which is very fruitful in Grass and Hay, and might perhaps produce many other things if they were Planted there: But this is not done because it is design'd only for the Beasts aforesaid.

          +

          These are all the notable things that occur to me concerning their Cities, Villages and Houses; yet it must be acknowledg'd that there is a great deal of difference between the Cities of + Formosa,and those of + Japan,both for their Bigness and the Richness of their Materials, tho the + Jappannesewhen they come to + Formosa,cannot sufficiently admire its Cities, for their Beauty, Situation and Conveniences.

          -

          - 2.19. - CHAP. XIX. Of the Commodities which they have, and some that they want. -

          -

          THE great quantity of Gold and Silver that is in Formosa, is that which brings them the greatest Profit; for in the Principal Island, they have two Mines of Gold and two of Brass, tho none of Silver; In Great Peorko there are 2 Mines, one of Gold and another of Silver. In one of the Isles of Robbers there is a Mine call'd a Gold-Mine, which is not valued in others Counties because it is not truly and properly Gold; but it is highly esteem'd in the Isle where it is found, because it is fitter for many necessary uses among them than Gold it self is. In the other Isle of Robbers there are 2 little Silver-Mines; So that in all, there are 3 Mines of Gold and 3 of Silver. All these Mines formerly pertain'd to the Vice-Roy, but now the King has one third Part, and the Emperor another.

          -

          Silver in Formosa is almost esteem'd as much as Gold, because it is fitter for use, being a softer Mettal which is more easily wrought into any shape. They have no Iron or Steel, [Page 244] but what the Jappannese bring thither, who have one Mine of Iron: And therefore Iron, and also Copper, which is brought from other Parts, is more esteem'd there than Gold and Silver: But Brass is very common among them.

          -

          Utensils and Dishes, are usually made of Gold or China Earth: Their Temples and Houses are often cover'd with Gold, both in Cities and Villages: But since the Hollanders came there and exchanged their Iron for our Gold, the Natives have more rarely made any Gold.

          -

          Lead and Tinn are not the product of the Isle, but they are abundantly supplied with it from the Neighbouring Countries.

          -

          Silks, and Cotton, of two sorts, they have in great quantities, which are very Artificially Inter-woven with Gold and Silver: One sort of Cotten grows upon Trees in bags and is the finer sort, another grows upon a Shrub like a Thistle and is a coarser sort. And this is the great Employment of the Women, who of these Materials make Clothes, Carpets, Tapestry, and such kind of things; wonderfully fine. Of Silk and Hair are made Velvet and Plush: But this kind of Work belongs to the Men and not to the Women. They have not Woollen-cloth because they know not how to make it but they receive great quantities of this [Page 245] Cloth from the Hollanders. They make Stuffs of Hair and Cotton, but no Cloth of Flax, which does not grow there; but Flaxen Cloth they receive from the Dutch. They Work, paint, and Gild China-Earth very Wonderfully, nay even much finer then they do in China. They have learn'd from the Hollanders to make a kind of Paper, which they knew not how to do before; for they wrote either upon plates of Copper or upon Parchment. But now they Write on Paper made of Silk after the same manner as it is made here.

          -

          Instead of Leather to make Shoes of, they use the bark of Trees for the Soles, and some skins of Beasts to serve for the Upperleather.

          -
          -
          -

          - 2.20. - CHAP. XX. Of Weights and Measures. -

          -

          BEfore the Dutch arriv'd on our Coasts, we had a certain way of reckoning things, whereby we could know when their Numbers were equal or unequal; but we had no kind of weight, such as a Pound or an Ounce, and therefore we bought and sold [Page 246] things by View, and not by Weight. But after the Hollanders came among us, and show'd us how Profitable the use of Pounds and Ounces would be in Commerce, we begun to weigh things that are rare by Ounces, and Pounds; but things that are common and less valuable, by 50, or 100l. weight at a time, as the Buyer and Seller had a mind: Our Pound agrees with the Dutch Pound, which consists of 16 Ounces, and is more then that Pound which is us'd in France: Which I found by a Copan of our Money that I brought with me to France, which weigh'd more then one of the French Pounds, tho it was but a Dutch Pound.

          -

          Things are measur'd in Formosa, according to the People's various humors, for some use a greater, some a less measure; but the price is always fix'd according to the Greatness of the measure.

          -

          The Instrument wherewith they weigh things, is such as is us'd by the Butchers here in England when they weigh their Meat, but some are Bigger, some less as their occasions require.

          -

          They had no Names for Numbers before the Dutch came here, but they sufficiently declar'd to one another what Number they meant by their Signs and Fingers; but because the Dutch did not understand this way of Reckoning, they perswaded us [Page 247] to invent names to Signify Numbers, which now we use after the same Manner as they do, proceeding from One to Ten, from Ten to Twenty, and so to a Hundred, a Thousand, &c. As appears in this example.

          -

          Taufb 1 Bogio 2 Charhe 3 Kiorh 4 Nokin 5 Dekie 6 Meni 7 Thenio 8 Sonio 9 Kon 10 Amkon 11 or Taufkon 11 Bogiokon 12 Charhekon 13 Kiorhkon 14 Nokiekon 15 Dekiekon 16 Menikon 17 Thenikon 18 Soniokon 19 Borhny 20 after this Borhny2-tauf1 or am Borhny 2 Bogio2, and so on to Chorhny 30 Kiorhny 41 Nokiorhny 50 Dekiorhny 60 Meniorhny 17 Theniorhny 80 Soniorhny 90 Ptommftomm 100 and Ianate 1000 so 1000, 2000. &c. And this may suffice for this Article.

          -
          -
          -

          - 2.21. - CHAP. XXI. Of the Superstitious Customs of the common People. -

          -

          THe common People are so much addicted to the Superstitious ways of foretelling things Future, that nothing happens to them either Ordinary or Extraordinary, [Page 248] of which they do not make a good or bad Omen, and Particularly they lay a great stress on Dreams; of all which I shall give some Instances, so far as I can Remember. If any one Dreams that he is at a great Feast among Women, this Signifies that he has many Enemies, who are Contriving to kill him or do him some Mischief. If any one Dreams that he is bit or hurt by a Lyon, a Serpent, or some such Beast, he ought to have a care of a certain Enemy who will attempt to do him an Injury; but if he Dreams that he has kill'd a Wild Beast, then he thinks himself Secure from all Danger until a contrary Dream happens: If any one Dreams that one of his Relations or himself is Dead, they believe that God is angry with him, and therefore they usually consult the Priests what they are to do in this case, who always advise them to give something wherewithal to Atone their angry God. If any one Dreams that he has Lice, Gnats, or Ants, upon his Body, then they think that the Soul of some of their deceas'd Relations is detain'd in the Body of some Beast, (as was before-mentioned) and wants Money and other things; which they therefore take care to give to the Priests, that they may convey them to the Soul in distress. If any one dreams that he has lain with another man's Wife, then he is afraid lest some man lie with one [Page 249] of his Wives, and therefore he more narrowly observes them then at other times. And so much may suffice concerning Dreams.

          -

          They observe also other Omens, as the first thought that comes into their mind in a Morning after sleep, and the first Beast they see in a Morning: But then they say, if such a thing which comes into their mind do not strike their Fancy, the Omen concerns some other Body, but if it strikes the Imagination, then they apply it to themselves. There were a certain sort of men who pretended to explain very clearly all kinds of Omens for a very small Matter; but being for the most part mistaken in their Conjectures, the People complain'd of them to the Priests, who accused them to the Viceroy as Guilty of a Capital Crime, for which the Viceroy Condemn'd them to Dye: And ever since the Priests alone Challenge to themselves the Priviledge, who so explain all sorts of Omens, that they can never be convicted of Lying in what they Say: For either they pretend that their God is well-pleas'd, or that he is angry with such a Man, or that the Souls of some of his Deceas'd Relations want Money, or that in the same Instant when they saw such an Omen the Soul of some of his Relations was Transform'd into a Star; all which the People do easily believe, who are therefore perswaded by [Page 250] the Priests to acquaint them with all the Omens they meet with.

          -

          And here I shall briefly relate a Notable Story concerning this Matter. A certain Rich Countryman being much Addicted to this kind of Superstition, had us'd for a long time to consult the Priests, who were wont very often to expound his Omens of the need some of his Relations Souls stood in of Money, because he was Rich. The Countryman at last grew weary of such expensive Enquiries, and thought he had given Money enough to Redeem all the Souls that belonged to the Isle, and therefore contriv'd a way to cheat the Priest: For which end he went and told him, that in the Morning he had seen in his Garden more then a 100 Birds Singing, which after a short stay Flew away: But the Priest told him, If these Birds had continued a Longer time in the Garden, then for certain the Souls of your Deceas'd Relations had been Transform'd into Stars, but their sudden departure Signified that they still wanted something, which being Furnish'd, then, says he you may see them, this night ascending into Heaven; For which end you must give me so much Gold, so much Rice, and so much of other Commodities, and then you may remain two hours upon the Roof of the House, and [Page 251] you shall see the Stars, as it were, moving themselves, which are the Souls signified by the Birds you saw in the Garden. The Country-man, tho' much against his Will, gave the Priest what he demanded, and perhaps did still believe that there was something of Truth in what he said; and therefore he went up to the top of his House, and as the Priest had said, he saw the Stars moving themselves; but having continu'd there all night, he observed a great Multitude of Stars thus moving: And this observation he renew'd every night for a whole week, untill at last he recckoned more Stars thus moving, then the Number of Men who were known to be Dead in the whole Island for the space of three Years amounted to: Whereupon he went to the Priest and told him of it, and the Priest, perceiving that he had detected the Imposture, carried him before the chief Sacrificator, who carried them both before the High Priest, or their Pope, who upon hearing the whole matter condemned the Priest to perpetual Imprisonment, because he had exposs'd to the Country-man the Mistery of Transforming Souls into Stars, but condemned the Country-man to death for not yeilding due Deference and Submission to the Priest; from whence every one may clearly perceive, what Tyranny the Priests exercise [Page 252] over the common People, who are not permitted to declare Publickly any doubt they have even of those things they know to be false. I could add several other things to the same purpose, but that I think they will be Tedious to the Reader; as the Noise which is made by the Dogs when they Bark aloud or Houle, the Crowing of a Hen like a Cock, the time when the Serpents hiss in the Fields, when the Bears do not go out of the Wood, when the Eagles sit upon some Turrets, Houses or Trees, all which are interpreted to be good or bad Omens. But I have said enough of these Fopperies.

          -
          -
          -

          - 2.22. - CHAP. XXII. Of the Diseases in Formosa and their Cures. -

          -

          THe greatest Disease to which the Natives are Subject is the Plague, which they believe does not proceed from Natural Causes, but from the common consent of the Sun Moon and Stars, who agree in sending it for a Punishment to Men, and therefore they rather make use of Sacrifices than Medicins for the cure of it. This does not happen frequently, for [Page 253] 'tis now 170 years, since there was a Plague in Formosa, if we may believe their written Books and Tradition. One Custom they have during the time of the Plague which is very remarkable; They ascend to the Tops of the Highest Mountains, that at other times are not Inhabited for the thinness of the Air, which is then accounted very wholesom; and there they seek out a Fountain of Water, of which they drink to excess, Eating nothing but herbs and certain Fruits: And this they continue to do till they think that the Plague is ceas'd, and then every one returns to his own House.

          -

          As to other Diseases which are very common here, as the Gout, the Tertian and Quartan Ague, they are not at all known there, yet they are sometimes, but very seldom, troubled with burning Fevers; at other times they have a pain in the Head or Stomach, but it lasts not long. If at any time they find themselves indispos'd, or any Disease coming upon them, they commonly use this Method for a Cure. They run 2 or 3 Miles as swiftly as they can, and in the mean time one prepares a Potion for him that runs, made of some Herbs and Roots, which he drinks off, after he has run his Race, while he is very hot, and Immediately goes to Bed, [Page 254] where he sweats till he has cured the Disease. And besides, their temperate way of Living conduces very much either to prevent or cure their Diseases, especially when they take Tobacco, which purges the Head and Body of ill humours. Here in England the generality of People frequent Taverns or Alehouses, and the constant custom of Drinking such Liquors as are sold there, proves prejudicial to the Health; but in Formosa they commonly spend their Idle hours, in Walking or Chatting together, and Smoking a Pipe of Tobacco; and if they drink any thing, it is only a dish or two of Tea or Chila, which if it does not any good, at least is no ways hurtful to the Health: And hence it comes to pass, that Men generally Live longer there than they do here, and are free from many diseases to which Englishmen are liable. 'Tis a mistake to think that the Air alone will preserve our Health, unless we be also Temperate in Eating and Drinking; And this I have found true by experience, that no distinction of Climates has ever deprav'd my Temper and Constitution of Body, but by the help of Temperance I have still preserved my Health, thanks be to God, not only in my own Country, but in all the other Countries thro' which I have Travelled. But to return to the •iseases [Page 255] of Formosa, the small Pox is very rife there, and scarce one escapes them; but they have them commonly whilst they are very young as in the 1st. or 6th. Month, or the 1st. or 2d. Year after they are Born, but they very seldom have them after they are three Years old, neither do I remember that I have ever heard of one that died of that disease.

          -

          After the Small-pox, there commonly Succeeds a certain Disease which we call Schimpyo which is only a Redness of the Flesh, together with a great Internal heat: And the Infants which are troubled with this Disease run the hazard of Death, unless they be kept at a distance from a Serene Air, and must live in places that are very warm until they be cur'd. But these 2 Diseases Incident to Children last no longer then 3, or at most 4 Weeks.

          -

          Colicks are also very frequent in Formosa, in which the pain is sometimes so Intolerable, that some kill themselves, others Command another to kill them.

          -

          Women in Child-bed are in great danger of Death. Which I think proceeds from want of Exercise, because when they are with Child they never Stir out of the Chamber, but sit and Work there all the day long: Many of them die before they bring forth, or if they escape Death yet at least they are Cruelly Tormented with [Page 256] pains, which some of them endure for a whole Month before they are brought to Bed.

          -

          Maids, for the most part, when they come to be 18 or 20 years Old, are troubled with a certain Disease, which we call Chatarsko, and here in England is called the Green-sickness, which makes them Melancholy, and destroys all their appetite to any thing except Matrimony, corrupts the Blood, and makes them pale-colour'd. This Disease is peculiar to the Female Sex, for which there is no other Remedy but Marriage.

          -

          These are all the Diseases which I can Remember; but there may be others unknown to me. I will conclude with this General Observation, that both Men and Women, for the most part, die rather of a great Old Age, than of any other pains, except in Child-bearing and fits of the Colick; and you may frequently see Men a 100 years Old, without Labouring under any grievous Disease. If any ask me whether there be any such thing as the French-pox there, I answer I never heard of any such Disease, and probably there is no such thing in Formosa; because they allow Polygamy and prohibit Adultery.

          -
          -
          -
          - [Page 257] +
          + +

          + 2.19. + CHAP. XIX. Of the Commodities which they have, and some that they want. +

          +

          THE great quantity of Gold and Silver that is in + Formosa,is that which brings them the greatest Profit; for in the Principal Island, they have two Mines of Gold and two of Brass, tho none of Silver; In Great + Peorkothere are 2 Mines, one of Gold and another of Silver. In one of the + Isles of Robbersthere is a Mine call'd a Gold-Mine, which is not valued in others Counties because it is not truly and properly Gold; but it is highly esteem'd in the Isle where it is found, because it is fitter for many necessary uses among them than Gold it self is. In the other + Isle of Robbersthere are 2 little Silver-Mines; So that in all, there are 3 Mines of Gold and 3 of Silver. All these Mines formerly pertain'd to the Vice-Roy, but now the King has one third Part, and the Emperor another.

          +

          Silver in + Formosais almost esteem'd as much as Gold, because it is fitter for use, being a softer Mettal which is more easily wrought into any shape. They have no Iron or Steel, + + [Page 244] + but what the + Jappannesebring thither, who have one Mine of Iron: And therefore Iron, and also Copper, which is brought from other Parts, is more esteem'd there than Gold and Silver: But Brass is very common among them.

          +

          Utensils and Dishes, are usually made of Gold or + ChinaEarth: Their Temples and Houses are often cover'd with Gold, both in Cities and Villages: But since the + Hollanderscame there and exchanged their Iron for our Gold, the Natives have more rarely made any Gold.

          +

          Lead and Tinn are not the product of the Isle, but they are abundantly supplied with it from the Neighbouring Countries.

          +

          + Silks,and + Cotton,of two sorts, they have in great quantities, which are very Artificially Inter-woven with Gold and Silver: One sort of Cotten grows upon Trees in bags and is the finer sort, another grows upon a Shrub like a Thistle and is a coarser sort. And this is the great Employment of the Women, who of these Materials make Clothes, Carpets, Tapestry, and such kind of things; wonderfully fine. Of Silk and Hair are made Velvet and Plush: But this kind of Work belongs to the Men and not to the Women. They have not Woollen-cloth because they know not how to make it but they receive great quantities of this + + [Page 245] + Cloth from the + Hollanders.They make Stuffs of Hair and Cotton, but no Cloth of Flax, which does not grow there; but Flaxen Cloth they receive from the + Dutch.They Work, paint, and Gild + China-Earthvery Wonderfully, nay even much finer then they do in + China.They have learn'd from the + Hollandersto make a kind of Paper, which they knew not how to do before; for they wrote either upon plates of Copper or upon Parchment. But now they Write on Paper made of Silk after the same manner as it is made here.

          +

          Instead of Leather to make Shoes of, they use the bark of Trees for the Soles, and some skins of Beasts to serve for the Upperleather.

          -

          - 2.23. - CHAP. XXIII. Of the Revenues of the King, the Vice-Roy, the General of the Army, and of all others in high Places of Power and Trust. -

          -

          THE King, besides the third part of the Gold and Silver dug out of the Mines, which is paid him by the Vice-Roy, as has been observ'd in the Chapter of Metals, receives also from the Emperor of Japan 400000 Copans; out of which Revenue he is to pay 15000 Japan Soldiers above mention'd, his own Guards, and to maintain the Port of his Court. The Carillan or General has every Year about 70000 Copans. The Vice-Roy has 168760 Copans; out of which he pays to the Gnotoy Bonzo, or the High Priest, 50000 for himself: To the seven Gnotoi, Tarhadiazos, or chief Sacrificators 7700: To the four Governours of the four Isles 3600, viz. to each of them 900: To the six Governours of the six Cities 3000, viz. to each of them 500: To the sixteen Governours of the Villages and Towns 4000, viz. to some of them 300, to others 250, and to others 200. But the [Page 258] Secular Priests are maintain'd by the People. After all which Disbursements, there remains in the hands of the Vice-Roy 100460; out of which he is to pay his Soldiers, and all Officers employ'd by the Government, as Searchers, Guards, and such-like: But this Revenue of the Vice-Roy is not always a certain stated sum, for sometimes he receives more, sometimes less; but the others above-mention'd receive always the same Salaries.

          -

          This Revenue of the Vice-Roy arises partly from the Mines, partly from a Tax of a fifth part of all Goods, which is paid by Merchants, Countrymen, and all others who have no Office under the Government, and is call'd Tuen Koon Bogio, i. e. two parts out of ten; and from another Tax which is rais'd upon all Goods exported and imported, which is call'd Tuen Dekie Bogio, because they pay a third part to the Vice-Roy.

          -
          -
          -
          - [Page 259] +
          +

          + 2.20. + CHAP. XX. Of Weights and Measures. +

          +

          BEfore the + Dutcharriv'd on our Coasts, we had a certain way of reckoning things, whereby we could know when their Numbers were equal or unequal; but we had no kind of weight, such as a Pound or an Ounce, and therefore we bought and sold + + [Page 246] + things by View, and not by Weight. But after the + Hollanderscame among us, and show'd us how Profitable the use of Pounds and Ounces would be in Commerce, we begun to weigh things that are rare by Ounces, and Pounds; but things that are common and less valuable, by 50, or 100 + l.weight at a time, as the Buyer and Seller had a mind: Our Pound agrees with the + DutchPound, which consists of 16 Ounces, and is more then that Pound which is us'd in + France:Which I found by a + Copanof our Money that I brought with me to + France,which weigh'd more then one of the + FrenchPounds, tho it was but a + DutchPound.

          +

          Things are measur'd in + Formosa,according to the People's various humors, for some use a greater, some a less measure; but the price is always fix'd according to the Greatness of the measure.

          +

          The Instrument wherewith they weigh things, is such as is us'd by the Butchers here in + Englandwhen they weigh their Meat, but some are Bigger, some less as their occasions require.

          +

          They had no Names for Numbers before the + Dutchcame here, but they sufficiently declar'd to one another what Number they meant by their Signs and Fingers; but because the + Dutchdid not understand this way of Reckoning, they perswaded us + + [Page 247] + to invent names to Signify Numbers, which now we use after the same Manner as they do, proceeding from One to Ten, from Ten to Twenty, and so to a Hundred, a Thousand, + &c.As appears in this example.

          +

          Taufb + 1Bogio + 2Charhe + 3Kiorh + 4Nokin + 5Dekie + 6Meni + 7Thenio + 8Sonio + 9Kon + 10Amkon + 11or Taufkon + 11Bogiokon + 12Charhekon + 13Kiorhkon + 14Nokiekon + 15Dekiekon + 16Menikon + 17Thenikon + 18Soniokon + 19Borhny + 20after this Borhny + 2-tauf + 1or am Borhny + 2Bogio + 2, and so on to Chorhny + 30Kiorhny + 41Nokiorhny + 50Dekiorhny + 60Meniorhny + 17Theniorhny + 80Soniorhny + 90Ptommftomm + 100and Ianate + 1000so 1000, 2000. &c. And this may suffice for this Article.

          -

          - 2.24. - CHAP. XXIV. Of all the Fruits of the Ground. -

          -

          NO Corn, such as Wheat and Barley does grow in the Isle Formosa; and the reason of it is this, because the Sun being very hot, the Soil is sandy and dry, and so the Grain is dry'd up, not having sufficient moisture, before it is fully ripen'd: But instead of Corn they make use of Roots to make Bread withal. There are two Roots of which they make Bread, whereof one is call'd Chitok, and the other Magnok: Both these Roots are sown like Rape-Seed, and when they are grown ripe they are as big as a Man's Thigh. These Roots grow twice, and sometimes thrice in a year, when it is a good season; and as soon as they are fully ripe, they are cut off and laid in the Sun to be dried, and when they are dried they are cut in pieces and ground into a kind of Flower: And then this Flower being mix'd with Milk, Water, Sugar and Spices, is bak'd; and so it makes a very good sort of Bread, which is as white as Snow, and is call'd by the Natives Kahatzadao. They have Bread [Page 260] also made of Wheat, whichis brought thither from Foreign Parts; but that is too dear for the common sort of People. They have a kind of Bread also made of Rice boil'd with Saffron, which Bread is like an English Pudding, and is call'd by the Natives Kdekh; but this Bread will not keep like the former.

          -

          They have Vines also, and make Wine of the Grapes in some few places; but this Wine is not so sweet as the Spanish Wine in Europe; from whence they have that and other Wines, and also Ale, brought thither by the Dutch; but they are very dear, and are not so much lov'd by the Natives as they are by the Europeans. They have many other kinds of Drink, as Ar-magnok, Puntet, Charpok, Chilak, Caffe and Tea. Ar-magnok, i. e. the fellow of Magnok, because these two are an agreeable mixture for health, which Liquor is made after this manner. They boil a great quantity of Rice in spring-Water till it grows very thick, and then they make Balls of it as big as a Man's Fist, which they dry in the Sun, and then boil them in fresh spring-Water; and when it is boil'd enough, they put it into great earthen Vessels, and let it ferment, and after that, it is as strong or rather stronger than English Beer; and the longer [Page 261] it is kept the stronger it grows. Puntet is a Liquor that runs from some Trees, which they tap at a certain season of the Year: And the Liquor that comes from them they receive into Vessels, and mix it with Sugar, and then having kept it for some time, it has the same taste as soft Ale made of Oat-Malt. Charpok is the name of the Fruit of a Tree, and of the Liquor that comes out of it: The Trees is like a Wallnut Tree, but in this differs from all other Trees, that whereas their Fruit hangs downward, the Fruit of this stands upright. The Fruit in shape and bigness resembles a Gourd, and when it is ripe, it is cut off and pierc'd through, that the Liquor may run out of it, which is very strong; for if it be not press'd, the Liquor is more intoxicating than distilled Waters, or Brandy-Wine. Chilak is a kind of a Powder made like Coffee, and is boil'd after the same manner, either with Milk or Water; but in this it differs from Coffee, that it may be drunk cold, whereas Coffee is always drunk hot. Tea and Coffee are of the same sort, and the Liquors are made after the same manner there as every-where else. Besides these Liquors they have many others sorts: Such are the Bullan, which is made of Apples and Pears, or of Oranges and Lemmons, [Page 262] and another Liquor, which is made like the Orgeat of the same Materials: And lastly, they who can get no other Liquor drink Milk and Water.

          -

          Besides all sorts of Fruits which are to be found here in England, as Apples, Pears, Cherries, Nuts, Plums, &c. they have many other things, such as Oranges, Lemmons, Sugar in great quantities, and Spices, as Pepper, Cinamon, Cloves, Nutmegs, Tea, Coco's, Coffee, and the like, which are either wholly wanting here, or at least grow very rarely in England. Their Trees bear twice in a Year, and the Fig-tree three or four times: And these Fruits ye have here of the same kind with theirs, are not half so good or so great, or so well-tasted; so that the Ground there seems to have a peculiar virtue for ripening and improving the Fruit, which here it has not. As for instance, ye have here the same sort of Trees, which are there call'd Puniet; but pierce these Trees here when you will, and ye will find they will not run the 20th part of the Liquor which they yield there, neither is it so well-tasted. And this is confirmed by the experience of many.

          -
          -
          -
          - [Page 263] +
          +

          + 2.21. + CHAP. XXI. Of the Superstitious Customs of the common People. +

          +

          THe common People are so much addicted to the Superstitious ways of foretelling things Future, that nothing happens to them either Ordinary or Extraordinary, + + [Page 248] + of which they do not make a good or bad Omen, and Particularly they lay a great stress on Dreams; of all which I shall give some Instances, so far as I can Remember. If any one Dreams that he is at a great Feast among Women, this Signifies that he has many Enemies, who are Contriving to kill him or do him some Mischief. If any one Dreams that he is bit or hurt by a + Lyon,a + Serpent,or some such Beast, he ought to have a care of a certain Enemy who will attempt to do him an Injury; but if he Dreams that he has kill'd a Wild Beast, then he thinks himself Secure from all Danger until a contrary Dream happens: If any one Dreams that one of his Relations or himself is Dead, they believe that God is angry with him, and therefore they usually consult the Priests what they are to do in this case, who always advise them to give something wherewithal to Atone their angry God. If any one Dreams that he has Lice, Gnats, or Ants, upon his Body, then they think that the Soul of some of their deceas'd Relations is detain'd in the Body of some Beast, (as was before-mentioned) and wants Money and other things; which they therefore take care to give to the Priests, that they may convey them to the Soul in distress. If any one dreams that he has lain with another man's Wife, then he is afraid lest some man lie with one + + [Page 249] + of his Wives, and therefore he more narrowly observes them then at other times. And so much may suffice concerning Dreams.

          +

          They observe also other Omens, as the first thought that comes into their mind in a Morning after sleep, and the first Beast they see in a Morning: But then they say, if such a thing which comes into their mind do not strike their Fancy, the Omen concerns some other Body, but if it strikes the Imagination, then they apply it to themselves. There were a certain sort of men who pretended to explain very clearly all kinds of Omens for a very small Matter; but being for the most part mistaken in their Conjectures, the People complain'd of them to the Priests, who accused them to the Viceroy as Guilty of a Capital Crime, for which the Viceroy Condemn'd them to Dye: And ever since the Priests alone Challenge to themselves the Priviledge, who so explain all sorts of Omens, that they can never be convicted of Lying in what they Say: For either they pretend that their God is well-pleas'd, or that he is angry with such a Man, or that the Souls of some of his Deceas'd Relations want Money, or that in the same Instant when they saw such an Omen the Soul of some of his Relations was Transform'd into a Star; all which the People do easily believe, who are therefore perswaded by + + [Page 250] + the Priests to acquaint them with all the Omens they meet with.

          +

          And here I shall briefly relate a Notable Story concerning this Matter. A certain Rich Countryman being much Addicted to this kind of Superstition, had us'd for a long time to consult the Priests, who were wont very often to expound his Omens of the need some of his Relations Souls stood in of Money, because he was Rich. The Countryman at last grew weary of such expensive Enquiries, and thought he had given Money enough to Redeem all the Souls that belonged to the + Isle,and therefore contriv'd a way to cheat the Priest: For which end he went and told him, that in the Morning he had seen in his Garden more then a 100 Birds Singing, which after a short stay Flew away: But the Priest told him, If these Birds had continued a Longer time in the Garden, then for certain the Souls of your Deceas'd Relations had been Transform'd into Stars, but their sudden departure Signified that they still wanted something, which being Furnish'd, then, says he you may see them, this night ascending into Heaven; For which end you must give me so much Gold, so much Rice, and so much of other Commodities, and then you may remain two hours upon the Roof of the House, and + + [Page 251] + you shall see the Stars, as it were, moving themselves, which are the Souls signified by the Birds you saw in the Garden. The Country-man, tho' much against his Will, gave the Priest what he demanded, and perhaps did still believe that there was something of Truth in what he said; and therefore he went up to the top of his House, and as the Priest had said, he saw the Stars moving themselves; but having continu'd there all night, he observed a great Multitude of Stars thus moving: And this observation he renew'd every night for a whole week, untill at last he recckoned more Stars thus moving, then the Number of Men who were known to be Dead in the whole Island for the space of three Years amounted to: Whereupon he went to the Priest and told him of it, and the Priest, perceiving that he had detected the Imposture, carried him before the chief Sacrificator, who carried them both before the High Priest, or their Pope, who upon hearing the whole matter condemned the Priest to perpetual Imprisonment, because he had exposs'd to the Country-man the Mistery of Transforming Souls into Stars, but condemned the Country-man to death for not yeilding due Deference and Submission to the Priest; from whence every one may clearly perceive, what Tyranny the Priests exercise + + [Page 252] + over the common People, who are not permitted to declare Publickly any doubt they have even of those things they know to be false. I could add several other things to the same purpose, but that I think they will be Tedious to the Reader; as the Noise which is made by the Dogs when they Bark aloud or Houle, the Crowing of a Hen like a Cock, the time when the Serpents hiss in the Fields, when the Bears do not go out of the Wood, when the Eagles sit upon some Turrets, Houses or Trees, all which are interpreted to be good or bad Omens. But I have said enough of these Fopperies.

          -

          - 2.25. - CHAP. XXV. Of the Things which they commonly eat. -

          -

          BEsides Bread and Fruit, of which we have spoken already, they eat also Flesh, but not of all sorts of Beasts, for the Flesh of several Beasts, as has been formerly observ'd, is forbidden: But they are permitted to eat of Swine's Flesh, of all sorts of Fowl, except Pigeons and Turtles; of all sorts of Venison, except the Hart and the Doe, of all the Fish that swims in the Sea or the Rivers without any exception. They some times roast or boil their Flesh, but they know not what it is to stew any Meat, and therefore do not use it, though it is not forbidden. They commonly eat the Flesh of Venison and of Fowls raw: And, which may seem strange here in England, they eat Serpents also, which they look upon as very good Meat and very savoury, being broil'd upon the Coals: But before they eat them, they take care to extract all the Poison out of them, which they do after this manner: They take them when they are alive [Page 264] and beat them with Rods until they be very angry; and when they are in this furious passion, all the Venom that was in the Body ascends to the Head, which being then cut off, there remains no more Poison in the Body, which may therefore be safely eaten. They feed also upon Hen-eggs, Goose-eggs and the like, and all sorts of wholesome Herbs and Roots.

          -
          -
          -

          - 2.26. - CHAP. XXVI. Of the Animals in Formosa, which do not breed here in England. -

          -

          GEnerally speaking all the Animals which breed here, are to be found in Formosa; but there are many others there which do not breed here, as Elephants, Rhinocerots, Camels, Sea-Horses, all which are tame, and very useful for the service of Man. But they have other wild Beasts there which are not bred here, as Lyons, Boars, Wolves, Leopards, Apes, Tygers, Crocodiles; and there are also wild Bulls, which are more fierce than any Lyon or Boar, which the Natives believe to be the Souls of some Sinners [Page 265] undergoing a great Penance: But they know nothing of Dragons or Land-Unicorns, only they have a Fish that has one Horn: And they never saw any Griphons, which they believe to be rather fictions of the Brain than real Creatures.

          -

          Besides the Animals abovementioned, they have also familiar Serpents, which they carry about their Body; and Toads which they keep in their Houses to attract all the Venom that may happen to be there; and Weasels for eating of Mice, and Tortoises for their Gardens. There is also a kind of Animal much like a Lizzard, but not so big, which the Natives call Varchiero, i. e. the Persecutor of Flies; its Skin is smooth and clear like Glass, and appears in various colours according to the situation of its Body: 'Tis wonderful to see how eagerly and industriously it pursues the Flies wheresoever it sees them, upon a Table, or on Flesh, or in Drink, and it seldom fails of catching them. This kind of Animal is to be found only in Japan and America, besides the Isle Formosa.

          -

          Though the foresaid Animals do not breed here in England, yet they are too well known here to need any particular description.

          -
          -
          -
          - [Page 266] +
          +

          + 2.22. + CHAP. XXII. Of the Diseases in + Formosaand their Cures. +

          +

          THe greatest Disease to which the Natives are Subject is the Plague, which they believe does not proceed from Natural Causes, but from the common consent of the Sun Moon and Stars, who agree in sending it for a Punishment to Men, and therefore they rather make use of Sacrifices than Medicins for the cure of it. This does not happen frequently, for + + [Page 253] + 'tis now 170 years, since there was a Plague in + Formosa,if we may believe their written Books and Tradition. One Custom they have during the time of the Plague which is very remarkable; They ascend to the Tops of the Highest Mountains, that at other times are not Inhabited for the thinness of the Air, which is then accounted very wholesom; and there they seek out a Fountain of Water, of which they drink to excess, Eating nothing but herbs and certain Fruits: And this they continue to do till they think that the Plague is ceas'd, and then every one returns to his own House.

          +

          As to other Diseases which are very common here, as the Gout, the Tertian and Quartan Ague, they are not at all known there, yet they are sometimes, but very seldom, troubled with burning Fevers; at other times they have a pain in the Head or Stomach, but it lasts not long. If at any time they find themselves indispos'd, or any Disease coming upon them, they commonly use this Method for a Cure. They run 2 or 3 Miles as swiftly as they can, and in the mean time one prepares a Potion for him that runs, made of some Herbs and Roots, which he drinks off, after he has run his Race, while he is very hot, and Immediately goes to Bed, + + [Page 254] + where he sweats till he has cured the Disease. And besides, their temperate way of Living conduces very much either to prevent or cure their Diseases, especially when they take Tobacco, which purges the Head and Body of ill humours. Here in + Englandthe generality of People frequent Taverns or Alehouses, and the constant custom of Drinking such Liquors as are sold there, proves prejudicial to the Health; but in + Formosathey commonly spend their Idle hours, in Walking or Chatting together, and Smoking a Pipe of Tobacco; and if they drink any thing, it is only a dish or two of + Teaor + Chila,which if it does not any good, at least is no ways hurtful to the Health: And hence it comes to pass, that Men generally Live longer there than they do here, and are free from many diseases to which + Englishmenare liable. 'Tis a mistake to think that the Air alone will preserve our Health, unless we be also Temperate in Eating and Drinking; And this I have found true by experience, that no distinction of Climates has ever deprav'd my Temper and Constitution of Body, but by the help of Temperance I have still preserved my Health, thanks be to God, not only in my own Country, but in all the other Countries thro' which I have Travelled. But to return to the + •iseases + + [Page 255] + of + Formosa,the small Pox is very rife there, and scarce one escapes them; but they have them commonly whilst they are very young as in the 1 + st.or 6 + th.Month, or the 1 + st.or 2 + d.Year after they are Born, but they very seldom have them after they are three Years old, neither do I remember that I have ever heard of one that died of that disease.

          +

          After the Small-pox, there commonly Succeeds a certain Disease which we call + Schimpyowhich is only a Redness of the Flesh, together with a great Internal heat: And the Infants which are troubled with this Disease run the hazard of Death, unless they be kept at a distance from a Serene Air, and must live in places that are very warm until they be cur'd. But these 2 Diseases Incident to Children last no longer then 3, or at most 4 Weeks.

          +

          Colicks are also very frequent in + Formosa,in which the pain is sometimes so Intolerable, that some kill themselves, others Command another to kill them.

          +

          Women in Child-bed are in great danger of Death. Which I think proceeds from want of Exercise, because when they are with Child they never Stir out of the Chamber, but sit and Work there all the day long: Many of them die before they bring forth, or if they escape Death yet at least they are Cruelly Tormented with + + [Page 256] + pains, which some of them endure for a whole Month before they are brought to Bed.

          +

          Maids, for the most part, when they come to be 18 or 20 years Old, are troubled with a certain Disease, which we call + Chatarsko,and here in + Englandis called the + Green-sickness,which makes them Melancholy, and destroys all their appetite to any thing except Matrimony, corrupts the Blood, and makes them pale-colour'd. This Disease is peculiar to the Female Sex, for which there is no other Remedy but Marriage.

          +

          These are all the Diseases which I can Remember; but there may be others unknown to me. I will conclude with this General Observation, that both Men and Women, for the most part, die rather of a great Old Age, than of any other pains, except in Child-bearing and fits of the Colick; and you may frequently see Men a 100 years Old, without Labouring under any grievous Disease. If any ask me whether there be any such thing as the French-pox there, I answer I never heard of any such Disease, and probably there is no such thing in + Formosa; because they allow Polygamy and prohibit Adultery.

          -

          - 2.27. - CHAP. XXVII. Of the Language of the Formosans. -

          -

          THE Language of Formosa is the same with that of Japan, but with this difference that the Japannese do not pronounce some Letters gutturally as the Formosans do: And they pronounce the Auxiliary Verbs without that elevation and depression of the Voice which is used in Formosa. Thus for instance, the Formosans pronounce the present Tense without any elevation or falling of the Voice, as Jerh Chato, ego amo; and the preterperfect they pronounce by raising the Voice, and the future Tense by falling it; but the preterimperfect, the plusquam perfectum, and paulo post futurum, they pronounce by adding the auxiliary Verb: Thus the Verb Jerh Chato, ego amo, in the preterimperfect Tense is Jervieye chato, Ego eram amans, or according to the Letter, Ego eram amo; in the preterperfect Tense it is Jerh Chato, and the Voice is raised in the pronunciation of the first Syllable, but falls in pronouncing the other two; and in the plusquam perfectum the auxiliary Verb viey is [Page 267] added, and the same elevation and falling of the Voice is observ'd as in the preterit. The future Tense of Jerh Chato is pronounced by falling the Voice in the first Syllable, and raising it in the rest; and the paulo post futurum is pronounced after the same manner, only adding the Verb Viar, as Jerh viar Chato, ego ero amo. But the Japannese say, Jerh Chato, Jerh Chataye, Jerh Chatar, pronouncing the auxiliary Verb always after the same manner.

          -

          The Japan Language has three Genders; all sorts of Animals are either of the Masculine or Feminine Gender, and all inanimate Creatures are of the Neuter: But the Gender is only known by the Articles, e. g. oi hic, ey haec, and ay hoc; but in the Plural number all the three Articles are alike.

          -

          They have no Cases, and they use only the singular and plural Number, but not the Dual: As for example, oi banajo, hic homo, os banajos, hi homines. But since I do not intend to write a Grammar of the Language, but only to give some Idea of it, it may be sufficient to add this general Observation. That it is very easy, sounds musically, and is very copious. If any one shall ask from what Language it is deriv'd? I answer, That I know of no other Language, except that of Japan, that has any great affinity with it; but I find many [Page 268] Words in it which seem to be deriv'd from several other Languages, only changing either the signification or termination.

          -

          The Japannese wrote formerly in a sort of Characters most like those of the Chineses; but since they have held correspondence with the Formosans, they have generally made use of their way of writing, as more easy and more beautiful; insomuch that there are few now in Japan who understand the Chinese Characters.

          -

          But here it is to be noted, that the same Prophet Psalmanaazar, who delivered the Law to the Formosans, did also teach them this way of writing, as is commonly believ'd.

          -

          They use only twenty Letters in their Language, which are to be read from the right Hand to the left; whose Names and Figures are as follows.

          -

          - - [Page] - -

          -
          -
          Figure 8. Alphabet
          +
          + +

          + 2.23. + CHAP. XXIII. Of the Revenues of the King, the Vice-Roy, the General of the Army, and of all others in high Places of Power and Trust. +

          +

          THE King, besides the third part of the Gold and Silver dug out of the Mines, which is paid him by the Vice-Roy, as has been observ'd in the + Chapter of Metals,receives also from the Emperor of + Japan400000 Copans; out of which Revenue he is to pay 15000 + JapanSoldiers above mention'd, his own Guards, and to maintain the Port of his Court. The + Carillanor General has every Year about 70000 Copans. The Vice-Roy has 168760 Copans; out of which he pays to the Gnotoy Bonzo, or the High Priest, 50000 for himself: To the seven Gnotoi, Tarhadiazos, or chief Sacrificators 7700: To the four Governours of the four Isles 3600, + viz.to each of them 900: To the six Governours of the six Cities 3000, + viz.to each of them 500: To the sixteen Governours of the Villages and Towns 4000, + viz.to some of them 300, to others 250, and to others 200. But the + + [Page 258] + Secular Priests are maintain'd by the People. After all which Disbursements, there remains in the hands of the Vice-Roy 100460; out of which he is to pay his Soldiers, and all Officers employ'd by the Government, as Searchers, Guards, and such-like: But this Revenue of the Vice-Roy is not always a certain stated sum, for sometimes he receives more, sometimes less; but the others above-mention'd receive always the same Salaries.

          +

          This Revenue of the Vice-Roy arises partly from the Mines, partly from a Tax of a fifth part of all Goods, which is paid by Merchants, Countrymen, and all others who have no Office under the Government, and is call'd + Tuen Koon Bogio,i. e. two parts out of ten; and from another Tax which is rais'd upon all Goods exported and imported, which is call'd + Tuen Dekie Bogio,because they pay a third part to the Vice-Roy.

          -

          [Page 269]They have many particular Rules, as to the use of these Letters, which it would be endless as well as useless here to set down, and therefore I shall only add the names of some things that are most common, and subjoin to them the Lord's Prayer, the Creed, and ten Commandments in that Language, to give the Reader some Idea of it.

          -

          The Emperor is call'd in that Language, Baghathaan Cheveraal, i. e. the most high Monarch; the King, Bagalo, or Angon; the Vice-Roy, Bagalendro, or Bagalender; the Nobles, Tanos; the Governours of Cities or Isles, os Tanos Soulletos; the Citizens, Poulinos; the Countrymen, Barhaw; the Soldiers, Plessios; a Man, Banajo; a Woman, Bajane; a Son, Bot; a Daughter, Boti; a Father, Pornio; a Mother, Porniin; a Brother, Geovreo; a Sister, Javraijn; Kinsmen, Arvauros; an Isle, Avia; a City, Tillo; a Village, Casseo; the Heaven, Orhnio; the Earth, Badi; the Sea, Anso; Water, Onillo.

          -

          The reason why the Japan Language differs from that of the Chinese and Formosans, is this, because the Japannese being banish'd from China, setled in the Isles of Japan; upon which account they so much hate the Chinese, that they have chang'd all things they had in common [Page 270] with them, as to their Language, Religion, &c. So that there is no affinity between the Japan and Chinese Language. But the Japannese being the first Inhabitants of Formosa, brought their Language along with them into that Island, which is now much more perfect than it was at their first coming. Yet the Formosans preserve still the purity of their Language without any considerable alteration, whereas the Japannese are continually changing and improving it every Day.

          -

          But that the Reader may have some Idea of the Formosan Language, I have here subjoin'd the Lord's Prayer, the Apostles Creed, and the ten Commandments in that Language, printed in Roman Characters.

          -
          -
          - [Page 271] +
          + -

          - 2.27.1. - The Lord's Prayer. Koriakia Vomera. -

          -

          Amy OƲR Pornio Father dan who chin in Ornio Heaven viey, art, Gnayjorhe Hallowed sai be thy Lory, Name, Eyfodere Come sai thy Bagalin, Kingdom, Jorhe Be done sai thy domion Will apo as chin in Ornio, Heaven, kay also chin in Badi Earth eyen, so, Amy Our khatsada bread nadakchion daily toye give ant us nadayi, to day, kay and Radonaye forgive ant us amy our Sochin, trespasses, apo as ant we radonem forgive amy our Sochiakhin, trespassers, bagne do lead ant us kau not chin into malaboski, temptation, ali but abinaye deliver ant us tuen from Broskaey, Evil, kens for sai thine vie is the Bagalin, Kingdom, kay and Fary, Glory, kay and Barhaniaan Omnipotence chinania sendabey. to all ages. Amien. Amen.

          +

          + 2.24. + CHAP. XXIV. Of all the Fruits of the Ground. +

          +

          NO Corn, such as Wheat and Barley does grow in the Isle + Formosa; and the reason of it is this, because the Sun being very hot, the Soil is sandy and dry, and so the Grain is dry'd up, not having sufficient moisture, before it is fully ripen'd: But instead of Corn they make use of Roots to make Bread withal. There are two Roots of which they make Bread, whereof one is call'd + Chitok,and the other + Magnok:Both these Roots are sown like Rape-Seed, and when they are grown ripe they are as big as a Man's Thigh. These Roots grow twice, and sometimes thrice in a year, when it is a good season; and as soon as they are fully ripe, they are cut off and laid in the Sun to be dried, and when they are dried they are cut in pieces and ground into a kind of Flower: And then this Flower being mix'd with Milk, Water, Sugar and Spices, is bak'd; and so it makes a very good sort of Bread, which is as white as Snow, and is call'd by the Natives + Kahatzadao.They have Bread + + [Page 260] + also made of Wheat, whichis brought thither from Foreign Parts; but that is too dear for the common sort of People. They have a kind of Bread also made of Rice boil'd with Saffron, which Bread is like an + EnglishPudding, and is call'd by the Natives + Kdekh; but this Bread will not keep like the former.

          +

          They have Vines also, and make Wine of the Grapes in some few places; but this Wine is not so sweet as the + SpanishWine in + Europe; from whence they have that and other Wines, and also Ale, brought thither by the + Dutch; but they are very dear, and are not so much lov'd by the Natives as they are by the + Europeans.They have many other kinds of Drink, as + Ar-magnok, Puntet, Charpok, Chilak, Caffeand + Tea. Ar-magnok, i. e.the fellow of + Magnok,because these two are an agreeable mixture for health, which Liquor is made after this manner. They boil a great quantity of Rice in spring-Water till it grows very thick, and then they make Balls of it as big as a Man's Fist, which they dry in the Sun, and then boil them in fresh spring-Water; and when it is boil'd enough, they put it into great earthen Vessels, and let it ferment, and after that, it is as strong or rather stronger than + EnglishBeer; and the longer + + [Page 261] + it is kept the stronger it grows. + Puntetis a Liquor that runs from some Trees, which they tap at a certain season of the Year: And the Liquor that comes from them they receive into Vessels, and mix it with Sugar, and then having kept it for some time, it has the same taste as soft Ale made of Oat-Malt. + Charpokis the name of the Fruit of a Tree, and of the Liquor that comes out of it: The Trees is like a Wallnut Tree, but in this differs from all other Trees, that whereas their Fruit hangs downward, the Fruit of this stands upright. The Fruit in shape and bigness resembles a Gourd, and when it is ripe, it is cut off and pierc'd through, that the Liquor may run out of it, which is very strong; for if it be not press'd, the Liquor is more intoxicating than distilled Waters, or Brandy-Wine. + Chilakis a kind of a Powder made like Coffee, and is boil'd after the same manner, either with Milk or Water; but in this it differs from Coffee, that it may be drunk cold, whereas Coffee is always drunk hot. + Teaand + Coffeeare of the same sort, and the Liquors are made after the same manner there as every-where else. Besides these Liquors they have many others sorts: Such are the + Bullan,which is made of Apples and Pears, or of Oranges and Lemmons, + + [Page 262] + and another Liquor, which is made like the + Orgeatof the same Materials: And lastly, they who can get no other Liquor drink Milk and Water.

          +

          Besides all sorts of Fruits which are to be found here in + England,as Apples, Pears, Cherries, Nuts, Plums, + &c.they have many other things, such as Oranges, Lemmons, Sugar in great quantities, and Spices, as Pepper, Cinamon, Cloves, Nutmegs, Tea, Coco's, Coffee, and the like, which are either wholly wanting here, or at least grow very rarely in + England.Their Trees bear twice in a Year, and the Fig-tree three or four times: And these Fruits ye have here of the same kind with theirs, are not half so good or so great, or so well-tasted; so that the Ground there seems to have a peculiar virtue for ripening and improving the Fruit, which here it has not. As for instance, ye have here the same sort of Trees, which are there call'd + Puniet; but pierce these Trees here when you will, and ye will find they will not run the 20th part of the Liquor which they yield there, neither is it so well-tasted. And this is confirmed by the experience of many.

          -
          -
          - [Page 272] +
          + -

          - 2.27.2. - The Apostles Creed. -

          -

          Jerh I noskion Believe chin in Pagot God Barhanian the almighty Pornio Father, Chorhe Creator tuen of Ornio Heaven kay and tuen of Badi: Earth: Kay And chin in J. Jesus Christo Christ ande his ebdoulamin beloved bot Son amy our Koriam, Lord, dan who vienen conceived jorh was tuen of gnay the Holy Piches, Ghost, ziesken born tuen of Maria Mary boty, the Virgin, lakchen suffered bard under Pontio Pontius Pilato, Pilate, jorh was carokhen, crucified, bosken, dead kay and badakhen, buried, mal-fion descended chinn to the xana infernal Khie, places, charby on the third nade day jandafien rose tuen from the bosken, dead, Kan-fien ascended chinn into Ornio, Heaven, xaken sitteth chin at the testar-olab right hand tuen of Pagot God ande his Pornio Father barhaniaa, almighty, dan who will foder come to banaar judge tonien quick kay and bosken. dead.

          -
          Jerh I noskion believe chin in Gnay the Holy Piches, Ghost,
          -
          [Page 273]Gnay the Holy Ardanay Catholick Chslae, Church,
          -
          Ardaan the Communion tuen of Gnayji, Saints,
          -
          Radonayun the Remission tuen of Sochin. Sins.
          -
          Jandafiond the Resurrection tuen of Krikin the Flesh,
          -
          Ledum the Life Chalminajey. Eternal. Amien. Amen.
          +

          + 2.25. + CHAP. XXV. Of the Things which they commonly eat. +

          +

          BEsides Bread and Fruit, of which we have spoken already, they eat also Flesh, but not of all sorts of Beasts, for the Flesh of several Beasts, as has been formerly observ'd, is forbidden: But they are permitted to eat of Swine's Flesh, of all sorts of Fowl, except Pigeons and Turtles; of all sorts of Venison, except the Hart and the Doe, of all the Fish that swims in the Sea or the Rivers without any exception. They some times roast or boil their Flesh, but they know not what it is to stew any Meat, and therefore do not use it, though it is not forbidden. They commonly eat the Flesh of Venison and of Fowls raw: And, which may seem strange here in + England,they eat Serpents also, which they look upon as very good Meat and very savoury, being broil'd upon the Coals: But before they eat them, they take care to extract all the Poison out of them, which they do after this manner: They take them when they are alive + + [Page 264] + and beat them with Rods until they be very angry; and when they are in this furious passion, all the Venom that was in the Body ascends to the Head, which being then cut off, there remains no more Poison in the Body, which may therefore be safely eaten. They feed also upon Hen-eggs, Goose-eggs and the like, and all sorts of wholesome Herbs and Roots.

          -
          -

          - 2.27.3. - The Ten Commandments. -

          -

          Gistaye HEar O O Israel, Israel, Jerh I vie am oi the Korian Lord sai thy Pagot God dan who bayneye brought sen thee tuen out of badi the Land tuen of Egypto, Egypt, kay and tuen out of Kaa the house tuen of slapat. bondage.

          -

          I. Kau Not zexe have apin another Pagot God oyto before Jenrh▪ me.

          -

          II. Kau Not Gnadey make sen to thee Tandatou a graven Image, kau not adiato an Image bsekoy like to oios those things day which chin in Ornio Heaven vien, are, ey or chin in Badi, Earth, ey or mal under Badi, the Earth, kau not eyvomere worship, kau not conraye serve oion, it, kens for Jerhvie I am say thy Korian Lord Pagot God spadou, jealous, kay and Jerh I [Page 274] lournou visit os the sochin sins tuen of the Pornio Father janda upon los the botos Sons, pei until chin the charby third kai and kiorbi fourth Grebiachim generation dos of oios those dos who genr me videgan, hate, kai and teltulda mercy Jerh I gnadou do chin to janate thousand Grebiachim generations dos of oios them dos who genr me chataan love, kai and mio my s belostosnautuo precepts laan. keep.

          -

          III. Kau Not chexner take ai the lory name tuen of Pagot God sai thy Korian Lord bejray, in vain, kens for oi the Korian Lord kau will not avitere hold azaton innocent oion him dan who ande his Lory name chexneer shall take bejray. in vain.

          -

          IV. Velmen Remember ido that sen thou mandaar sanctify ai the Chenaber, Sabbath; dekie six nados days farbey labour kai and ynade do ania all sai thy Farbout, work, ai but ai the meniobi seventh vie is ai the nade day tuen of Chenaber Sabbath tuen of sai thy Korian Lord, kau not farbey labour chin in ai that nade day, sen thou kau not sai thy bot, son, kau not sai thy boti, daughter, [Page 275] kau not sai thy sger-bot, man-servant, kau not sai thy sger-boti, maid-servant, kau not oi the janfiero stranger dan who splan before sai thy brachos gates viey, is, kens for oi the Korian Lord chorheye created Ornio, Heaven, Badi, Eearth, Anso, Sea kai and ania all things dai which chin in oios them vien are chin in dekie six nados, days, kai and ai on meniobe the seventh stedello, rested, kenzoy therefore oi he skneaye blessed al the meniobe seventh nado day kay and gnayfrataye hallowed oion. it.

          -

          V. Eyvomere Honour Pornio Father kai and Porniin Mother soios, thine ido that areo may be jorhen os prolong'd soios thy nados days chin in badi land, ••nay which oi the Korian Lord sai thy Pagot God toye shall give sen. thee.

          -

          VI. Kau Not anakhounie. Murder.

          -

          VII. Kau Not verfierie. Fornicate.

          -

          VIII. Kau Not lokieyr. steal.

          -

          IX. Kau Not demech say stel a false modiou testimony nadaan against sai thy Geovreo. Brother.

          -

          [Page 276]X. Kau Not voliamene covet ai the kaa house tuen of sai thy Geovreo, Brother, kau not voliamene covet ey the bajane wife tuen of sai thy Geovreo, Brother, kau not voliamene covet ande his sger-bot, man-servant ey or ande his sger-boti, maid-servant, ey or ande his macho, oxe, ey or ande his signou, ass, ey or ichnay whatsoever oyon to him tavede. belongs.

          +
          +

          + 2.26. + CHAP. XXVI. Of the Animals in + Formosa,which do not breed here in + England. +

          +

          GEnerally speaking all the Animals which breed here, are to be found in + Formosa; but there are many others there which do not breed here, as Elephants, Rhinocerots, Camels, Sea-Horses, all which are tame, and very useful for the service of Man. But they have other wild Beasts there which are not bred here, as Lyons, Boars, Wolves, Leopards, Apes, Tygers, Crocodiles; and there are also wild Bulls, which are more fierce than any Lyon or Boar, which the Natives believe to be the Souls of some Sinners + + [Page 265] + undergoing a great Penance: But they know nothing of Dragons or Land-Unicorns, only they have a Fish that has one Horn: And they never saw any Griphons, which they believe to be rather fictions of the Brain than real Creatures.

          +

          Besides the Animals abovementioned, they have also familiar Serpents, which they carry about their Body; and Toads which they keep in their Houses to attract all the Venom that may happen to be there; and Weasels for eating of Mice, and Tortoises for their Gardens. There is also a kind of Animal much like a Lizzard, but not so big, which the Natives call + Varchiero,i. e. the Persecutor of Flies; its Skin is smooth and clear like Glass, and appears in various colours according to the situation of its Body: 'Tis wonderful to see how eagerly and industriously it pursues the Flies wheresoever it sees them, upon a Table, or on Flesh, or in Drink, and it seldom fails of catching them. This kind of Animal is to be found only in + Japanand + America,besides the Isle + Formosa.

          +

          Though the foresaid Animals do not breed here in + England,yet they are too well known here to need any particular description.

          -
          -
          -

          - 2.28. - CHAP. XXVIII. Of the Shipping of the Formosans. -

          -

          BEsides the Ships they have for making long Voyages into remote Parts, they have other Vessels which they call Balconos and Floating Villages, or Arcacasseos, which belong only to Noblemen, and are made use of by them to travel, or take their pleasure upon the River. The Emperor, the King, Vice-Roy, and the Noblemen, have every one a Balcon for himself, and a Floating Village for their Guards: Which Vessels will be best explain'd by the following Figures.

          -

          - - [Page] - -

          -
          +
          + +

          + 2.27. + CHAP. XXVII. Of the Language of the + Formosans. +

          +

          THE Language of + Formosais the same with that of + Japan,but with this difference that the + Japannesedo not pronounce some Letters gutturally as the + Formosansdo: And they pronounce the Auxiliary Verbs without that elevation and depression of the Voice which is used in + Formosa.Thus for instance, the + Formosanspronounce the present Tense without any elevation or falling of the Voice, as + Jerh Chato, ego amo; and the preterperfect they pronounce by raising the Voice, and the future Tense by falling it; but the preterimperfect, the + plusquam perfectum,and + paulo post futurum,they pronounce by adding the auxiliary Verb: Thus the Verb + Jerh Chato, ego amo,in the preterimperfect Tense is + Jervieye chato, Ego eram amans,or according to the Letter, + Ego eram amo; in the preterperfect Tense it is + Jerh Chato,and the Voice is raised in the pronunciation of the first Syllable, but falls in pronouncing the other two; and in the + plusquam perfectumthe auxiliary Verb + vieyis + + [Page 267] + added, and the same elevation and falling of the Voice is observ'd as in the preterit. The future Tense of + Jerh Chatois pronounced by falling the Voice in the first Syllable, and raising it in the rest; and the + paulo post futurumis pronounced after the same manner, only adding the Verb + Viar,as + Jerh viar Chato, ego ero amo.But the + Japannesesay, + Jerh Chato, Jerh Chataye, Jerh Chatar,pronouncing the auxiliary Verb always after the same manner.

          +

          The + JapanLanguage has three Genders; all sorts of Animals are either of the Masculine or Feminine Gender, and all inanimate Creatures are of the Neuter: But the Gender is only known by the Articles, + e. g. oi hic, ey haec,and + ay hoc; but in the Plural number all the three Articles are alike.

          +

          They have no Cases, and they use only the singular and plural Number, but not the Dual: As for example, + oi banajo, hic homo, os banajos, hi homines.But since I do not intend to write a Grammar of the Language, but only to give some Idea of it, it may be sufficient to add this general Observation. That it is very easy, sounds musically, and is very copious. If any one shall ask from what Language it is deriv'd? I answer, That I know of no other Language, except that of + Japan,that has any great affinity with it; but I find many + + [Page 268] + Words in it which seem to be deriv'd from several other Languages, only changing either the signification or termination.

          +

          The + Japannesewrote formerly in a sort of Characters most like those of the + Chineses; but since they have held correspondence with the + Formosans,they have generally made use of their way of writing, as more easy and more beautiful; insomuch that there are few now in + Japanwho understand the + ChineseCharacters.

          +

          But here it is to be noted, that the same Prophet + Psalmanaazar,who delivered the Law to the + Formosans,did also teach them this way of writing, as is commonly believ'd.

          +

          They use only twenty Letters in their Language, which are to be read from the right Hand to the left; whose Names and Figures are as follows.

          - The Kings Balcon + + [Page] +

          +
          +
          Figure 8. Alphabet
          +

          - A Floating Village -

          + + [Page 269] + They have many particular Rules, as to the use of these Letters, which it would be endless as well as useless here to set down, and therefore I shall only add the names of some things that are most common, and subjoin to them the Lord's Prayer, the Creed, and ten Commandments in that Language, to give the Reader some Idea of it.

          +

          The Emperor is call'd in that Language, + Baghathaan Cheveraal,i. e. the most high Monarch; the King, + Bagalo,or + Angon; the Vice-Roy, + Bagalendro,or + Bagalender; the Nobles, + Tanos; the Governours of Cities or Isles, + os Tanos Soulletos; the Citizens, + Poulinos; the Countrymen, + Barhaw; the Soldiers, + Plessios; a Man, + Banajo; a Woman, + Bajane; a Son, + Bot; a Daughter, + Boti; a Father, + Pornio; a Mother, + Porniin; a Brother, + Geovreo; a Sister, + Javraijn; Kinsmen, + Arvauros; an Isle, + Avia; a City, + Tillo; a Village, + Casseo; the Heaven, + Orhnio; the Earth, + Badi; the Sea, + Anso; Water, + Onillo.

          +

          The reason why the + JapanLanguage differs from that of the + Chineseand + Formosans,is this, because the + Japannesebeing banish'd from + China,setled in the Isles of + Japan; upon which account they so much hate the + Chinese,that they have chang'd all things they had in common + + [Page 270] + with them, as to their Language, Religion, + &c.So that there is no affinity between the + Japanand + ChineseLanguage. But the + Japannesebeing the first Inhabitants of + Formosa,brought their Language along with them into that Island, which is now much more perfect than it was at their first coming. Yet the + Formosanspreserve still the purity of their Language without any considerable alteration, whereas the + Japanneseare continually changing and improving it every Day.

          +

          But that the Reader may have some Idea of the + FormosanLanguage, I have here subjoin'd the Lord's Prayer, the Apostles Creed, and the ten Commandments in that Language, printed in Roman Characters.

          +
          + +

          + 2.27.1. + The Lord's Prayer. Koriakia Vomera. +

          +

          Amy + OƲRPornio + Fatherdan + whochin + inOrnio + Heavenviey, + art,Gnayjorhe + Hallowedsai + be thyLory, + Name,Eyfodere + Comesai + thyBagalin, + Kingdom,Jorhe + Be donesai + thydomion + Willapo + aschin + inOrnio, + Heaven,kay + alsochin + inBadi + Eartheyen, + so,Amy + Ourkhatsada + breadnadakchion + dailytoye + giveant + usnadayi, + to day,kay + andRadonaye + forgiveant + usamy + ourSochin, + trespasses,apo + asant + weradonem + forgiveamy + ourSochiakhin, + trespassers,bagne + do leadant + uskau + notchin + intomalaboski, + temptation,ali + butabinaye + deliverant + ustuen + fromBroskaey, + Evil,kens + forsai + thinevie + is theBagalin, + Kingdom,kay + andFary, + Glory,kay + andBarhaniaan + Omnipotencechinania sendabey. + to all ages.Amien. + Amen.

          +
          +
          + +

          + 2.27.2. + The Apostles Creed. +

          +

          Jerh + Inoskion + Believechin + inPagot + GodBarhanian + the almightyPornio + Father,Chorhe + Creatortuen + ofOrnio + Heavenkay + andtuen + ofBadi: + Earth:Kay + Andchin + inJ. + JesusChristo + Christande + hisebdoulamin + belovedbot + Sonamy + ourKoriam, + Lord,dan + whovienen + conceivedjorh + wastuen + ofgnay + the HolyPiches, + Ghost,ziesken + borntuen + ofMaria + Maryboty, + the Virgin,lakchen + sufferedbard + underPontio + PontiusPilato, + Pilate,jorh + wascarokhen, + crucified,bosken, + deadkay + andbadakhen, + buried,mal-fion + descendedchinn + to thexana + infernalKhie, + places,charby + on the thirdnade + dayjandafien + rosetuen + from thebosken, + dead,Kan-fien + ascendedchinn + intoOrnio, + Heaven,xaken + sittethchin + at thetestar-olab + right handtuen + ofPagot + Godande + hisPornio + Fatherbarhaniaa, + almighty,dan + who willfoder + come tobanaar + judgetonien + quickkay + andbosken. + dead.

          +
          Jerh + Inoskion + believechin + inGnay + the HolyPiches, + Ghost,
          +
          + + [Page 273] + Gnay + the HolyArdanay + CatholickChslae, + Church,
          +
          Ardaan + the Communiontuen + ofGnayji, + Saints,
          +
          Radonayun + the Remissiontuen + ofSochin. + Sins.
          +
          Jandafiond + the Resurrectiontuen + ofKrikin + the Flesh,
          +
          Ledum + the LifeChalminajey. + Eternal.Amien. + Amen.
          +
          +
          +

          + 2.27.3. + The Ten Commandments. +

          +

          Gistaye + HEarO + OIsrael, + Israel,Jerh + Ivie + amoi + theKorian + Lordsai + thyPagot + Goddan + whobayneye + broughtsen + theetuen + out ofbadi + the Landtuen + ofEgypto, + Egypt,kay + andtuen + out ofKaa + the housetuen + ofslapat. + bondage.

          +

          I. Kau + Notzexe + haveapin + anotherPagot + Godoyto + beforeJenrh▪ + me.

          +

          II. Kau + NotGnadey + makesen + to theeTandatou + a graven Image,kau + notadiato + an Imagebsekoy + like tooios + those thingsday + whichchin + inOrnio + Heavenvien, + are,ey + orchin + inBadi, + Earth,ey + ormal + underBadi, + the Earth,kau + noteyvomere + worship,kau + notconraye + serveoion, + it,kens + forJerhvie + I amsay + thyKorian + LordPagot + Godspadou, + jealous,kay + andJerh + I + + [Page 274] + lournou + visitos + thesochin + sinstuen + of thePornio + Fatherjanda + uponlos + thebotos + Sons,pei + untilchin + thecharby + thirdkai + andkiorbi + fourthGrebiachim + generationdos + ofoios + thosedos + whogenr + mevidegan, + hate,kai + andteltulda + mercyJerh + Ignadou + dochin + tojanate + thousandGrebiachim + generationsdos + ofoios + themdos + whogenr + mechataan + love,kai + andmio + mys belostosnautuo + preceptslaan. + keep.

          +

          III. Kau + Notchexner + takeai + thelory + nametuen + ofPagot + Godsai + thyKorian + Lordbejray, + in vain,kens + foroi + theKorian + Lordkau + will notavitere + holdazaton + innocentoion + himdan + whoande + hisLory + namechexneer + shall takebejray. + in vain.

          +

          IV. Velmen + Rememberido + thatsen + thoumandaar + sanctifyai + theChenaber, + Sabbath;dekie + sixnados + daysfarbey + labourkai + andynade + doania + allsai + thyFarbout, + work,ai + butai + themeniobi + seventhvie + isai + thenade + daytuen + ofChenaber + Sabbathtuen + ofsai + thyKorian + Lord,kau + notfarbey + labourchin + inai + thatnade + day,sen + thoukau + notsai + thybot, + son,kau + notsai + thyboti, + daughter, + + [Page 275] + kau + notsai + thysger-bot, + man-servant,kau + notsai + thysger-boti, + maid-servant,kau + notoi + thejanfiero + strangerdan + whosplan + beforesai + thybrachos + gatesviey, + is,kens + foroi + theKorian + Lordchorheye + createdOrnio, + Heaven,Badi, + Eearth,Anso, + Seakai + andania + all thingsdai + whichchin + inoios + themvien + arechin + indekie + sixnados, + days,kai + andai + onmeniobe + the seventhstedello, + rested,kenzoy + thereforeoi + heskneaye + blessedal + themeniobe + seventhnado + daykay + andgnayfrataye + hallowedoion. + it.

          +

          V. Eyvomere + HonourPornio + Fatherkai + andPorniin + Mothersoios, + thineido + thatareo + may bejorhen os + prolong'dsoios + thynados + dayschin + inbadi + land, + ••nay + whichoi + theKorian + Lordsai + thyPagot + Godtoye + shall givesen. + thee.

          +

          VI. Kau + Notanakhounie. + Murder.

          +

          VII. Kau + Notverfierie. + Fornicate.

          +

          VIII. Kau + Notlokieyr. + steal.

          +

          IX. Kau + Notdemech + saystel + a falsemodiou + testimonynadaan + againstsai + thyGeovreo. + Brother.

          +

          + + [Page 276] + X. Kau + Notvoliamene + covetai + thekaa + housetuen + ofsai + thyGeovreo, + Brother,kau + notvoliamene + covetey + thebajane + wifetuen + ofsai + thyGeovreo, + Brother,kau + notvoliamene + covetande + hissger-bot, + man-servantey + orande + hissger-boti, + maid-servant,ey + orande + hismacho, + oxe,ey + orande + hissignou, + ass,ey + orichnay + whatsoeveroyon + to himtavede. + belongs.

          +
          -

          - - [Page] - -

          -
          +
          +

          + 2.28. + CHAP. XXVIII. Of the Shipping of the + Formosans. +

          +

          BEsides the Ships they have for making long Voyages into remote Parts, they have other Vessels which they call + Balconosand + Floating Villages,or + Arcacasseos,which belong only to Noblemen, and are made use of by them to travel, or take their pleasure upon the River. The Emperor, the King, Vice-Roy, and the Noblemen, have every one a + Balconfor himself, and a + Floating Villagefor their Guards: Which Vessels will be best explain'd by the following Figures.

          - A Gentlemans Balcon + + [Page] +

          +
          +

          + The Kings Balcon +

          +

          + A Floating Village +

          +

          - A Litter + + [Page] +

          +
          +

          + A Gentlemans Balcon +

          +

          + A Litter +

          +
          +

          + + [Page 277] + You must note, That there is no difference between the + Balconof the Emperor, a King, and a Vice-Roy, but that one is a little more magnificent than the other: The + Arcacasseosor + Floating Villages,in which are the Guards of him to whom the + Balconbelongs, are all alike; only the others are not so long, nor so broad and splendid as that of the King.

          +

          They have no Coaches to travel in by Land, but they have another kind of Carriage which is much more convenient, for they are carried by two Elephants or Camels, or Horses, in a thing like a Litter, call'd by the Natives + Norimonnos,into which thirty or forty Men may enter; the Figure whereof is to be seen in the following Cut.

          +

          All these Litters, whether they belong to Noblemen, or inferiour People, are made after the same manner, saving that some of them are more stately than others.

          -

          [Page 277]You must note, That there is no difference between the Balcon of the Emperor, a King, and a Vice-Roy, but that one is a little more magnificent than the other: The Arcacasseos or Floating Villages, in which are the Guards of him to whom the Balcon belongs, are all alike; only the others are not so long, nor so broad and splendid as that of the King.

          -

          They have no Coaches to travel in by Land, but they have another kind of Carriage which is much more convenient, for they are carried by two Elephants or Camels, or Horses, in a thing like a Litter, call'd by the Natives Norimonnos, into which thirty or forty Men may enter; the Figure whereof is to be seen in the following Cut.

          -

          All these Litters, whether they belong to Noblemen, or inferiour People, are made after the same manner, saving that some of them are more stately than others.

          -
          -
          -
          - [Page 278] +
          + +

          + 2.29. + CHAP. XXIX. Of the Money of the + Formosans. +

          +

          THE + Japannesehave three sorts of Money, whereof some is made of Gold, and the other two sorts are of Silver and Brass. All these kinds of Money are current in the Isle + Formosa; and besides them they have some of Iron and Steel.

          +

          The highest piece of Gold that's Coin'd at + Japanis call'd + Rochmoo,and is in value nine Copans and a half. A Copan is a piece of coin'd Gold worth seven Talos, and a Talo is a piece of Silver coin worth 58 Stivers, according to the + Dutchway of reckoning, and very near worth an + EnglishCrown: But the Brass Money is of little value, as the + Caxae,which are only worth about two Pence of + EnglishMoney; and yet there are half + Caxaeand quarter + Caxae; but this last kind of Money is only us'd in + Japanand not in + Formosa.

          +

          But in the Isle + Formosaa + Rochmoois valu'd only at eight + Copans,and each + Copanat six + Talos,and a + Taloat forty eight + Stivers; not that these several pieces of Money weigh less in + Formosa,for they are of the same weight, but because Gold and

          +
          + + [Page] + +
          The several figures of Money
          +
            +
          • Rochmo
            • +
          • Copan
            • +
          • Taillo
            • +
          • Taillo
            • +
          • Colan
            • +
          • Riaon
            • +
          +
          +

          + + [Page 279] + Silver is more plentiful there than in + Japan:And besides them the + Formosanshave a piece of Steel Money, which they call + Colan,and is of the same value with a + Talo,though it is not so big. They have also Money made of Iron, which they call + Riaon,a half + Riaonand a quarter + Riaon.Now a + Riaonis worth fifteen + Dutch Stivers.They have a little piece of Brass Money which they call + Capchau,worth about seven Farthings. The Figures of all which may seen in the following Table.

          +

          A + Rochmoowhich weighs eight pound and half of Gold, is of this shape. + Ais the upper part of it, whereon is the Head of the Emperor; on the lower part of it are his Arms. But on the other side are the Arms of the King, who reigns in that Province where the Money is coin'd. There are also half + Rochmoosof the same shape, and of half the weight.

          +

          A + Copanis a piece of Gold which weighs one pound. In the upper part on one side it has the Head of the Emperor, and in the lower part the Head of the King: But on the other side it has their Arms. There are also half + Copans; and both these sorts of Money have a hole in the middle.

          +

          A + Talois a piece of Silver Coin which weighs four Ounces, and on one side it has a Sword; and on the other are the ancient + + [Page 280] + Characters of the + Japannese,denoting its value.

          +

          Of the + Caxae,some are round, others four squar'd and triangular; but these are coin'd only in + Japan.

          +

          The Steel Money which is peculiar to the Isle + Formosa,weighs one ounce and three quarters of an ounce. It is four squar'd, and is call'd + Colan:On the one side it has the Arms of Religion, with this Inscription in + FormosanLetters, + Honour to God:And on the other side are the Arms of the King.

          +

          A + Riaonis a piece of Iron Money, almost of the same bigness as a + Kolan,and is worth fifteen + Dutch Stivers.It has the same Inscription with a + Kolan,but its Figure is almost round.

          +

          The + Kapchauis a piece of Brass Money almost of the same value with a + Japan Casiensor + Cax + •; its Figure is almost round, but it has no Inscription. There are also half + Kapchausand quarter + Kapchaus.

          -

          - 2.29. - CHAP. XXIX. Of the Money of the Formosans. -

          -

          THE Japannese have three sorts of Money, whereof some is made of Gold, and the other two sorts are of Silver and Brass. All these kinds of Money are current in the Isle Formosa; and besides them they have some of Iron and Steel.

          -

          The highest piece of Gold that's Coin'd at Japan is call'd Rochmoo, and is in value nine Copans and a half. A Copan is a piece of coin'd Gold worth seven Talos, and a Talo is a piece of Silver coin worth 58 Stivers, according to the Dutch way of reckoning, and very near worth an English Crown: But the Brass Money is of little value, as the Caxae, which are only worth about two Pence of English Money; and yet there are half Caxae and quarter Caxae; but this last kind of Money is only us'd in Japan and not in Formosa.

          -

          But in the Isle Formosa a Rochmoo is valu'd only at eight Copans, and each Copan at six Talos, and a Talo at forty eight Stivers; not that these several pieces of Money weigh less in Formosa, for they are of the same weight, but because Gold and

          -
          - - [Page] - -
          The several figures of Money
          -
            -
          • Rochmo
            • -
          • Copan
            • -
          • Taillo
            • -
          • Taillo
            • -
          • Colan
            • -
          • Riaon
            • -
          +
          + +

          + 2.30. + CHAP. XXX. Of the Arms of the + Japannersand + Formosans. +

          +

          EVery one I think knows that the + Japanneseuse no such Arms as are commonly us'd here in + Europe:But after the + Jesuitsand + Dutchcame there, they gave them some Guns and Muskets, which are not so many as to be serviceable to them in making War against their Enemies, but are laid up and kept as Curiosities to be shewn. The warlike Instruments which they make use of, are as follows.

          +

          First, the + Battering-Ram,which is an Engine they make use of for destroying the Walls of a City. + Fachoswhich are made of a certain tough Wood, to which are fastned many sharp plates of Steel, and are cover'd all over with Pitch, Rosin, and such-like combustible ingredients: And when it is kindled, it is thrown out of an Engin with so much force, that the sharp plates of Steel will cut three Men through the middle, standing directly behind one another. Next, they use in fighting long and short Spears, Bows and Arrows, and Cymiters.

          +

          + + [Page 282] + This must be confessed by all that know them, that they are wonderfully skilful in all the ways of exercising their Arms, especially in shooting an Arrow, which they will direct as exactly to the Mark intended, as any + Europeancan a Bullet-shot out of a Musket.

          +

          They make + Swordsand + Daggersso wonderfully fine, that they are highly esteemed in all the Eastern Countries. Metals are there so plentiful, and they are so skilful in melting and mixing, purging and tempering them, that in these arts of preparing Metal, they far excel the + Europeans.Iron is the Metal of which the + Japannesemake their + Swordsand + Daggers,of which they have one Mine; and their + Swordsare so curiously and exactly temper'd, that one of them is more precious than a + Swordmade of the purest Gold; for some of them are found to have so good an edge, that they will cut the biggest Tree in two with one blow, or divide a piece of Iron in two without blunting their edge. Their + Daggersare made of such a mixture of Metals, that if any one be but slightly wounded with them, unless he cut off the wounded Flesh in the same instant, the wound becomes incurable. Of the same Materials they make the heads of their + Lances, Arrowsand + Spears,so that their + + [Page 283] + wounds are always mortal, unless the spreading of the Poyson be presently stopped; which practice seems to be unjustly condemn'd by the + Europeans,since they themselves make use of more deadly Weapons than are usual there: Neither is it any great matter when we intend to destroy an Enemy, after what manner we kill him: Nay, in this respect the most deadly Weapons seem the best, because the more they kill, the sooner War is ended, which is the best for all parties.

          +

          However, all over the East the Soldiers formerly made use of these + JapanWeapons: But now the Emperor has prohibited to export them under the pain of Death, so that none dare bring them into + Formosa; yet the King who is sent thither has a Magazine full of these Arms, which are laid up for a time of War; and so they are far from being very rare and precious there: Nay, notwithstanding the prohibition, there are some who venture to export them clandestinely; for I remember I saw many of them in + Goa,which are there publickly expos'd to Sale. They use also Slings, wherewith they throw Stones; yet this they do but very seldom.

          -

          [Page 279] Silver is more plentiful there than in Japan: And besides them the Formosans have a piece of Steel Money, which they call Colan, and is of the same value with a Talo, though it is not so big. They have also Money made of Iron, which they call Riaon, a half Riaon and a quarter Riaon. Now a Riaon is worth fifteen Dutch Stivers. They have a little piece of Brass Money which they call Capchau, worth about seven Farthings. The Figures of all which may seen in the following Table.

          -

          A Rochmoo which weighs eight pound and half of Gold, is of this shape. A is the upper part of it, whereon is the Head of the Emperor; on the lower part of it are his Arms. But on the other side are the Arms of the King, who reigns in that Province where the Money is coin'd. There are also half Rochmoos of the same shape, and of half the weight.

          -

          A Copan is a piece of Gold which weighs one pound. In the upper part on one side it has the Head of the Emperor, and in the lower part the Head of the King: But on the other side it has their Arms. There are also half Copans; and both these sorts of Money have a hole in the middle.

          -

          A Talo is a piece of Silver Coin which weighs four Ounces, and on one side it has a Sword; and on the other are the ancient [Page 280] Characters of the Japannese, denoting its value.

          -

          Of the Caxae, some are round, others four squar'd and triangular; but these are coin'd only in Japan.

          -

          The Steel Money which is peculiar to the Isle Formosa, weighs one ounce and three quarters of an ounce. It is four squar'd, and is call'd Colan: On the one side it has the Arms of Religion, with this Inscription in Formosan Letters, Honour to God: And on the other side are the Arms of the King.

          -

          A Riaon is a piece of Iron Money, almost of the same bigness as a Kolan, and is worth fifteen Dutch Stivers. It has the same Inscription with a Kolan, but its Figure is almost round.

          -

          The Kapchau is a piece of Brass Money almost of the same value with a Japan Casiens or Cax•; its Figure is almost round, but it has no Inscription. There are also half Kapchaus and quarter Kapchaus.

          -
          -
          -
          - [Page 281] +
          + +

          + 2.31. + CHAP. XXXI. Of the Musical Instruments of the + Japanneseand + Formosans. +

          +

          IT must be acknowledg'd that the Art of Musick was not known for many Years in any of the Eastern Countries, neither had they any certain method of singing and playing upon Instruments of Musick, though they had then such as resembled the + Drumand the + Tabor,the + Trumpetand + Flagellet,the + Luteand + Harp:But since the time that the + Europeanscame thither, they have learn'd the way of making and using these Instruments, which are now made almost after the same fashion as they are here in + England:For when they heard the + Jesuitsplay upon the + Organsin their Churches, and sing Musically after the manner of the + RomishChurch, they were mightily taken with it, and inflam'd with a desire of learning the Art of Musick, which now by their industry and ingenuity they have attained, tho' not in perfection, yet to such a degree as wonderfully pleases themselves; and therefore they commonly use both vocal and instrumental Musick at their Marriages, Funerals, + + [Page 285] + Sports and Recreations; and at their offering Sacrifices, chiefly when they Sacrifice Infants.

          +

          Thus it is in + Japan; but in the Island + Formosa,the Natives still observe their ancient method of singing and playing upon Musical Instruments, if their way of singing may be call'd a method; for except some few particular Prayers, which are sung by the Priests only, the People sing all other things, every one after a different manner, according to his fancy; which they do not look upon as ridiculous, because they know no better; but on the contrary the different voices and tones, which every one uses at pleasure, seems to them to make a pleasant harmony. After the same irregular manner they play upon the Instruments of Musick, which are us'd in Temples, such as the + Drum,the + Tabor,&c.

          +

          In which + Ais the Hand that strikes; + Bthe Finger which makes the sound; + E Ethe Skin or Parchment which is struck; + D Dthe Plates of Gold or Silver, or some other Metal, which make a tinkling like a + Cymbal.They use also the + Harpsichordand + Lute, Trumpetsand + Flagellets; but the + Harpthey do not use in their Temples. They have also + Kettle-Drums,which make a harsh and warlike sound when they + + [Page 286] + go to Battle; but they are so big that they must be carried by an Elephant. Other Instruments of Musick they have not.

          -

          - 2.30. - CHAP. XXX. Of the Arms of the Japanners and Formosans. -

          -

          EVery one I think knows that the Japannese use no such Arms as are commonly us'd here in Europe: But after the Jesuits and Dutch came there, they gave them some Guns and Muskets, which are not so many as to be serviceable to them in making War against their Enemies, but are laid up and kept as Curiosities to be shewn. The warlike Instruments which they make use of, are as follows.

          -

          First, the Battering-Ram, which is an Engine they make use of for destroying the Walls of a City. Fachos which are made of a certain tough Wood, to which are fastned many sharp plates of Steel, and are cover'd all over with Pitch, Rosin, and such-like combustible ingredients: And when it is kindled, it is thrown out of an Engin with so much force, that the sharp plates of Steel will cut three Men through the middle, standing directly behind one another. Next, they use in fighting long and short Spears, Bows and Arrows, and Cymiters.

          -

          [Page 282]This must be confessed by all that know them, that they are wonderfully skilful in all the ways of exercising their Arms, especially in shooting an Arrow, which they will direct as exactly to the Mark intended, as any European can a Bullet-shot out of a Musket.

          -

          They make Swords and Daggers so wonderfully fine, that they are highly esteemed in all the Eastern Countries. Metals are there so plentiful, and they are so skilful in melting and mixing, purging and tempering them, that in these arts of preparing Metal, they far excel the Europeans. Iron is the Metal of which the Japannese make their Swords and Daggers, of which they have one Mine; and their Swords are so curiously and exactly temper'd, that one of them is more precious than a Sword made of the purest Gold; for some of them are found to have so good an edge, that they will cut the biggest Tree in two with one blow, or divide a piece of Iron in two without blunting their edge. Their Daggers are made of such a mixture of Metals, that if any one be but slightly wounded with them, unless he cut off the wounded Flesh in the same instant, the wound becomes incurable. Of the same Materials they make the heads of their Lances, Arrows and Spears, so that their [Page 283] wounds are always mortal, unless the spreading of the Poyson be presently stopped; which practice seems to be unjustly condemn'd by the Europeans, since they themselves make use of more deadly Weapons than are usual there: Neither is it any great matter when we intend to destroy an Enemy, after what manner we kill him: Nay, in this respect the most deadly Weapons seem the best, because the more they kill, the sooner War is ended, which is the best for all parties.

          -

          However, all over the East the Soldiers formerly made use of these Japan Weapons: But now the Emperor has prohibited to export them under the pain of Death, so that none dare bring them into Formosa; yet the King who is sent thither has a Magazine full of these Arms, which are laid up for a time of War; and so they are far from being very rare and precious there: Nay, notwithstanding the prohibition, there are some who venture to export them clandestinely; for I remember I saw many of them in Goa, which are there publickly expos'd to Sale. They use also Slings, wherewith they throw Stones; yet this they do but very seldom.

          -
          -
          -
          - [Page 284] +
          +

          + 2.32. + CHAP. XXXII. Of the way of Educating their Children. +

          +

          I Have already said, that every Wife takes care of her own Children, but if she be the Wife of a Nobleman, she has Servant-Maids to look after them. They begin to teach a Child to read at three Years of age, and some of them will both read and write very well when they come to be five Years old; and from five to eight they instruct them in the Principles of Religion and Morality, and teach them how to behave themselves in company: After eight they send them to the Schools or Academies, which they do not before that time, because they think their Understanding is not ripe enough to apprehend such things as are taught there, tho' many of them go to Schools before they are seven Years of age. The Mothers take a great deal of care in their Education, and their Fathers often examine them what + + [Page 287] + progress they have made in their Learning: But their Parents never beat them, which they think improper, even when it may seem necessary to reform their manners, and deter them from the Vices to which they are addicted, (much less do they use such imprecations upon them as some + Europeansdo upon their Children,) but they instruct them the more carefully in their Duty, admonish them of their Faults, and by the most winning Persuasives exhort them to amend; for they hope that as their Reason encreases with their Years, they will of themselves abandon their Vices. And indeed this gentle method of Admonition and Exhortation does commonly prove so effectual, that young Men of six or nine Years of age will behave themselves with as much civility and modesty in their Discourses and Gestures as an old Man can do, which deserves no small admiration.

          +

          They have a very sharp natural Wit, which readily learns the Languages and liberal Arts: And if any one think that I boast too much of my Countrymen, they may read the Account that is given of them in the Relations of several Authors.

          +

          When they are arriv'd at the fifth or sixth Year of age, then their Parents send + + [Page 288] + them to the School, and after that tho' they be negligent in their Studies, they never force them by threats to do any thing to mind their Book, but encourage them by good Words and fair Promises, and by proposing to them the Examples of others, either real or feign'd, who by improvement in their Studies have arriv'd at great Honours and Dignities; and by these and such-like means they prevail more over the Youth, than they could by blows and menaces; for to speak the Truth, it must be confess'd, that the Natives of + Japanand + Formosa,are naturally so stubborn and surly, that they cannot endure blows; and hence it often happens, that Servants when they are undeservedly and unmercifully beaten, will in revenge kill their Masters.

          +

          The Infants of Noblemen are carefully tended, and very carefully brought up by their Mothers and Nurses, who constantly attend them to see that they want for nothing, and cover them with Silk or Cotton to keep them warm; but never wrap them in swadling Cloths as they + Europeansdo: But their Country People are careless in cloathing their Children, and keeping them warm while they are Infants; and when they come to be two Years old, they suffer them to run naked + + [Page 289] + over the Mountains, Meadows and Woods.

          -

          - 2.31. - CHAP. XXXI. Of the Musical Instruments of the Japannese and Formosans. -

          -

          IT must be acknowledg'd that the Art of Musick was not known for many Years in any of the Eastern Countries, neither had they any certain method of singing and playing upon Instruments of Musick, though they had then such as resembled the Drum and the Tabor, the Trumpet and Flagellet, the Lute and Harp: But since the time that the Europeans came thither, they have learn'd the way of making and using these Instruments, which are now made almost after the same fashion as they are here in England: For when they heard the Jesuits play upon the Organs in their Churches, and sing Musically after the manner of the Romish Church, they were mightily taken with it, and inflam'd with a desire of learning the Art of Musick, which now by their industry and ingenuity they have attained, tho' not in perfection, yet to such a degree as wonderfully pleases themselves; and therefore they commonly use both vocal and instrumental Musick at their Marriages, Funerals, [Page 285] Sports and Recreations; and at their offering Sacrifices, chiefly when they Sacrifice Infants.

          -

          Thus it is in Japan; but in the Island Formosa, the Natives still observe their ancient method of singing and playing upon Musical Instruments, if their way of singing may be call'd a method; for except some few particular Prayers, which are sung by the Priests only, the People sing all other things, every one after a different manner, according to his fancy; which they do not look upon as ridiculous, because they know no better; but on the contrary the different voices and tones, which every one uses at pleasure, seems to them to make a pleasant harmony. After the same irregular manner they play upon the Instruments of Musick, which are us'd in Temples, such as the Drum, the Tabor, &c.

          -

          In which A is the Hand that strikes; B the Finger which makes the sound; E E the Skin or Parchment which is struck; D D the Plates of Gold or Silver, or some other Metal, which make a tinkling like a Cymbal. They use also the Harpsichord and Lute, Trumpets and Flagellets; but the Harp they do not use in their Temples. They have also Kettle-Drums, which make a harsh and warlike sound when they [Page 286] go to Battle; but they are so big that they must be carried by an Elephant. Other Instruments of Musick they have not.

          -
          -
          -

          - 2.32. - CHAP. XXXII. Of the way of Educating their Children. -

          -

          I Have already said, that every Wife takes care of her own Children, but if she be the Wife of a Nobleman, she has Servant-Maids to look after them. They begin to teach a Child to read at three Years of age, and some of them will both read and write very well when they come to be five Years old; and from five to eight they instruct them in the Principles of Religion and Morality, and teach them how to behave themselves in company: After eight they send them to the Schools or Academies, which they do not before that time, because they think their Understanding is not ripe enough to apprehend such things as are taught there, tho' many of them go to Schools before they are seven Years of age. The Mothers take a great deal of care in their Education, and their Fathers often examine them what [Page 287] progress they have made in their Learning: But their Parents never beat them, which they think improper, even when it may seem necessary to reform their manners, and deter them from the Vices to which they are addicted, (much less do they use such imprecations upon them as some Europeans do upon their Children,) but they instruct them the more carefully in their Duty, admonish them of their Faults, and by the most winning Persuasives exhort them to amend; for they hope that as their Reason encreases with their Years, they will of themselves abandon their Vices. And indeed this gentle method of Admonition and Exhortation does commonly prove so effectual, that young Men of six or nine Years of age will behave themselves with as much civility and modesty in their Discourses and Gestures as an old Man can do, which deserves no small admiration.

          -

          They have a very sharp natural Wit, which readily learns the Languages and liberal Arts: And if any one think that I boast too much of my Countrymen, they may read the Account that is given of them in the Relations of several Authors.

          -

          When they are arriv'd at the fifth or sixth Year of age, then their Parents send [Page 288] them to the School, and after that tho' they be negligent in their Studies, they never force them by threats to do any thing to mind their Book, but encourage them by good Words and fair Promises, and by proposing to them the Examples of others, either real or feign'd, who by improvement in their Studies have arriv'd at great Honours and Dignities; and by these and such-like means they prevail more over the Youth, than they could by blows and menaces; for to speak the Truth, it must be confess'd, that the Natives of Japan and Formosa, are naturally so stubborn and surly, that they cannot endure blows; and hence it often happens, that Servants when they are undeservedly and unmercifully beaten, will in revenge kill their Masters.

          -

          The Infants of Noblemen are carefully tended, and very carefully brought up by their Mothers and Nurses, who constantly attend them to see that they want for nothing, and cover them with Silk or Cotton to keep them warm; but never wrap them in swadling Cloths as they Europeans do: But their Country People are careless in cloathing their Children, and keeping them warm while they are Infants; and when they come to be two Years old, they suffer them to run naked [Page 289] over the Mountains, Meadows and Woods.

          -
          -
          -

          - 2.33. - CHAP. XXXIII. Of the Liberal and Mechanical Art in Japan. -

          -

          Though the Japannese are inferiour to the Europeans in the Knowledge of the liberal Arts, yet this must be said for them, that as to all Arts whether Liberal or Mechanical, they excel all the other Eastern People. And though the Jesuits do mightily extol the Chinese above all the other Orientalists for their Ingenuity, yet I think they are much inferiour to the Japannese in sagacity and sharpness of Wit: for many of them, chiefly the Bonzii, spend their whole Life in studying; but their Wit for the most part consists in Riddles, Paradoxes and dark-sayings. They write many Books of Theology, which are chiefly design'd for the explication of their Articles of Religion, and the defence of their Idolatrous Worship: And in all their Meditations they chiefly apply themselves to the study of Philosophy, which with them is nothing [Page 290] else, but a collection of the Opinions of all the ancient Philosophers they know, which favour their own Superstition.

          -

          Altho' the Bonzii are bound to minister in holy Things, and by their office are peculiarly set apart for that service, yet they do not only study Philosophy and Theology, but Mathematicks, Medicine and Law; so that their Academies seem to resemble Universities here in teaching all the liberal Sciences. They teach also the Greek Tongue in the Isle Formosa, and every one may learn it in their Academies, who has Money enough to pay the Priests; but the Japan Bonzii teach it only among themselves, but not to the Laity.

          -

          These Colleges in which the Youth are taught, are endow'd with great Revenues; for all Princes, Noblemen and Gentlemen, send their Sons thither, and give great Gifts to them.

          -

          As to the Law, they have no Rules, but such as are discover'd by natural Light, or the dictates of Reason, or are founded upon the Authority of their Superiours, whose Will is a Law to their Subjects: Thus the Answer of the Prince decides any Controversie, and puts an end to the Suit of the contending Parties. But, as we have before observ'd, Meriandanoo made new Laws to restrain the Kings and [Page 291] Princes from enslaving their Subjects so much as they were wont to do.

          -

          The Physicians and Chyrurgeons in Formosa are very ignorant and unskilful, tho' they are very much honoured by all sorts of People. They know nothing of the art of Musick, as has been before observ'd: But as to the other liberal Arts, all the Sons of Citizens and Gentlemen study them in their Academies, provided their Fathers have sufficient means to maintain them there. They are excellent at making Verses, but chiefly the Bonzii in the Isle Formosa, who do not only compose Prayers, but also Sermons in Verse. They mightily affect Brevity in all their Writings, and labour only to express in a few Words the substance of any matter of fact, without taking notice of many Circumstances which set off the History: And therefore when they write Libels to any Prince, they contrive them wonderful short, yet so that nothing which is pertinent to the matter or substance of the Libel is omitted. Some of them are great lovers of Eloquence, but chiefly the Bonzii, and practise it very much in their Sermons, the better to move the Affections of their Hearers, and persuade them to do what they have a mind to.

          -

          [Page 292]The Japannese did formerly write from the top down the bottom: Which way of writing they learn'd from the shape of a Man, whose Head is the highest part, and the Feet the lowest. But after that Meriandanoo had once obtain'd the Isle Formosa, and annex'd it to the Empire of Japan, the Japannese seeing the way of writing that was us'd by the Formosans to be much better and more easy, have ever since continued to write after that manner: And this they do so generally, that none but the Bonzii understand the ancient way of writing; for the rest are altogether ignorant of it.

          -

          Hitherto I have treated of their liberal Arts, I shall only add a few Words of their mechanical Arts. The Formosans have Painters who draw fine Pictures with great Art and Skill; and their Engravers are very famous for working both in Wood and Stone. They have also Potters, who are very curious in making Dishes, which they call Porcellane, and the English China-Ware; and 'tis very well known, that in this Art they excel the Chinese and all the oriental People. But they have no Shoe-makers, Brewers or Bakers there; neither do they know the way of making Candles as you do here; but instead of them they use Lamps, with Oil, Links and Torches, [Page 293] made of the Pine-tree; and the Country People kindle Straw, or any kind of Wood which will flame and give light. The art of making Glass is not known over all the East, and when it was first brought to Japan, it appear'd to the Natives so admirable for its clearness and transparency, that the Mariners would sell a piece of Glass worth no more than a penny here for half a Copan; but now since Ships have frequently arriv'd in these parts, the value of them is very much fallen; and yet they cost twenty times more there than here. Some Noblemen have Glass-Windows in their Houses, but these cost so much that they are very rare, for the generality of the Natives use a thin waxen Silk-stuff, or Paper made of Silk, for their Windows, which they receive from the Chineses. Their chief Arts are the Potters art, and the art of working with the Needle, in which they are ingenious to admiration: But above all they excel in the art of purging and preparing Metals, as has been observ'd in the Chapter of their Arms. And lastly, their Husbandmen are skilful enough in ordering and improving the Ground, according to the nature of the Soil.

          -

          And here it is to be noted, that all Artificers, and such as get their livelihood by [Page 294] their labour, are very little esteemed: And the Merchants the richer they are, are so much the less valued, because they believe they must use many Lyes in commending and putting off their Merchandize, to encrease their Gain and Riches: And because the Japannese abhor a Lye, therefore they despise the Merchants, whom they look upon as great Lyars; as the English despise the Mountebanks, who tell many Lyes of the Operations of their Medicines, which they sell upon a Stage. I shall only add, that as to other Mechanical Arts which are us'd here in Europe, the Natives are always learning something new from the Hollanders, having a very sharp Wit, which easily apprehends any Arts they once see.

          -
          -
          -
          - [Page 295] +
          +

          + 2.33. + CHAP. XXXIII. Of the Liberal and Mechanical Art in + Japan. +

          +

          Though the + Japanneseare inferiour to the + Europeansin the Knowledge of the liberal Arts, yet this must be said for them, that as to all Arts whether Liberal or Mechanical, they excel all the other Eastern People. And though the Jesuits do mightily extol the + Chineseabove all the other + Orientalistsfor their Ingenuity, yet I think they are much inferiour to the + Japannesein sagacity and sharpness of Wit: for many of them, chiefly the + Bonzii,spend their whole Life in studying; but their Wit for the most part consists in Riddles, Paradoxes and dark-sayings. They write many Books of Theology, which are chiefly design'd for the explication of their Articles of Religion, and the defence of their Idolatrous Worship: And in all their Meditations they chiefly apply themselves to the study of Philosophy, which with them is nothing + + [Page 290] + else, but a collection of the Opinions of all the ancient Philosophers they know, which favour their own Superstition.

          +

          Altho' the + Bonziiare bound to minister in holy Things, and by their office are peculiarly set apart for that service, yet they do not only study Philosophy and Theology, but Mathematicks, Medicine and Law; so that their Academies seem to resemble Universities here in teaching all the liberal Sciences. They teach also the + GreekTongue in the Isle + Formosa,and every one may learn it in their Academies, who has Money enough to pay the Priests; but the + Japan Bonziiteach it only among themselves, but not to the Laity.

          +

          These Colleges in which the Youth are taught, are endow'd with great Revenues; for all Princes, Noblemen and Gentlemen, send their Sons thither, and give great Gifts to them.

          +

          As to the Law, they have no Rules, but such as are discover'd by natural Light, or the dictates of Reason, or are founded upon the Authority of their Superiours, whose Will is a Law to their Subjects: Thus the Answer of the Prince decides any Controversie, and puts an end to the Suit of the contending Parties. But, as we have before observ'd, + Meriandanoomade new Laws to restrain the Kings and + + [Page 291] + Princes from enslaving their Subjects so much as they were wont to do.

          +

          The Physicians and Chyrurgeons in + Formosaare very ignorant and unskilful, tho' they are very much honoured by all sorts of People. They know nothing of the art of Musick, as has been before observ'd: But as to the other liberal Arts, all the Sons of Citizens and Gentlemen study them in their Academies, provided their Fathers have sufficient means to maintain them there. They are excellent at making Verses, but chiefly the + Bonziiin the Isle + Formosa,who do not only compose Prayers, but also Sermons in Verse. They mightily affect Brevity in all their Writings, and labour only to express in a few Words the substance of any matter of fact, without taking notice of many Circumstances which set off the History: And therefore when they write Libels to any Prince, they contrive them wonderful short, yet so that nothing which is pertinent to the matter or substance of the Libel is omitted. Some of them are great lovers of Eloquence, but chiefly the + Bonzii,and practise it very much in their Sermons, the better to move the Affections of their Hearers, and persuade them to do what they have a mind to.

          +

          + + [Page 292] + The + Japannesedid formerly write from the top down the bottom: Which way of writing they learn'd from the shape of a Man, whose Head is the highest part, and the Feet the lowest. But after that + Meriandanoohad once obtain'd the Isle + Formosa,and annex'd it to the Empire of + Japan,the + Japanneseseeing the way of writing that was us'd by the + Formosansto be much better and more easy, have ever since continued to write after that manner: And this they do so generally, that none but the + Bonziiunderstand the ancient way of writing; for the rest are altogether ignorant of it.

          +

          Hitherto I have treated of their liberal Arts, I shall only add a few Words of their mechanical Arts. The + Formosanshave Painters who draw fine Pictures with great Art and Skill; and their Engravers are very famous for working both in Wood and Stone. They have also Potters, who are very curious in making Dishes, which they call + Porcellane,and the + English China-Ware; and 'tis very well known, that in this Art they excel the + Chineseand all the oriental People. But they have no Shoe-makers, Brewers or Bakers there; neither do they know the way of making Candles as you do here; but instead of them they use Lamps, with Oil, Links and Torches, + + [Page 293] + made of the Pine-tree; and the Country People kindle Straw, or any kind of Wood which will flame and give light. The art of making Glass is not known over all the East, and when it was first brought to + Japan,it appear'd to the Natives so admirable for its clearness and transparency, that the Mariners would sell a piece of Glass worth no more than a penny here for half a Copan; but now since Ships have frequently arriv'd in these parts, the value of them is very much fallen; and yet they cost twenty times more there than here. Some Noblemen have Glass-Windows in their Houses, but these cost so much that they are very rare, for the generality of the Natives use a thin waxen Silk-stuff, or Paper made of Silk, for their Windows, which they receive from the + Chineses.Their chief Arts are the Potters art, and the art of working with the Needle, in which they are ingenious to admiration: But above all they excel in the art of purging and preparing Metals, as has been observ'd in the Chapter of their Arms. And lastly, their Husbandmen are skilful enough in ordering and improving the Ground, according to the nature of the Soil.

          +

          And here it is to be noted, that all Artificers, and such as get their livelihood by + + [Page 294] + their labour, are very little esteemed: And the Merchants the richer they are, are so much the less valued, because they believe they must use many Lyes in commending and putting off their Merchandize, to encrease their Gain and Riches: And because the + Japanneseabhor a Lye, therefore they despise the Merchants, whom they look upon as great Lyars; as the + Englishdespise the Mountebanks, who tell many Lyes of the Operations of their Medicines, which they sell upon a Stage. I shall only add, that as to other Mechanical Arts which are us'd here in + Europe,the Natives are always learning something new from the + Hollanders,having a very sharp Wit, which easily apprehends any Arts they once see.

          -

          - 2.34. - CHAP. XXXIV. Of the Splendid Retinue that attends the Vice-Roy of Formosa when he goes to wait upon the Emperor. -

          -

          SInce all Kings have not the same Dignity and Revenues, but some are more, some less rich and honourable, therefore every one of the King's Subject to the Emperor of Japan, hath a Retinue proportionable to his Dignity. But the King of the Isle Formosa being sent from the Emperor, is therefore always attended by the Vice-Roy and Carillan when he goes to wait upon the Emperor. 'Tis the office of the Carillan to give the Emperor that account of the Isle which is made by the King; and the Vice-Roy relates as from himself the same things which the King relates by the Carillan, viz. all things which concern the Government, the Subjects or the Commonwealth.

          -

          The Vice-Roy of Formosa does usually travel twice a-Year to wait upon the Emperor of Japan; and then he has his own Balcon, which has been before describ'd, and thirty six Balcons of the Noblemen, [Page 296] who attend him: But the Carillan travels in the same Balcon with the King, as being his Companion. Besides these Balcons there are eighty floating Villages, in which are the Guards of the Vice-Roy and Carillan, and the Litters or Palanquins, in which they travel when they pass through the Island. All things are set in order when they come to the Isle Xyphon; forty floating Villages go before, and eighteen Balcons of Noblemen, then comes the Balcons of the Vice-Roy, and after it eighteen Balcons of Noblemen, and last of all forty floating Villages, whereof one or two belongs to each Nobleman.

          -

          In this order they make their Progress till they come to the Sea-Port Town, where they are to Land, and then they all go out, and Noblemen go into the Litters which are carried ashore for them, and the Balcons remain there till the Vice-Roy returns. There are thirty-six Litters which belong to the Noblemen, who accompany the Vice-Roy, and there is one for the Vice-Roy, with whom the Carillan travels to bear him Company. All the Litters of the Nobility are an Ell and a half in height and length, and are made of Wood, curiously adorn'd within and [Page 297] without with Silks and Tapestry, finely wrought with the Needle, with plates of Brass or Copper, and many Pictures, and are usually carried by two Elephants.

          -

          The Vice-Roy and Carillan travel in one Litter, which is two Ells and a half high, and three Ells long, and is carried by two Elephants: Inwardly it is adorn'd with Silks and Cloth of Gold, finely wrought with the Needle; and outwardly it is covered with most pure Gold. In this Litter, besides the Vice-Roy and Carillan, are one Nobleman and ten Ladies of Honour, which are branches of the King's Family: It goes in the middle of all the other Litters, and is guarded with Soldiers before and behind, and on both sides.

          -

          All things being thus dispos'd, they enter into the Emperor's Palace, where they continue for a Month, and then return into their own Country. The Emperor does them this Honour, as to send twenty of his Courtiers to receive them when they land at the Sea-Port Town, and as many to accompany them, in Litters guarded with Soldiers, when they return to the Sea-Port. And during all the time they stay at the Emperor's Court, he puts all kinds of Honour upon them; for he diverts them with Hunting, Sports and Comedies, and admits them to a hearing every Day for an [Page 298] Hour in a publick Assembly: And lastly, when they are to go away, he loads them with Gifts, and very honourably takes a farewel of them.

          -

          'Tis a part of the Office of the King of Formosa to accompany the Vice-Roy to the Sea-Port Town call'd Khadsey, where he takes Shipping, and to receive him at the same place when he returns, and attend him as far as the Castle. And lastly, it is to be noted, that altho' the Emperor gives him only the Title of Vice-Roy, who was formerly King of Formosa, yet he does him greater Honour than any other King of the Empire.

          -
          -
          -
          - [Page 299] +
          + +

          + 2.34. + CHAP. XXXIV. Of the Splendid Retinue that attends the Vice-Roy of + Formosawhen he goes to wait upon the Emperor. +

          +

          SInce all Kings have not the same Dignity and Revenues, but some are more, some less rich and honourable, therefore every one of the King's Subject to the Emperor of + Japan,hath a Retinue proportionable to his Dignity. But the King of the Isle + Formosabeing sent from the Emperor, is therefore always attended by the Vice-Roy and Carillan when he goes to wait upon the Emperor. 'Tis the office of the Carillan to give the Emperor that account of the Isle which is made by the King; and the Vice-Roy relates as from himself the same things which the King relates by the Carillan, + viz.all things which concern the Government, the Subjects or the Commonwealth.

          +

          The Vice-Roy of + Formosadoes usually travel twice a-Year to wait upon the Emperor of + Japan; and then he has his own Balcon, which has been before describ'd, and thirty six Balcons of the Noblemen, + + [Page 296] + who attend him: But the Carillan travels in the same Balcon with the King, as being his Companion. Besides these Balcons there are eighty floating Villages, in which are the Guards of the Vice-Roy and Carillan, and the Litters or Palanquins, in which they travel when they pass through the Island. All things are set in order when they come to the Isle + Xyphon; forty floating Villages go before, and eighteen Balcons of Noblemen, then comes the Balcons of the Vice-Roy, and after it eighteen Balcons of Noblemen, and last of all forty floating Villages, whereof one or two belongs to each Nobleman.

          +

          In this order they make their Progress till they come to the Sea-Port Town, where they are to Land, and then they all go out, and Noblemen go into the Litters which are carried ashore for them, and the Balcons remain there till the Vice-Roy returns. There are thirty-six Litters which belong to the Noblemen, who accompany the Vice-Roy, and there is one for the Vice-Roy, with whom the Carillan travels to bear him Company. All the Litters of the Nobility are an Ell and a half in height and length, and are made of Wood, curiously adorn'd within and + + [Page 297] + without with Silks and Tapestry, finely wrought with the Needle, with plates of Brass or Copper, and many Pictures, and are usually carried by two Elephants.

          +

          The Vice-Roy and Carillan travel in one Litter, which is two Ells and a half high, and three Ells long, and is carried by two Elephants: Inwardly it is adorn'd with Silks and Cloth of Gold, finely wrought with the Needle; and outwardly it is covered with most pure Gold. In this Litter, besides the Vice-Roy and Carillan, are one Nobleman and ten Ladies of Honour, which are branches of the King's Family: It goes in the middle of all the other Litters, and is guarded with Soldiers before and behind, and on both sides.

          +

          All things being thus dispos'd, they enter into the Emperor's Palace, where they continue for a Month, and then return into their own Country. The Emperor does them this Honour, as to send twenty of his Courtiers to receive them when they land at the Sea-Port Town, and as many to accompany them, in Litters guarded with Soldiers, when they return to the Sea-Port. And during all the time they stay at the Emperor's Court, he puts all kinds of Honour upon them; for he diverts them with Hunting, Sports and Comedies, and admits them to a hearing every Day for an + + [Page 298] + Hour in a publick Assembly: And lastly, when they are to go away, he loads them with Gifts, and very honourably takes a farewel of them.

          +

          'Tis a part of the Office of the King of + Formosato accompany the Vice-Roy to the Sea-Port Town call'd + Khadsey,where he takes Shipping, and to receive him at the same place when he returns, and attend him as far as the Castle. And lastly, it is to be noted, that altho' the Emperor gives him only the Title of Vice-Roy, who was formerly King of + Formosa,yet he does him greater Honour than any other King of the Empire.

          -

          - 2.35. - CHAP. XXXV. Of the Success of the Jesuits in propagating the Christian Faith in Japan, from 1549 to 1615. More especially of the Reasons of the terrible Slaughter that was made of them about the Year 1616. And of the Law prohibiting Christians under pain of Death to come into Japan. -

          -

          SInce my design is only to give an Account of the Isle Formosa, and to touch upon the Affairs of Japan so far as they have Relation to it; I shall not pretend to give a particular History of the various success the Jesuits met with in propagating the Christian Religion through the several Kingdoms of Japan, of which I have receiv'd no certain information. But in general I am very well assur'd, by the constant uncontroll'd Tradition of my Countrymen; that notwithstanding all the difficulties they met with, they made a wonderful progress in the conversion of that Empire between the Year 1549. in which Xaverius says he, first arriv'd at Cangoxima, and the Year 1616 or thereabout; for 'tis commonly believ'd in Formosa that in this [Page 300] space of time more than a third part of Japan was converted to the Christian Religion; and Tampousamma himself, who was Emperor of Japan in the said Year 1616.

          -

          Though many other causes might concur to promote the spreading of the Christian Religion in Japan by the Jesuits, of which I can give no particular account, yet I am very certainly inform'd that one thing which contributed very much to the propagation of it, was their proposing the Christian Religion, after such a manner as was most agreeable to natural Reason, and the Doctrines and Practices commonly receiv'd among the Japannese.

          -

          Thus the Jesuits taught them in their first Lectures, That there was but one God, the Creator and Governour of all things in Heaven and Earth, and demonstrated his Eternity and other Attributes by natural Reason; but said nothing of a Trinity of Persons in the Unity of the God-head, lest it should shock their Belief of the one true God. And as to Christ, they affirm'd that he was a Divine Vertue residing in a human Body, or a mighty Hero sent from God to reveal his Mind and Will to Mankind; and they enlarged upon the Holiness of his Life, the Reasonableness and Excellency of his Doctrine, the many Miracles he wrought for confirmation [Page 301] of it, and the bitter and painful Death he endur'd on the Cross for the expiation of the Sins of Mankind: All which were agreeable enough to the opinions the Japannese had conceiv'd of their pretended Heroes, That they had done many wonderful Feats, and endur'd great and lasting Pains to deliver their Followers from future Torments. But all this while the Jesuits said nothing of his being God and Man in one Person, but conceal'd that Mystery, as being too difficult for the apprehension of the Japannese, until a more convenient opportunity.

          -

          They taught the Japannese to worship the only true God, and his Son Jesus Christ, who was rais'd from the Dead by the Almighty Power of God, and ascended into Heaven, and was exalted in the humane Nature to all Power in Heaven and Earth, to assist and relieve his faithful Servants; which was agreeable enough to the notions they had of their Deified Men, such as Xaca and Amida, to whom they pray'd for Relief in all their Straits and Necessities. And as to the Worship of Images and Saints departed, there was such a perfect Harmony between the Jesuits and the Japannese, That they desir'd them only to change their Idols for the Images of Jesus Christ, the Virgin Mary, [Page 302] and other Saints of the only true God, and to continue the same way of worshipping and trusting to the Saints, as Intercessors with God for them, but not to offer Sacrifices to them.

          -

          They administred Baptism in the name of the Father, the Son and the Holy Ghost, as the Rite of admitting Men into the Christian Church, and never declared the Holy Ghost to be a Divine Person in the ever-blessed Trinity, but represented him as the Power of God.

          -

          They administred the Lord's Supper in commemoration of the Death of Christ, but never offer'd to explain the Mystery of Transubstantiation, or the Sacrifice of the Mess.

          -

          And by this way of representing the Christian Religion, and concealing those Mysteries which are more difficult to be apprehended and believ'd, and the peculiar Absurdities of the Popish Doctrines, it appear'd to contain nothing but what was agreeable to natural Reason, and the Notions and Practices commonly receiv'd among the Japannese, and so it easily gain'd credit and spread mightily among the ingenious Japannese; especially being recommended by some peculiar advantages it has above all other Religions, as particularly by the full assurance it gives of a future state of eternal Life and Happiness.

          -

          [Page 303]But as this Artifice gain'd the Jesuits many Followers, while they conceal'd the aforesaid Doctrines, which they did for many Years, until they found their Party very strong and powerful: So when they declar'd them to the People, and impos'd them as necessary Articles of Faith, the Christian Converts murmur'd against them for changing the Religion they had formerly taught; and the Pagans, but especially the Bonzies exclaim'd against them as Impostors, for deceiving the People with new Devices, which occasion'd many to make defection from them, and rais'd in all a strong suspicion of their Insincerity: So that this Declaration of these new Doctrines prov'd very much to their disadvantage, and may be reckon'd one cause of their utter Ruin and Extirpation.

          -

          A second Cause was the great Envy and Indignation which all the Pagans, but chiefly the Bonzies, conceiv'd against the Jesuits, because they insinuated themselves so far into the favour of Kings and Princes, and all the rich Men who were Converts to their Religion, that they setled great Revenues upon the Christian Monasteries, which us'd formerly to be given to the Bonzies; nay, the Fathers disinherited their Sons to enrich their Monasteries, which so exasperated the Minds of [Page 304] the Pagans against them, that they endeavoured by all means to extirpate them.

          -

          A third Cause was the discovery of a Conspiracy, carried on by the Jesuits, to betray the Empire of Japan into the Hands of the King of Spain; for which end they had sent him Letters, which were found out, giving him an account of the situation of their Harbours, and of their several Cities, Castles and Forts, and the manner how they might be besieg'd and taken. The Jesuits confess, that the great Dominions which the King of Spain possess'd in the East and West Indies, gave the Japannese a great Umbrage; and this they say mov'd them to set on foot a design of abolishing their Religion, and driving them out of their Country: But they deny that they ever wrote such Letters to that King, giving him an account of the Strength of the Japan Empire, and the ways of attacking it; and pretend that these Letters were forged by the Hollanders, on purpose to render the Portuguese odious, and get their Trade in Japan out of their Hands. But this Forgery was never prov'd against the Dutch; and therefore 'tis commonly believ'd in Formosa, that the Jesuits were the Authors and Contrivers of the aforesaid Letters, which must certainly render them very odious to all the Pigans.

          -

          [Page 305]But all these three Causes were only preparatory to that which follows, which was the last and immediate Cause of the great slaughter of the Christians in Japan. For the better understanding of which we must consider, that in the great progress which the Christian Religion had made in Japan, by the preaching of the Jesuits and other Missionaries of the Romish Church, there were not only several Kings and Princes and many great Lords, but also an Emperor who had embraced Christianity, whose name was Tampousama; and he gave them not only a Toleration, but all manner of Encouragement to propagate and settle their Religion in all parts of the Empire. The Jesuits being puffed up with this success, and supported by so great an Authority, ventur'd boldly to expose their peculiar Dogmata of Transubstantiation, and the Sacrifice of the Mess, &c. which they required all the Christians to believe, under pain of Damnation; and to use all the pious Frauds they could invent, for draining the Riches of Japan into their own Coffers. And having by this means given great offence to the Christians, and incurr'd the great hatred of the Pagans, and raised a vehement suspicion in all sorts of People of their being Impostors; they [Page 306] began to be afraid, lest the Pagans should conspire together to work their Ruin, and therefore were resolv'd to be beforehand with them, and to take the shortest way for converting the whole Empire to their Religion.

          -

          To this purpose they forg'd a Lye, which they went and told the Emperor, That the Pagans were contriving to raise a Rebellion against him, and to cut the Throats of all the Christians. That they had already had several Consultations about carrying on this wicked Conspiracy, which they would certainly put in execution, unless they were timely prevented. The Emperor who look'd upon them as very wise Men, and put an entire confidence in them, asked them, what they would have him to do? To which they readily answered, That to secure himself and the Christians from this Conspiracy, he could do nothing better, than to send his Letters to all the Christian Churches, requiring the Christians every-where throughout the Empire, to rise up in Arms on such a Day, about a certain Hour of the Night, and kill all the Pagans: For by this means, continued they, the wicked Design against your Majesty and the Christians will be prevented, and the Christian Faith alone will flourish through all your Empire, and there will [Page 307] be none left alive to trouble you, or disturb the Peace of your Government. Besides, the better to excite the Emperor to this undertaking, they assur'd him that he was oblig'd to do it, not only in point of Policy, but of Religion, because this would be such a commendable and meritorious Work, to extirpate Heathenism and settle Christianity in all his Dominions, that he might certainly expect the Blessing of God, and of Christ upon himself, and all his Christian Subjects, for finishing such a glorious Design. But, added they, if you delay much longer to put it in execution, you will certainly find by woful experience, that your Majesty and all the Christians will be murther'd in one Night; the consequence of which must be the utter Extirpation of Christianity in Japan.

          -

          These Things they represented with so much seeming Zeal and affectionate Concern for the Christian Religion, that the Emperor was prevail'd upon, as is commonly reported, to grant them his Letters to be sent to all the Christians, requiring them to destroy all the Pagans in his Dominions; though others say that the Jesuits presum'd so far upon the Emperor's good Affection to their Cause, that they wrote these Letters in the Emperor's Name without his Knowledge, and dispatch'd [Page 308] them to all the Christian Churches. However this is certain, that all the Churches receiv'd Orders written in the Emperor's Name, to rise up in Arms on such a Day, at such an Hour of the Night, and destroy all the Pagans. And though this Design was managed with all the Artifice of the Jesuits▪ to conceal it until the time of execution, yet they could not carry it on so secretly but the Pagans came by some means or other to hear of it, time enough to prevent the fatal Blow: For either the Christians, who had Fathers or Mothers, or other near Relations that were Pagans, out of natural Affection to them, discover'd the Plot, that they might have an opportunity to save their Lives; or others being touch'd with an Horror of the Bloody Conspiracy against their Countrymen and Friends, found their good Nature too hard for their Religion; and therefore gave timely notice to the Pagan Kings and Princes to fortify themselves against the intended Massacre: Which they did so effectually, that having got all things ready, they rose up in Arms with their Pagan Subjects on the very Day before that in which the Christians were to put their Design in execution, and fell upon them, and destroy'd them with a very great slaughter wheresoever any Christians could be found. [Page 309] The Emperor being a Christian, and having too much countenanced the Jesuits in their intended Massacre, was forc'd by the Pagans to leave his own Dominions, and went into the City of Goa, where he died, and his Body is still preserved in the Church of the Jesuits, where a stately Monument is erected to his Memory, with an Inscription to this purpose, Here lies Tampousama Emperor of Japan, who was banished out of his Dominions, and died a Martyr for the Christian Religion. At the same time there were five Kings and two Vice-Roys apprehended, who had promoted the Christian Religion in their several Kingdoms; and they were thrown into Prison, and there remain'd until they died.

          -

          The slaughter was so general, that not only the Jesuits and other Missionaries of the Romish Church, but all the Japannese that had been converted by them, were put to Death whensoever they were seiz'd: Some were hang'd, some thrown into the Rivers, or old Ditches, others were beheaded, and great numbers suffered the most cruel Deaths the Pagans could invent. But though the slaughter was very general, yet it cannot be imagin'd, that all the Christians were apprehended at the same time, but many of them lay conceal'd, [Page 310] and skulk'd up and down in Corners for several Years before they were discover'd; and after the first Heats of the Persecution were over, many of those Jesuits and Monks who were seiz'd, were for some time respited, and being cast into Prison, continued there until a new Emperor was Created, and then were put to cruel Deaths, with most exquisite Torments.

          -

          After this time the name of a Christian grew so odious through all the Empire of Japan, that no Christian was suffered to live in it, but the Pagans slew them all whensoever they discovered them. And this wicked and bloody Conspiracy, which was so contrary to the mild and charitable Spirit of Christianity, was such a Scandal to the Pagans, and reproach to the Christians, that henceforward they were all esteem'd Villains, Rebels, Impostors, and the worst of Men; and therefore when any of them were found out, all the People cry'd out, Away with them, Crucifie them: And Searchers were appointed to enquire diligently in all places, if any of them could be discovered; as has been already observ'd in the Chapter of Laws.

          -

          And this Relation of the Conspiracy of the Jesuits and other Popish Priests, against the Pagans, and the great Slaughter of the Christians, which follow'd upon [Page 311] the Discovery of it, is as firmly believ'd in Formosa, by Tradition from Father to Son, as the Gunpowder-Plot is believ'd here in England, to have been contriv'd by the Jesuits and other Papists: But I must confess, that I cannot positively determine the time when it happen'd; only I think it most probable, that it was about the Year 1616.

          -
          -
          -

          - 2.36. - CHAP. XXXVI. Of the coming of the Dutch into Japan, with their Success, and the Tricks they play'd. -

          -

          THE Dutch hearing of the great Slaughter of the Papists in Japan, and that they were for ever banished from that Empire, laid hold of this Opportunity to settle a great Trade with the Japannese; and for that end having laded several Ships with great Stores of such Commodities as they thought most vendible in that Country; they sail'd to Japan, where being arriv'd, they were presently [Page 312] call'd to an account, what they were? and from whence they came? They answer'd, They were Hollanders; and when the Japan Inquisitors urg'd them farther to declare, whether they were Christians or no? They pretended at first they did not understand what they meant by that Name, and therefore they could only tell them they profess'd the Holland's Religion. But at last some of them told the Japannese, That they had heard of some call'd Christians, who were Impostors, and worshipped a Crucified Man: By which Character the Japannese understood that these were the Christians who had formerly been in Japan. And then the Dutch added farther, That there were none such in their Country, but in other parts of Europe; and that the Hollanders were so far from being of the same Religion with them, that they had always been hated and persecuted by these Christians upon the account of Religion.

          -

          These things being related to the Emperor, he commanded that they should have leave to land, and to bring them before him: When they were come into the Emperor's presence, they presented him with two great Guns, and a striking Clock with an Alarm, and a musical Bell; both which wonderfully pleased the Emperor, but [Page 313] chiefly he admired the two Guns when he saw them charg'd and discharg'd before him: Whereupon he gave them free leave to come and import their Commodities into his Country, as thinking that their Commerce would be not only safe, but very advantageous to Japan. But after they had traded there for some Years, they begg'd leave of the Emperor to build a great Store-house, in which they might lay up all their Merchandize; pretending it was a great loss to them to carry their Goods up and down the Country before they could sell them; and that it would be more convenient, not only for themselves, but also for the Japannese to have a certain place appointed whither all Persons might resort, either to buy their Commodities, or take them in exchange for the Product of their Country. The Emperor granted them leave to build such a House for containing their Goods: But they instead of a Ware-house, built a very strong Castle, with very good Fortifications; yet none of the Natives ever suspected them of any ill design, (but thought that the House was built after the Dutch way,) until some time after it was finish'd. But their design was discover'd when a new Fleet of Ships arriv'd from Holland in Japan; for these Ships were laden with [Page 314] Guns, Muskets, Pistols, and all sorts of Warlike Instruments, and great Stores of Gunpowder and Bullets; as plainly appear'd by this Accident: The Dutch having conceal'd their Arms and Ammunition in Wooden Frames, that they might not be seen by the Japannese, convey'd them out of their Ships, and laid them upon Carts to be carried to their Castle: But it happen'd, unluckily for them, that some of the Carts were broken by the way, and the Wooden Frames burst in pieces by the fall, which discover'd their hidden Treasure of Arms and Ammunition, and alarm'd the Japannese, who saw them, with the apprehension of some wicked Design, which was to be executed by such great quantities of Warlike Preparations: Whereupon some of them run presently and acquainted the Emperor with what they had seen, and the danger that threatned his Country by the Tricks of these deceitful Hollanders; and he sent away in all haste 10 or 12 Companies of Soldiers, who kill'd as many as they could find of them, but the greatest part of them had escap'd from the Castle, and were got into their Ships which had put to Sea, before the Soldiers arriv'd: which happen'd by the over-sight of the Natives, who might easily have encompass'd the Castle [Page 315] at some distance, so that none could enter in or go out of it, whereby all that were in it would have been forced either to surrender themselves or die for Hunger. After this their Castle and all the Guns they could find were seized by the Japannese for the use of the Emperor; and the Dutch were for some time prohibited any Commerce with Japan. But upon their humble Petition and fair Promises, the Emperor gave them leave to come into Formosa, which was then under his Dominion, and thither they resorted for some time: But the Hollanders not finding in Formosa all the Commodities they wanted, did again beg leave of the Emperor to trade into Japan; which the Emperor would not allow, until at last the King of Nangasak, interpos'd on their behalf, and pray'd that he might be permitted to receive them into his Isle, which is not far distant from the rest of Japan. And this the Emperor granted upon the following Conditions, 1st, That they should trample upon the Crucifix. 2dly, That the Inquisitors should take out of their Ships all their Guns and Ammunition, all their Sails, Masts, Ropes, and other Furniture, to be kept in a Store-house as long as the Dutch stay'd in the Country. 3dly, That he should appoint Soldiers to go along with them through the [Page 316] Country, and observe them. 4thly, That they should not stay any longer than the Emperor pleas'd; but as soon as he should send his Orders for their going away, they should make all things ready for sailing, and depart presently.

          -

          These Conditions have been hitherto very exactly observ'd; whenever therefore they have sold off, or barter'd all their Commodities, and are ready to put to Sea again, then all their Warlike Instruments and Ship-Tackle, that were taken away at their first coming, are restor'd to them again, and they have free liberty to return into their own Country.

          -

          After the Dutch had got footing in Japan, and the Christians were prohibited to come there under pain of Death, the Dutch advised the Emperor to distinguish Christians from all other Foreigners by this Test, viz. by making an Image of Christ Crucified, which these Christians adore, and keeping it in all their Sea-Port Towns, and requiring all Foreigners to trample upon this Image: For, said they, If these Foreigners be Christians they will not trample upon it; and all others who do trample upon it, are certainly no Christians.

          -

          This Test was afterwards try'd upon some Jesuits, or other Monks of the Romish [Page 317] Church, who ventur'd to come into Japan, hoping perhaps to conceal themselves under the disguise of being Hollanders: But when they came into the Harbour, an Image of Christ Crucified was brought to them, and they were required to trample upon it, which they refus'd to do; whereupon they were all apprehended, being about 46 in number, and within a few Days crucified according to the Laws of Japan; and the Festival in Commemoration of their Martyrdom is celebrated by the Jesuits to this Day: But the Hollanders make no scruple to trample upon the Crucifix when-ever they are required to do it; and therefore they are not accounted Christians by the Japannese; according to the common opinion of all Japan, That those Foreigners only are Christians who refuse to trample upon the Crucifix.

          -
          -
          -
          - [Page 318] +
          + +

          + 2.35. + CHAP. XXXV. Of the Success of the Jesuits in propagating the Christian Faith in + Japan,from + 1549to + 1615.More especially of the Reasons of the terrible Slaughter that was made of them about the Year + 1616.And of the Law prohibiting Christians under pain of Death to come into + Japan. +

          +

          SInce my design is only to give an Account of the Isle + Formosa,and to touch upon the Affairs of + Japanso far as they have Relation to it; I shall not pretend to give a particular History of the various success the Jesuits met with in propagating the Christian Religion through the several Kingdoms of + Japan,of which I have receiv'd no certain information. But in general I am very well assur'd, by the constant uncontroll'd Tradition of my Countrymen; that notwithstanding all the difficulties they met with, they made a wonderful progress in the conversion of that Empire between the Year 1549. in which + Xaveriussays he, first arriv'd at + Cangoxima,and the Year 1616 or thereabout; for 'tis commonly believ'd in + Formosathat in this + + [Page 300] + space of time more than a third part of + Japanwas converted to the Christian Religion; and + Tampousammahimself, who was Emperor of + Japanin the said Year 1616.

          +

          Though many other causes might concur to promote the spreading of the Christian Religion in + Japanby the Jesuits, of which I can give no particular account, yet I am very certainly inform'd that one thing which contributed very much to the propagation of it, was their proposing the Christian Religion, after such a manner as was most agreeable to natural Reason, and the Doctrines and Practices commonly receiv'd among the + Japannese.

          +

          Thus the Jesuits taught them in their first Lectures, That there was but one God, the Creator and Governour of all things in Heaven and Earth, and demonstrated his Eternity and other Attributes by natural Reason; but said nothing of a Trinity of Persons in the Unity of the God-head, lest it should shock their Belief of the one true God. And as to Christ, they affirm'd that he was a Divine Vertue residing in a human Body, or a mighty Hero sent from God to reveal his Mind and Will to Mankind; and they enlarged upon the Holiness of his Life, the Reasonableness and Excellency of his Doctrine, the many Miracles he wrought for confirmation + + [Page 301] + of it, and the bitter and painful Death he endur'd on the Cross for the expiation of the Sins of Mankind: All which were agreeable enough to the opinions the + Japannesehad conceiv'd of their pretended Heroes, That they had done many wonderful Feats, and endur'd great and lasting Pains to deliver their Followers from future Torments. But all this while the Jesuits said nothing of his being God and Man in one Person, but conceal'd that Mystery, as being too difficult for the apprehension of the + Japannese,until a more convenient opportunity.

          +

          They taught the + Japanneseto worship the only true God, and his Son Jesus Christ, who was rais'd from the Dead by the Almighty Power of God, and ascended into Heaven, and was exalted in the humane Nature to all Power in Heaven and Earth, to assist and relieve his faithful Servants; which was agreeable enough to the notions they had of their Deified Men, such as + Xacaand + Amida,to whom they pray'd for Relief in all their Straits and Necessities. And as to the Worship of Images and Saints departed, there was such a perfect Harmony between the Jesuits and the + Japannese,That they desir'd them only to change their Idols for the Images of Jesus Christ, the Virgin + Mary, + + [Page 302] + and other Saints of the only true God, and to continue the same way of worshipping and trusting to the Saints, as Intercessors with God for them, but not to offer Sacrifices to them.

          +

          They administred Baptism in the name of the Father, the Son and the Holy Ghost, as the Rite of admitting Men into the Christian Church, and never declared the Holy Ghost to be a Divine Person in the ever-blessed Trinity, but represented him as the Power of God.

          +

          They administred the Lord's Supper in commemoration of the Death of Christ, but never offer'd to explain the Mystery of Transubstantiation, or the Sacrifice of the Mess.

          +

          And by this way of representing the Christian Religion, and concealing those Mysteries which are more difficult to be apprehended and believ'd, and the peculiar Absurdities of the Popish Doctrines, it appear'd to contain nothing but what was agreeable to natural Reason, and the Notions and Practices commonly receiv'd among the + Japannese,and so it easily gain'd credit and spread mightily among the ingenious + Japannese; especially being recommended by some peculiar advantages it has above all other Religions, as particularly by the full assurance it gives of a future state of eternal Life and Happiness.

          +

          + + [Page 303] + But as this Artifice gain'd the Jesuits many Followers, while they conceal'd the aforesaid Doctrines, which they did for many Years, until they found their Party very strong and powerful: So when they declar'd them to the People, and impos'd them as necessary Articles of Faith, the Christian Converts murmur'd against them for changing the Religion they had formerly taught; and the + Pagans,but especially the + Bonziesexclaim'd against them as Impostors, for deceiving the People with new Devices, which occasion'd many to make defection from them, and rais'd in all a strong suspicion of their Insincerity: So that this Declaration of these new Doctrines prov'd very much to their disadvantage, and may be reckon'd one cause of their utter Ruin and Extirpation.

          +

          A second Cause was the great Envy and Indignation which all the + Pagans,but chiefly the + Bonzies,conceiv'd against the Jesuits, because they insinuated themselves so far into the favour of Kings and Princes, and all the rich Men who were Converts to their Religion, that they setled great Revenues upon the Christian Monasteries, which us'd formerly to be given to the + Bonzies; nay, the Fathers disinherited their Sons to enrich their Monasteries, which so exasperated the Minds of + + [Page 304] + the + Pagansagainst them, that they endeavoured by all means to extirpate them.

          +

          A third Cause was the discovery of a Conspiracy, carried on by the Jesuits, to betray the Empire of + Japaninto the Hands of the King of + Spain; for which end they had sent him Letters, which were found out, giving him an account of the situation of their Harbours, and of their several Cities, Castles and Forts, and the manner how they might be besieg'd and taken. The Jesuits confess, that the great Dominions which the King of + Spainpossess'd in the + Eastand + West Indies,gave the + Japannesea great Umbrage; and this they say mov'd them to set on foot a design of abolishing their Religion, and driving them out of their Country: But they deny that they ever wrote such Letters to that King, giving him an account of the Strength of the + JapanEmpire, and the ways of attacking it; and pretend that these Letters were forged by the + Hollanders,on purpose to render the + Portugueseodious, and get their Trade in + Japanout of their Hands. But this Forgery was never prov'd against the + Dutch; and therefore 'tis commonly believ'd in + Formosa,that the Jesuits were the Authors and Contrivers of the aforesaid Letters, which must certainly render them very odious to all the + Pigans.

          +

          + + [Page 305] + But all these three Causes were only preparatory to that which follows, which was the last and immediate Cause of the great slaughter of the Christians in + Japan.For the better understanding of which we must consider, that in the great progress which the Christian Religion had made in + Japan,by the preaching of the Jesuits and other Missionaries of the + RomishChurch, there were not only several Kings and Princes and many great Lords, but also an Emperor who had embraced Christianity, whose name was + Tampousama; and he gave them not only a Toleration, but all manner of Encouragement to propagate and settle their Religion in all parts of the Empire. The Jesuits being puffed up with this success, and supported by so great an Authority, ventur'd boldly to expose their peculiar + Dogmataof + Transubstantiation,and the + Sacrificeof the + Mess,&c. which they required all the Christians to believe, under pain of Damnation; and to use all the pious Frauds they could invent, for draining the Riches of + Japaninto their own Coffers. And having by this means given great offence to the Christians, and incurr'd the great hatred of the + Pagans,and raised a vehement suspicion in all sorts of People of their being Impostors; they + + [Page 306] + began to be afraid, lest the + Pagansshould conspire together to work their Ruin, and therefore were resolv'd to be beforehand with them, and to take the shortest way for converting the whole Empire to their Religion.

          +

          To this purpose they forg'd a Lye, which they went and told the Emperor, That the + Paganswere contriving to raise a Rebellion against him, and to cut the Throats of all the Christians. That they had already had several Consultations about carrying on this wicked Conspiracy, which they would certainly put in execution, unless they were timely prevented. The Emperor who look'd upon them as very wise Men, and put an entire confidence in them, asked them, what they would have him to do? To which they readily answered, That to secure himself and the Christians from this Conspiracy, he could do nothing better, than to send his Letters to all the Christian Churches, requiring the Christians every-where throughout the Empire, to rise up in Arms on such a Day, about a certain Hour of the Night, and kill all the + Pagans:For by this means, continued they, the wicked Design against your Majesty and the Christians will be prevented, and the Christian Faith alone will flourish through all your Empire, and there will + + [Page 307] + be none left alive to trouble you, or disturb the Peace of your Government. Besides, the better to excite the Emperor to this undertaking, they assur'd him that he was oblig'd to do it, not only in point of Policy, but of Religion, because this would be such a commendable and meritorious Work, to extirpate Heathenism and settle Christianity in all his Dominions, that he might certainly expect the Blessing of God, and of Christ upon himself, and all his Christian Subjects, for finishing such a glorious Design. But, added they, if you delay much longer to put it in execution, you will certainly find by woful experience, that your Majesty and all the Christians will be murther'd in one Night; the consequence of which must be the utter Extirpation of Christianity in + Japan.

          +

          These Things they represented with so much seeming Zeal and affectionate Concern for the Christian Religion, that the Emperor was prevail'd upon, as is commonly reported, to grant them his Letters to be sent to all the Christians, requiring them to destroy all the + Pagansin his Dominions; though others say that the Jesuits presum'd so far upon the Emperor's good Affection to their Cause, that they wrote these Letters in the Emperor's Name without his Knowledge, and dispatch'd + + [Page 308] + them to all the Christian Churches. However this is certain, that all the Churches receiv'd Orders written in the Emperor's Name, to rise up in Arms on such a Day, at such an Hour of the Night, and destroy all the + Pagans.And though this Design was managed with all the Artifice of the Jesuits▪ to conceal it until the time of execution, yet they could not carry it on so secretly but the + Paganscame by some means or other to hear of it, time enough to prevent the fatal Blow: For either the Christians, who had Fathers or Mothers, or other near Relations that were + Pagans,out of natural Affection to them, discover'd the Plot, that they might have an opportunity to save their Lives; or others being touch'd with an Horror of the Bloody Conspiracy against their Countrymen and Friends, found their good Nature too hard for their Religion; and therefore gave timely notice to the + PaganKings and Princes to fortify themselves against the intended Massacre: Which they did so effectually, that having got all things ready, they rose up in Arms with their + PaganSubjects on the very Day before that in which the Christians were to put their Design in execution, and fell upon them, and destroy'd them with a very great slaughter wheresoever any Christians could be found. + + [Page 309] + The Emperor being a Christian, and having too much countenanced the Jesuits in their intended Massacre, was forc'd by the + Pagansto leave his own Dominions, and went into the City of + Goa,where he died, and his Body is still preserved in the Church of the Jesuits, where a stately Monument is erected to his Memory, with an Inscription to this purpose, + Here liesTampousama + Emperor ofJapan, + who was banished out of his Dominions, and died a Martyr for the Christian Religion.At the same time there were five Kings and two Vice-Roys apprehended, who had promoted the Christian Religion in their several Kingdoms; and they were thrown into Prison, and there remain'd until they died.

          +

          The slaughter was so general, that not only the Jesuits and other Missionaries of the + RomishChurch, but all the + Japannesethat had been converted by them, were put to Death whensoever they were seiz'd: Some were hang'd, some thrown into the Rivers, or old Ditches, others were beheaded, and great numbers suffered the most cruel Deaths the + Paganscould invent. But though the slaughter was very general, yet it cannot be imagin'd, that all the Christians were apprehended at the same time, but many of them lay conceal'd, + + [Page 310] + and skulk'd up and down in Corners for several Years before they were discover'd; and after the first Heats of the Persecution were over, many of those Jesuits and Monks who were seiz'd, were for some time respited, and being cast into Prison, continued there until a new Emperor was Created, and then were put to cruel Deaths, with most exquisite Torments.

          +

          After this time the name of a Christian grew so odious through all the Empire of + Japan,that no Christian was suffered to live in it, but the + Pagansslew them all whensoever they discovered them. And this wicked and bloody Conspiracy, which was so contrary to the mild and charitable Spirit of Christianity, was such a Scandal to the + Pagans,and reproach to the + Christians,that henceforward they were all esteem'd Villains, Rebels, Impostors, and the worst of Men; and therefore when any of them were found out, all the People cry'd out, + Away with them, Crucifie them:And Searchers were appointed to enquire diligently in all places, if any of them could be discovered; as has been already observ'd in the + Chapter of Laws.

          +

          And this Relation of the Conspiracy of the Jesuits and other Popish Priests, against the + Pagans,and the great Slaughter of the + Christians,which follow'd upon + + [Page 311] + the Discovery of it, is as firmly believ'd in + Formosa,by Tradition from Father to Son, as the Gunpowder-Plot is believ'd here in + England,to have been contriv'd by the Jesuits and other Papists: But I must confess, that I cannot positively determine the time when it happen'd; only I think it most probable, that it was about the Year 1616.

          -

          - 2.37. - CHAP. XXXVII. Of the new Devices of the Jesuits for getting into Japan. -

          -

          THus the Hollanders, by denying Christianity, secur'd their freedom of Trade in Japan, but the Papists were for ever shut out of that Country by this Test of Christianity, until the Jesuits by their subtilty invented a new way for procuring their admission into it, which was this: They learn in the first place the Japan Language in the City of Goa, where it is taught in the Academy; and when they can speak it very well, they put on the Japan Habit, and thus accoutred, they go to some Port in Japan, and being examined by the Searchers what Country they belong to, and from whence they come? They readily answer, That they are Japannese, and come from such an Island, and such a City in Japan, naming them, which is easily believ'd by the Searchers, because of their Language and Habit.

          -

          And having thus securely pass'd the Test, when they come ashore they disguise themselves under various shapes; for some set up for Merchants and Toy-sellers, [Page 319] others for Tutors or Mechanicks, and they live in a private House, and follow their several Employments, with as much care and industry, as if they depended upon them for a livelihood, though 'tis certain they are otherwise provided with sufficient means to maintain them, by those who send them thither. For the Pope of Rome sends every Year a certain number into Japan, and takes care to furnish them with all things necessary, and they are allow'd two Years for learning the Japan Language, four Years for their stay in Japan, and about three Years for their Journey backward and forward. They have a certain Japan Word, which they pronounce after a manner peculiar to themselves, whereby they know one another; the Word is Abo, which in Japan signifies quickly, by which the new-comers, as they walk through the Cities and Villages, know their Brethren that have been there before them; and after they know one another, they meet together in private places to discourse about their own Affairs.

          -

          Thus there is a continual Succession of a new Missionary after four Years are expir'd, to supply the place of him who then returns home, as I am very well assur'd by my own experience, though 'tis not easy to guess for what end they are sent, or [Page 320] what good they do when they come there. For it is in vain for them to pretend that they convert many of the Natives, during their four Years stay, to the Christian Religion, as I know that some of them boast after their return, since it is impossible they should escape the diligence of so many Searchers, as are every-where appointed to detect them, if they should publickly own themselves to be Christians, and endeavour to convert the Pagans: And indeed, if it were true what they relate, that one had converted twenty, another thirty, and a third fifty, during their stay in Japan, ever since the time of their Banishment, there would be very few Pagans left in that Country, according to their account of Conversions. 'Tis true, that some Years ago there were Jesuits, or Popish Priests, who made some Converts to Christianity; but in a little time they were discover'd by the Searchers, and both they and their Converts were burnt alive, except a few who renounced Christianity and embraced their ancient Idolatry, for fear of the Torments of such a cruel Death: But at Rome they talk nothing of any such disasters, but every one boasts of the numerous Converts he has made in the Empire of Japan, and pleases himself with the Relation of his Travels, and the many [Page 321] wonderful things he has seen, being greatly puffed up with an Opinion of the great Glory and Fame he has merited by such a difficult and noble Undertaking. Upon the whole matter it seems to me most probable, that the great Design of the Missionaries, who are sent to Japan, since the time of their Banishment from it, is to spy out the Country, and to inform themselves exactly of the Situation of their Harbours, the Number of their Forts and Castles, and all the Strength of the Empire, and to take Aim by what Methods they may be attack'd with best success, hoping that at length some magnanimous Christian Prince will undertake a glorious Expedition, with sufficient Forces to conquer that Empire by their direction, and to plant the Christian Religion among the Natives, in spite of all the Prejudices wherewith they are possess'd at present against it: For indeed I cannot perceive what other Benefit and Advantage they can propose to themselves by all the Trouble and Expences they are at, in sending so many Missionaries into Japan.

          -

          Within a few Years after the Persecution of the Christians in Japan, the Emperor having obtain'd the Isle Formosa, as has been above related, began to persecute also [Page 322] the Christians that were in that Country; but tho' he treated the Jesuits and Popish Priests there with the same severity he had us'd in Japan, burning some alive, crucifying others, or hanging them up by the Legs till they were dead; yet to the Natives who were Christians he shew'd more Mercy, leaving it to their own free Choice, either to renounce Christianity, or to depart for ever out of their own Country; whereupon many of them chose rather to fly into other Countries than deny Christ; but others being unwilling to leave their Estates and their Country, renounc'd Christianity, and embrac'd their former Superstition. And after that time the same Law was in force against the Christians in Formosa, as was made against them in Japan.

          -
          -
          -

          - 2.38. - The CONCLƲSION. -

          -

          FRom what has been said of the Causes of the great Persecution of the Christians in Japan, we may clearly understand how great a prejudice the Jesuits have done to Christianity, and what a Reproach [Page 323] and Disgrace they have brought upon the Christian Name, by imposing their Popish Errors upon the People as necessary Articles of Faith, and by contriving that barbarous and bloody Massacre which they intended against all the poor Pagans: Whereas if they had propos'd the Christian Religion in its purity and simplicity, and behav'd themselves towards their Proselytes with that Meekness, Charity, and Sincerity, which became their Apostolical Office, I dare be confident to affirm, that in all probability the whole Empire of Japan had now been Christian: But now by their Misrepresentations, and wicked Practices, the Japonese have such a false Notion of Christianity, and such strong Prejudices against it, that it would be much more difficult now to convert them; nay, the Door is shut against any Christians who might have such a charitable Design, or would attempt to remove their Prejudices, and possess their Minds with a just Idea of Christianity. How detestable then was the Wickedness of the Jesuits, which occasion'd all this Mischief! And how deplorable is the Case of these poor Pagans, who are now so fetter'd in Chains of Darkness, and bound up to their Idolatrous Practices, that they can never hope to see the glorious Light of the Gospel, [Page 324] or feel the Power of it in their Hearts and Lives, as might have been reasonably expected from them: For if they do so exactly observe the Precepts of their own Religion, altho' it be uncertain and contrary to the Divine Nature, altho' it enjoyn them such a horrible and cruel Practice as to sacrifice their own Sons; with what Cheerfulness, Humility, and Veneration, would they have perform'd the reasonable Service and Obedience of Christianity, had they been enlightned with that heavenly Doctrine in its purity, and tasted the Power of it, in purging their Hearts, and reforming their Lives.

          -

          Some perhaps may think that I have done too much Honour to the Pagan Religion as it is profess'd in Formosa, by giving such a long and particular Explication of it, as if I were still persuaded of the truth of it; which God forbid: And therefore I must desire such Persons to consider, that I was oblig'd to give an Account of all things relating to that Religion, as they are to be found in Jarhabadiond, which is our Scripture, tho' I am very far from believing them to be true; nay, I am fully persuaded that they are false, by the following Reasons which I shall briefly mention: 'Tis a certain and infallible Argument of the Falshood of any Religion, [Page 325] that it commandeth such things as are contrary to the Divine Nature, and to those Notions which every one hath of God's infinite Goodness: Such is the Command in our Jarhabadiond, which requires us to sacrifice so many thousand innocent Babes every Year; which is a thing so cruel, and so contrary to the Tenderness of Human Nature, that we cannot believe it to be the Command of a good and gracious God, but of some evil Spirit who delights in Human Blood, and in the Misery and Destruction of Mankind. And when once I was convinc'd of the Falshood of our Religion, by requiring such a cruel and bloody Sacrifice, I presently concluded, that all the Miracles pretended to be wrought in confirmation of it, were meer trick and forgery; because I am certain that God would not exert his Omnipotent Power to confirm a Lye, and maintain an Imposture. Besides that, any one may quickly be satisfied how little Reason there is to believe, that the pretended Miracles were really wrought, since they are only mention'd in our Jarhabadiond, which the Priests keep in their own hands, and will not suffer any of the common People to have a Copy of it; which gives a shrewd suspicion, that there is some Trick and Imposture, since they do so studiously avoid any [Page 326] means of discovering the Truth; which suspicion is very much increas'd by the Tyranny which the Priests exercise over the common People, in exacting an implicit Faith to their Dictates, without giving them any rational Grounds for believing, and obliging them under pain of Death never to accuse the Priests of any Falshood, tho' they be very certain that he is guilty of it. The Priests indeed pretend, that their God does sometimes appear to the People in the form of a Lion, when he is angry with them; and at other times, in the form of a Camel, when he is pacified: But every one may plainly perceive, that this pretended Miracle is nothing but a Trick of the Priests, who have the opportunity of shewing such or such a Beast to the People, without being discover'd, since the whole management of the matter is left to themselves, having the Beasts ready to set up at their pleasure with all secrecy. If any one should ask me, How can the Priests put such Tricks upon the common People, and carry on such Impostures? I answer, There are many Instances of the same nature in other Nations, who having no Revelation, believe and do such things as are more absurd than what is here pretended: Such were the Egyptians who were famous for all parts of Learning, and yet were [Page 327] persuaded to worship Crocodiles and Onions. Nay, even in the Roman Church we see, that many Absurdities 〈◊〉 •mpos'd upon the common People to be b••••v'd contrary to Sense and Reason: And why then may not such a rude and ignorant People as the Formosans, be impos'd upon by the Tricks of cunning Men? But how this Imposture is manag'd, 'tis not my business at present to enquire, 'tis sufficient for me, that I am fully persuaded by undeniable Arguments of the Falshood of the Religion of Formosa. Now to this Omnipotent and Merciful GOD who hath by the Grace of his Holy Spirit call'd me from Error and Superstition, to the true Knowledge of his Will, and of his Son Jesus Christ, my Redeemer and Mediator, be ascrib'd eternal Praise, Honour, Magnificence, and Glory, by all the Creatures for ever and ever. Amen.

          -
          -
          -
          - [Page 128] +
          +

          + 2.36. + CHAP. XXXVI. Of the coming of the + Dutchinto + Japan,with their Success, and the Tricks they play'd. +

          +

          THE + Dutchhearing of the great Slaughter of the Papists in + Japan,and that they were for ever banished from that Empire, laid hold of this Opportunity to settle a great Trade with the + Japannese; and for that end having laded several Ships with great Stores of such Commodities as they thought most vendible in that Country; they sail'd to + Japan,where being arriv'd, they were presently + + [Page 312] + call'd to an account, what they were? and from whence they came? They answer'd, They were + Hollanders; and when the + JapanInquisitors urg'd them farther to declare, whether they were Christians or no? They pretended at first they did not understand what they meant by that Name, and therefore they could only tell them they profess'd the + Holland's Religion. But at last some of them told the + Japannese,That they had heard of some call'd + Christians,who were Impostors, and worshipped a Crucified Man: By which Character the + Japanneseunderstood that these were the + Christianswho had formerly been in + Japan.And then the + Dutchadded farther, That there were none such in their Country, but in other parts of + Europe; and that the + Hollanderswere so far from being of the same Religion with them, that they had always been hated and persecuted by these + Christiansupon the account of Religion.

          +

          These things being related to the Emperor, he commanded that they should have leave to land, and to bring them before him: When they were come into the Emperor's presence, they presented him with two great Guns, and a striking Clock with an Alarm, and a musical Bell; both which wonderfully pleased the Emperor, but + + [Page 313] + chiefly he admired the two Guns when he saw them charg'd and discharg'd before him: Whereupon he gave them free leave to come and import their Commodities into his Country, as thinking that their Commerce would be not only safe, but very advantageous to + Japan.But after they had traded there for some Years, they begg'd leave of the Emperor to build a great Store-house, in which they might lay up all their Merchandize; pretending it was a great loss to them to carry their Goods up and down the Country before they could sell them; and that it would be more convenient, not only for themselves, but also for the + Japanneseto have a certain place appointed whither all Persons might resort, either to buy their Commodities, or take them in exchange for the Product of their Country. The Emperor granted them leave to build such a House for containing their Goods: But they instead of a Ware-house, built a very strong Castle, with very good Fortifications; yet none of the Natives ever suspected them of any ill design, (but thought that the House was built after the + Dutchway,) until some time after it was finish'd. But their design was discover'd when a new Fleet of Ships arriv'd from + Hollandin + Japan; for these Ships were laden with + + [Page 314] + Guns, Muskets, Pistols, and all sorts of Warlike Instruments, and great Stores of Gunpowder and Bullets; as plainly appear'd by this Accident: The + Dutchhaving conceal'd their Arms and Ammunition in Wooden Frames, that they might not be seen by the + Japannese,convey'd them out of their Ships, and laid them upon Carts to be carried to their Castle: But it happen'd, unluckily for them, that some of the Carts were broken by the way, and the Wooden Frames burst in pieces by the fall, which discover'd their hidden Treasure of Arms and Ammunition, and alarm'd the + Japannese,who saw them, with the apprehension of some wicked Design, which was to be executed by such great quantities of Warlike Preparations: Whereupon some of them run presently and acquainted the Emperor with what they had seen, and the danger that threatned his Country by the Tricks of these deceitful + Hollanders; and he sent away in all haste 10 or 12 Companies of Soldiers, who kill'd as many as they could find of them, but the greatest part of them had escap'd from the Castle, and were got into their Ships which had put to Sea, before the Soldiers arriv'd: which happen'd by the over-sight of the Natives, who might easily have encompass'd the Castle + + [Page 315] + at some distance, so that none could enter in or go out of it, whereby all that were in it would have been forced either to surrender themselves or die for Hunger. After this their Castle and all the Guns they could find were seized by the + Japannesefor the use of the Emperor; and the + Dutchwere for some time prohibited any Commerce with + Japan.But upon their humble Petition and fair Promises, the Emperor gave them leave to come into + Formosa,which was then under his Dominion, and thither they resorted for some time: But the + Hollandersnot finding in + Formosaall the Commodities they wanted, did again beg leave of the Emperor to trade into + Japan; which the Emperor would not allow, until at last the King of + Nangasak,interpos'd on their behalf, and pray'd that he might be permitted to receive them into his Isle, which is not far distant from the rest of + Japan.And this the Emperor granted upon the following Conditions, 1 + st,That they should trample upon the Crucifix. 2 + dly,That the Inquisitors should take out of their Ships all their Guns and Ammunition, all their Sails, Masts, Ropes, and other Furniture, to be kept in a Store-house as long as the + Dutchstay'd in the Country. 3 + dly,That he should appoint Soldiers to go along with them through the + + [Page 316] + Country, and observe them. 4 + thly,That they should not stay any longer than the Emperor pleas'd; but as soon as he should send his Orders for their going away, they should make all things ready for sailing, and depart presently.

          +

          These Conditions have been hitherto very exactly observ'd; whenever therefore they have sold off, or barter'd all their Commodities, and are ready to put to Sea again, then all their Warlike Instruments and Ship-Tackle, that were taken away at their first coming, are restor'd to them again, and they have free liberty to return into their own Country.

          +

          After the + Dutchhad got footing in + Japan,and the + Christianswere prohibited to come there under pain of Death, the + Dutchadvised the Emperor to distinguish + Christiansfrom all other + Foreignersby this Test, + viz.by making an Image of Christ Crucified, which these + Christiansadore, and keeping it in all their Sea-Port Towns, and requiring all + Foreignersto trample upon this Image: For, said they, If these + Foreignersbe + Christiansthey will not trample upon it; and all others who do trample upon it, are certainly no + Christians.

          +

          This Test was afterwards try'd upon some + Jesuits,or other + Monksof the + Romish + + [Page 317] + Church, who ventur'd to come into + Japan,hoping perhaps to conceal themselves under the disguise of being + Hollanders:But when they came into the Harbour, an Image of Christ Crucified was brought to them, and they were required to trample upon it, which they refus'd to do; whereupon they were all apprehended, being about 46 in number, and within a few Days crucified according to the Laws of + Japan; and the Festival in Commemoration of their Martyrdom is celebrated by the + Jesuitsto this Day: But the + Hollandersmake no scruple to trample upon the Crucifix when-ever they are required to do it; and therefore they are not accounted + Christiansby the + Japannese; according to the common opinion of all + Japan,That those + Foreignersonly are + Christianswho refuse to trample upon the Crucifix.

          -

          - 2.39. - APPENDIX, CONCERNING The AUTHOR's Journey from Avignon to Rome. -

          -

          IN the Year 1700, being the Year of Jubilee, I was invited by the Jesuits to accompany seventeen young Gentlemen to Rome; who undertook that Journey rather out of Curiosity than Devotion, to see the Pomp and Magnificence of the Ceremonies that are then observ'd in that City: And the Jesuits persuaded me to go, hoping that by the sight of these Ceremonies I should be induc'd to embrace their Religion. I was easily prevail'd upon to comply with their Desires, and so we travell'd together to Rome, the other Gentlemen in Pilgrims Habit, and I in Japan Cloaths, and arriv'd there a little before the Death of the Pope, who being then sick, would not admit of any to come and see him; but we saw all the valuable Curiosities that are kept in that famous City. And the Jesuits at Avignon having given me Letters [Page 129] of Recommendation, I was nobly entertain'd thereby the Jesuits of that City, who were very civil and obliging: But when they exhorted me to embrace the Christian Faith, I excus'd my self for not complying with their desire, and told them, That I intended to return again to Avignon, and to be baptiz'd there by the same Father who had brought me out of my own Country. After we had stay'd above a Month in Rome, we return'd again to Avignon, where I was civilly receiv'd by the Jesuits; who, as I have reason to believe, had charg'd the young Gentlemen my Fellow-Travellers to take care of me, that I should not make an escape; for they watch'd me as narrowly during the whole Journey, as Serjeants use to do a Prisoner. Presently after my Return, the Jesuits ask'd me, how I lik'd all these Ceremonies I had seen at Rome? To whom I answer'd, That I was very well pleas'd with them, and did greatly admire them: But then withal I added, Since you condemn our Pagan Religion, because our Religious Worship consists only in Externals, how can you alledge your external Ceremonies in Confirmation of your Religion: To which they answered well enough, That they did not [Page 130] condemn our Ceremonies merely as external, but because they were destitute of any internal Virtue: Whereas the Christian Religion consists much more in its internal Power, than any external Shew: And therefore, said they, all our Ceremonies are unprofitable, unless the Heart be joyn'd with them; and we only make use of them to excite Men to Devotion, and to inspire them with greater Reverence and Fervor in the Worship of God. With this Answer I seem'd to be so far satisfy'd, that I made no Reply; tho' I might have told them, that we us'd the external Ceremonies of our Pagan Religion for the same ends and purposes as they do theirs. This indeed was a great scandal to me, to see the corrupt Lives of all sorts of People, both great and small, at Rome, where they appear'd so publickly to be guilty of Adultery and Sodomy, that all Travellers might perceive them; which made me say to my self, Certainly if these Men did heartily believe their Religion, they would better observe its Preceps, and live according to it; but by their wicked Practices it appears, that they impose such things upon the common People, which they themselves do not believe to be true: Besides, I had heard so many Stories of [Page 131] the Miracles wrought by the Relicks of St. Peter, and other Saints, and chiefly of those which are pretended to be done in the Chapel of Loretto, which I believe to be false, that from thence I concluded their Relations of the Miracles wrought by Christ, to be no less false: So that my Journey to Rome was so far from inducing me to embrace the Christian Religion, that it rather prejudic'd me strongly against it.

          -
          +
          + +

          + 2.37. + CHAP. XXXVII. Of the new Devices of the Jesuits for getting into + Japan. +

          +

          THus the + Hollanders,by denying Christianity, secur'd their freedom of Trade in + Japan,but the + Papistswere for ever shut out of that Country by this Test of Christianity, until the + Jesuitsby their subtilty invented a new way for procuring their admission into it, which was this: They learn in the first place the + JapanLanguage in the City of + Goa,where it is taught in the Academy; and when they can speak it very well, they put on the + JapanHabit, and thus accoutred, they go to some Port in + Japan,and being examined by the Searchers what Country they belong to, and from whence they come? They readily answer, That they are + Japannese,and come from such an Island, and such a City in + Japan,naming them, which is easily believ'd by the Searchers, because of their Language and Habit.

          +

          And having thus securely pass'd the Test, when they come ashore they disguise themselves under various shapes; for some set up for Merchants and Toy-sellers, + + [Page 319] + others for Tutors or Mechanicks, and they live in a private House, and follow their several Employments, with as much care and industry, as if they depended upon them for a livelihood, though 'tis certain they are otherwise provided with sufficient means to maintain them, by those who send them thither. For the Pope of + Romesends every Year a certain number into + Japan,and takes care to furnish them with all things necessary, and they are allow'd two Years for learning the + JapanLanguage, four Years for their stay in + Japan,and about three Years for their Journey backward and forward. They have a certain + JapanWord, which they pronounce after a manner peculiar to themselves, whereby they know one another; the Word is + Abo,which in + Japansignifies + quickly,by which the new-comers, as they walk through the Cities and Villages, know their Brethren that have been there before them; and after they know one another, they meet together in private places to discourse about their own Affairs.

          +

          Thus there is a continual Succession of a new Missionary after four Years are expir'd, to supply the place of him who then returns home, as I am very well assur'd by my own experience, though 'tis not easy to guess for what end they are sent, or + + [Page 320] + what good they do when they come there. For it is in vain for them to pretend that they convert many of the Natives, during their four Years stay, to the + ChristianReligion, as I know that some of them boast after their return, since it is impossible they should escape the diligence of so many Searchers, as are every-where appointed to detect them, if they should publickly own themselves to be + Christians,and endeavour to convert the + Pagans:And indeed, if it were true what they relate, that one had converted twenty, another thirty, and a third fifty, during their stay in + Japan,ever since the time of their Banishment, there would be very few + Pagansleft in that Country, according to their account of Conversions. 'Tis true, that some Years ago there were + Jesuits,or + Popish Priests,who made some Converts to Christianity; but in a little time they were discover'd by the Searchers, and both they and their Converts were burnt alive, except a few who renounced Christianity and embraced their ancient Idolatry, for fear of the Torments of such a cruel Death: But at + Romethey talk nothing of any such disasters, but every one boasts of the numerous Converts he has made in the Empire of + Japan,and pleases himself with the Relation of his Travels, and the many + + [Page 321] + wonderful things he has seen, being greatly puffed up with an Opinion of the great Glory and Fame he has merited by such a difficult and noble Undertaking. Upon the whole matter it seems to me most probable, that the great Design of the Missionaries, who are sent to + Japan,since the time of their Banishment from it, is to spy out the Country, and to inform themselves exactly of the Situation of their Harbours, the Number of their Forts and Castles, and all the Strength of the Empire, and to take Aim by what Methods they may be attack'd with best success, hoping that at length some magnanimous Christian Prince will undertake a glorious Expedition, with sufficient Forces to conquer that Empire by their direction, and to plant the Christian Religion among the Natives, in spite of all the Prejudices wherewith they are possess'd at present against it: For indeed I cannot perceive what other Benefit and Advantage they can propose to themselves by all the Trouble and Expences they are at, in sending so many Missionaries into + Japan.

          +

          Within a few Years after the Persecution of the Christians in + Japan,the Emperor having obtain'd the Isle + Formosa,as has been above related, began to persecute also + + [Page 322] + the Christians that were in that Country; but tho' he treated the Jesuits and Popish Priests there with the same severity he had us'd in + Japan,burning some alive, crucifying others, or hanging them up by the Legs till they were dead; yet to the Natives who were Christians he shew'd more Mercy, leaving it to their own free Choice, either to renounce Christianity, or to depart for ever out of their own Country; whereupon many of them chose rather to fly into other Countries than deny Christ; but others being unwilling to leave their Estates and their Country, renounc'd Christianity, and embrac'd their former Superstition. And after that time the same Law was in force against the Christians in + Formosa,as was made against them in + Japan.

          +
          +
          +

          + 2.38. + The CONCLƲSION. +

          +

          FRom what has been said of the Causes of the great Persecution of the Christians in + Japan,we may clearly understand how great a prejudice the Jesuits have done to Christianity, and what a Reproach + + [Page 323] + and Disgrace they have brought upon the Christian Name, by imposing their Popish Errors upon the People as necessary Articles of Faith, and by contriving that barbarous and bloody Massacre which they intended against all the poor Pagans: Whereas if they had propos'd the Christian Religion in its purity and simplicity, and behav'd themselves towards their Proselytes with that Meekness, Charity, and Sincerity, which became their Apostolical Office, I dare be confident to affirm, that in all probability the whole Empire of + Japanhad now been Christian: But now by their Misrepresentations, and wicked Practices, the + Japonesehave such a false Notion of Christianity, and such strong Prejudices against it, that it would be much more difficult now to convert them; nay, the Door is shut against any Christians who might have such a charitable Design, or would attempt to remove their Prejudices, and possess their Minds with a just Idea of Christianity. How detestable then was the Wickedness of the Jesuits, which occasion'd all this Mischief! And how deplorable is the Case of these poor Pagans, who are now so fetter'd in Chains of Darkness, and bound up to their Idolatrous Practices, that they can never hope to see the glorious Light of the Gospel, + + [Page 324] + or feel the Power of it in their Hearts and Lives, as might have been reasonably expected from them: For if they do so exactly observe the Precepts of their own Religion, altho' it be uncertain and contrary to the Divine Nature, altho' it enjoyn them such a horrible and cruel Practice as to sacrifice their own Sons; with what Cheerfulness, Humility, and Veneration, would they have perform'd the reasonable Service and Obedience of Christianity, had they been enlightned with that heavenly Doctrine in its purity, and tasted the Power of it, in purging their Hearts, and reforming their Lives.

          +

          Some perhaps may think that I have done too much Honour to the Pagan Religion as it is profess'd in + Formosa,by giving such a long and particular Explication of it, as if I were still persuaded of the truth of it; which God forbid: And therefore I must desire such Persons to consider, that I was oblig'd to give an Account of all things relating to that Religion, as they are to be found in + Jarhabadiond,which is our Scripture, tho' I am very far from believing them to be true; nay, I am fully persuaded that they are false, by the following Reasons which I shall briefly mention: 'Tis a certain and infallible Argument of the Falshood of any Religion, + + [Page 325] + that it commandeth such things as are contrary to the Divine Nature, and to those Notions which every one hath of God's infinite Goodness: Such is the Command in our + Jarhabadiond,which requires us to sacrifice so many thousand innocent Babes every Year; which is a thing so cruel, and so contrary to the Tenderness of Human Nature, that we cannot believe it to be the Command of a good and gracious God, but of some evil Spirit who delights in Human Blood, and in the Misery and Destruction of Mankind. And when once I was convinc'd of the Falshood of our Religion, by requiring such a cruel and bloody Sacrifice, I presently concluded, that all the Miracles pretended to be wrought in confirmation of it, were meer trick and forgery; because I am certain that God would not exert his Omnipotent Power to confirm a Lye, and maintain an Imposture. Besides that, any one may quickly be satisfied how little Reason there is to believe, that the pretended Miracles were really wrought, since they are only mention'd in our + Jarhabadiond,which the Priests keep in their own hands, and will not suffer any of the common People to have a Copy of it; which gives a shrewd suspicion, that there is some Trick and Imposture, since they do so studiously avoid any + + [Page 326] + means of discovering the Truth; which suspicion is very much increas'd by the Tyranny which the Priests exercise over the common People, in exacting an implicit Faith to their Dictates, without giving them any rational Grounds for believing, and obliging them under pain of Death never to accuse the Priests of any Falshood, tho' they be very certain that he is guilty of it. The Priests indeed pretend, that their God does sometimes appear to the People in the form of a Lion, when he is angry with them; and at other times, in the form of a Camel, when he is pacified: But every one may plainly perceive, that this pretended Miracle is nothing but a Trick of the Priests, who have the opportunity of shewing such or such a Beast to the People, without being discover'd, since the whole management of the matter is left to themselves, having the Beasts ready to set up at their pleasure with all secrecy. If any one should ask me, How can the Priests put such Tricks upon the common People, and carry on such Impostures? I answer, There are many Instances of the same nature in other Nations, who having no Revelation, believe and do such things as are more absurd than what is here pretended: Such were the + Egyptianswho were famous for all parts of Learning, and yet were + + [Page 327] + persuaded to worship Crocodiles and Onions. Nay, even in the + RomanChurch we see, that many Absurdities + 〈◊〉 + •mpos'd upon the common People to be b + ••••v'd contrary to Sense and Reason: And why then may not such a rude and ignorant People as the + Formosans,be impos'd upon by the Tricks of cunning Men? But how this Imposture is manag'd, 'tis not my business at present to enquire, 'tis sufficient for me, that I am fully persuaded by undeniable Arguments of the Falshood of the Religion of + Formosa.Now to this Omnipotent and Merciful GOD who hath by the Grace of his Holy Spirit call'd me from Error and Superstition, to the true Knowledge of his Will, and of his Son Jesus Christ, my Redeemer and Mediator, be ascrib'd eternal Praise, Honour, Magnificence, and Glory, by all the Creatures for ever and ever. + Amen.

          +
          +
          + +

          + 2.39. + APPENDIX, CONCERNING The AUTHOR's Journey from + Avignonto + Rome. +

          +

          IN the Year 1700, being the Year of + Jubilee,I was invited by the + Jesuitsto accompany seventeen young Gentlemen to + Rome; who undertook that Journey rather out of Curiosity than Devotion, to see the Pomp and Magnificence of the Ceremonies that are then observ'd in that City: And the + Jesuitspersuaded me to go, hoping that by the sight of these Ceremonies I should be induc'd to embrace their Religion. I was easily prevail'd upon to comply with their Desires, and so we travell'd together to + Rome,the other Gentlemen in Pilgrims Habit, and I in + JapanCloaths, and arriv'd there a little before the Death of the Pope, who being then sick, would not admit of any to come and see him; but we saw all the valuable Curiosities that are kept in that famous City. And the + Jesuitsat + Avignonhaving given me Letters + + [Page 129] + of Recommendation, I was nobly entertain'd thereby the + Jesuitsof that City, who were very civil and obliging: But when they exhorted me to embrace the Christian Faith, I excus'd my self for not complying with their desire, and told them, That I intended to return again to + Avignon,and to be baptiz'd there by the same Father who had brought me out of my own Country. After we had stay'd above a Month in + Rome,we return'd again to + Avignon,where I was civilly receiv'd by the + Jesuits; who, as I have reason to believe, had charg'd the young Gentlemen my Fellow-Travellers to take care of me, that I should not make an escape; for they watch'd me as narrowly during the whole Journey, as Serjeants use to do a Prisoner. Presently after my Return, the + Jesuitsask'd me, how I lik'd all these Ceremonies I had seen at + Rome?To whom I answer'd, That I was very well pleas'd with them, and did greatly admire them: But then withal I added, Since you condemn our Pagan Religion, because our Religious Worship consists only in Externals, how can you alledge your external Ceremonies in Confirmation of your Religion: To which they answered well enough, That they did not + + [Page 130] + condemn our Ceremonies merely as external, but because they were destitute of any internal Virtue: Whereas the Christian Religion consists much more in its internal Power, than any external Shew: And therefore, said they, all our Ceremonies are unprofitable, unless the Heart be joyn'd with them; and we only make use of them to excite Men to Devotion, and to inspire them with greater Reverence and Fervor in the Worship of God. With this Answer I seem'd to be so far satisfy'd, that I made no Reply; tho' I might have told them, that we us'd the external Ceremonies of our Pagan Religion for the same ends and purposes as they do theirs. This indeed was a great scandal to me, to see the corrupt Lives of all sorts of People, both great and small, at + Rome,where they appear'd so publickly to be guilty of Adultery and Sodomy, that all Travellers might perceive them; which made me say to my self, Certainly if these Men did heartily believe their Religion, they would better observe its Preceps, and live according to it; but by their wicked Practices it appears, that they impose such things upon the common People, which they themselves do not believe to be true: Besides, I had heard so many Stories of + + [Page 131] + the Miracles wrought by the Relicks of St. + Peter,and other Saints, and chiefly of those which are pretended to be done in the Chapel of + Loretto,which I believe to be false, that from thence I concluded their Relations of the Miracles wrought by Christ, to be no less false: So that my Journey to + Romewas so far from inducing me to embrace the Christian Religion, that it rather prejudic'd me strongly against it.

          +
          + +
          FINIS.
          -
          FINIS.
          -
          -
          - [Page] -
          -

          - Appendix A - THE CONTENTS OF THE Several Chapters OF THIS DESCRIPTION OF THE Isle FORMOSA. -

          -
            -
          • Chap. I. OF the Situation, Magnitude, and Division of the Isle. p. 145
            • -
          • Chap. II. Of the great Revolutions which have happen'd in the Isle. p. 147
            • -
          • Chap. III. Of the Form of Government, and of the new Laws made by th Emperor Meriaandanoo. p. 161
            • -
          • [Page]Chap. IV. Of the Religion of Formosa. p. 167
            • -
          • Of the Festivals. p. 177
            • -
          • Chap. V. Of the Fasting-Days. p. 180
            • -
          • Chap. VI. Of the Ceremonies to be observed on the Festival Days. p. 181
            • -
          • Chap. VII. Of the Election of the Priests. p. 184
            • -
          • Chap. VIII. Of the Worship of the Sun, of the Moon, and of the Ten Stars. p. 190
            • -
          • Chap. IX. Of the Postures of the Body in adoring. p. 195
            • -
          • Chap. X. Of the Ceremonies that are observed at the Birth of Children. p. 197
            • -
          • Chap. XI. Of the Marriage or Groutacho. p. 200
            • -
          • Chap. XII. Of the Ceremonies towards the Dead. p. 203
            • -
          • Chap. XIII. Of the Opinion concerning the State of the Souls after Death. p. 206
            • -
          • Chap. XIV. Of the Priestly Garments. p. 210
            • -
          • Chap. XV. Of the Manners and Customs of the Formosans. p. 214
            • -
          • [Page]Chap. XVI. A Description of the Men in Formosa. p. 221
            • -
          • Chap. XVII. Of the Cloaths worn in Formosa by all Ranks of People. p. 224
            • -
          • Chap. XVIII. Of their Cities, Villages, Houses, Palaces, Castles. p. 235
            • -
          • Chap. XIX. Of the Commodities which they have, and some that they want. p. 243
            • -
          • Chap. XX. Of Weights and Measures. p. 245
            • -
          • Chap. XXI. Of the superstitious Customs of the common People. p. 247
            • -
          • Chap. XXII. Of the Diseases in Formosa, and their Cure. p. 252
            • -
          • Chap. XXIII. Of the Revenues of the King, Vice-Roy, of the General of the Army, of the Priests, and of all others in high Places of Power and Trust. p. 257
            • -
          • Chap. XXIV. Of all the Fruits of the Ground. p. 259
            • -
          • Chap. XXV. Of the Things they commonly eat. p. 263
            • -
          • Chap. XXVI. Of the Animals which do not breed here in England. p. 264
            • -
          • [Page]Chap. XXVII. Of the Language. p. 266
            • -
          • The Lord's Prayer, Apostle's Creed, and the Ten Commandments, translated by the Author into Formosan. p. 271
            • -
          • Chap. XXVIII. Of the Shipping of the Formosans. p. 276
            • -
          • Chap. XXIX. Of the Money. p. 278
            • -
          • Chap. XXX. Of the Arms. p. 281
            • -
          • Chap. XXXI. Of the Musical Instruments. p. 284
            • -
          • Chap. XXXII. Of their way of educating their Children. p. 286
            • -
          • Chap. XXXIII. Of the Liberal and Mechanical Arts in Japan and Formosa. p. 289
            • -
          • Chap. XXXIV. Of the splendid Retinue that attends the Vice-Roy of Formosa, when he goes to wait upon the Emperor. p. 295
            • -
          • Chap. XXXV. Of the Success of the Jesuits in propagating the Christian Faith in Japan, from the Year 1549, to 1616. More especially of the Reasons of the terrible Slaughter that was made of them in the Year 1616; and of the Law prohibiting [Page] Christians. under pain of Death, to come into Japan. p. 299
            • -
          • Chap. XXXVI. Of the coming of the Dutch into Japan, with their Success, and the Tricks they play'd. p. 311
            • -
          • Chap. XXXVII. Of the new Devices of the Jesuits for getting into Japan and Formosa. p. 318
            • -
          • The Appendix, concerning the Author's Journey from Avignon to Rome. p. 328
            • -
          -
          FINIS.
          +
          +
          +
          + [Page] +
          +
          +

          + Appendix A + THE CONTENTS OF THE Several Chapters OF THIS DESCRIPTION OF THE Isle + FORMOSA. +

          +
          +
            +
          • + Chap. I.OF the Situation, Magnitude, and Division of the Isle. p. 145
            • +
          • + Chap. II.Of the great Revolutions which have happen'd in the Isle. p. 147
            • +
          • + Chap. III.Of the Form of Government, and of the new Laws made by th Emperor + Meriaandanoo.p. 161
            • +
          • + + [Page] + + Chap. IV.Of the Religion of + Formosa.p. 167
            • +
          • Of the Festivals. p. 177
            • +
          • + Chap. V.Of the Fasting-Days. p. 180
            • +
          • + Chap. VI.Of the Ceremonies to be observed on the Festival Days. p. 181
            • +
          • + Chap. VII.Of the Election of the Priests. p. 184
            • +
          • + Chap. VIII.Of the Worship of the Sun, of the Moon, and of the Ten Stars. p. 190
            • +
          • + Chap. IX.Of the Postures of the Body in adoring. p. 195
            • +
          • + Chap. X.Of the Ceremonies that are observed at the Birth of Children. p. 197
            • +
          • + Chap. XI.Of the Marriage or + Groutacho.p. 200
            • +
          • + Chap. XII.Of the Ceremonies towards the Dead. p. 203
            • +
          • + Chap. XIII.Of the Opinion concerning the State of the Souls after Death. p. 206
            • +
          • + Chap. XIV.Of the Priestly Garments. p. 210
            • +
          • + Chap. XV.Of the Manners and Customs of the + Formosans.p. 214
            • +
          • + + [Page] + + Chap. XVI.A Description of the Men in + Formosa.p. 221
            • +
          • + Chap. XVII.Of the Cloaths worn in + Formosaby all Ranks of People. p. 224
            • +
          • + Chap. XVIII.Of their Cities, Villages, Houses, Palaces, Castles. p. 235
            • +
          • + Chap. XIX.Of the Commodities which they have, and some that they want. p. 243
            • +
          • + Chap. XX.Of Weights and Measures. p. 245
            • +
          • + Chap. XXI.Of the superstitious Customs of the common People. p. 247
            • +
          • + Chap. XXII.Of the Diseases in + Formosa,and their Cure. p. 252
            • +
          • + Chap. XXIII.Of the Revenues of the King, Vice-Roy, of the General of the Army, of the Priests, and of all others in high Places of Power and Trust. p. 257
            • +
          • + Chap. XXIV.Of all the Fruits of the Ground. p. 259
            • +
          • + Chap. XXV.Of the Things they commonly eat. p. 263
            • +
          • + Chap. XXVI.Of the Animals which do not breed here in + England.p. 264
            • +
          • + + [Page] + + Chap. XXVII.Of the Language. p. 266
            • +
          • The Lord's Prayer, Apostle's Creed, and the Ten Commandments, translated by the Author into + Formosan.p. 271
            • +
          • + Chap. XXVIII.Of the Shipping of the + Formosans.p. 276
            • +
          • + Chap. XXIX.Of the Money. p. 278
            • +
          • + Chap. XXX.Of the Arms. p. 281
            • +
          • + Chap. XXXI.Of the Musical Instruments. p. 284
            • +
          • + Chap. XXXII.Of their way of educating their Children. p. 286
            • +
          • + Chap. XXXIII.Of the Liberal and Mechanical Arts in + Japanand + Formosa.p. 289
            • +
          • + Chap. XXXIV.Of the splendid Retinue that attends the Vice-Roy of + Formosa,when he goes to wait upon the Emperor. p. 295
            • +
          • + Chap. XXXV.Of the Success of the Jesuits in propagating the Christian Faith in + Japan,from the Year + 1549,to + 1616.More especially of the Reasons of the terrible Slaughter that was made of them in the Year + 1616;and of the Law prohibiting + + [Page] + Christians. under pain of Death, to come into + Japan.p. 299
            • +
          • + Chap. XXXVI.Of the coming of the + Dutchinto + Japan,with their Success, and the Tricks they play'd. p. 311
            • +
          • + Chap. XXXVII.Of the new Devices of the Jesuits for getting into + Japanand + Formosa.p. 318
            • +
          • The Appendix, concerning the Author's Journey from + Avignonto + Rome.p. 328
            • +
          +
          FINIS.
          +
          Notes
          - * -
          Vide the Lord's Prayer in a hundred Languages.
          + * +
          + Videthe Lord's Prayer in a hundred Languages.
          -
          Home 
          -
          Psalmanazar, George, 1679?-1763.. Date: 1970-01-01
          +
          + + Home 
          +
          Psalmanazar, George, 1679?-1763.. Date: 1970-01-01 +
          +
          diff --git a/Test/expected-results/test15.odd.html b/Test/expected-results/test15.odd.html index 6b7607a93..fc177448a 100644 --- a/Test/expected-results/test15.odd.html +++ b/Test/expected-results/test15.odd.html @@ -1,64 +1,69 @@ - - - + + + TEI - - - - - + + + + + + +
          -

          TEI

          +

          TEI

          Índice

          -

          Consider the behaviour of <para>, <para> and <div>

          +

          Consider the behaviour of <para>, + <para>and + <div>

          - +
          Macro teidata.enumeratedMacro + teidata.enumerated change
          @@ -66,7 +71,7 @@

          Índice

          - 1. + 1. Schema test15: Added components

          @@ -74,34 +79,58 @@

          - 2. + 2. Schema test15: changed components

          - 2.1. + 2.1. att.typed

          - + - + Atributos + +
          att.typed proporciona atributos genéricos utilizables para cualquier clasificación o subclasificación de elementos. [1.3.1. Attribute Classes 17.1.1. Words and Above 3.6.1. Referring Strings 3.7. Simple Links and Cross-References 3.6.5. Abbreviations and Their Expansions 3.13.1. Core Tags for Verse 7.2.5. Speech Contents 4.1.1. Un-numbered Divisions 4.1.2. Numbered Divisions 4.2.1. Headings and Trailers 4.4. Virtual Divisions 13.3.2.3. Personal Relationships 11.3.1.1. Core Elements for Transcriptional Work 16.1.1. Pointers and Links 16.3. Blocks, Segments, and Anchors 12.2. Linking the Apparatus to the Text 22.5.1.2. Defining Content Models: RELAX NG 8.3. Elements Unique to Spoken Texts 23.3.1.3. Modification of Attribute and Attribute Value Lists] + att.typed  + proporciona atributos genéricos utilizables para cualquier clasificación o subclasificación de elementos.[ + 1.3.1. Attribute Classes + 17.1.1. Words and Above + 3.6.1. Referring Strings + 3.7. Simple Links and Cross-References + 3.6.5. Abbreviations and Their Expansions + 3.13.1. Core Tags for Verse + 7.2.5. Speech Contents + 4.1.1. Un-numbered Divisions + 4.1.2. Numbered Divisions + 4.2.1. Headings and Trailers + 4.4. Virtual Divisions + 13.3.2.3. Personal Relationships + 11.3.1.1. Core Elements for Transcriptional Work + 16.1.1. Pointers and Links + 16.3. Blocks, Segments, and Anchors + 12.2. Linking the Apparatus to the Text + 22.5.1.2. Defining Content Models: RELAX NG + 8.3. Elements Unique to Spoken Texts + 23.3.1.3. Modification of Attribute and Attribute Value Lists]
          - Módulo + Módulo tei
          - Miembros + Miembros att.pointing.group - [altGrp joinGrp linkGrp] + [ + altGrp + joinGrp + linkGrp] TEI ab abbr @@ -186,29 +215,106 @@

          - Atributos - Atributos
          typocaracteriza el elemento utilizando una clasificación o tipología funcional.
          EstadoOpcional
          Tipo de datosteidata.enumerated
          <div typ="verse"> - <head>Night in Tarras</head> - <lg type="stanza"> -  <l>At evening tramping on the hot white road</l> -  <l>…</l> - </lg> - <lg type="stanza"> -  <l>A wind sprang up from nowhere as the sky</l> -  <l>…</l> - </lg> -</div>
          subtype(subtype) proporciona, si es necesario, una subcategorización del elemento.
          EstadoOpcional
          Tipo de datosteidata.enumerated
          Nota

          El atributo subtype (subtipo) se puede utilizar para proporcionar cualquier subclasificación para el elemento, adicional a ésa proporcionada por su type (tipo) de atributo.

          		 +
          + + + + + + + + + +
          typo + caracteriza el elemento utilizando una clasificación o tipología funcional. +
          + + + + + + + + + + + + +
          + Estado + + Opcional +
          + Tipo de datos + teidata.enumerated
          +
          + <div  + typ=" + verse">  + <head>Night in Tarras + </head>  + <lg  + type=" + stanza">   + <l>At evening tramping on the hot white road + </l>   + <l>… + </l>  + </lg>  + <lg  + type=" + stanza">   + <l>A wind sprang up from nowhere as the sky + </l>   + <l>… + </l>  + </lg> + </div>
          +
          +
          +
          subtype( + subtype) + proporciona, si es necesario, una subcategorización del elemento. +
          + + + + + + + + + + + + + +
          + Estado + + Opcional +
          + Tipo de datos + teidata.enumerated
          + Nota + +

          El atributo + subtype(subtipo) se puede utilizar para proporcionar cualquier subclasificación para el elemento, adicional a ésa proporcionada por su + type(tipo) de atributo.

          +
          +
          +
          +
          - Schematron + Schematron -
          -<sch:rule context="tei:*[@subtype]"> -<sch:assert test="@type">The <sch:name/> element should not be categorized in detail with @subtype unless also categorized in general with @type</sch:assert> -</sch:rule>
          +
          <sch:rule context="tei:*[@subtype]"> <sch:assert test="@type">The <sch:name/> element should not be categorized in detail with @subtype unless also categorized in general with @type</sch:assert> </sch:rule>
          @@ -216,29 +322,104 @@

          - 2.2. + 2.2. <div>

          - + - +
          <div> (divisionette) contiene una subdivisión del paratexto inicial, del cuerpo del texto o del paratexto final. [4.1. Divisions of the Body] + <div>( + divisionette) + contiene una subdivisión del paratexto inicial, del cuerpo del texto o del paratexto final.[ + 4.1. Divisions of the Body]
          - Módulo + Módulo textstructure
          - Atributos + Atributos Atributos att.global (@xml:id, @n, @xml:lang, @xml:base, @xml:space) (att.global.rendition (@rend, @style, @rendition)) (att.global.linking (@corresp, @synch, @sameAs, @copyOf, @next, @prev, @exclude, @select)) (att.global.responsibility (@cert, @resp)) (att.global.source (@source)) att.divLike (@org, @sample) (att.fragmentable (@part)) att.declaring (@decls) att.written (@hand) att.typed (type, @subtype)
          typcaracteriza el elemento utilizando una clasificación o tipología funcional.
          Derivado deatt.typed
          EstadoOpcional
          Tipo de datosteidata.enumerated
          		 + att.global( + @xml:id, + @n, + @xml:lang, + @xml:base, + @xml:space) ( + att.global.rendition( + @rend, + @style, + @rendition)) ( + att.global.linking( + @corresp, + @synch, + @sameAs, + @copyOf, + @next, + @prev, + @exclude, + @select)) ( + att.global.responsibility( + @cert, + @resp)) ( + att.global.source( + @source)) + att.divLike( + @org, + @sample) ( + att.fragmentable( + @part)) + att.declaring( + @decls) + att.written( + @hand) + att.typed( + type, @subtype) +
          + + + + + +
          typ + caracteriza el elemento utilizando una clasificación o tipología funcional. +
          + + + + + + + + + + + + + +
          + Derivado de + + att.typed +
          + Estado + + Opcional +
          + Tipo de datos + teidata.enumerated
          +
          +
          +
          - Miembro de + Miembro de
          @@ -248,13 +429,13 @@

          - Contenido en + Contenido en
          - textstructure: + textstructure: back body @@ -268,12 +449,12 @@

          - Puede contener + Puede contener
          - core: + core: bibl biblStruct @@ -306,7 +487,7 @@

          - figures: + figures: figure notatedMusic @@ -314,13 +495,13 @@

          - header: + header: biblFull
          - linking: + linking: ab alt @@ -334,7 +515,7 @@

          - textstructure: + textstructure: argument byline @@ -357,135 +538,176 @@

          - Ejemplo + Ejemplo -
          <body> - <div typ="part"> -  <head>Fallacies of Authority</head> -  <para>The subject of which is Authority in various shapes, and the object, to repress all -     exercise of the reasoning faculty.</para> -  <div n="1" typ="chapter"> -   <head>The Nature of Authority</head> -   <para>With reference to any proposed measures having for their object the greatest -       happiness of the greatest number [...]</para> -   <div n="1.1" typ="section"> -    <head>Analysis of Authority</head> -    <para>What on any given occasion is the legitimate weight or influence to be attached to -         authority [...] </para> -   </div> -   <div n="1.2" typ="section"> -    <head>Appeal to Authority, in What Cases Fallacious.</head> -    <para>Reference to authority is open to the charge of fallacy when [...] </para> -   </div> -  </div> - </div> -</body>
          +
          + <body>  + <div  + typ=" + part">   + <head>Fallacies of Authority + </head>   + <para>The subject of which is Authority in various shapes, and the object, to repress all      exercise of the reasoning faculty. + </para>   + <div  + n=" + 1"  + typ=" + chapter">    + <head>The Nature of Authority + </head>    + <para>With reference to any proposed measures having for their object the greatest        happiness of the greatest number [...] + </para>    + <div  + n=" + 1.1"  + typ=" + section">     + <head>Analysis of Authority + </head>     + <para>What on any given occasion is the legitimate weight or influence to be attached to          authority [...] + </para>    + </div>    + <div  + n=" + 1.2"  + typ=" + section">     + <head>Appeal to Authority, in What Cases Fallacious. + </head>     + <para>Reference to authority is open to the charge of fallacy when [...] + </para>    + </div>   + </div>  + </div> + </body>
          - Schematron + Schematron -
          -<s:report test="(ancestor::tei:l or ancestor::tei:lg) and not(ancestor::tei:floatingText)"> Abstract model violation: Lines may not contain higher-level structural elements such as div, unless div is a descendant of floatingText. -</s:report>
          +
          <sch:report test="(ancestor::tei:l or ancestor::tei:lg) and not(ancestor::tei:floatingText)"> Abstract model violation: Lines may not contain higher-level structural elements such as div, unless div is a descendant of floatingText. </sch:report>
          - Schematron + Schematron -
          -<s:report test="(ancestor::tei:p or ancestor::tei:ab) and not(ancestor::tei:floatingText)"> Abstract model violation: p and ab may not contain higher-level structural elements such as div, unless div is a descendant of floatingText. -</s:report>
          +
          <sch:report test="(ancestor::tei:p or ancestor::tei:ab) and not(ancestor::tei:floatingText)"> Abstract model violation: p and ab may not contain higher-level structural elements such as div, unless div is a descendant of floatingText. </sch:report>
          - Content model + Content model - 
          +                  
           <content>
- <sequence minOccurs="1" maxOccurs="1">
-  <alternate minOccurs="0"
-   maxOccurs="unbounded">
-   <classRef key="model.divTop"/>
-   <classRef key="model.global"/>
-  </alternate>
-  <sequence minOccurs="0" maxOccurs="1">
-   <alternate minOccurs="1" maxOccurs="1">
-    <sequence minOccurs="1"
-     maxOccurs="unbounded">
-     <alternate minOccurs="1" maxOccurs="1">
-      <classRef key="model.divLike"/>
-      <classRef key="model.divGenLike"/>
-     </alternate>
-     <classRef key="model.global"
-      minOccurs="0" maxOccurs="unbounded"/>
-    </sequence>
-    <sequence minOccurs="1" maxOccurs="1">
-     <sequence minOccurs="1"
-      maxOccurs="unbounded">
-      <classRef key="model.common"/>
-      <classRef key="model.global"
-       minOccurs="0" maxOccurs="unbounded"/>
-     </sequence>
-     <sequence minOccurs="0"
-      maxOccurs="unbounded">
-      <alternate minOccurs="1"
-       maxOccurs="1">
-       <classRef key="model.divLike"/>
-       <classRef key="model.divGenLike"/>
-      </alternate>
-      <classRef key="model.global"
-       minOccurs="0" maxOccurs="unbounded"/>
-     </sequence>
-    </sequence>
-   </alternate>
-   <sequence minOccurs="0"
-    maxOccurs="unbounded">
-    <classRef key="model.divBottom"/>
-    <classRef key="model.global"
-     minOccurs="0" maxOccurs="unbounded"/>
-   </sequence>
-  </sequence>
- </sequence>
+ <sequence minOccurs="1" maxOccurs="1">
+  <alternate minOccurs="0"
+   maxOccurs="unbounded">
+   <classRef key="model.divTop"/>
+   <classRef key="model.global"/>
+  </alternate>
+  <sequence minOccurs="0" maxOccurs="1">
+   <alternate minOccurs="1" maxOccurs="1">
+    <sequence minOccurs="1"
+     maxOccurs="unbounded">
+     <alternate minOccurs="1" maxOccurs="1">
+      <classRef key="model.divLike"/>
+      <classRef key="model.divGenLike"/>
+     </alternate>
+     <classRef key="model.global"
+      minOccurs="0" maxOccurs="unbounded"/>
+    </sequence>
+    <sequence minOccurs="1" maxOccurs="1">
+     <sequence minOccurs="1"
+      maxOccurs="unbounded">
+      <alternate minOccurs="1"
+       maxOccurs="1">
+       <elementRef key="schemaSpec"/>
+       <classRef key="model.common"/>
+      </alternate>
+      <classRef key="model.global"
+       minOccurs="0" maxOccurs="unbounded"/>
+     </sequence>
+     <sequence minOccurs="0"
+      maxOccurs="unbounded">
+      <alternate minOccurs="1"
+       maxOccurs="1">
+       <classRef key="model.divLike"/>
+       <classRef key="model.divGenLike"/>
+      </alternate>
+      <classRef key="model.global"
+       minOccurs="0" maxOccurs="unbounded"/>
+     </sequence>
+    </sequence>
+   </alternate>
+   <sequence minOccurs="0"
+    maxOccurs="unbounded">
+    <classRef key="model.divBottom"/>
+    <classRef key="model.global"
+     minOccurs="0" maxOccurs="unbounded"/>
+   </sequence>
+  </sequence>
+ </sequence>
 </content>
-    ⚓
          
+    
+⚓
+
          - Declaración + Declaración - 
          +                  
           element div
 {
-   att.global.attributes,
-   att.divLike.attributes,
-   att.typed.attribute.subtype,
-   att.declaring.attributes,
-   att.written.attributes,
+   
+att.global.attributes,
+   
+att.divLike.attributes,
+   
+att.typed.attribute.subtype,
+   
+att.declaring.attributes,
+   
+att.written.attributes,
    attribute typ { text }?,
    (
-      ( model.divTop | model.global )*,
+      ( 
+model.divTop | 
+model.global )*,
       (
          (
-            ( ( model.divLike | model.divGenLike ), model.global* )+
-          | (
-               ( model.common, model.global* )+,
-               ( ( model.divLike | model.divGenLike ), model.global* )*
+            ( ( 
+model.divLike | 
+model.divGenLike ), 
+model.global* )+
+          | (
+               ( ( schemaSpec | 
+model.common ), 
+model.global* )+,
+               ( ( 
+model.divLike | 
+model.divGenLike ), 
+model.global* )*
             )
          ),
-         ( model.divBottom, model.global* )*
+         ( 
+model.divBottom, 
+model.global* )*
       )?
    )
-}⚓
          
+}
+⚓
+
          @@ -493,29 +715,64 @@

          - 2.3. + 2.3. <para>

          - + - +
          <para> (párrafo) marca párrafos en prosa. [3.1. Paragraphs 7.2.5. Speech Contents] + <para>( + párrafo) + marca párrafos en prosa.[ + 3.1. Paragraphs + 7.2.5. Speech Contents]
          - Módulo + Módulo core
          - Atributos + Atributos Atributos att.global (@xml:id, @n, @xml:lang, @xml:base, @xml:space) (att.global.rendition (@rend, @style, @rendition)) (att.global.linking (@corresp, @synch, @sameAs, @copyOf, @next, @prev, @exclude, @select)) (att.global.responsibility (@cert, @resp)) (att.global.source (@source)) att.declaring (@decls) att.fragmentable (@part) att.written (@hand) + att.global( + @xml:id, + @n, + @xml:lang, + @xml:base, + @xml:space) ( + att.global.rendition( + @rend, + @style, + @rendition)) ( + att.global.linking( + @corresp, + @synch, + @sameAs, + @copyOf, + @next, + @prev, + @exclude, + @select)) ( + att.global.responsibility( + @cert, + @resp)) ( + att.global.source( + @source)) + att.declaring( + @decls) + att.fragmentable( + @part) + att.written( + @hand)
          - Miembro de + Miembro de
          @@ -525,13 +782,13 @@

          - Contenido en + Contenido en
          - core: + core: item note @@ -543,14 +800,14 @@

          - figures: + figures: cell figure
          - header: + header: abstract application @@ -587,7 +844,7 @@

          - textstructure: + textstructure: argument back @@ -611,12 +868,12 @@

          - Puede contener + Puede contener
          - core: + core: abbr add @@ -679,7 +936,7 @@

          - figures: + figures: figure formula @@ -688,14 +945,14 @@

          - header: + header: biblFull idno
          - linking: + linking: alt altGrp @@ -709,7 +966,7 @@

          - textstructure: + textstructure: floatingText @@ -720,73 +977,83 @@

          - Ejemplo + Ejemplo -
          <para>Hallgerd was outside. <q>There is blood on your axe,</q> she said. <q>What have you -   done?</q> -</para> -<para> - <q>I have now arranged that you can be married a second time,</q> replied Thjostolf. -</para> -<para> - <q>Then you must mean that Thorvald is dead,</q> she said. -</para> -<para> - <q>Yes,</q> said Thjostolf. <q>And now you must think up some plan for me.</q> -</para>
          +
          + <para>Hallgerd was outside. + <q>There is blood on your axe, + </q>she said. + <q>What have you    done? + </q> + </para> + <para>  + <q>I have now arranged that you can be married a second time, + </q>replied Thjostolf. + </para> + <para>  + <q>Then you must mean that Thorvald is dead, + </q>she said. + </para> + <para>  + <q>Yes, + </q>said Thjostolf. + <q>And now you must think up some plan for me. + </q> + </para>
          - Schematron + Schematron -
          -<s:report test="not(ancestor::tei:floatingText) and (ancestor::tei:p or ancestor::tei:ab) - and not(parent::tei:exemplum |parent::tei:item |parent::tei:note |parent::tei:q - |parent::tei:quote |parent::tei:remarks |parent::tei:said |parent::tei:sp - |parent::tei:stage |parent::tei:cell |parent::tei:figure )"> Abstract model violation: Paragraphs may not occur inside other paragraphs or ab elements. -</s:report>
          +
          <sch:report test=" (ancestor::tei:ab or ancestor::tei:p) and not( ancestor::tei:floatingText |parent::tei:exemplum |parent::tei:item |parent::tei:note |parent::tei:q |parent::tei:quote |parent::tei:remarks |parent::tei:said |parent::tei:sp |parent::tei:stage |parent::tei:cell |parent::tei:figure )"> Abstract model violation: Paragraphs may not occur inside other paragraphs or ab elements. </sch:report>
          - Schematron + Schematron -
          -<s:report test="(ancestor::tei:l or ancestor::tei:lg) and not(parent::tei:figure or - parent::tei:note or ancestor::tei:floatingText)"> Abstract model violation: Lines may not contain higher-level structural elements such as div, p, or ab, unless p is a child of figure or note, or is a descendant of floatingText. -</s:report>
          +
          <sch:report test=" (ancestor::tei:l or ancestor::tei:lg) and not( ancestor::tei:floatingText |parent::tei:figure |parent::tei:note )"> Abstract model violation: Lines may not contain higher-level structural elements such as div, p, or ab, unless p is a child of figure or note, or is a descendant of floatingText. </sch:report>
          - Content model + Content model - 
          +                  
           <content>
- <macroRef key="macro.paraContent"/>
+ <macroRef key="macro.paraContent"/>
 </content>
-    ⚓
          
+    
+⚓
+
          - Declaración + Declaración - 
          +                  
           element para
 {
-   att.global.attributes,
-   att.declaring.attributes,
-   att.fragmentable.attributes,
-   att.written.attributes,
-   macro.paraContent
-}⚓
          
+   
+att.global.attributes,
+   
+att.declaring.attributes,
+   
+att.fragmentable.attributes,
+   
+att.written.attributes,
+   
+macro.paraContent
+}
+⚓
+
          @@ -794,29 +1061,152 @@

          - 2.4. + 2.4. <q>

          - + - + -
          <q> (discurso citado, pensado o escrito) contiene material que se marca como (ostensiblemente) citado de cualquier otro sitio: en la narrativa, este elemento se usa para marcar discursos en estilo directo o indirecto; en diccionarios puede usarse para marcar ejemplos reales o ideados de uso; en descripciones de manuscritos u otros metadatos, para marcar extractos citados de la fuente que se documenta. [3.3.3. Quotation] + <q>( + discurso citado, pensado o escrito) + contiene material que se marca como (ostensiblemente) citado de cualquier otro sitio: en la narrativa, este elemento se usa para marcar discursos en estilo directo o indirecto; en diccionarios puede usarse para marcar ejemplos reales o ideados de uso; en descripciones de manuscritos u otros metadatos, para marcar extractos citados de la fuente que se documenta.[ + 3.3.3. Quotation]
          - Módulo + Módulo core
          - Atributos + Atributos Atributos att.global (@xml:id, @n, @xml:lang, @xml:base, @xml:space) (att.global.rendition (@rend, @style, @rendition)) (att.global.linking (@corresp, @synch, @sameAs, @copyOf, @next, @prev, @exclude, @select)) (att.global.responsibility (@cert, @resp)) (att.global.source (@source)) att.ascribed.directed (@toWhom) (att.ascribed (@who))
          typ(type) Puede usarse para indicar si el material citado es hablado o pensado, o para caracterizarlo con más precisión.
          EstadoOpcional
          Tipo de datosteidata.enumerated
          Los valores sugeridos incluyen:
          spoken
          (spoken) representación del estilo directo, normalmente marcado mediante comillas.
          thought
          (thought) representación de un pensamiento o reflexión, p.ej. un monólogo interno.
          written
          (written) cita de una fuente escrita.
          soCalled
          (so called) distancia autorial
          foreign
          (foreign) palabras extranjeras
          distinct
          (distinct) lingüisticamente distinto
          term
          término técnico
          emph
          (emph) énfasis retórico
          mentioned
          (mentioned) se refiere a sí mismo, no a su referente habitual
          		 + att.global( + @xml:id, + @n, + @xml:lang, + @xml:base, + @xml:space) ( + att.global.rendition( + @rend, + @style, + @rendition)) ( + att.global.linking( + @corresp, + @synch, + @sameAs, + @copyOf, + @next, + @prev, + @exclude, + @select)) ( + att.global.responsibility( + @cert, + @resp)) ( + att.global.source( + @source)) + att.ascribed.directed( + @toWhom) ( + att.ascribed( + @who)) +
          + + + + + +
          typ( + type) + Puede usarse para indicar si el material citado es hablado o pensado, o para caracterizarlo con más precisión. +
          + + + + + + + + + + + + + +
          + Estado + + Opcional +
          + Tipo de datos + teidata.enumerated
          + Los valores sugeridos incluyen: + +
          +
          + spoken +
          +
          ( + spoken) + representación del estilo directo, normalmente marcado mediante comillas.
          +
          + thought +
          +
          ( + thought) + representación de un pensamiento o reflexión, p.ej. un monólogo interno.
          +
          + written +
          +
          ( + written) + cita de una fuente escrita.
          +
          + soCalled +
          +
          ( + so called) + distancia autorial
          +
          + foreign +
          +
          ( + foreign) + palabras extranjeras
          +
          + distinct +
          +
          ( + distinct) + lingüisticamente distinto
          +
          + term +
          +
          + término técnico +
          +
          + emph +
          +
          ( + emph) + énfasis retórico
          +
          + mentioned +
          +
          ( + mentioned) + se refiere a sí mismo, no a su referente habitual
          +
          +
          +
          +
          - Miembro de + Miembro de
          @@ -827,13 +1217,13 @@

          - Contenido en + Contenido en
          - core: + core: abbr add @@ -895,7 +1285,7 @@

          - figures: + figures: cell figDesc @@ -904,7 +1294,7 @@

          - header: + header: authority catDesc @@ -927,14 +1317,14 @@

          - linking: + linking: ab seg
          - textstructure: + textstructure: argument body @@ -969,12 +1359,12 @@

          - Puede contener + Puede contener
          - core: + core: abbr add @@ -1039,7 +1429,7 @@

          - figures: + figures: figure formula @@ -1048,14 +1438,14 @@

          - header: + header: biblFull idno
          - linking: + linking: ab alt @@ -1070,7 +1460,7 @@

          - textstructure: + textstructure: floatingText @@ -1081,58 +1471,74 @@

          - Nota + Nota -

          Puede ser utilizado para indicar que un pasaje es distinguido del texto circundante mediante las comillas por las razones que sean sobre las cuales no se hace ninguna declaración. Cuando se utiliza de este modo, <q> puede ser considerado como una marca sintáctica para <hi> con un valor de rend, lo que indica el uso de las comillas.

          +           		+

          Puede ser utilizado para indicar que un pasaje es distinguido del texto circundante mediante las comillas por las razones que sean sobre las cuales no se hace ninguna declaración. Cuando se utiliza de este modo, + <q>puede ser considerado como una marca sintáctica para + <hi>con un valor de + rend, lo que indica el uso de las comillas.
          - Ejemplo + Ejemplo -
          It is spelled <q>Tübingen</q> — to enter the - letter <q>u</q> with an umlaut hold down the <q>option</q> key and press -<q>0 0 f c</q>
          +
          It is spelled + <q>Tübingen + </q>— to enter the letter + <q>u + </q>with an umlaut hold down the + <q>option + </q>key and press + <q>0 0 f c + </q>
          - Content model + Content model - 
          +                  
           <content>
- <macroRef key="macro.specialPara"/>
+ <macroRef key="macro.specialPara"/>
 </content>
-    ⚓
          
+    
+⚓
+
          - Declaración + Declaración - 
          +                  
           element q
 {
-   att.global.attributes,
-   att.ascribed.directed.attributes,
+   
+att.global.attributes,
+   
+att.ascribed.directed.attributes,
    attribute typ
    {
       "spoken"
-    | "thought"
-    | "written"
-    | "soCalled"
-    | "foreign"
-    | "distinct"
-    | "term"
-    | "emph"
-    | "mentioned"
+    | "thought"
+    | "written"
+    | "soCalled"
+    | "foreign"
+    | "distinct"
+    | "term"
+    | "emph"
+    | "mentioned"
    }?,
-   macro.specialPara
-}⚓
          
+   
+macro.specialPara
+}
+⚓
+
          @@ -1140,88 +1546,132 @@

          - 2.5. + 2.5. enum

          - +
          enum define la gama de valores de atributos expresados como una única palabra o señal tomada de una lista de posibilidades documentadas. + enum  + define la gama de valores de atributos expresados como una única palabra o señal tomada de una lista de posibilidades documentadas.
          - Módulo + Módulo tei
          - Usado por + Usado por
          - Elemento: + Elemento:
          - Content model + Content model - 
          +                  
           <content>
- <dataRef key="teidata.word"/>
+ <dataRef key="teidata.word"/>
 </content>
-    ⚓
          
+    
+⚓
+
          - Declaración + Declaración - 
          -teidata.enumerated = teidata.word⚓
          + 
          +teidata.enumerated = 
+teidata.word
+⚓
+
          @@ -1231,1148 +1681,3349 @@

          - 3. + 3. Schema test15: unchanged components

          - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - + - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - + + - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + +
          TEI: (documento TEI) contiene un solo documento conforme a la norma TEI, combinando una sola cabecera TEI (teiHeader) con uno o más miembros de la clase model.resource. Múltiples elementos TEI se pueden combinar para formar un elemento <teiCorpus>. [4. Default Text Structure 15.1. Varieties of Composite Text]
          ab: (bloque anónimo) contiene cualquier unidad textual a nivel de componente que actua como un contenedor anónimo de sintagmas o de elementos de internivel similares al párrafo pero sin la carga semántica de este último. [16.3. Blocks, Segments, and Anchors]
          abbr: (abreviatura) contiene una abreviatura de cualquier clase. [3.6.5. Abbreviations and Their Expansions]
          abstract: contains a summary or formal abstract prefixed to an existing source document by the encoder. [2.4.4. Abstracts]
          add: (adición) contiene letras, palabras o frases introducidas en el texto por el autor, transcriptor, glosador o corrector. [3.5.3. Additions, Deletions, and Omissions]
          addrLine: (dirección) contiene una línea de la dirección postal. [3.6.2. Addresses 2.2.4. Publication, Distribution, Licensing, etc. 3.12.2.4. Imprint, Size of a Document, and Reprint Information]
          address: (address) contiene una dirección postal, por ejemplo de un editor, una institución, etc. [3.6.2. Addresses 2.2.4. Publication, Distribution, Licensing, etc. 3.12.2.4. Imprint, Size of a Document, and Reprint Information]
          alt: (alternancia) identifica una alternancia o una serie de elecciones entre los elementos o los pasajes de texto. [16.8. Alternation]
          altGrp: (grupo de alternancia) agrupa un conjunto de elementos <alt> y de eventuales indicadores. [16.8. Alternation]
          analytic: (nivel analítico.) contiene los elementos bibliográficos que describen un ítem (p.ej. un artículo o un poema) publicado dentro de una monografía o revista y no como una publicación independiente. [3.12.2.1. Analytic, Monographic, and Series Levels]
          anchor: (punto de anclaje) enlanza un indentificador con una posición al interno del texto, independientemente del hecho que esta sea o no a un elemento textual. [8.4.2. Synchronization and Overlap 16.5. Correspondence and Alignment]
          annotation: represents an annotation following the Web Annotation Data Model. [16.10. The standOff Container]
          appInfo: (información de la aplicación) recoge información sobre la aplicación que ha editado el fichero de TEI. [2.3.11. The Application Information Element]
          application: proporciona información sobre la aplicación que ha actuado sobre el documento. [2.3.11. The Application Information Element]
          argument: (argument) lista formal o descripción de los argumentos contenidos en una sección de texto. [4.2. Elements Common to All Divisions 4.6. Title Pages]
          att.anchoring: (anchoring) provides attributes for use on annotations, e.g. notes and groups of notes describing the existence and position of an anchor for annotations.
          att.ascribed: proporciona atributos para los elementos que representan palabras o acciones atribuibles a individuos determinados. [3.3.3. Quotation 8.3. Elements Unique to Spoken Texts]
          att.ascribed.directed: provides attributes for elements representing speech or action that can be directed at a group or individual. [3.3.3. Quotation 8.3. Elements Unique to Spoken Texts]
          att.breaking: provides attributes to indicate whether or not the element concerned is considered to mark the end of an orthographic token in the same way as whitespace. [3.11.3. Milestone Elements]
          att.cReferencing: provides attributes that may be used to supply a canonical reference as a means of identifying the target of a pointer.
          att.canonical: provides attributes that can be used to associate a representation such as a name or title with canonical information about the object being named or referenced. [13.1.1. Linking Names and Their Referents]
          att.citeStructurePart: provides attributes for selecting particular elements within a document.
          att.citing: provides attributes for specifying the specific part of a bibliographic item being cited. [1.3.1. Attribute Classes]
          att.datable: atributos para registrar expresiones temporales normalizadas. [3.6.4. Dates and Times 13.4. Dates]
          att.datable.w3c: proporciona atributos para la normalización de elementos que contienen eventos datables. [3.6.4. Dates and Times 13.4. Dates]
          att.datcat: provides attributes that are used to align XML elements or attributes with the appropriate Data Categories (DCs) defined by the ISO 12620:2009 standard and stored in the Web repository called ISOCat at http://www.isocat.org/. [9.5.2. Lexical View 18.3. Other Atomic Feature Values]
          att.declarable: proporciona atributos para los elementos contenidos en el encabezado que pueden ser seleccionados autónomamente mediante el atributo decls adecuado. [15.3. Associating Contextual Information with a Text]
          att.declaring: proporciona atributos a los elementos que pueden ser asociados autonomamente a un elemento determinado declarado en el encabezado, no teniendo en cuenta el default heredato por aquel elemento. [15.3. Associating Contextual Information with a Text]
          att.dimensions: proporciona atributos que califican una determinata medición.
          att.divLike: proporciona un conjunto de atributos comunes a todos los elementos que se comportan como particiones textuales. [4. Default Text Structure]
          att.docStatus: provides attributes for use on metadata elements describing the status of a document.
          att.editLike: proporciona atributos que describen la naturaleza de una intervención crítica codificada o una interpretación de cualquier tipo. [3.5. Simple Editorial Changes 10.3.1. Origination 13.3.2. The Person Element 11.3.1.1. Core Elements for Transcriptional Work]
          att.edition: provides attributes identifying the source edition from which some encoded feature derives.
          att.formula: provides attributes for defining a mathematical formula. [2.3.9. The Unit Declaration]
          att.fragmentable: provides attributes for representing fragmentation of a structural element, typically as a consequence of some overlapping hierarchy.
          att.global: proporciona un conjunto de atributos común a todos los elementos del esquema de codificación TEI. [1.3.1.1. Global Attributes]
          att.global.linking: define un conjunto de atributos para hipertexto u otro vínculo habilitado para todos los elementos cuando se selecciona la etiqueta adicional para los enlaces. [16. Linking, Segmentation, and Alignment]
          att.global.rendition: provides rendering attributes common to all elements in the TEI encoding scheme. [1.3.1.1.3. Rendition Indicators]
          att.global.responsibility: provides attributes indicating the agent responsible for some aspect of the text, the markup or something asserted by the markup, and the degree of certainty associated with it. [1.3.1.1.4. Sources, certainty, and responsibility 3.5. Simple Editorial Changes 11.3.2.2. Hand, Responsibility, and Certainty Attributes 17.3. Spans and Interpretations 13.1.1. Linking Names and Their Referents]
          att.global.source: provides attributes used by elements to point to an external source. [1.3.1.1.4. Sources, certainty, and responsibility 3.3.3. Quotation 8.3.4. Writing]
          att.handFeatures: proporciona atributos que describen los aspectos de la mano que ha escrito un manuscrito. [11.3.2.1. Document Hands]
          att.internetMedia: atributos para registrar un periodo temporal normalizado
          att.locatable: provides attributes for referencing locations by pointing to entries in a canonical list of places. [2.3.9. The Unit Declaration 13.3.4.3. States, Traits, and Events]
          att.measurement: proporciona atributos que representen una medición regularizada o normalizada.
          att.media: provides attributes for specifying display and related properties of external media.
          att.milestoneUnit: provides attributes to indicate the type of section which is changing at a specific milestone. [3.11.3. Milestone Elements 2.3.6.3. Milestone Method 2.3.6. The Reference System Declaration]
          att.naming: identifica los atributos comunes a los elementos que se refieren a personas, lugares, organizaciones, etc. indicados por nombre [3.6.1. Referring Strings 13.3.6. Names and Nyms]
          att.notated: provides attributes to indicate any specialised notation used for element content.
          att.patternReplacement: provides attributes for regular-expression matching and replacement. [16.2.3. Using Abbreviated Pointers 2.3.6.3. Milestone Method 2.3.6. The Reference System Declaration 2.3.6.2. Search-and-Replace Method]
          att.personal: (atributos para los componentes de nombres propios de persona) atributos comunes para los elementos que forman parte de un nombre propio de persona. [13.2.1. Personal Names]
          att.placement: proporciona atributos para describir en que página u objeto de la fuente aparece el elemento textual. [3.5.3. Additions, Deletions, and Omissions 11.3.1.4. Additions and Deletions]
          att.pointing: define un conjunto de atributos usados por todos los elementos que señalan a otros elementos a través de uno o más URI. [1.3.1.1.2. Language Indicators 3.7. Simple Links and Cross-References]
          att.pointing.group: define un conjunto de atributos comunes a todos los elementos que incluyen grupos de indicadores. [16. Linking, Segmentation, and Alignment]
          att.ranging: provides attributes for describing numerical ranges.
          att.resourced: provides attributes by which a resource (such as an externally held media file) may be located.
          att.segLike: proporciona atributos a los elementos usados para una segmentación arbitraria. [16.3. Blocks, Segments, and Anchors 17.1. Linguistic Segment Categories]
          att.sortable: provides attributes for elements in lists or groups that are sortable, but whose sorting key cannot be derived mechanically from the element content. [9.1. Dictionary Body and Overall Structure]
          att.spanning: proporciona atributos para elementos que delimitan un fragmento de texto utilizando los señalizadores en lugar de cerrando el texto. [11.3.1.4. Additions and Deletions 1.3.1. Attribute Classes]
          att.styleDef: provides attributes to specify the name of a formal definition language used to provide formatting or rendition information.
          att.tableDecoration: proporciona atributos usados para decorar filas o celdas de una tabla. [14. Tables, Formulæ, Graphics, and Notated Music]
          att.timed: proporciona un conjunto de atributos comunes a los elementos que tienen una duración en el tiempo expresada en términs absolutos o por referencia a un esquema de alineamiento [8.3.5. Temporal Information] + + TEI + : ( + documento TEI) + contiene un solo documento conforme a la norma TEI, combinando una sola cabecera TEI (teiHeader) con uno o más miembros de la clase + model.resource. Múltiples elementos TEI se pueden combinar para formar un elemento + <teiCorpus>.[ + 4. Default Text Structure + 15.1. Varieties of Composite Text]
          + + ab + : ( + bloque anónimo) + contiene cualquier unidad textual a nivel de componente que actua como un contenedor anónimo de sintagmas o de elementos de internivel similares al párrafo pero sin la carga semántica de este último.[ + 16.3. Blocks, Segments, and Anchors]
          + + abbr + : ( + abreviatura) + contiene una abreviatura de cualquier clase.[ + 3.6.5. Abbreviations and Their Expansions]
          + + abstract + : + contains a summary or formal abstract prefixed to an existing source document by the encoder.[ + 2.4.4. Abstracts]
          + + add + : ( + adición) + contiene letras, palabras o frases introducidas en el texto por el autor, transcriptor, glosador o corrector.[ + 3.5.3. Additions, Deletions, and Omissions]
          + + addrLine + : ( + dirección) + contiene una línea de la dirección postal.[ + 3.6.2. Addresses + 2.2.4. Publication, Distribution, Licensing, etc. + 3.12.2.4. Imprint, Size of a Document, and Reprint Information]
          + + address + : ( + address) + contiene una dirección postal, por ejemplo de un editor, una institución, etc.[ + 3.6.2. Addresses + 2.2.4. Publication, Distribution, Licensing, etc. + 3.12.2.4. Imprint, Size of a Document, and Reprint Information]
          + + alt + : ( + alternancia) + identifica una alternancia o una serie de elecciones entre los elementos o los pasajes de texto.[ + 16.8. Alternation]
          + + altGrp + : ( + grupo de alternancia) + agrupa un conjunto de elementos + <alt>y de eventuales indicadores.[ + 16.8. Alternation]
          + + analytic + : ( + nivel analítico.) + contiene los elementos bibliográficos que describen un ítem (p.ej. un artículo o un poema) publicado dentro de una monografía o revista y no como una publicación independiente.[ + 3.12.2.1. Analytic, Monographic, and Series Levels]
          + + anchor + : ( + punto de anclaje) + enlanza un indentificador con una posición al interno del texto, independientemente del hecho que esta sea o no a un elemento textual.[ + 8.4.2. Synchronization and Overlap + 16.5. Correspondence and Alignment]
          + + annotation + : + represents an annotation following the Web Annotation Data Model.[ + 16.10. The standOff Container]
          + + appInfo + : ( + información de la aplicación) + recoge información sobre la aplicación que ha editado el fichero de TEI.[ + 2.3.11. The Application Information Element]
          + + application + : + proporciona información sobre la aplicación que ha actuado sobre el documento.[ + 2.3.11. The Application Information Element]
          + + argument + : ( + argument) + lista formal o descripción de los argumentos contenidos en una sección de texto.[ + 4.2. Elements Common to All Divisions + 4.6. Title Pages]
          + + att.anchoring + : ( + anchoring) + provides attributes for use on annotations, e.g. notes and groups of notes describing the existence and position of an anchor for annotations.
          + + att.ascribed + : + proporciona atributos para los elementos que representan palabras o acciones atribuibles a individuos determinados.[ + 3.3.3. Quotation + 8.3. Elements Unique to Spoken Texts]
          + + att.ascribed.directed + : + provides attributes for elements representing speech or action that can be directed at a group or individual.[ + 3.3.3. Quotation + 8.3. Elements Unique to Spoken Texts]
          + + att.breaking + : + provides attributes to indicate whether or not the element concerned is considered to mark the end of an orthographic token in the same way as whitespace.[ + 3.11.3. Milestone Elements]
          + + att.cReferencing + : + provides attributes that may be used to supply a + canonical referenceas a means of identifying the target of a pointer.
          + + att.canonical + : + provides attributes that can be used to associate a representation such as a name or title with canonical information about the object being named or referenced.[ + 13.1.1. Linking Names and Their Referents]
          + + att.citeStructurePart + : + provides attributes for selecting particular elements within a document.
          + + att.citing + : + provides attributes for specifying the specific part of a bibliographic item being cited.[ + 1.3.1. Attribute Classes]
          + + att.datable + : + atributos para registrar expresiones temporales normalizadas.[ + 3.6.4. Dates and Times + 13.4. Dates]
          + + att.datable.w3c + : + proporciona atributos para la normalización de elementos que contienen eventos datables.[ + 3.6.4. Dates and Times + 13.4. Dates]
          + + att.datcat + : + provides attributes that are used to align XML elements or attributes with the appropriate Data Categories (DCs) defined by the ISO 12620:2009 standard and stored in the Web repository called ISOCat at + + http://www.isocat.org/ + .[ + 9.5.2. Lexical View + 18.3. Other Atomic Feature Values]
          + + att.declarable + : + proporciona atributos para los elementos contenidos en el encabezado que pueden ser seleccionados autónomamente mediante el atributo + declsadecuado.[ + 15.3. Associating Contextual Information with a Text]
          + + att.declaring + : + proporciona atributos a los elementos que pueden ser asociados autonomamente a un elemento determinado declarado en el encabezado, no teniendo en cuenta el default heredato por aquel elemento.[ + 15.3. Associating Contextual Information with a Text]
          + + att.dimensions + : + proporciona atributos que califican una determinata medición.
          + + att.divLike + : + proporciona un conjunto de atributos comunes a todos los elementos que se comportan como particiones textuales.[ + 4. Default Text Structure]
          + + att.docStatus + : + provides attributes for use on metadata elements describing the status of a document.
          + + att.editLike + : + proporciona atributos que describen la naturaleza de una intervención crítica codificada o una interpretación de cualquier tipo.[ + 3.5. Simple Editorial Changes + 10.3.1. Origination + 13.3.2. The Person Element + 11.3.1.1. Core Elements for Transcriptional Work]
          + + att.edition + : + provides attributes identifying the source edition from which some encoded feature derives.
          + + att.formula + : + provides attributes for defining a mathematical formula.[ + 2.3.9. The Unit Declaration]
          + + att.fragmentable + : + provides attributes for representing fragmentation of a structural element, typically as a consequence of some overlapping hierarchy.
          + + att.global + : + proporciona un conjunto de atributos común a todos los elementos del esquema de codificación TEI.[ + 1.3.1.1. Global Attributes]
          + + att.global.linking + : + define un conjunto de atributos para hipertexto u otro vínculo habilitado para todos los elementos cuando se selecciona la etiqueta adicional para los enlaces.[ + 16. Linking, Segmentation, and Alignment]
          + + att.global.rendition + : + provides rendering attributes common to all elements in the TEI encoding scheme.[ + 1.3.1.1.3. Rendition Indicators]
          + + att.global.responsibility + : + provides attributes indicating the agent responsible for some aspect of the text, the markup or something asserted by the markup, and the degree of certainty associated with it.[ + 1.3.1.1.4. Sources, certainty, and responsibility + 3.5. Simple Editorial Changes + 11.3.2.2. Hand, Responsibility, and Certainty Attributes + 17.3. Spans and Interpretations + 13.1.1. Linking Names and Their Referents]
          + + att.global.source + : + provides attributes used by elements to point to an external source.[ + 1.3.1.1.4. Sources, certainty, and responsibility + 3.3.3. Quotation + 8.3.4. Writing]
          + + att.handFeatures + : + proporciona atributos que describen los aspectos de la mano que ha escrito un manuscrito.[ + 11.3.2.1. Document Hands]
          + + att.internetMedia + : + atributos para registrar un periodo temporal normalizado
          + + att.locatable + : + provides attributes for referencing locations by pointing to entries in a canonical list of places.[ + 2.3.9. The Unit Declaration + 13.3.4.3. States, Traits, and Events]
          + + att.measurement + : + proporciona atributos que representen una medición regularizada o normalizada.
          + + att.media + : + provides attributes for specifying display and related properties of external media.
          + + att.milestoneUnit + : + provides attributes to indicate the type of section which is changing at a specific milestone.[ + 3.11.3. Milestone Elements + 2.3.6.3. Milestone Method + 2.3.6. The Reference System Declaration]
          + + att.naming + : + identifica los atributos comunes a los elementos que se refieren a personas, lugares, organizaciones, etc. indicados por nombre[ + 3.6.1. Referring Strings + 13.3.6. Names and Nyms]
          + + att.notated + : + provides attributes to indicate any specialised notation used for element content.
          + + att.patternReplacement + : + provides attributes for regular-expression matching and replacement.[ + 16.2.3. Using Abbreviated Pointers + 2.3.6.3. Milestone Method + 2.3.6. The Reference System Declaration + 2.3.6.2. Search-and-Replace Method]
          + + att.personal + : ( + atributos para los componentes de nombres propios de persona) + atributos comunes para los elementos que forman parte de un nombre propio de persona.[ + 13.2.1. Personal Names]
          + + att.placement + : + proporciona atributos para describir en que página u objeto de la fuente aparece el elemento textual.[ + 3.5.3. Additions, Deletions, and Omissions + 11.3.1.4. Additions and Deletions]
          + + att.pointing + : + define un conjunto de atributos usados por todos los elementos que señalan a otros elementos a través de uno o más URI.[ + 1.3.1.1.2. Language Indicators + 3.7. Simple Links and Cross-References]
          + + att.pointing.group + : + define un conjunto de atributos comunes a todos los elementos que incluyen grupos de indicadores.[ + 16. Linking, Segmentation, and Alignment]
          + + att.ranging + : + provides attributes for describing numerical ranges.
          + + att.resourced + : + provides attributes by which a resource (such as an externally held media file) may be located.
          + + att.segLike + : + proporciona atributos a los elementos usados para una segmentación arbitraria.[ + 16.3. Blocks, Segments, and Anchors + 17.1. Linguistic Segment Categories]
          + + att.sortable + : + provides attributes for elements in lists or groups that are sortable, but whose sorting key cannot be derived mechanically from the element content.[ + 9.1. Dictionary Body and Overall Structure]
          + + att.spanning + : + proporciona atributos para elementos que delimitan un fragmento de texto utilizando los señalizadores en lugar de cerrando el texto.[ + 11.3.1.4. Additions and Deletions + 1.3.1. Attribute Classes]
          + + att.styleDef + : + provides attributes to specify the name of a formal definition language used to provide formatting or rendition information.
          + + att.tableDecoration + : + proporciona atributos usados para decorar filas o celdas de una tabla.[ + 14. Tables, Formulæ, Graphics, and Notated Music]
          + + att.timed + : + proporciona un conjunto de atributos comunes a los elementos que tienen una duración en el tiempo expresada en términs absolutos o por referencia a un esquema de alineamiento[ + 8.3.5. Temporal Information]
          + + att.transcriptional + : + proporciona a los atributos específicos a los elementos que codifican la intervención authorial o scribal en un texto al transcribir el manuscrito o las fuentes similares.[ + 11.3.1.4. Additions and Deletions]
          + + att.written + : + provides attributes to indicate the hand in which the content of an element was written in the source being transcribed.[ + 1.3.1. Attribute Classes]
          + + author + : ( + author) + en una referencia bibliográfica, contiene el nombre del autor/es, personal o empresa de una obra; la declaración esencial de responsabilidad para cualquier ítem bibliográfico.[ + 3.12.2.2. Titles, Authors, and Editors + 2.2.1. The Title Statement]
          + + authority + : ( + responsable de la presentación) + proporciona el nombre de la persona o agente responsable que ha hecho disponible un archivo electrónico, que no es ni el editor ni el distribudor.[ + 2.2.4. Publication, Distribution, Licensing, etc.]
          + + availability + : ( + availability) + proporciona información sobre la disponibilidad de un texto, por ejemplo cualquier restricción en cuanto a su uso o distribución, su copyright, etc.[ + 2.2.4. Publication, Distribution, Licensing, etc.]
          + + back + : ( + paratexto final) + contiene cualquier tipo de apéndice, etc. que aparece detrás del texto.[ + 4.7. Back Matter + 4. Default Text Structure]
          + + bibl + : ( + cita bibliográfica.) + contiene una cita bibliográfica estructurada libremente, los componentes de la cual pueden nohaber sido etiquetados explícitamente.[ + 3.12.1. Methods of Encoding Bibliographic References and Lists of References + 2.2.7. The Source Description + 15.3.2. Declarable Elements]
          + + biblFull + : ( + citación bibliográfica estructurada completa) + contiene una cita bibliográfica completamente estructurada, en la cual están presentes todos los componentes de la descripción del archivo TEI.[ + 3.12.1. Methods of Encoding Bibliographic References and Lists of References + 2.2. The File Description + 2.2.7. The Source Description + 15.3.2. Declarable Elements]
          + + biblScope + : ( + extensión de una cita) + define la extensión de una referencia bibliográfica, como por ejemplo los números de página u otra subdivisión numerada en la obra mayor.[ + 3.12.2.5. Scopes and Ranges in Bibliographic Citations]
          + + biblStruct + : ( + cita bibliográfica estructurada.) + contiene una cita bibliográfica estructurada, en la cual sólo aparecen los subelementos bibliográficos y en un orden especificado.[ + 3.12.1. Methods of Encoding Bibliographic References and Lists of References + 2.2.7. The Source Description + 15.3.2. Declarable Elements]
          + + binaryObject + : + proporciona datos binarios codificados que representan un objeto gráfico u otro tipo de objeto inserido en el texto.[ + 3.10. Graphics and Other Non-textual Components]
          + + body + : ( + cuerpo del texto) + contiene el cuerpo completo de un texto unitario, excluyendo los eventuales añadidos paratextuales (prólogos, dedicatorias, apéndices, etc.) al inicio o fin de un texto.[ + 4. Default Text Structure]
          + + byline + : ( + byline) + contiene la declaración principal de responsabilidad de una obra tal y como aparece en su título correspondiente, o al inicio o fin de la obra.[ + 4.2.2. Openers and Closers + 4.5. Front Matter]
          + + cRefPattern + : ( + define cómo convertir una referncia canónica en un URI) + indica una expresión y un patrón de remplazamiento para transformar una referencia canónica en un URI.[ + 2.3.6.3. Milestone Method + 2.3.6. The Reference System Declaration + 2.3.6.2. Search-and-Replace Method]
          + + calendar + : ( + calendario) + describes a calendar or dating system used in a dating formula in the text.[ + 2.4.5. Calendar Description]
          + + calendarDesc + : ( + descripción de las calendarios) + contiene una descripción de todos los diferentes calendarios usados en un manuscrito.[ + 2.4. The Profile Description + 2.4.5. Calendar Description]
          + + catDesc + : ( + descripción de una categoría) + describe alguna categoría dentro de una taxonomía o tipología textual, a través de una breve e descripción en prosa o en términos de parámetros situacionales usados por el + <textDesc>formal de TEI.[ + 2.3.7. The Classification Declaration]
          + + catRef + : ( + referencia de categoría) + indica una o más categorías definidas al interno de una taxonomía o tipología textual.[ + 2.4.3. The Text Classification]
          + + category + : ( + category) + contiene una categoría descriptiva individual, posiblemente anidada dentro de una categoría superior, dentro de una taxonomía definida por el usuario.[ + 2.3.7. The Classification Declaration]
          + + cb + : ( + cambio de columna) + indica la frontera entre una columna de un texto y la siguiente en un sistema de referencia estándard.[ + 3.11.3. Milestone Elements]
          + + cell + : ( + cell) + contiene una celda de una tabla.[ + 14.1.1. TEI Tables]
          + + change + : ( + change) + resume un cambio o corrección determinada llevada a cabo en una versión dada de un texto electrónico en el que trabajan diversos investigadores.[ + 2.6. The Revision Description + 2.4.1. Creation + 11.7. Identifying Changes and Revisions]
          + + choice + : ( + choice) + agrupa un número de codificaciones alternativas para el mismo punto en un texto.[ + 3.5. Simple Editorial Changes]
          + + cit + : ( + cita) + Una cita de algún otro documento junto a la referencia bibliográfica a la fuente.[ + 3.3.3. Quotation + 4.3.1. Grouped Texts + 9.3.5.1. Examples]
          + + citeData + : ( + citation data) + specifies how information may be extracted from citation structures.[ + 3.11.4. Declaring Reference Systems + 16.2.5.4. Citation Structures]
          + + citeStructure + : ( + citation structure) + declares a structure and method for citing the current document.[ + 3.11.4. Declaring Reference Systems + 16.2.5.4. Citation Structures]
          + + citedRange + : ( + cited range) + defines the range of cited content, often represented by pages or other units[ + 3.12.2.5. Scopes and Ranges in Bibliographic Citations]
          + + classCode + : ( + código de clasificación) + indica el código de clasificación empleado para este texto en algún sistema de clasificación estándard.[ + 2.4.3. The Text Classification]
          + + classDecl + : ( + declaraciones de clasificación) + contiene una o más taxonomías que definen cualquier código usado en algún punto del texto.[ + 2.3.7. The Classification Declaration + 2.3. The Encoding Description]
          + + closer + : ( + closer) + agrupa saludos, fechas, y expresiones similares que aparecen al final de una división textual, especialmente en una letra.[ + 4.2.2. Openers and Closers + 4.2. Elements Common to All Divisions]
          + + conversion + : + defines how to calculate one unit of measure in terms of another.[ + 2.3.9. The Unit Declaration]
          + + corr + : ( + corrección) + contiene la forma correcta de un pasaje aparentemente erróneo en el texto de copia.[ + 3.5.1. Apparent Errors]
          + + correction + : ( + principios de corrección) + describe cómo y en qué casos se han hecho correcciones en el texto.[ + 2.3.3. The Editorial Practices Declaration + 15.3.2. Declarable Elements]
          + + correspAction + : ( + correspondence action) + contains a structured description of the place, the name of a person/organization and the date related to the sending/receiving of a message or any other action related to the correspondence.[ + 2.4.6. Correspondence Description]
          + + correspContext + : ( + correspondence context) + provides references to preceding or following correspondence related to this piece of correspondence.[ + 2.4.6. Correspondence Description]
          + + correspDesc + : ( + correspondence description) + contains a description of the actions related to one act of correspondence.[ + 2.4.6. Correspondence Description]
          + + creation + : ( + creation) + contiene información sobre la creación del texto.[ + 2.4.1. Creation + 2.4. The Profile Description]
          + + date + : ( + date) + contiene una fecha en cualquier formato.[ + 3.6.4. Dates and Times + 2.2.4. Publication, Distribution, Licensing, etc. + 2.6. The Revision Description + 3.12.2.4. Imprint, Size of a Document, and Reprint Information + 15.2.3. The Setting Description + 13.4. Dates]
          + + dateline + : ( + dateline) + contiene una breve descripción de lugar, fecha, hora, etc. de producción de una carta, un artículo periodístico u otro tipo de texto; viene antepuesto o pospuesto a este como elemento de abertura o clausura.[ + 4.2.2. Openers and Closers]
          + + del + : ( + cancelación) + contiene una letra, palabra o pasaje cancelado, marcado como omitido o bien como supérfluo o espurio en el texto por el autor, transcriptor, glosador o corrector.[ + 3.5.3. Additions, Deletions, and Omissions]
          + + desc + : ( + descripción) + contiene una breve descripción del objetivo y la aplicación de un elemento, atributo o valor de un atributo.[ + 22.4.1. Description of Components]
          + + distinct + : + identifica alguna palabra o locución que se aprecia lingüísticamente distinta, por ejemplo como arcaica, técnica, dialectal, forma no prioritaria, etc. o como integrante de un registro específico o de una jerga.[ + 3.3.2.3. Other Linguistically Distinct Material]
          + + distributor + : ( + distributor) + proporciona el nombre de la persona o agente responsable de la distribución de un texto.[ + 2.2.4. Publication, Distribution, Licensing, etc.]
          + + div1 + : ( + división textual de primer nivel) + contiene una subdivisión del primer nivel en el paratexto inicial, en el cuerpo del texto o en el paratexto final.[ + 4.1.2. Numbered Divisions]
          + + div2 + : ( + división textual de segundo nivel) + contiene una subdivisión del segundo nivel en el paratexto inicial, en el cuerpo del texto o en el paratexto final.[ + 4.1.2. Numbered Divisions]
          + + div3 + : ( + división textual de tercer nivel) + contiene una subdivisión de tercer nivel en el paratexto inicial, en el cuerpo del texto o en el paratexto final.[ + 4.1.2. Numbered Divisions]
          + + div4 + : ( + división textual de cuarto nivel) + contiene una subdivisión del cuarto nivel en el paratexto inicial, en el cuerpo del texto o en el paratexto final.[ + 4.1.2. Numbered Divisions]
          + + div5 + : ( + división textual de quinto nivel) + contiene una subdivisión del quinto nivel en el paratexto inicial, en el cuerpo del texto o en el paratexto final.[ + 4.1.2. Numbered Divisions]
          + + div6 + : ( + división textual de sexto nivel) + contiene una subdivisión del sexto nivel en el paratexto inicial, en el cuerpo del texto o en el paratexto final.[ + 4.1.2. Numbered Divisions]
          + + div7 + : ( + división textual de nivel séptimo) + contiene la subdivisión más pequeña, pero más grande que un párrafo, del paratexto inicial, del cuerpo del texto o del paratexto final.[ + 4.1.2. Numbered Divisions]
          + + divGen + : ( + división de texto generada automáticamente) + indica la localización en la cual aparece una división textual generada automáticamente por la aplicación de un procesamiento de texto.[ + 3.9.2. Index Entries]
          + + docAuthor + : ( + autor del documento) + contiene el nombre del autor del documento, tal y como aparece indicado en el frontispicio (a menudo, pero no siempre, contenido dentro del elemento + <byline>).[ + 4.6. Title Pages]
          + + docDate + : ( + fecha del documento) + contiene la fecha del documento, tal y como, normalmente, aparece en el frontispicio.[ + 4.6. Title Pages]
          + + docEdition + : ( + edición del documento) + contiene una declaración editorial como la contiene el frontispicio de un documento.[ + 4.6. Title Pages]
          + + docImprint + : ( + declaración de imprenta) + contiene la declaración de la publicación (lugar y fecha de publicación, casa editorial) tal y como consta al pie del frontispicio.[ + 4.6. Title Pages]
          + + docTitle + : ( + título del documento) + contiene el título del documento incluyendo todos sus elementos constitutivos, como especificado en el frontispicio.[ + 4.6. Title Pages]
          + + edition + : ( + edición) + describe las particularidades de la edición de un texto.[ + 2.2.2. The Edition Statement]
          + + editionStmt + : ( + declaración de la edición) + agrupa la información relativa a la edición de un texto.[ + 2.2.2. The Edition Statement + 2.2. The File Description]
          + + editor + : + declaración secundaria de responsabilidad para un ítem bibliográfico, por ejemplo un nombre particular, o institucional (o cualquier otro) que ha actuado como editor, compilador, traductor, etc.[ + 3.12.2.2. Titles, Authors, and Editors]
          + + editorialDecl + : ( + declaración de la edición) + proporciona detalles de principios editoriales y prácticas aplicadas en la codificación de un texto.[ + 2.3.3. The Editorial Practices Declaration + 2.3. The Encoding Description + 15.3.2. Declarable Elements]
          + + ellipsis + : ( + deliberately marked omission) + indicates a purposeful marking in the source document signalling that content has been omitted, and may also supply or describe the omitted content.[ + 3.5.3. Additions, Deletions, and Omissions]
          + + email + : ( + dirección de correo electrónico) + contiene una dirección de correo electrónico indentificando el lugar dónde los mensajes electrónicos pueden ser enviados.[ + 3.6.2. Addresses]
          + + emph + : ( + enfatizado) + marca palabras o frases que se destacan o enfatizan por causas lingüísticas o retóricas.[ + 3.3.2.2. Emphatic Words and Phrases + 3.3.2. Emphasis, Foreign Words, and Unusual Language]
          + + encodingDesc + : ( + Descripción de la codificación) + documenta la relación entre un texto electrónico y la fuente o fuentes de las que este deriva.[ + 2.3. The Encoding Description + 2.1.1. The TEI Header and Its Components]
          + + epigraph + : ( + epigraph) + contiene una cita, anónima o atribuida, que aparece al inicio de una sección o capítulo, o en el frontispicio.[ + 4.2.3. Arguments, Epigraphs, and Postscripts + 4.2. Elements Common to All Divisions + 4.6. Title Pages]
          + + expan + : ( + expansión) + contiene la expansión de una abreviatura.[ + 3.6.5. Abbreviations and Their Expansions]
          + + extent + : ( + extent) + describe el tamaño aproximado de un texto almacenado en algún medio, digital o no, especificándolo en alguna unidad funcional.[ + 2.2.3. Type and Extent of File + 2.2. The File Description + 3.12.2.4. Imprint, Size of a Document, and Reprint Information + 10.7.1. Object Description]
          + + figDesc + : ( + descripción de una figura) + contiene una breve descripción de la apariencia o del contenido de una figura gráfica, para utilizarla al documentar una imagen sin mostrarla.[ + 14.4. Specific Elements for Graphic Images]
          + + figure + : ( + figure) + indica un bloque que contiene gráficos, ilustraciones o figuras.[ + 14.4. Specific Elements for Graphic Images]
          + + fileDesc + : ( + Descripción del archivo) + contiene una descripción bibliográfica completa del archivo electrónico.[ + 2.2. The File Description + 2.1.1. The TEI Header and Its Components]
          + + floatingText + : ( + floating text) + contiene un texto de cualquier tipo, unitario o compuesto, que se insiere en algún punto en un texto que lo contiene interrumpiéndolo.[ + 4.3.2. Floating Texts]
          + + foreign + : ( + extranjero) + identidica una palabra o frase perteneciente a otra lengua distinta de la del resto del texto en que se incluye.[ + 3.3.2.1. Foreign Words or Expressions]
          + + formula + : ( + formula) + contiene una fórmula matemática o de otro tipo.[ + 14.2. Formulæ and Mathematical Expressions]
          + + front + : ( + paratexto inicial) + contiene cualquier material paratextual (encabezamiento, frontispicio, prefacio, dedicatoria, etc.) que aparece delante del inicio del texto.[ + 4.6. Title Pages + 4. Default Text Structure]
          + + funder + : ( + responsable de la financiación) + proporciona el nombre del individuo, la institución o la organización responsable de la financiación de un proyecto o de un texto.[ + 2.2.1. The Title Statement]
          + + gap + : ( + gap) + indicada un punto donde algún material ha sido omitido en una transcripción, bien por criterios de edición descritos en el cabezado TEI, bien como parte de una práctica habitual, o bien porqué el material es ilegible o incomprensible.[ + 3.5.3. Additions, Deletions, and Omissions]
          + + gb + : ( + gathering beginning) + marks the beginning of a new gathering or quire in a transcribed codex.[ + 3.11.3. Milestone Elements]
          + + geoDecl + : ( + declaración de las coordenadas geográficas) + documenta la anotación y los datos usados para los coordenadas geográficas expresadas como contenido del elemento + <geo>en qualquier parte del documento.[ + 2.3.8. The Geographic Coordinates Declaration]
          + + gloss + : ( + gloss) + identifica una locución o palabra usada para proporcionar una glosa o definición sobre otra palabra o frase.[ + 3.4.1. Terms and Glosses + 22.4.1. Description of Components]
          + + graphic + : ( + graphic) + indica la localización de un gráfico, ilustración o figura.[ + 3.10. Graphics and Other Non-textual Components + 11.1. Digital Facsimiles]
          + + group + : ( + group) + contiene el cuerpo de un texto compuesto, es decir, que agrupa un conjunto de textos distintos (o grupos de textos) considerados como una unidad por criterios determinados, por ejemplo la obra completa de un autor, una serie de ensayos, etc.[ + 4. Default Text Structure + 4.3.1. Grouped Texts + 15.1. Varieties of Composite Text]
          + + handNote + : ( + notas sobre la mano) + describe un determinado estilo o una determinada mano al interno de un manuscrito.[ + 10.7.2. Writing, Decoration, and Other Notations]
          + + head + : ( + encabezamiento) + contiene cualquier tipo de encabezamiento, por ejemplo el título de una sección o el encabezado de una lista, glosario, descripción de un manuscrito, etc.[ + 4.2.1. Headings and Trailers]
          + + headItem + : ( + encabezamiento de los ítems de una lista.) + contiene el encabezamiento de una columna de ítems o glosas en una lista de un glosario u otra lista de estructura similar.[ + 3.8. Lists]
          + + headLabel + : ( + encabezamiento para una lista de conceptos.) + contiene el encabezamiento para la columna de términos o conceptos en una lista de un glosario u otra lista de estructura similar.[ + 3.8. Lists]
          + + hi + : ( + subrayado) + marca una palabra o frase gráficamente diferente del resto del texto que la circunda, por causas sobre las que no se hace ninguna declaracion.[ + 3.3.2.2. Emphatic Words and Phrases + 3.3.2. Emphasis, Foreign Words, and Unusual Language]
          + + hyphenation + : ( + hyphenation) + indica el modo en que han sido tratados el uso del guión presente en el texto fuente en la versión codificada de este.[ + 2.3.3. The Editorial Practices Declaration + 15.3.2. Declarable Elements]
          + + idno + : ( + número identificativo) + proporciona un identificador estándar para un objecto; se usa parla la identificación de, por ejemplo, un elemento bibliográfico, una persona, un título o una organización.[ + 13.3.1. Basic Principles + 2.2.4. Publication, Distribution, Licensing, etc. + 2.2.5. The Series Statement + 3.12.2.4. Imprint, Size of a Document, and Reprint Information]
          + + imprimatur + : ( + imprimatur) + contiene una declaración formal que autoriza la publicazione de una obra, normalmente contenida en el recto o en el verso del frontispicio.[ + 4.6. Title Pages]
          + + imprint + : + información de grupos acerca de la publicación o distribución de un elemento bibliográfico.[ + 3.12.2.4. Imprint, Size of a Document, and Reprint Information]
          + + index + : ( + entrada de un índice.) + marca un punto para ser indexado por cualquier criterio.[ + 3.9.2. Index Entries]
          + + interpretation + : ( + interpretation) + describe la finalidad de cualquier información analítica o descriptiva añadida al texto en la transcripción.[ + 2.3.3. The Editorial Practices Declaration]
          + + item + : ( + item) + contiene un componente de una lista.[ + 3.8. Lists + 2.6. The Revision Description]
          + + join + : ( + join) + identifica un segmento o fragmento de texto señalando eventuales elementos no contiguos que lo componen.[ + 16.7. Aggregation]
          + + joinGrp + : ( + grupo de enlace) + agrupa un conjunto de elementos de enlace a eventuales señalizadores.[ + 16.7. Aggregation]
          + + keywords + : ( + keywords) + contiene una lista de palabras clave o sintagmas que identifican la temática o la naturaleza del texto.[ + 2.4.3. The Text Classification]
          + + l + : ( + verso) + contiene un único verso, posiblemente incompleto.[ + 3.13.1. Core Tags for Verse + 3.13. Passages of Verse or Drama + 7.2.5. Speech Contents]
          + + label + : ( + label) + contiene un concepto o enunciado asociado con un ítem en una lista; en un glosario marca el término que se define.[ + 3.8. Lists]
          + + langUsage + : ( + lengua empleada) + describe las lenguas, jergas, registros, dialectos, etc. presentes en el texto.[ + 2.4.2. Language Usage + 2.4. The Profile Description + 15.3.2. Declarable Elements]
          + + language + : ( + language) + caracteriza una lengua o jerga empleada en un texto.[ + 2.4.2. Language Usage]
          + + lb + : ( + salto de línea) + marca el comienzo de una nueva línea (topográfica) en alguna edición o versión del texto.[ + 3.11.3. Milestone Elements + 7.2.5. Speech Contents]
          + + lg + : ( + grupo de versos) + contiene un grupo de versos que funcionan como una unidad formal, p.ej. una estrofa, un refrán, un estribillo, etc.[ + 3.13.1. Core Tags for Verse + 3.13. Passages of Verse or Drama + 7.2.5. Speech Contents]
          + + licence + : + contains information about a licence or other legal agreement applicable to the text.[ + 2.2.4. Publication, Distribution, Licensing, etc.]
          + + linkGrp + : ( + grupo de enlace) + define un conjunto de asociaciones o de vínculos hipertextuales.[ + 16.1. Links]
          + + list + : ( + list) + contiene cualquier secuencia de ítems o elementos organizados en una lista.[ + 3.8. Lists]
          + + listAnnotation + : + contains a list of annotations, typically encoded as + <annotation>, + <annotationBlock>, or + <note>, possibly organized with nested + <listAnnotation>elements.[ + 16.10. The standOff Container]
          + + listBibl + : ( + lista de cita) + contiene una lista de citas bibliográficas de cualquier tipo.[ + 3.12.1. Methods of Encoding Bibliographic References and Lists of References + 2.2.7. The Source Description + 15.3.2. Declarable Elements]
          + + listChange + : + groups a number of change descriptions associated with either the creation of a source text or the revision of an encoded text.[ + 2.6. The Revision Description + 11.7. Identifying Changes and Revisions]
          + + listPrefixDef + : ( + list of prefix definitions) + contains a list of definitions of prefixing schemes used in + teidata.pointervalues, showing how abbreviated URIs using each scheme may be expanded into full URIs.[ + 16.2.3. Using Abbreviated Pointers]
          + + macro.limitedContent + : ( + contenido del párrafo) + define el contenido de elementos de prosa que no se usan para la transcripción de materiales existentes.[ + 1.3. The TEI Class System]
          + + macro.paraContent + : ( + contenido del párrafo) + define el contenido de párrafos y elementos similares.[ + 1.3. The TEI Class System]
          + + macro.phraseSeq + : ( + secuencia sintagmática) + >defince una secuencia de caracteres y elementos de tipo sintagmático.[ + 1.4.1. Standard Content Models]
          + + macro.phraseSeq.limited + : ( + secuencia de sintagma limitada) + define una secuencia de caracteres y elementos de tipo sintagmático que no se usan normalmente para transcribir.[ + 1.4.1. Standard Content Models]
          + + macro.specialPara + : ( + contenido de párrafo 'especial') + define el modelo de contenido de elementos tipo notas o entradas de lista que contienen una serie de elementos a nivel de componentes que tienen la misma estructura de un párrafo con una serie de elementos a nivel sintagmático y inter-nivel.[ + 1.3. The TEI Class System]
          + + measure + : ( + measure) + contiene una palabra o sintagma referido a alguna cantidad de un objeto o producto, normalmente incluye un número, una unidad y un nombre de producto.[ + 3.6.3. Numbers and Measures]
          + + measureGrp + : ( + grupo de medida) + contiene un grupo de especificaciones dimensionales que se relacionan con un mismo objeto, por ejemplo la altura y la anchura de una página de manuscrito.[ + 10.3.4. Dimensions]
          + + media + : + indicates the location of any form of external media such as an audio or video clip etc.[ + 3.10. Graphics and Other Non-textual Components]
          + + meeting + : + en referencias bibliográficas, contiene una descripción del encuentro o conferencia del que deriva el elemento bibliográfico.[ + 3.12.2.2. Titles, Authors, and Editors]
          + + mentioned + : + marca palabras o locuciones mencionadas, no usadas.[ + 3.3.3. Quotation]
          + + milestone + : ( + milestone) + marca un punto de frontera que separa cada tipo de sección de un texto, indicado por cambios en el sistema de referencia estándard, donde la sección no es representada por un elemento estructural.[ + 3.11.3. Milestone Elements]
          + + model.addrPart + : + agrupa los elementos que constituyen una dirección postal o de cualquier otro tipo.[ + 3.6.2. Addresses]
          + + model.addressLike + : + agrupa elementos sintagmáticos usados para representar una dirección postal o electrónica.[ + 1. The TEI Infrastructure]
          + + model.annotationLike + : + groups elements used to represent annotations.[ + 16.10. The standOff Container]
          + + model.annotationPart.body + : + groups elements which may be used as an + <annotation>body.
          + + model.applicationLike + : + agrupa en el encabezado los elementos usados para registrar la información específica de la aplicación de un documento.
          att.transcriptional: proporciona a los atributos específicos a los elementos que codifican la intervención authorial o scribal en un texto al transcribir el manuscrito o las fuentes similares. [11.3.1.4. Additions and Deletions] + + model.attributable + : + groups elements that contain a word or phrase that can be attributed to a source.[ + 3.3.3. Quotation + 4.3.2. Floating Texts]
          att.written: provides attributes to indicate the hand in which the content of an element was written in the source being transcribed. [1.3.1. Attribute Classes] + + model.availabilityPart + : + groups elements such as licences and paragraphs of text which may appear as part of an availability statement[ + 2.2.4. Publication, Distribution, Licensing, etc.]
          author: (author) en una referencia bibliográfica, contiene el nombre del autor/es, personal o empresa de una obra; la declaración esencial de responsabilidad para cualquier ítem bibliográfico. [3.12.2.2. Titles, Authors, and Editors 2.2.1. The Title Statement] + + model.biblLike + : + agrupa elementos que contienen una descripción bibliográfica.[ + 3.12. Bibliographic Citations and References]
          authority: (responsable de la presentación) proporciona el nombre de la persona o agente responsable que ha hecho disponible un archivo electrónico, que no es ni el editor ni el distribudor. [2.2.4. Publication, Distribution, Licensing, etc.] + + model.biblPart + : + agrupa los elementos que pueden aparecer al interno citas bibliográficas.[ + 3.12. Bibliographic Citations and References]
          availability: (availability) proporciona información sobre la disponibilidad de un texto, por ejemplo cualquier restricción en cuanto a su uso o distribución, su copyright, etc. [2.2.4. Publication, Distribution, Licensing, etc.] + + model.catDescPart + : + agrupa elementos que pueden usarse dentro de + <catDesc>y que aparecen en numerosas ocasiones.
          back: (paratexto final) contiene cualquier tipo de apéndice, etc. que aparece detrás del texto. [4.7. Back Matter 4. Default Text Structure] + + model.certLike + : + groups elements which are used to indicate uncertainty or precision of other elements.
          bibl: (cita bibliográfica.) contiene una cita bibliográfica estructurada libremente, los componentes de la cual pueden nohaber sido etiquetados explícitamente. [3.12.1. Methods of Encoding Bibliographic References and Lists of References 2.2.7. The Source Description 15.3.2. Declarable Elements] + + model.choicePart + : + agrupa los elementos (excluída el propio elemento "choice") que pueden ser usados en alternancia con + <choice>.[ + 3.5. Simple Editorial Changes]
          biblFull: (citación bibliográfica estructurada completa) contiene una cita bibliográfica completamente estructurada, en la cual están presentes todos los componentes de la descripción del archivo TEI. [3.12.1. Methods of Encoding Bibliographic References and Lists of References 2.2. The File Description 2.2.7. The Source Description 15.3.2. Declarable Elements] + + model.common + : + agrupa elementos comunes a nivel de fragmentos de texto o internivel.[ + 1.3. The TEI Class System]
          biblScope: (extensión de una cita) define la extensión de una referencia bibliográfica, como por ejemplo los números de página u otra subdivisión numerada en la obra mayor. [3.12.2.5. Scopes and Ranges in Bibliographic Citations] + + model.correspActionPart + : + groups elements which define the parts (usually names, dates and places) of one action related to the correspondence.
          biblStruct: (cita bibliográfica estructurada.) contiene una cita bibliográfica estructurada, en la cual sólo aparecen los subelementos bibliográficos y en un orden especificado. [3.12.1. Methods of Encoding Bibliographic References and Lists of References 2.2.7. The Source Description 15.3.2. Declarable Elements] + + model.correspContextPart + : + groups elements which may appear as part of the correspContext element
          binaryObject: proporciona datos binarios codificados que representan un objeto gráfico u otro tipo de objeto inserido en el texto. [3.10. Graphics and Other Non-textual Components] + + model.correspDescPart + : + groups together metadata elements for describing correspondence
          body: (cuerpo del texto) contiene el cuerpo completo de un texto unitario, excluyendo los eventuales añadidos paratextuales (prólogos, dedicatorias, apéndices, etc.) al inicio o fin de un texto. [4. Default Text Structure] + + model.dateLike + : + agrupa elementos que contienen expresiones temporales.[ + 3.6.4. Dates and Times + 13.4. Dates]
          byline: (byline) contiene la declaración principal de responsabilidad de una obra tal y como aparece en su título correspondiente, o al inicio o fin de la obra. [4.2.2. Openers and Closers 4.5. Front Matter] + + model.descLike + : + groups elements which contain a description of their function.
          cRefPattern: (define cómo convertir una referncia canónica en un URI) indica una expresión y un patrón de remplazamiento para transformar una referencia canónica en un URI. [2.3.6.3. Milestone Method 2.3.6. The Reference System Declaration 2.3.6.2. Search-and-Replace Method] + + model.describedResource + : + groups elements which contain the content of a digital resource and its metadata; these elements may serve as the outermost or ‘root’ element of a TEI-conformant document[ + 1.3. The TEI Class System]
          calendar: (calendario) describes a calendar or dating system used in a dating formula in the text. [2.4.5. Calendar Description] + + model.div1Like + : + agrupa divisiones estructurales de nivel superior.
          calendarDesc: (descripción de las calendarios) contiene una descripción de todos los diferentes calendarios usados en un manuscrito. [2.4. The Profile Description 2.4.5. Calendar Description] + + model.div2Like + : + agrupa divisiones estructurales de segundo nivel.
          catDesc: (descripción de una categoría) describe alguna categoría dentro de una taxonomía o tipología textual, a través de una breve e descripción en prosa o en términos de parámetros situacionales usados por el <textDesc> formal de TEI. [2.3.7. The Classification Declaration] + + model.div3Like + : + agrupa divisiones estructurales de tercer nivel
          catRef: (referencia de categoría) indica una o más categorías definidas al interno de una taxonomía o tipología textual. [2.4.3. The Text Classification] + + model.div4Like + : + agrupa divisiones estructurales de cuarto nivel
          category: (category) contiene una categoría descriptiva individual, posiblemente anidada dentro de una categoría superior, dentro de una taxonomía definida por el usuario. [2.3.7. The Classification Declaration] + + model.div5Like + : + agrupa divisiones estructurales de quinto nivel
          cb: (cambio de columna) indica la frontera entre una columna de un texto y la siguiente en un sistema de referencia estándard. [3.11.3. Milestone Elements] + + model.div6Like + : + agrupa divisiones estructurales de sexto nivel
          cell: (cell) contiene una celda de una tabla. [14.1.1. TEI Tables] + + model.div7Like + : + agrupa divisiones estructurales de séptimo nivel
          change: (change) resume un cambio o corrección determinada llevada a cabo en una versión dada de un texto electrónico en el que trabajan diversos investigadores. [2.6. The Revision Description 2.4.1. Creation 11.7. Identifying Changes and Revisions] + + model.divBottom + : + agrupa elementos que pueden aparecer sólo al final de una división textual, p.ej. un tráiler.[ + 4.2. Elements Common to All Divisions]
          choice: (choice) agrupa un número de codificaciones alternativas para el mismo punto en un texto. [3.5. Simple Editorial Changes] + + model.divBottomPart + : + agrupa los elementos que pueden aparecer solamente al final de una división textual.[ + 4.6. Title Pages]
          cit: (cita) Una cita de algún otro documento junto a la referencia bibliográfica a la fuente. [3.3.3. Quotation 4.3.1. Grouped Texts 9.3.5.1. Examples] + + model.divGenLike + : + agrupa elementos usados para representar divisiones estructurales que se generan explícitamente porque estan presentes en la fuente.
          citeData: (citation data) specifies how information may be extracted from citation structures. [3.11.4. Declaring Reference Systems 16.2.5.4. Citation Structures] + + model.divLike + : + agrupa los elementos usados para representar divisiones estructurales recursivamente.
          citeStructure: (citation structure) declares a structure and method for citing the current document. [3.11.4. Declaring Reference Systems 16.2.5.4. Citation Structures] + + model.divPart + : + agrupa elementos que pueden aparecer entre párrafos u otras divisiones, pero no dentro de estos.[ + 1.3. The TEI Class System]
          citedRange: (cited range) defines the range of cited content, often represented by pages or other units [3.12.2.5. Scopes and Ranges in Bibliographic Citations] + + model.divTop + : + agrupa los elementos que aparecen al principio de una división textual.[ + 4.2. Elements Common to All Divisions]
          classCode: (código de clasificación) indica el código de clasificación empleado para este texto en algún sistema de clasificación estándard. [2.4.3. The Text Classification] + + model.divTopPart + : + agrupa los elementos que pueden aparecer solamente al principio de una división textual.[ + 4.6. Title Pages]
          classDecl: (declaraciones de clasificación) contiene una o más taxonomías que definen cualquier código usado en algún punto del texto. [2.3.7. The Classification Declaration 2.3. The Encoding Description] + + model.divWrapper + : + agrupa elementos que pueden aparecer al principio o al final de cualquier elemento de clase de división.[ + 4.2. Elements Common to All Divisions]
          closer: (closer) agrupa saludos, fechas, y expresiones similares que aparecen al final de una división textual, especialmente en una letra. [4.2.2. Openers and Closers 4.2. Elements Common to All Divisions] + + model.editorialDeclPart + : + agrupa elementos que pueden aparecer al interno de + <editorialDecl>(declaración editorial) y que aparecen en diversas ocasiones.
          conversion: defines how to calculate one unit of measure in terms of another. [2.3.9. The Unit Declaration] + + model.egLike + : + agrupa elementos que contienen ejemplos.[ + 22.1.1. Phrase Level Terms]
          corr: (corrección) contiene la forma correcta de un pasaje aparentemente erróneo en el texto de copia. [3.5.1. Apparent Errors] + + model.emphLike + : + agrupa elementos sintagmáticos semánticos.[ + 3.3. Highlighting and Quotation]
          correction: (principios de corrección) describe cómo y en qué casos se han hecho correcciones en el texto. [2.3.3. The Editorial Practices Declaration 15.3.2. Declarable Elements] + + model.encodingDescPart + : + agrupa elementos que pueden aparecer al interno de + <encodingDesc>(Descripción de la codificación) y que aparecen en diversas ocasiones.
          correspAction: (correspondence action) contains a structured description of the place, the name of a person/organization and the date related to the sending/receiving of a message or any other action related to the correspondence. [2.4.6. Correspondence Description] + + model.entryPart + : + agrupa todos los elementos definidos específicamente para diccionarios.[ + 9.1. Dictionary Body and Overall Structure]
          correspContext: (correspondence context) provides references to preceding or following correspondence related to this piece of correspondence. [2.4.6. Correspondence Description] + + model.frontPart + : + agrupa elementos que aparecen a nivel de particiones textuales al interno del paratexto inicial o final.[ + 7.1. Front and Back Matter]
          correspDesc: (correspondence description) contains a description of the actions related to one act of correspondence. [2.4.6. Correspondence Description] + + model.frontPart.drama + : + agrupa elementos que aparecen a nivel de partición textual al interno del paratexto inicial o final.[ + 7.1. Front and Back Matter]
          creation: (creation) contiene información sobre la creación del texto. [2.4.1. Creation 2.4. The Profile Description] + + model.gLike + : + agrupa elementos que son
          date: (date) contiene una fecha en cualquier formato. [3.6.4. Dates and Times 2.2.4. Publication, Distribution, Licensing, etc. 2.6. The Revision Description 3.12.2.4. Imprint, Size of a Document, and Reprint Information 15.2.3. The Setting Description 13.4. Dates] + + model.global + : + agrupa elementos vacíos que pueden aparecer en cualquier punto de un texto TEI[ + 1.3. The TEI Class System]
          dateline: (dateline) contiene una breve descripción de lugar, fecha, hora, etc. de producción de una carta, un artículo periodístico u otro tipo de texto; viene antepuesto o pospuesto a este como elemento de abertura o clausura. [4.2.2. Openers and Closers] + + model.global.edit + : + agrupa elementos vacíos con funciones editoriales específicas, p.ej. la indicación del comienzo de un fragmento de texto añadido, omitido o perdido en el original.[ + 1.3. The TEI Class System]
          del: (cancelación) contiene una letra, palabra o pasaje cancelado, marcado como omitido o bien como supérfluo o espurio en el texto por el autor, transcriptor, glosador o corrector. [3.5.3. Additions, Deletions, and Omissions] + + model.global.meta + : + agrupa elementos vacíos que describen el estatus de otros elementos, p.ej. estableciendo grupos de relaciones o interpretaciones abstractas, o bien proporcionando indicaciones de certeza, etc., y que pueden aparecer en cualquier punto de un documento.[ + 1.3. The TEI Class System]
          desc: (descripción) contiene una breve descripción del objetivo y la aplicación de un elemento, atributo o valor de un atributo. [22.4.1. Description of Components] + + model.graphicLike + : + agrupa elementos que contienen imágenes, fórmulas u objetos similares.[ + 3.10. Graphics and Other Non-textual Components]
          distinct: identifica alguna palabra o locución que se aprecia lingüísticamente distinta, por ejemplo como arcaica, técnica, dialectal, forma no prioritaria, etc. o como integrante de un registro específico o de una jerga. [3.3.2.3. Other Linguistically Distinct Material] + + model.headLike + : + agrupa los elementos usados para proporcionar un título o un encabezadoa al principio de una división textual.
          distributor: (distributor) proporciona el nombre de la persona o agente responsable de la distribución de un texto. [2.2.4. Publication, Distribution, Licensing, etc.] + + model.hiLike + : + agrupa elementos de nivel sintagmático para subrayar que no tienen una semántica específica.[ + 3.3. Highlighting and Quotation]
          div1: (división textual de primer nivel) contiene una subdivisión del primer nivel en el paratexto inicial, en el cuerpo del texto o en el paratexto final. [4.1.2. Numbered Divisions] + + model.highlighted + : + agrupa elementos de nivel sintagmático relativos al énfasis.[ + 3.3. Highlighting and Quotation]
          div2: (división textual de segundo nivel) contiene una subdivisión del segundo nivel en el paratexto inicial, en el cuerpo del texto o en el paratexto final. [4.1.2. Numbered Divisions] + + model.imprintPart + : + agrupa los elementos bibliográficos que aparecen al interno de las siglas editoriales.[ + 3.12. Bibliographic Citations and References]
          div3: (división textual de tercer nivel) contiene una subdivisión de tercer nivel en el paratexto inicial, en el cuerpo del texto o en el paratexto final. [4.1.2. Numbered Divisions] + + model.inter + : + agrupa elementos de la clase intermedia (internivel): tales elementos pueden aparecer bien al interno bien entre párrafos u entre otros elementos de tipo división de texto.[ + 1.3. The TEI Class System]
          div4: (división textual de cuarto nivel) contiene una subdivisión del cuarto nivel en el paratexto inicial, en el cuerpo del texto o en el paratexto final. [4.1.2. Numbered Divisions] + + model.lLike + : + agrupa elementos que representan componentes métricos como los versos.
          div5: (división textual de quinto nivel) contiene una subdivisión del quinto nivel en el paratexto inicial, en el cuerpo del texto o en el paratexto final. [4.1.2. Numbered Divisions] + + model.lPart + : + agrupa elementos de nivel sintagmático utilizados sólo para los versos.[ + 6.2. Components of the Verse Line]
          div6: (división textual de sexto nivel) contiene una subdivisión del sexto nivel en el paratexto inicial, en el cuerpo del texto o en el paratexto final. [4.1.2. Numbered Divisions] + + model.labelLike + : + agrupa los elementos usados para glosar o para explicar otras partes de un documento.
          div7: (división textual de nivel séptimo) contiene la subdivisión más pequeña, pero más grande que un párrafo, del paratexto inicial, del cuerpo del texto o del paratexto final. [4.1.2. Numbered Divisions] + + model.limitedPhrase + : + agrupa los elementos que pueden aparecer a nivel de palabras o sintagmas, excluyendo los elementos destinados a la transcripción.[ + 1.3. The TEI Class System]
          divGen: (división de texto generada automáticamente) indica la localización en la cual aparece una división textual generada automáticamente por la aplicación de un procesamiento de texto. [3.9.2. Index Entries] + + model.listLike + : + agrupa todos los elementos del tipo de lista.[ + 3.8. Lists]
          docAuthor: (autor del documento) contiene el nombre del autor del documento, tal y como aparece indicado en el frontispicio (a menudo, pero no siempre, contenido dentro del elemento <byline>). [4.6. Title Pages] + + model.measureLike + : + agrupa elementos que contienen un número, una cantidad, una medida, o un fragmento de texto similar que refleja algún significado numérico.[ + 3.6.3. Numbers and Measures]
          docDate: (fecha del documento) contiene la fecha del documento, tal y como, normalmente, aparece en el frontispicio. [4.6. Title Pages] + + model.milestoneLike + : + agrupa elementos del tipo frontera (milestone) utilizados para representar sistemas de referencia.[ + 1.3. The TEI Class System + 3.11.3. Milestone Elements]
          docEdition: (edición del documento) contiene una declaración editorial como la contiene el frontispicio de un documento. [4.6. Title Pages] + + model.nameLike + : + agrupa los elementos que nombran o indican a una persona, un lugar (construido por el hombre o geográfico), o una organización.
          docImprint: (declaración de imprenta) contiene la declaración de la publicación (lugar y fecha de publicación, casa editorial) tal y como consta al pie del frontispicio. [4.6. Title Pages] + + model.nameLike.agent + : + agrupa elementos que contienen nombres de individuos o de agrupaciones o sociedades.[ + 3.6. Names, Numbers, Dates, Abbreviations, and Addresses]
          docTitle: (título del documento) contiene el título del documento incluyendo todos sus elementos constitutivos, como especificado en el frontispicio. [4.6. Title Pages] + + model.noteLike + : + agrupa todos los elementos del tipo de nota.[ + 3.9. Notes, Annotation, and Indexing]
          edition: (edición) describe las particularidades de la edición de un texto. [2.2.2. The Edition Statement] + + model.oddDecl + : + agrupa elementos que generan declaraciones en un lenguaje de codificación dado en documentos aislados
          editionStmt: (declaración de la edición) agrupa la información relativa a la edición de un texto. [2.2.2. The Edition Statement 2.2. The File Description] + + model.offsetLike + : + agrupa los elementos que pueden aparecer solamente como parte de un topónimo.[ + 13.2.3. Place Names]
          editor: declaración secundaria de responsabilidad para un ítem bibliográfico, por ejemplo un nombre particular, o institucional (o cualquier otro) que ha actuado como editor, compilador, traductor, etc. [3.12.2.2. Titles, Authors, and Editors] + + model.pLike + : + la clase de elementos de tipo párrafa con la finalidad de intercambio.
          editorialDecl: (declaración de la edición) proporciona detalles de principios editoriales y prácticas aplicadas en la codificación de un texto. [2.3.3. The Editorial Practices Declaration 2.3. The Encoding Description 15.3.2. Declarable Elements] + + model.pLike.front + : + agrupa los elementos que aparecen como componentes directos del paratexto inicial cuando no se da un encabezamiento electrónico.[ + 4.6. Title Pages]
          ellipsis: (deliberately marked omission) indicates a purposeful marking in the source document signalling that content has been omitted, and may also supply or describe the omitted content. [3.5.3. Additions, Deletions, and Omissions] + + model.pPart.data + : + agrupa los elementos a nivel sintagmàtico que contienen nombres, fechas, medidas o datos similares.[ + 3.6. Names, Numbers, Dates, Abbreviations, and Addresses]
          email: (dirección de correo electrónico) contiene una dirección de correo electrónico indentificando el lugar dónde los mensajes electrónicos pueden ser enviados. [3.6.2. Addresses] + + model.pPart.edit + : + agrupa elementos de nivel sintagmático utilizados para simples correcciones o transcripciones editoriales.[ + 3.5. Simple Editorial Changes]
          emph: (enfatizado) marca palabras o frases que se destacan o enfatizan por causas lingüísticas o retóricas. [3.3.2.2. Emphatic Words and Phrases 3.3.2. Emphasis, Foreign Words, and Unusual Language] + + model.pPart.editorial + : + agrupa elementos a nivel sintagmático utilizados para simples intervenciones editoriales que pueden ser útiles tanto en la transcripción como para autoría.[ + 3.5. Simple Editorial Changes]
          encodingDesc: (Descripción de la codificación) documenta la relación entre un texto electrónico y la fuente o fuentes de las que este deriva. [2.3. The Encoding Description 2.1.1. The TEI Header and Its Components] + + model.pPart.msdesc + : + agrupa les elementos empleados en la descripción de manuscritos.[ + 10. Manuscript Description]
          epigraph: (epigraph) contiene una cita, anónima o atribuida, que aparece al inicio de una sección o capítulo, o en el frontispicio. [4.2.3. Arguments, Epigraphs, and Postscripts 4.2. Elements Common to All Divisions 4.6. Title Pages] + + model.pPart.transcriptional + : + agrupa solo elementos sintagmáticos utilizados para simples correcciones y transcripciones editoriales que no parecen ser útiles para la autoría.[ + 3.5. Simple Editorial Changes]
          expan: (expansión) contiene la expansión de una abreviatura. [3.6.5. Abbreviations and Their Expansions] + + model.phrase + : + agrupa los elementos que pueden aparecer en el nivel de palabras o sintagmas.[ + 1.3. The TEI Class System]
          extent: (extent) describe el tamaño aproximado de un texto almacenado en algún medio, digital o no, especificándolo en alguna unidad funcional. [2.2.3. Type and Extent of File 2.2. The File Description 3.12.2.4. Imprint, Size of a Document, and Reprint Information 10.7.1. Object Description] + + model.phrase.xml + : + agrupa elementos usados para codificar construcciones en XML en el nivel sintagmático, p.ej. nombre de elemento, nombres de atributo, y valores de atributo.[ + 22. Documentation Elements]
          figDesc: (descripción de una figura) contiene una breve descripción de la apariencia o del contenido de una figura gráfica, para utilizarla al documentar una imagen sin mostrarla. [14.4. Specific Elements for Graphic Images] + + model.placeNamePart + : + agrupa los elementos que forman parte del nombre de un lugar[ + 13.2.3. Place Names]
          figure: (figure) indica un bloque que contiene gráficos, ilustraciones o figuras. [14.4. Specific Elements for Graphic Images] + + model.placeStateLike + : + agrupa los elementos que describen aspectos variables de un lugar.
          fileDesc: (Descripción del archivo.) contiene una descripción bibliográfica completa del archivo electrónico. [2.2. The File Description 2.1.1. The TEI Header and Its Components] + + model.profileDescPart + : + agrupa los elementos que pueden ser usados al interno de + <profileDesc>y que aparecen en diversas ocasiones.
          floatingText: (floating text) contiene un texto de cualquier tipo, unitario o compuesto, que se insiere en algún punto en un texto que lo contiene interrumpiéndolo. [4.3.2. Floating Texts] + + model.ptrLike + : + agrupa elementos usados para establecer localizaciones y referencias.[ + 3.7. Simple Links and Cross-References]
          + + model.publicationStmtPart.agency + : + agrupa los hijos de + <publicationStmt>.[ + 2.2.4. Publication, Distribution, Licensing, etc.]
          + + model.publicationStmtPart.detail + : + agrupa los hijos de + <publicationStmt>.[ + 2.2.4. Publication, Distribution, Licensing, etc.]
          + + model.quoteLike + : + agrupa los elementos que contienen directamente las citas
          + + model.resource + : + agrupa los elementos no-textuales que pueden aparecer junto al encabezado y un texto para constituir un documento de TEI.[ + 1.3. The TEI Class System]
          + + model.respLike + : + aggrupa elementos utilizados para indicar responsabilidad intelectual, p.ej. dentro de un elemento bibliográfico.
          + + model.segLike + : + agrupa elementos usados por una segmentación arbitraria.[ + 16.3. Blocks, Segments, and Anchors + 17.1. Linguistic Segment Categories]
          + + model.sourceDescPart + : + agrupa los elementos que pueden usarse al interno de + <sourceDesc>(descripción de la fuente) y que aparecen en diversas ocasiones.
          + + model.specDescLike + : + agrupa elementos para referir elementos de especificación[ + 22. Documentation Elements]
          + + model.stageLike + : + aggrupa elementos que contienen indicaciones específicas de escena definidas en el conjunto adicional de marcadores de textos teatrales.[ + 7.3. Other Types of Performance Text]
          + + model.standOffPart + : + groups elements which may be used as children of + <standOff>.
          + + model.teiHeaderPart + : + agrupa elementos que pueden usarse al interno del + <teiHeader>y aparecen en diversas ocasiones.
          + + model.titlepagePart + : + agrupa los elementos que aparecen como componentes directos del frontispicio electrónico ( + <docTitle>, + <docAuthor>, + <docImprint>, + <epigraph>, etc.)[ + 4.6. Title Pages]
          + + monogr + : ( + nivel monográfico.) + contiene los elementos bibliográficos que describen un ítem (p.ej. un libro o revista) publicado independientemente (es decir, como un objeto físico separado).[ + 3.12.2.1. Analytic, Monographic, and Series Levels]
          + + name + : ( + nombre, nombre propio) + contiene un nombre propio o un sintagma nominal[ + 3.6.1. Referring Strings]
          + + namespace + : ( + namespace) + proporciona el nombre formal del namespace al cual pertenecen los elementos documentados por sus hijos.[ + 2.3.4. The Tagging Declaration]
          + + normalization + : ( + normalization) + indica el grado de normalización o de regularización aplicado a la fuente original en el proceso de conversión a formato electrónico.[ + 2.3.3. The Editorial Practices Declaration + 15.3.2. Declarable Elements]
          + + notatedMusic + : + encodes the presence of music notation in a text[ + 14.3. Notated Music in Written Text]
          + + note + : ( + note) + contiene una nota o aclaración[ + 3.9.1. Notes and Simple Annotation + 2.2.6. The Notes Statement + 3.12.2.8. Notes and Statement of Language + 9.3.5.4. Notes within Entries]
          + + noteGrp + : + contains a group of notes[ + 3.9.1.1. Encoding Grouped Notes]
          + + notesStmt + : ( + declaración de notas) + agrupa algunas notas que proporcionan información sobre un texto adicional referido en otras partes de la descripción bibliográfica.[ + 2.2.6. The Notes Statement + 2.2. The File Description]
          + + num + : ( + número) + contiene un número, escrito en cualquier forma.[ + 3.6.3. Numbers and Measures]
          + + opener + : ( + opener) + agrupa la fecha, autoria, fórmula introductiva o de saludo o expresiones similares utilizades al inicio de una división textual, especialmente en una carta.[ + 4.2. Elements Common to All Divisions]
          + + orig + : ( + forma original) + contiene una lectura que se marca como fiel al original.[ + 3.5.2. Regularization and Normalization + 12. Critical Apparatus]
          + + pb + : ( + cambio de página) + marca la frontera entre una página de un texto y la siguiente en un sistema de referencia estándard.[ + 3.11.3. Milestone Elements]
          + + postBox + : ( + buzón) + contiene un número u otro identificador para algún punto de entrega postal distinto a una dirección postal.[ + 3.6.2. Addresses]
          + + postCode + : ( + Código postal) + Contiene un código numérico o alfabético usado como parte de la dirección postal para simplificar la clasificación o entrega de correo.[ + 3.6.2. Addresses]
          + + postscript + : + contiene una posdata, p.ej. en una carta.[ + 4.2. Elements Common to All Divisions]
          + + prefixDef + : ( + prefix definition) + defines a prefixing scheme used in + teidata.pointervalues, showing how abbreviated URIs using the scheme may be expanded into full URIs.[ + 16.2.3. Using Abbreviated Pointers]
          + + principal + : ( + investigador principal) + proporciona el nombre del investigador principal de la creación de un texto electrónico.[ + 2.2.1. The Title Statement]
          + + profileDesc + : ( + descripción del perfil del texto.) + proporciona una descripción detallada de los aspectos no bibliográficos de un texto, especialmente las lenguas y jergas usadas, la situación en que se aparecen, los participantes que intervienen, etc.[ + 2.4. The Profile Description + 2.1.1. The TEI Header and Its Components]
          + + projectDesc + : ( + descripción del proyecto) + describe con detalle el objetivo o propósito para el que un archivo electrónico ha sido codificado, junto a cualquier otra información relevante sobre el proceso de codificación.[ + 2.3.1. The Project Description + 2.3. The Encoding Description + 15.3.2. Declarable Elements]
          + + ptr + : ( + puntero) + define un señalizador a otra localización.[ + 3.7. Simple Links and Cross-References + 16.1. Links]
          + + pubPlace + : ( + lugar de la publicación) + contiene el nombre del lugar de publicación de un elemento bibliográfico.[ + 3.12.2.4. Imprint, Size of a Document, and Reprint Information]
          + + publicationStmt + : ( + declaración de la publicación) + agrupa la información concerniente a la publicación o distribución de un texto electrónico u otro texto.[ + 2.2.4. Publication, Distribution, Licensing, etc. + 2.2. The File Description]
          + + publisher + : ( + publisher) + proporciona el nombre de la organización responsable de la publicación o la distribución de un elemento bibliográfico.[ + 3.12.2.4. Imprint, Size of a Document, and Reprint Information + 2.2.4. Publication, Distribution, Licensing, etc.]
          + + punctuation + : + specifies editorial practice adopted with respect to punctuation marks in the original.[ + 2.3.3. The Editorial Practices Declaration + 3.2. Treatment of Punctuation]
          + + quotation + : ( + quotation) + indica las prácticas editoriales adoptadas respecto al entrecomillado en el original.[ + 2.3.3. The Editorial Practices Declaration + 15.3.2. Declarable Elements]
          + + quote + : ( + cita) + contiene una frase o pasaje atribuido por el narrador o autor a un agente externo al texto.[ + 3.3.3. Quotation + 4.3.1. Grouped Texts]
          + + rb + : ( + ruby base) + contains the base text annotated by a ruby gloss.[ + 3.4.2. Ruby Annotations]
          + + ref + : ( + referencia) + define una referencia a otra localización, posiblemente modificada por un texto o comentario adicional.[ + 3.7. Simple Links and Cross-References + 16.1. Links]
          + + refState + : ( + estado de la referencia) + especifica un componente de una referencia canónica definida por el método milestone[ + 2.3.6.3. Milestone Method + 2.3.6. The Reference System Declaration]
          + + refsDecl + : ( + declaración de referencias) + indica cómo se han formado las referencias canónicas para este texto.[ + 2.3.6.3. Milestone Method + 2.3. The Encoding Description + 2.3.6. The Reference System Declaration]
          + + reg + : ( + regularización) + contiene una lectura que ha sido regularizada o normalizada en algún sentido.[ + 3.5.2. Regularization and Normalization + 12. Critical Apparatus]
          + + relatedItem + : + contiene o refiere algún otro elemento bibliográfico que se relaciona con el actual de alguna manera, por ejemplo como un versión complementaria o alternativa de este.[ + 3.12.2.7. Related Items]
          + + rendition + : ( + rendition) + proporciona información sobre la interpretación ideada para uno o más elementos.[ + 2.3.4. The Tagging Declaration]
          + + resp + : ( + responsabilidad) + contiene un sintagma que describe la naturaleza de la responsabilidad intelectual de una persona.[ + 3.12.2.2. Titles, Authors, and Editors + 2.2.1. The Title Statement + 2.2.2. The Edition Statement + 2.2.5. The Series Statement]
          + + respStmt + : ( + declaración de responsabilidad) + proporciona la declaración de la responsabilidad para el contenido intelectual de un texto, edición, grabación o serie, donde no basten o no se apliquen los elementos especializados para autores, editores, etc.[ + 3.12.2.2. Titles, Authors, and Editors + 2.2.1. The Title Statement + 2.2.2. The Edition Statement + 2.2.5. The Series Statement]
          + + revisionDesc + : ( + descripción de la revisión) + resume el historial de la revisión de un archivo.[ + 2.6. The Revision Description + 2.1.1. The TEI Header and Its Components]
          + + row + : ( + row) + contiene una fila de la tabla.[ + 14.1.1. TEI Tables]
          + + rs + : ( + serie referencial) + contiene un nombre de intención general o una serie referencial.[ + 13.2.1. Personal Names + 3.6.1. Referring Strings]
          + + rt + : ( + ruby text) + contains a ruby text, an annotation closely associated with a passage of the main text.[ + 3.4.2. Ruby Annotations]
          + + ruby + : ( + ruby container) + contains a passage of base text along with its associated ruby gloss(es).[ + 3.4.2. Ruby Annotations]
          + + said + : ( + parlamento, discurso o pensamiento) + indica los pasajes pensados o hablados en voz alta, si está indicado explícitamente en la fuente o no, si señalado directamente o indirectamente, sean de gente real o de personajes ficticios.[ + 3.3.3. Quotation]
          + + salute + : ( + saludo) + contiene una fórmula introductiva o de saludo previa a un prefacio, a una dedicatoria o a atra división textual, o bien una fórmula conclusiva o de saludo al final de una carta, prefacio, etc.[ + 4.2.2. Openers and Closers]
          + + samplingDecl + : ( + declaración de muestra) + contiene una descripción en prosa sobre los fundamentos y métodos usados en textos de muestra en la creación de un corpus o una selección de textos.[ + 2.3.2. The Sampling Declaration + 2.3. The Encoding Description + 15.3.2. Declarable Elements]
          + + schemaRef + : ( + schema reference) + describes or points to a related customization or schema file[ + 2.3.10. The Schema Specification]
          + + scriptNote + : + describes a particular script distinguished within the description of a manuscript or similar resource.[ + 10.7.2. Writing, Decoration, and Other Notations]
          + + seg + : ( + segmento arbitrario) + contiene cualquier unidad textual a nivel sintagmático (inclusive otros elementos de tipo seg.)[ + 16.3. Blocks, Segments, and Anchors + 6.2. Components of the Verse Line + 7.2.5. Speech Contents]
          + + segmentation + : ( + segmentation) + describe los principios aplicados en la fragmentación del texto, p.ej. en las oraciones, sintagmas, morfemas, etc.[ + 2.3.3. The Editorial Practices Declaration + 15.3.2. Declarable Elements]
          + + series + : ( + series de información) + contiene información sobre las series en que un libro u otro elemento bibliográfico ha aparecido.[ + 3.12.2.1. Analytic, Monographic, and Series Levels]
          + + seriesStmt + : ( + declaración de serie) + agrupa información sobre la serie, si la hay, a la que pertenece una publicación.[ + 2.2.5. The Series Statement + 2.2. The File Description]
          + + sic + : ( + Latin for thus or so) + contiene texto reproducido aparentemente icorrecto o inexacto.[ + 3.5.1. Apparent Errors]
          + + signed + : ( + firma) + contiene una fórmula conclusiva o de saludo pospuesta a un prefacio, dedicatoria, u otro tipo de división textual.[ + 4.2.2. Openers and Closers]
          + + soCalled + : ( + so called) + contiene una palabra o frase de la que el autor o narrador declina la responsabilidad, p.ej. mediante el uso de comillas o cursiva.[ + 3.3.3. Quotation]
          + + sourceDesc + : ( + descripción de la fuente) + proporciona una descripción del texto (o textos) fuente del que un texto electrónico deriva o ha sido generado.[ + 2.2.7. The Source Description]
          + + sp + : ( + discurso) + Un discurso individual de un texto dramático, o un pasaje en prosa o en verso presentado como tal.[ + 3.13.2. Core Tags for Drama + 3.13. Passages of Verse or Drama + 7.2.2. Speeches and Speakers]
          + + speaker + : + una forma especializada de encabezamiento o etiqueta, que da nombre a uno o más interlocutores de un texto o fragmento dramático.[ + 3.13.2. Core Tags for Drama]
          + + sponsor + : ( + sponsor) + especifica el nombre de la organización o institución responsable.[ + 2.2.1. The Title Statement]
          + + stage + : ( + acotación) + contiene cualquier tipo de acotación que aparece en un texto o fragmento dramático.[ + 3.13.2. Core Tags for Drama + 3.13. Passages of Verse or Drama + 7.2.4. Stage Directions]
          + + standOff + : + Functions as a container element for linked data, contextual information, and stand-off annotations embedded in a TEI document.[ + 16.10. The standOff Container]
          + + stdVals + : ( + valores estándard) + indica el formato usado cuando aparecen fechas estandarizadas o valores numéricos.[ + 2.3.3. The Editorial Practices Declaration + 15.3.2. Declarable Elements]
          + + street + : + una dirección postal completa, incluyendo cualquier nombre o número identificativo para identificar el edifio, como el nombre de la calle o carretera.[ + 3.6.2. Addresses]
          + + styleDefDecl + : ( + style definition language declaration) + specifies the name of the formal language in which style or renditional information is supplied elsewhere in the document. The specific version of the scheme may also be supplied.[ + 2.3.5. The Default Style Definition Language Declaration]
          + + table + : ( + table) + contiene texto dispuedto en forma de tabla, con filas y columnas.[ + 14.1.1. TEI Tables]
          + + tagUsage + : ( + element usage) + proporciona información sobre el uso de un elemento específico al interno del texto.[ + 2.3.4. The Tagging Declaration]
          + + tagsDecl + : ( + declaración del etiquetado) + proporciona información pormenorizada sobre el etiquetado aplicado a un documento.[ + 2.3.4. The Tagging Declaration + 2.3. The Encoding Description]
          + + taxonomy + : ( + taxonomy) + define una tipología o implícitamente, mediante una cita bibliográfica, o explícitamente, mediante una taxonomía estructurada.[ + 2.3.7. The Classification Declaration]
          + + teiCorpus + : ( + TEI corpus) + contiene la totalidad de un corpus TEI codificado, comprendiendo un único encabezado y uno o más elementos TEI, cada uno de los cuales tiene a su vez un único encabezado y un texto.[ + 4. Default Text Structure + 15.1. Varieties of Composite Text]
          + + teiHeader + : ( + Encabezado TEI) + proporciona información descriptiva y declarativa de una página de título electrónico prefijada como un texto conforme a TEI.[ + 2.1.1. The TEI Header and Its Components + 15.1. Varieties of Composite Text]
          + + teidata.certainty + : + define la gama de valores de atributos que exprimen un grado de certeza.
          foreign: (extranjero) identidica una palabra o frase perteneciente a otra lengua distinta de la del resto del texto en que se incluye. [3.3.2.1. Foreign Words or Expressions] + + teidata.count + : + define la gama de valores de atributos para números enteros no negativos usados como un cálculo.
          formula: (formula) contiene una fórmula matemática o de otro tipo. [14.2. Formulæ and Mathematical Expressions] + + teidata.duration.iso + : + define la gama de valores de atributos posibles para representar la duración en el tiempo usando formatos estàndards ISO 8601.
          front: (paratexto inicial) contiene cualquier material paratextual (encabezamiento, frontispicio, prefacio, dedicatoria, etc.) que aparece delante del inicio del texto. [4.6. Title Pages 4. Default Text Structure] + + teidata.duration.w3c + : + define la gama de valores de atributos disponibles para la representación de un periodo de tiempo usando tipos de datos W3C
          funder: (responsable de la financiación) proporciona el nombre del individuo, la institución o la organización responsable de la financiación de un proyecto o de un texto. [2.2.1. The Title Statement] + + teidata.interval + : + defines attribute values used to express an interval value.
          gap: (gap) indicada un punto donde algún material ha sido omitido en una transcripción, bien por criterios de edición descritos en el cabezado TEI, bien como parte de una práctica habitual, o bien porqué el material es ilegible o incomprensible. [3.5.3. Additions, Deletions, and Omissions] + + teidata.language + : + define la gama de valores de atributos usados para identificar una combinación determinada de lenguaje y escritura humanos.[ + 6.1. Language Identification]
          gb: (gathering beginning) marks the beginning of a new gathering or quire in a transcribed codex. [3.11.3. Milestone Elements] + + teidata.name + : + define la gama de valores de atributos expresados como identificador o un nombre en XML.
          geoDecl: (declaración de las coordenadas geográficas) documenta la anotación y los datos usados para los coordenadas geográficas expresadas como contenido del elemento <geo> en qualquier parte del documento. [2.3.8. The Geographic Coordinates Declaration] + + teidata.namespace + : + define la gama de valores de atributos usados para indicar los nombres de los espacios en XML como establecen las recomendaciones técnicas del W3C para los + + https://www.w3.org/TR/1999/REC-xml-names-19990114/ +
          gloss: (gloss) identifica una locución o palabra usada para proporcionar una glosa o definición sobre otra palabra o frase. [3.4.1. Terms and Glosses 22.4.1. Description of Components] + + teidata.numeric + : + define la gama de valores de atributos para valores numéricos.
          graphic: (graphic) indica la localización de un gráfico, ilustración o figura. [3.10. Graphics and Other Non-textual Components 11.1. Digital Facsimiles] + + teidata.outputMeasurement + : + define una gama de valores para emplearlos en la especificación de las dimensiones de un objeto que se ha de incluir in la red.
          group: (group) contiene el cuerpo de un texto compuesto, es decir, que agrupa un conjunto de textos distintos (o grupos de textos) considerados como una unidad por criterios determinados, por ejemplo la obra completa de un autor, una serie de ensayos, etc. [4. Default Text Structure 4.3.1. Grouped Texts 15.1. Varieties of Composite Text] + + teidata.pattern + : + define una gama de valores de atributos expresados como una expresión regular.
          handNote: (notas sobre la mano) describe un determinado estilo o una determinada mano al interno de un manuscrito. [10.7.2. Writing, Decoration, and Other Notations] + + teidata.pointer + : + define una gama de valores de atributos usados para proporcionar un indicador de cualquier recurso, bien en el documento corriente o en otro.
          head: (encabezamiento) contiene cualquier tipo de encabezamiento, por ejemplo el título de una sección o el encabezado de una lista, glosario, descripción de un manuscrito, etc. [4.2.1. Headings and Trailers] + + teidata.prefix + : + defines a range of values that may function as a URI scheme name.
          headItem: (encabezamiento de los ítems de una lista.) contiene el encabezamiento de una columna de ítems o glosas en una lista de un glosario u otra lista de estructura similar. [3.8. Lists] + + teidata.probCert + : + defines a range of attribute values which can be expressed either as a numeric probability or as a coded certainty value.
          headLabel: (encabezamiento para una lista de conceptos.) contiene el encabezamiento para la columna de términos o conceptos en una lista de un glosario u otra lista de estructura similar. [3.8. Lists] + + teidata.probability + : + define la gama de valores de atributos que exprimen un grado de probabilida.d
          hi: (subrayado) marca una palabra o frase gráficamente diferente del resto del texto que la circunda, por causas sobre las que no se hace ninguna declaracion. [3.3.2.2. Emphatic Words and Phrases 3.3.2. Emphasis, Foreign Words, and Unusual Language] + + teidata.replacement + : + defines attribute values which contain a replacement template.
          hyphenation: (hyphenation) indica el modo en que han sido tratados el uso del guión presente en el texto fuente en la versión codificada de este. [2.3.3. The Editorial Practices Declaration 15.3.2. Declarable Elements] + + teidata.temporal.w3c + : + define la gama de valores de atributos que expresan un valor temporal del tipo fecha, hora, o combinación de ambas, de acuerdo con la especificación de W3C + XML Schema Part 2: Datatypes Second Edition.
          idno: (número identificativo) proporciona un identificador estándar para un objecto; se usa parla la identificación de, por ejemplo, un elemento bibliográfico, una persona, un título o una organización. [13.3.1. Basic Principles 2.2.4. Publication, Distribution, Licensing, etc. 2.2.5. The Series Statement 3.12.2.4. Imprint, Size of a Document, and Reprint Information] + + teidata.text + : + defines the range of attribute values used to express some kind of identifying string as a single sequence of Unicode characters possibly including whitespace.
          imprimatur: (imprimatur) contiene una declaración formal que autoriza la publicazione de una obra, normalmente contenida en el recto o en el verso del frontispicio. [4.6. Title Pages] + + teidata.truthValue + : + define la gama de valores de atributos usados para expresar un valor cierto.
          imprint: información de grupos acerca de la publicación o distribución de un elemento bibliográfico. [3.12.2.4. Imprint, Size of a Document, and Reprint Information] + + teidata.version + : + defines the range of attribute values which may be used to specify a TEI or Unicode version number.
          index: (entrada de un índice.) marca un punto para ser indexado por cualquier criterio. [3.9.2. Index Entries] + + teidata.versionNumber + : + defines the range of attribute values used for version numbers.
          interpretation: (interpretation) describe la finalidad de cualquier información analítica o descriptiva añadida al texto en la transcripción. [2.3.3. The Editorial Practices Declaration] + + teidata.word + : + define una gama de valores de atributos expresados como una única palabra o señal.
          item: (item) contiene un componente de una lista. [3.8. Lists 2.6. The Revision Description] + + teidata.xTruthValue + : ( + extended truth value) + define la gama de valores de atributos usados para expresar un valor cierto potencialmente desconocido.
          join: (join) identifica un segmento o fragmento de texto señalando eventuales elementos no contiguos que lo componen. [16.7. Aggregation] + + teidata.xmlName + : + defines attribute values which contain an XML name.
          joinGrp: (grupo de enlace) agrupa un conjunto de elementos de enlace a eventuales señalizadores. [16.7. Aggregation]
          keywords: (keywords) contiene una lista de palabras clave o sintagmas que identifican la temática o la naturaleza del texto. [2.4.3. The Text Classification]
          l: (verso) contiene un único verso, posiblemente incompleto. [3.13.1. Core Tags for Verse 3.13. Passages of Verse or Drama 7.2.5. Speech Contents]
          label: (label) contiene un concepto o enunciado asociado con un ítem en una lista; en un glosario marca el término que se define. [3.8. Lists]
          langUsage: (lengua empleada) describe las lenguas, jergas, registros, dialectos, etc. presentes en el texto. [2.4.2. Language Usage 2.4. The Profile Description 15.3.2. Declarable Elements]
          language: (language) caracteriza una lengua o jerga empleada en un texto. [2.4.2. Language Usage]
          lb: (salto de línea) marca el comienzo de una nueva línea (topográfica) en alguna edición o versión del texto. [3.11.3. Milestone Elements 7.2.5. Speech Contents]
          lg: (grupo de versos) contiene un grupo de versos que funcionan como una unidad formal, p.ej. una estrofa, un refrán, un estribillo, etc. [3.13.1. Core Tags for Verse 3.13. Passages of Verse or Drama 7.2.5. Speech Contents]
          licence: contains information about a licence or other legal agreement applicable to the text. [2.2.4. Publication, Distribution, Licensing, etc.]
          linkGrp: (grupo de enlace) define un conjunto de asociaciones o de vínculos hipertextuales. [16.1. Links]
          list: (list) contiene cualquier secuencia de ítems o elementos organizados en una lista. [3.8. Lists]
          listAnnotation: contains a list of annotations, typically encoded as <annotation>, <annotationBlock>, or <note>, possibly organized with nested <listAnnotation> elements. [16.10. The standOff Container]
          listBibl: (lista de cita) contiene una lista de citas bibliográficas de cualquier tipo. [3.12.1. Methods of Encoding Bibliographic References and Lists of References 2.2.7. The Source Description 15.3.2. Declarable Elements]
          listChange: groups a number of change descriptions associated with either the creation of a source text or the revision of an encoded text. [2.6. The Revision Description 11.7. Identifying Changes and Revisions]
          listPrefixDef: (list of prefix definitions) contains a list of definitions of prefixing schemes used in teidata.pointer values, showing how abbreviated URIs using each scheme may be expanded into full URIs. [16.2.3. Using Abbreviated Pointers]
          macro.limitedContent: (contenido del párrafo) define el contenido de elementos de prosa que no se usan para la transcripción de materiales existentes. [1.3. The TEI Class System]
          macro.paraContent: (contenido del párrafo) define el contenido de párrafos y elementos similares. [1.3. The TEI Class System]
          macro.phraseSeq: (secuencia sintagmática) >defince una secuencia de caracteres y elementos de tipo sintagmático. [1.4.1. Standard Content Models]
          macro.phraseSeq.limited: (secuencia de sintagma limitada) define una secuencia de caracteres y elementos de tipo sintagmático que no se usan normalmente para transcribir. [1.4.1. Standard Content Models]
          macro.specialPara: (contenido de párrafo 'especial') define el modelo de contenido de elementos tipo notas o entradas de lista que contienen una serie de elementos a nivel de componentes que tienen la misma estructura de un párrafo con una serie de elementos a nivel sintagmático y inter-nivel. [1.3. The TEI Class System]
          measure: (measure) contiene una palabra o sintagma referido a alguna cantidad de un objeto o producto, normalmente incluye un número, una unidad y un nombre de producto. [3.6.3. Numbers and Measures]
          measureGrp: (grupo de medida) contiene un grupo de especificaciones dimensionales que se relacionan con un mismo objeto, por ejemplo la altura y la anchura de una página de manuscrito. [10.3.4. Dimensions]
          media: indicates the location of any form of external media such as an audio or video clip etc. [3.10. Graphics and Other Non-textual Components]
          meeting: en referencias bibliográficas, contiene una descripción del encuentro o conferencia del que deriva el elemento bibliográfico. [3.12.2.2. Titles, Authors, and Editors]
          mentioned: marca palabras o locuciones mencionadas, no usadas. [3.3.3. Quotation]
          milestone: (milestone) marca un punto de frontera que separa cada tipo de sección de un texto, indicado por cambios en el sistema de referencia estándard, donde la sección no es representada por un elemento estructural. [3.11.3. Milestone Elements]
          model.addrPart: agrupa los elementos que constituyen una dirección postal o de cualquier otro tipo. [3.6.2. Addresses]
          model.addressLike: agrupa elementos sintagmáticos usados para representar una dirección postal o electrónica. [1. The TEI Infrastructure]
          model.annotationLike: groups elements used to represent annotations. [16.10. The standOff Container]
          model.annotationPart.body: groups elements which may be used as an <annotation> body.
          model.applicationLike: agrupa en el encabezado los elementos usados para registrar la información específica de la aplicación de un documento.
          model.attributable: groups elements that contain a word or phrase that can be attributed to a source. [3.3.3. Quotation 4.3.2. Floating Texts]
          model.availabilityPart: groups elements such as licences and paragraphs of text which may appear as part of an availability statement [2.2.4. Publication, Distribution, Licensing, etc.]
          model.biblLike: agrupa elementos que contienen una descripción bibliográfica. [3.12. Bibliographic Citations and References]
          model.biblPart: agrupa los elementos que pueden aparecer al interno citas bibliográficas. [3.12. Bibliographic Citations and References]
          model.catDescPart: agrupa elementos que pueden usarse dentro de <catDesc> y que aparecen en numerosas ocasiones.
          model.certLike: groups elements which are used to indicate uncertainty or precision of other elements.
          model.choicePart: agrupa los elementos (excluída el propio elemento "choice") que pueden ser usados en alternancia con <choice>. [3.5. Simple Editorial Changes]
          model.common: agrupa elementos comunes a nivel de fragmentos de texto o internivel. [1.3. The TEI Class System]
          model.correspActionPart: groups elements which define the parts (usually names, dates and places) of one action related to the correspondence.
          model.correspContextPart: groups elements which may appear as part of the correspContext element
          model.correspDescPart: groups together metadata elements for describing correspondence
          model.dateLike: agrupa elementos que contienen expresiones temporales. [3.6.4. Dates and Times 13.4. Dates]
          model.descLike: groups elements which contain a description of their function.
          model.describedResource: groups elements which contain the content of a digital resource and its metadata; these elements may serve as the outermost or ‘root’ element of a TEI-conformant document [1.3. The TEI Class System]
          model.div1Like: agrupa divisiones estructurales de nivel superior.
          model.div2Like: agrupa divisiones estructurales de segundo nivel.
          model.div3Like: agrupa divisiones estructurales de tercer nivel
          model.div4Like: agrupa divisiones estructurales de cuarto nivel
          model.div5Like: agrupa divisiones estructurales de quinto nivel
          model.div6Like: agrupa divisiones estructurales de sexto nivel
          model.div7Like: agrupa divisiones estructurales de séptimo nivel
          model.divBottom: agrupa elementos que pueden aparecer sólo al final de una división textual, p.ej. un tráiler. [4.2. Elements Common to All Divisions]
          model.divBottomPart: agrupa los elementos que pueden aparecer solamente al final de una división textual. [4.6. Title Pages]
          model.divGenLike: agrupa elementos usados para representar divisiones estructurales que se generan explícitamente porque estan presentes en la fuente.
          model.divLike: agrupa los elementos usados para representar divisiones estructurales recursivamente.
          model.divPart: agrupa elementos que pueden aparecer entre párrafos u otras divisiones, pero no dentro de estos. [1.3. The TEI Class System]
          model.divTop: agrupa los elementos que aparecen al principio de una división textual. [4.2. Elements Common to All Divisions]
          model.divTopPart: agrupa los elementos que pueden aparecer solamente al principio de una división textual. [4.6. Title Pages]
          model.divWrapper: agrupa elementos que pueden aparecer al principio o al final de cualquier elemento de clase de división. [4.2. Elements Common to All Divisions]
          model.editorialDeclPart: agrupa elementos que pueden aparecer al interno de <editorialDecl> (declaración editorial) y que aparecen en diversas ocasiones.
          model.egLike: agrupa elementos que contienen ejemplos. [22.1.1. Phrase Level Terms]
          model.emphLike: agrupa elementos sintagmáticos semánticos. [3.3. Highlighting and Quotation]
          + + teidata.xpath + : + defines attribute values which contain an XPath expression.
          model.encodingDescPart: agrupa elementos que pueden aparecer al interno de <encodingDesc> (Descripción de la codificación) y que aparecen en diversas ocasiones.
          model.entryPart: agrupa todos los elementos definidos específicamente para diccionarios. [9.1. Dictionary Body and Overall Structure]
          model.frontPart: agrupa elementos que aparecen a nivel de particiones textuales al interno del paratexto inicial o final. [7.1. Front and Back Matter ]
          model.frontPart.drama: agrupa elementos que aparecen a nivel de partición textual al interno del paratexto inicial o final. [7.1. Front and Back Matter ]
          model.gLike: agrupa elementos que son
          model.global: agrupa elementos vacíos que pueden aparecer en cualquier punto de un texto TEI [1.3. The TEI Class System]
          model.global.edit: agrupa elementos vacíos con funciones editoriales específicas, p.ej. la indicación del comienzo de un fragmento de texto añadido, omitido o perdido en el original. [1.3. The TEI Class System]
          model.global.meta: agrupa elementos vacíos que describen el estatus de otros elementos, p.ej. estableciendo grupos de relaciones o interpretaciones abstractas, o bien proporcionando indicaciones de certeza, etc., y que pueden aparecer en cualquier punto de un documento. [1.3. The TEI Class System]
          model.graphicLike: agrupa elementos que contienen imágenes, fórmulas u objetos similares. [3.10. Graphics and Other Non-textual Components]
          model.headLike: agrupa los elementos usados para proporcionar un título o un encabezadoa al principio de una división textual.
          model.hiLike: agrupa elementos de nivel sintagmático para subrayar que no tienen una semántica específica. [3.3. Highlighting and Quotation]
          model.highlighted: agrupa elementos de nivel sintagmático relativos al énfasis. [3.3. Highlighting and Quotation]
          model.imprintPart: agrupa los elementos bibliográficos que aparecen al interno de las siglas editoriales. [3.12. Bibliographic Citations and References]
          model.inter: agrupa elementos de la clase intermedia (internivel): tales elementos pueden aparecer bien al interno bien entre párrafos u entre otros elementos de tipo división de texto. [1.3. The TEI Class System]
          model.lLike: agrupa elementos que representan componentes métricos como los versos.
          model.lPart: agrupa elementos de nivel sintagmático utilizados sólo para los versos. [6.2. Components of the Verse Line]
          model.labelLike: agrupa los elementos usados para glosar o para explicar otras partes de un documento.
          model.limitedPhrase: agrupa los elementos que pueden aparecer a nivel de palabras o sintagmas, excluyendo los elementos destinados a la transcripción. [1.3. The TEI Class System]
          model.listLike: agrupa todos los elementos del tipo de lista. [3.8. Lists]
          model.measureLike: agrupa elementos que contienen un número, una cantidad, una medida, o un fragmento de texto similar que refleja algún significado numérico. [3.6.3. Numbers and Measures]
          model.milestoneLike: agrupa elementos del tipo frontera (milestone) utilizados para representar sistemas de referencia. [1.3. The TEI Class System 3.11.3. Milestone Elements]
          model.nameLike: agrupa los elementos que nombran o indican a una persona, un lugar (construido por el hombre o geográfico), o una organización.
          model.nameLike.agent: agrupa elementos que contienen nombres de individuos o de agrupaciones o sociedades. [3.6. Names, Numbers, Dates, Abbreviations, and Addresses]
          model.noteLike: agrupa todos los elementos del tipo de nota. [3.9. Notes, Annotation, and Indexing]
          model.oddDecl: agrupa elementos que generan declaraciones en un lenguaje de codificación dado en documentos aislados
          model.offsetLike: agrupa los elementos que pueden aparecer solamente como parte de un topónimo. [13.2.3. Place Names]
          model.pLike: la clase de elementos de tipo párrafa con la finalidad de intercambio.
          model.pLike.front: agrupa los elementos que aparecen como componentes directos del paratexto inicial cuando no se da un encabezamiento electrónico. [4.6. Title Pages]
          model.pPart.data: agrupa los elementos a nivel sintagmàtico que contienen nombres, fechas, medidas o datos similares. [3.6. Names, Numbers, Dates, Abbreviations, and Addresses]
          model.pPart.edit: agrupa elementos de nivel sintagmático utilizados para simples correcciones o transcripciones editoriales. [3.5. Simple Editorial Changes]
          model.pPart.editorial: agrupa elementos a nivel sintagmático utilizados para simples intervenciones editoriales que pueden ser útiles tanto en la transcripción como para autoría. [3.5. Simple Editorial Changes]
          model.pPart.msdesc: agrupa les elementos empleados en la descripción de manuscritos. [10. Manuscript Description]
          model.pPart.transcriptional: agrupa solo elementos sintagmáticos utilizados para simples correcciones y transcripciones editoriales que no parecen ser útiles para la autoría. [3.5. Simple Editorial Changes]
          model.phrase: agrupa los elementos que pueden aparecer en el nivel de palabras o sintagmas. [1.3. The TEI Class System]
          model.phrase.xml: agrupa elementos usados para codificar construcciones en XML en el nivel sintagmático, p.ej. nombre de elemento, nombres de atributo, y valores de atributo. [22. Documentation Elements]
          model.placeNamePart: agrupa los elementos que forman parte del nombre de un lugar [13.2.3. Place Names]
          model.placeStateLike: agrupa los elementos que describen aspectos variables de un lugar.
          model.profileDescPart: agrupa los elementos que pueden ser usados al interno de <profileDesc> y que aparecen en diversas ocasiones.
          model.ptrLike: agrupa elementos usados para establecer localizaciones y referencias. [3.7. Simple Links and Cross-References]
          model.publicationStmtPart.agency: agrupa los hijos de <publicationStmt>. [2.2.4. Publication, Distribution, Licensing, etc.]
          model.publicationStmtPart.detail: agrupa los hijos de <publicationStmt>. [2.2.4. Publication, Distribution, Licensing, etc.]
          model.quoteLike: agrupa los elementos que contienen directamente las citas
          model.resource: agrupa los elementos no-textuales que pueden aparecer junto al encabezado y un texto para constituir un documento de TEI. [1.3. The TEI Class System]
          model.respLike: aggrupa elementos utilizados para indicar responsabilidad intelectual, p.ej. dentro de un elemento bibliográfico.
          model.segLike: agrupa elementos usados por una segmentación arbitraria. [16.3. Blocks, Segments, and Anchors 17.1. Linguistic Segment Categories]
          model.sourceDescPart: agrupa los elementos que pueden usarse al interno de <sourceDesc> (descripción de la fuente) y que aparecen en diversas ocasiones.
          model.specDescLike: agrupa elementos para referir elementos de especificación [22. Documentation Elements]
          model.stageLike: aggrupa elementos que contienen indicaciones específicas de escena definidas en el conjunto adicional de marcadores de textos teatrales. [7.3. Other Types of Performance Text]
          model.standOffPart: groups elements which may be used as children of <standOff>.
          model.teiHeaderPart: agrupa elementos que pueden usarse al interno del <teiHeader> y aparecen en diversas ocasiones.
          model.titlepagePart: agrupa los elementos que aparecen como componentes directos del frontispicio electrónico (<docTitle>, <docAuthor>, <docImprint>, <epigraph>, etc.) [4.6. Title Pages]
          monogr: (nivel monográfico.) contiene los elementos bibliográficos que describen un ítem (p.ej. un libro o revista) publicado independientemente (es decir, como un objeto físico separado). [3.12.2.1. Analytic, Monographic, and Series Levels]
          name: (nombre, nombre propio) contiene un nombre propio o un sintagma nominal [3.6.1. Referring Strings]
          namespace: (namespace) proporciona el nombre formal del namespace al cual pertenecen los elementos documentados por sus hijos. [2.3.4. The Tagging Declaration]
          normalization: (normalization) indica el grado de normalización o de regularización aplicado a la fuente original en el proceso de conversión a formato electrónico. [2.3.3. The Editorial Practices Declaration 15.3.2. Declarable Elements]
          notatedMusic: encodes the presence of music notation in a text [14.3. Notated Music in Written Text]
          note: (note) contiene una nota o aclaración [3.9.1. Notes and Simple Annotation 2.2.6. The Notes Statement 3.12.2.8. Notes and Statement of Language 9.3.5.4. Notes within Entries]
          noteGrp: contains a group of notes [3.9.1.1. Encoding Grouped Notes]
          notesStmt: (declaración de notas) agrupa algunas notas que proporcionan información sobre un texto adicional referido en otras partes de la descripción bibliográfica. [2.2.6. The Notes Statement 2.2. The File Description]
          num: (número) contiene un número, escrito en cualquier forma. [3.6.3. Numbers and Measures]
          opener: (opener) agrupa la fecha, autoria, fórmula introductiva o de saludo o expresiones similares utilizades al inicio de una división textual, especialmente en una carta. [4.2. Elements Common to All Divisions]
          orig: (forma original) contiene una lectura que se marca como fiel al original. [3.5.2. Regularization and Normalization 12. Critical Apparatus]
          pb: (cambio de página) marca la frontera entre una página de un texto y la siguiente en un sistema de referencia estándard. [3.11.3. Milestone Elements]
          postBox: (buzón) contiene un número u otro identificador para algún punto de entrega postal distinto a una dirección postal. [3.6.2. Addresses]
          postCode: (Código postal) Contiene un código numérico o alfabético usado como parte de la dirección postal para simplificar la clasificación o entrega de correo. [3.6.2. Addresses]
          postscript: contiene una posdata, p.ej. en una carta. [4.2. Elements Common to All Divisions]
          prefixDef: (prefix definition) defines a prefixing scheme used in teidata.pointer values, showing how abbreviated URIs using the scheme may be expanded into full URIs. [16.2.3. Using Abbreviated Pointers]
          principal: (investigador principal) proporciona el nombre del investigador principal de la creación de un texto electrónico. [2.2.1. The Title Statement]
          profileDesc: (descripción del perfil del texto.) proporciona una descripción detallada de los aspectos no bibliográficos de un texto, especialmente las lenguas y jergas usadas, la situación en que se aparecen, los participantes que intervienen, etc. [2.4. The Profile Description 2.1.1. The TEI Header and Its Components]
          projectDesc: (descripción del proyecto) describe con detalle el objetivo o propósito para el que un archivo electrónico ha sido codificado, junto a cualquier otra información relevante sobre el proceso de codificación. [2.3.1. The Project Description 2.3. The Encoding Description 15.3.2. Declarable Elements]
          ptr: (puntero) define un señalizador a otra localización. [3.7. Simple Links and Cross-References 16.1. Links]
          pubPlace: (lugar de la publicación) contiene el nombre del lugar de publicación de un elemento bibliográfico. [3.12.2.4. Imprint, Size of a Document, and Reprint Information]
          publicationStmt: (declaración de la publicación) agrupa la información concerniente a la publicación o distribución de un texto electrónico u otro texto. [2.2.4. Publication, Distribution, Licensing, etc. 2.2. The File Description]
          publisher: (publisher) proporciona el nombre de la organización responsable de la publicación o la distribución de un elemento bibliográfico. [3.12.2.4. Imprint, Size of a Document, and Reprint Information 2.2.4. Publication, Distribution, Licensing, etc.]
          punctuation: specifies editorial practice adopted with respect to punctuation marks in the original. [2.3.3. The Editorial Practices Declaration 3.2. Treatment of Punctuation]
          quotation: (quotation) indica las prácticas editoriales adoptadas respecto al entrecomillado en el original. [2.3.3. The Editorial Practices Declaration 15.3.2. Declarable Elements]
          quote: (cita) contiene una frase o pasaje atribuido por el narrador o autor a un agente externo al texto. [3.3.3. Quotation 4.3.1. Grouped Texts]
          rb: (ruby base) contains the base text annotated by a ruby gloss. [3.4.2. Ruby Annotations]
          ref: (referencia) define una referencia a otra localización, posiblemente modificada por un texto o comentario adicional. [3.7. Simple Links and Cross-References 16.1. Links]
          refState: (estado de la referencia) especifica un componente de una referencia canónica definida por el método milestone [2.3.6.3. Milestone Method 2.3.6. The Reference System Declaration]
          refsDecl: (declaración de referencias) indica cómo se han formado las referencias canónicas para este texto. [2.3.6.3. Milestone Method 2.3. The Encoding Description 2.3.6. The Reference System Declaration]
          reg: (regularización) contiene una lectura que ha sido regularizada o normalizada en algún sentido. [3.5.2. Regularization and Normalization 12. Critical Apparatus]
          relatedItem: contiene o refiere algún otro elemento bibliográfico que se relaciona con el actual de alguna manera, por ejemplo como un versión complementaria o alternativa de este. [3.12.2.7. Related Items]
          rendition: (rendition) proporciona información sobre la interpretación ideada para uno o más elementos. [2.3.4. The Tagging Declaration]
          resp: (responsabilidad) contiene un sintagma que describe la naturaleza de la responsabilidad intelectual de una persona. [3.12.2.2. Titles, Authors, and Editors 2.2.1. The Title Statement 2.2.2. The Edition Statement 2.2.5. The Series Statement]
          respStmt: (declaración de responsabilidad) proporciona la declaración de la responsabilidad para el contenido intelectual de un texto, edición, grabación o serie, donde no basten o no se apliquen los elementos especializados para autores, editores, etc. [3.12.2.2. Titles, Authors, and Editors 2.2.1. The Title Statement 2.2.2. The Edition Statement 2.2.5. The Series Statement]
          revisionDesc: (descripción de la revisión) resume el historial de la revisión de un archivo. [2.6. The Revision Description 2.1.1. The TEI Header and Its Components]
          row: (row) contiene una fila de la tabla. [14.1.1. TEI Tables]
          rs: (serie referencial) contiene un nombre de intención general o una serie referencial. [13.2.1. Personal Names 3.6.1. Referring Strings]
          rt: (ruby text) contains a ruby text, an annotation closely associated with a passage of the main text. [3.4.2. Ruby Annotations]
          ruby: (ruby container) contains a passage of base text along with its associated ruby gloss(es). [3.4.2. Ruby Annotations]
          said: (parlamento, discurso o pensamiento) indica los pasajes pensados o hablados en voz alta, si está indicado explícitamente en la fuente o no, si señalado directamente o indirectamente, sean de gente real o de personajes ficticios. [3.3.3. Quotation]
          salute: (saludo) contiene una fórmula introductiva o de saludo previa a un prefacio, a una dedicatoria o a atra división textual, o bien una fórmula conclusiva o de saludo al final de una carta, prefacio, etc. [4.2.2. Openers and Closers]
          samplingDecl: (declaración de muestra) contiene una descripción en prosa sobre los fundamentos y métodos usados en textos de muestra en la creación de un corpus o una selección de textos. [2.3.2. The Sampling Declaration 2.3. The Encoding Description 15.3.2. Declarable Elements]
          schemaRef: (schema reference) describes or points to a related customization or schema file [2.3.10. The Schema Specification]
          scriptNote: describes a particular script distinguished within the description of a manuscript or similar resource. [10.7.2. Writing, Decoration, and Other Notations]
          seg: (segmento arbitrario) contiene cualquier unidad textual a nivel sintagmático (inclusive otros elementos de tipo seg.) [16.3. Blocks, Segments, and Anchors 6.2. Components of the Verse Line 7.2.5. Speech Contents]
          segmentation: (segmentation) describe los principios aplicados en la fragmentación del texto, p.ej. en las oraciones, sintagmas, morfemas, etc. [2.3.3. The Editorial Practices Declaration 15.3.2. Declarable Elements]
          series: (series de información) contiene información sobre las series en que un libro u otro elemento bibliográfico ha aparecido. [3.12.2.1. Analytic, Monographic, and Series Levels]
          seriesStmt: (declaración de serie) agrupa información sobre la serie, si la hay, a la que pertenece una publicación. [2.2.5. The Series Statement 2.2. The File Description]
          sic: (Latin for thus or so) contiene texto reproducido aparentemente icorrecto o inexacto. [3.5.1. Apparent Errors]
          signed: (firma) contiene una fórmula conclusiva o de saludo pospuesta a un prefacio, dedicatoria, u otro tipo de división textual. [4.2.2. Openers and Closers]
          soCalled: (so called) contiene una palabra o frase de la que el autor o narrador declina la responsabilidad, p.ej. mediante el uso de comillas o cursiva. [3.3.3. Quotation]
          sourceDesc: (descripción de la fuente) proporciona una descripción del texto (o textos) fuente del que un texto electrónico deriva o ha sido generado. [2.2.7. The Source Description]
          sp: (discurso) Un discurso individual de un texto dramático, o un pasaje en prosa o en verso presentado como tal. [3.13.2. Core Tags for Drama 3.13. Passages of Verse or Drama 7.2.2. Speeches and Speakers]
          speaker: una forma especializada de encabezamiento o etiqueta, que da nombre a uno o más interlocutores de un texto o fragmento dramático. [3.13.2. Core Tags for Drama]
          sponsor: (sponsor) especifica el nombre de la organización o institución responsable. [2.2.1. The Title Statement]
          stage: (acotación) contiene cualquier tipo de acotación que aparece en un texto o fragmento dramático. [3.13.2. Core Tags for Drama 3.13. Passages of Verse or Drama 7.2.4. Stage Directions]
          standOff: Functions as a container element for linked data, contextual information, and stand-off annotations embedded in a TEI document. [16.10. The standOff Container]
          stdVals: (valores estándard) indica el formato usado cuando aparecen fechas estandarizadas o valores numéricos. [2.3.3. The Editorial Practices Declaration 15.3.2. Declarable Elements]
          street: una dirección postal completa, incluyendo cualquier nombre o número identificativo para identificar el edifio, como el nombre de la calle o carretera. [3.6.2. Addresses]
          styleDefDecl: (style definition language declaration) specifies the name of the formal language in which style or renditional information is supplied elsewhere in the document. The specific version of the scheme may also be supplied. [2.3.5. The Default Style Definition Language Declaration]
          table: (table) contiene texto dispuedto en forma de tabla, con filas y columnas. [14.1.1. TEI Tables]
          tagUsage: (element usage) proporciona información sobre el uso de un elemento específico al interno del texto. [2.3.4. The Tagging Declaration]
          tagsDecl: (declaración del etiquetado) proporciona información pormenorizada sobre el etiquetado aplicado a un documento. [2.3.4. The Tagging Declaration 2.3. The Encoding Description]
          taxonomy: (taxonomy) define una tipología o implícitamente, mediante una cita bibliográfica, o explícitamente, mediante una taxonomía estructurada. [2.3.7. The Classification Declaration]
          teiCorpus: (TEI corpus) contiene la totalidad de un corpus TEI codificado, comprendiendo un único encabezado y uno o más elementos TEI, cada uno de los cuales tiene a su vez un único encabezado y un texto. [4. Default Text Structure 15.1. Varieties of Composite Text]
          teiHeader: (Encabezado TEI) proporciona información descriptiva y declarativa de una página de título electrónico prefijada como un texto conforme a TEI. [2.1.1. The TEI Header and Its Components 15.1. Varieties of Composite Text]
          teidata.certainty: define la gama de valores de atributos que exprimen un grado de certeza.
          teidata.count: define la gama de valores de atributos para números enteros no negativos usados como un cálculo.
          teidata.duration.iso: define la gama de valores de atributos posibles para representar la duración en el tiempo usando formatos estàndards ISO 8601.
          teidata.duration.w3c: define la gama de valores de atributos disponibles para la representación de un periodo de tiempo usando tipos de datos W3C
          teidata.interval: defines attribute values used to express an interval value.
          teidata.language: define la gama de valores de atributos usados para identificar una combinación determinada de lenguaje y escritura humanos. [6.1. Language Identification]
          teidata.name: define la gama de valores de atributos expresados como identificador o un nombre en XML.
          teidata.namespace: define la gama de valores de atributos usados para indicar los nombres de los espacios en XML como establecen las recomendaciones técnicas del W3C para los http://www.w3.org/TR/1999/REC-xml-names-19990114/
          teidata.numeric: define la gama de valores de atributos para valores numéricos.
          teidata.outputMeasurement: define una gama de valores para emplearlos en la especificación de las dimensiones de un objeto que se ha de incluir in la red.
          teidata.pattern: define una gama de valores de atributos expresados como una expresión regular.
          teidata.pointer: define una gama de valores de atributos usados para proporcionar un indicador de cualquier recurso, bien en el documento corriente o en otro.
          teidata.prefix: defines a range of values that may function as a URI scheme name.
          teidata.probCert: defines a range of attribute values which can be expressed either as a numeric probability or as a coded certainty value.
          teidata.probability: define la gama de valores de atributos que exprimen un grado de probabilida.d
          teidata.replacement: defines attribute values which contain a replacement template.
          teidata.temporal.w3c: define la gama de valores de atributos que expresan un valor temporal del tipo fecha, hora, o combinación de ambas, de acuerdo con la especificación de W3C XML Schema Part 2: Datatypes Second Edition.
          teidata.text: defines the range of attribute values used to express some kind of identifying string as a single sequence of Unicode characters possibly including whitespace.
          teidata.truthValue: define la gama de valores de atributos usados para expresar un valor cierto.
          teidata.version: defines the range of attribute values which may be used to specify a TEI or Unicode version number.
          teidata.versionNumber: defines the range of attribute values used for version numbers.
          teidata.word: define una gama de valores de atributos expresados como una única palabra o señal.
          teidata.xTruthValue: (extended truth value) define la gama de valores de atributos usados para expresar un valor cierto potencialmente desconocido.
          teidata.xmlName: defines attribute values which contain an XML name.
          teidata.xpath: defines attribute values which contain an XPath expression.
          term: (term) contiene una palabra simple, multipalabra o designación simbólica que se considera como un término técnico. [3.4.1. Terms and Glosses]
          text: (text) contiene un único texto de cualquier tipo, sea este unitario o combinado, p.ej. un texto en verso o teatral, una recopilación de ensayos, una novela, un diccionario, o una fragmento de corpus. [4. Default Text Structure 15.1. Varieties of Composite Text]
          textClass: (clasificación de texto) agrupa información que describe la naturaleza o la temática de un texto en términos de un esquema de clasificación estándard. [2.4.3. The Text Classification]
          textLang: (lengua del texto) describe las lenguas y los sistemas de escritura usados en un manuscrito (no se ha de confundir con la descripción contenida en el elemento <langUsage>. **** [3.12.2.4. Imprint, Size of a Document, and Reprint Information 10.6.6. Languages and Writing Systems]
          time: (time) contiene un sintagma que define un momento del día en cualquier formato. [3.6.4. Dates and Times]
          timeline: (escala temporal) indica una serie de puntos ordenados temporalmente los cuales pueden ser enlazados a los elementos de un texto hablado a fin de obtener un alineamiento temporal del texto mismo. [16.4.2. Placing Synchronous Events in Time]
          title: (title) contiene el título completo de una obra de cualquier tipo. [3.12.2.2. Titles, Authors, and Editors 2.2.1. The Title Statement 2.2.5. The Series Statement]
          titlePage: (frontispicio) contiene el frontispicio de un texto incluido en el paratexto inicial o final [4.6. Title Pages]
          titlePart: (title part) contiene una subsección o división del título de una obra, como se indica en el frontispicio. [4.6. Title Pages]
          titleStmt: (declaración del título) agrupa la información referente al título de una obra y a los responsables de su contenido intelectual. [2.2.1. The Title Statement 2.2. The File Description]
          trailer: contiene una fórmula de clausura o un elemento a pie de página que aparece al final de una sección de texto [4.2.4. Content of Textual Divisions 4.2. Elements Common to All Divisions]
          unclear: (unclear) contiene una palabra, frase o pasaje que no puede ser transcita con certeza, ya que en la fuente es ilegible o incomprensible. [11.3.3.1. Damage, Illegibility, and Supplied Text 3.5.3. Additions, Deletions, and Omissions]
          unit: contains a symbol, a word or a phrase referring to a unit of measurement in any kind of formal or informal system. [3.6.3. Numbers and Measures]
          unitDecl: (unit declarations) provides information about units of measurement that are not members of the International System of Units. [2.3.9. The Unit Declaration]
          unitDef: (unit definition) contains descriptive information related to a specific unit of measurement. [2.3.9. The Unit Declaration]
          when: proporciona una indicación temporal en términos relativos respecto a otros elementos determinados sobre la misma escala temporal, o en términos absolutos. [16.4.2. Placing Synchronous Events in Time]
          xenoData: (non-TEI metadata) provides a container element into which metadata in non-TEI formats may be placed. [2.5. Non-TEI Metadata]
          + + term + : ( + term) + contiene una palabra simple, multipalabra o designación simbólica que se considera como un término técnico.[ + 3.4.1. Terms and Glosses]
          + + text + : ( + text) + contiene un único texto de cualquier tipo, sea este unitario o combinado, p.ej. un texto en verso o teatral, una recopilación de ensayos, una novela, un diccionario, o una fragmento de corpus.[ + 4. Default Text Structure + 15.1. Varieties of Composite Text]
          + + textClass + : ( + clasificación de texto) + agrupa información que describe la naturaleza o la temática de un texto en términos de un esquema de clasificación estándard.[ + 2.4.3. The Text Classification]
          + + textLang + : ( + lengua del texto) + describe las lenguas y los sistemas de escritura usados en un manuscrito (no se ha de confundir con la descripción contenida en el elemento + <langUsage>. ****[ + 3.12.2.4. Imprint, Size of a Document, and Reprint Information + 10.6.6. Languages and Writing Systems]
          + + time + : ( + time) + contiene un sintagma que define un momento del día en cualquier formato.[ + 3.6.4. Dates and Times]
          + + timeline + : ( + escala temporal) + indica una serie de puntos ordenados temporalmente los cuales pueden ser enlazados a los elementos de un texto hablado a fin de obtener un alineamiento temporal del texto mismo.[ + 16.4.2. Placing Synchronous Events in Time]
          + + title + : ( + title) + contiene el título completo de una obra de cualquier tipo.[ + 3.12.2.2. Titles, Authors, and Editors + 2.2.1. The Title Statement + 2.2.5. The Series Statement]
          + + titlePage + : ( + frontispicio) + contiene el frontispicio de un texto incluido en el paratexto inicial o final[ + 4.6. Title Pages]
          + + titlePart + : ( + title part) + contiene una subsección o división del título de una obra, como se indica en el frontispicio.[ + 4.6. Title Pages]
          + + titleStmt + : ( + declaración del título) + agrupa la información referente al título de una obra y a los responsables de su contenido intelectual.[ + 2.2.1. The Title Statement + 2.2. The File Description]
          + + trailer + : + contiene una fórmula de clausura o un elemento a pie de página que aparece al final de una sección de texto[ + 4.2.4. Content of Textual Divisions + 4.2. Elements Common to All Divisions]
          + + unclear + : ( + unclear) + contiene una palabra, frase o pasaje que no puede ser transcita con certeza, ya que en la fuente es ilegible o incomprensible.[ + 11.3.3.1. Damage, Illegibility, and Supplied Text + 3.5.3. Additions, Deletions, and Omissions]
          + + unit + : + contains a symbol, a word or a phrase referring to a unit of measurement in any kind of formal or informal system.[ + 3.6.3. Numbers and Measures]
          + + unitDecl + : ( + unit declarations) + provides information about units of measurement that are not members of the International System of Units.[ + 2.3.9. The Unit Declaration]
          + + unitDef + : ( + unit definition) + contains descriptive information related to a specific unit of measurement.[ + 2.3.9. The Unit Declaration]
          + + when + : + proporciona una indicación temporal en términos relativos respecto a otros elementos determinados sobre la misma escala temporal, o en términos absolutos.[ + 16.4.2. Placing Synchronous Events in Time]
          + + xenoData + : ( + non-TEI metadata) + provides a container element into which metadata in non-TEI formats may be placed.[ + 2.5. Non-TEI Metadata]
          @@ -2380,13 +5031,18 @@

          -
          TEI Home 
          -
          Sebastian Rahtz.
          +
          + + TEI  + Home 
          +
          Sebastian Rahtz. +
          +
          diff --git a/Test/expected-results/test15.odd.rnc b/Test/expected-results/test15.odd.rnc index 70592b2b3..028f1150d 100644 --- a/Test/expected-results/test15.odd.rnc +++ b/Test/expected-results/test15.odd.rnc @@ -1086,7 +1086,8 @@ att.spanning.attribute.spanTo = ## indicates the end of a span initiated by the element bearing this attribute. attribute spanTo { xsd:anyURI }? sch:pattern [ - id = "test15-att.spanning-spanTo-spanTo-2-constraint-rule-8" + id = + "test15-att.spanning-spanTo-spanTo-points-to-following-constraint-rule-8" "\x{a}" ~ " " sch:rule [ @@ -1768,7 +1769,8 @@ p = element para { macro.paraContent >> sch:pattern [ - id = "test15-p-abstractModel-structure-p-constraint-report-5" + id = + "test15-p-abstractModel-structure-p-in-ab-or-p-constraint-report-5" "\x{a}" ~ " " sch:rule [ @@ -1777,7 +1779,7 @@ p = " " sch:report [ test = - "not(ancestor::tei:floatingText) and (ancestor::tei:p or ancestor::tei:ab) and not(parent::tei:exemplum |parent::tei:item |parent::tei:note |parent::tei:q |parent::tei:quote |parent::tei:remarks |parent::tei:said |parent::tei:sp |parent::tei:stage |parent::tei:cell |parent::tei:figure )" + " (ancestor::tei:ab or ancestor::tei:p) and not( ancestor::tei:floatingText |parent::tei:exemplum |parent::tei:item |parent::tei:note |parent::tei:q |parent::tei:quote |parent::tei:remarks |parent::tei:said |parent::tei:sp |parent::tei:stage |parent::tei:cell |parent::tei:figure )" "\x{a}" ~ " Abstract model violation: Paragraphs may not occur inside other paragraphs or ab elements.\x{a}" ~ " " @@ -1789,7 +1791,8 @@ p = " " ] >> sch:pattern [ - id = "test15-p-abstractModel-structure-l-constraint-report-6" + id = + "test15-p-abstractModel-structure-p-in-l-or-lg-constraint-report-6" "\x{a}" ~ " " sch:rule [ @@ -1798,7 +1801,7 @@ p = " " sch:report [ test = - "(ancestor::tei:l or ancestor::tei:lg) and not(parent::tei:figure or parent::tei:note or ancestor::tei:floatingText)" + " (ancestor::tei:l or ancestor::tei:lg) and not( ancestor::tei:floatingText |parent::tei:figure |parent::tei:note )" "\x{a}" ~ " Abstract model violation: Lines may not contain higher-level structural elements such as div, p, or ab, unless p is a child of figure or note, or is a descendant of floatingText.\x{a}" ~ " " @@ -3060,7 +3063,8 @@ l = element l { ((text | model.gLike | model.phrase | model.inter | model.global)*) >> sch:pattern [ - id = "test15-l-abstractModel-structure-l-constraint-report-11" + id = + "test15-l-abstractModel-structure-l-in-l-constraint-report-11" "\x{a}" ~ " " sch:rule [ @@ -3117,7 +3121,8 @@ lg = " " ] >> sch:pattern [ - id = "test15-lg-abstractModel-structure-l-constraint-report-12" + id = + "test15-lg-abstractModel-structure-lg-in-l-constraint-report-12" "\x{a}" ~ " " sch:rule [ @@ -3428,8 +3433,16 @@ idno = | ## Digital Object Identifier: a unique string of letters and numbers assigned to an electronic document. "DOI" - | - ## Uniform Resource Identifier: a string of characters to uniquely identify a resource which usually contains indication of the means of accessing that resource, the name of its host, and its filepath. + | [ + a:documentation [ + "Uniform Resource Identifier: a string of characters to uniquely identify a resource, following the syntax of " + ns1:a [ + href = "https://datatracker.ietf.org/doc/html/rfc3986" + "RFC 3986" + ] + "." + ] + ] "URI" | ## A data number in the Virtual Internet Authority File assigned to link different names in catalogs around the world for the same entity. @@ -4439,7 +4452,7 @@ body = (model.divGenLike, (model.global | model.divGenLike)*)?, ((model.divLike, (model.global | model.divGenLike)*)+ | (model.div1Like, (model.global | model.divGenLike)*)+ - | ((model.common, model.global*)+, + | (((model.common), model.global*)+, ((model.divLike, (model.global | model.divGenLike)*)+ | (model.div1Like, (model.global | model.divGenLike)*)+)?)), (model.divBottom, model.global*)*), @@ -4479,12 +4492,12 @@ floatingText = element div { ((model.divTop | model.global)*, ((((model.divLike | model.divGenLike), model.global*)+ - | ((model.common, model.global*)+, + | (((model.common), model.global*)+, ((model.divLike | model.divGenLike), model.global*)*)), (model.divBottom, model.global*)*)?) >> sch:pattern [ id = - "test15-div-abstractModel-structure-l-constraint-report-14" + "test15-div-abstractModel-structure-div-in-l-or-lg-constraint-report-14" "\x{a}" ~ " " sch:rule [ @@ -4506,7 +4519,7 @@ floatingText = ] >> sch:pattern [ id = - "test15-div-abstractModel-structure-p-constraint-report-15" + "test15-div-abstractModel-structure-div-in-ab-or-p-constraint-report-15" "\x{a}" ~ " " sch:rule [ @@ -4544,7 +4557,7 @@ div1 = element div1 { ((model.divTop | model.global)*, ((((model.div2Like | model.divGenLike), model.global*)+ - | ((model.common, model.global*)+, + | (((model.common), model.global*)+, ((model.div2Like | model.divGenLike), model.global*)*)), (model.divBottom, model.global*)*)?), att.global.attributes, @@ -4559,7 +4572,7 @@ div2 = element div2 { ((model.divTop | model.global)*, ((((model.div3Like | model.divGenLike), model.global*)+ - | ((model.common, model.global*)+, + | (((model.common), model.global*)+, ((model.div3Like | model.divGenLike), model.global*)*)), (model.divBottom, model.global*)*)?), att.global.attributes, @@ -4574,7 +4587,7 @@ div3 = element div3 { ((model.divTop | model.global)*, ((((model.div4Like | model.divGenLike), model.global*)+ - | ((model.common, model.global*)+, + | (((model.common), model.global*)+, ((model.div4Like | model.divGenLike), model.global*)*)), (model.divBottom, model.global*)*)?), att.global.attributes, @@ -4589,7 +4602,7 @@ div4 = element div4 { ((model.divTop | model.global)*, ((((model.div5Like | model.divGenLike), model.global*)+ - | ((model.common, model.global*)+, + | (((model.common), model.global*)+, ((model.div5Like | model.divGenLike), model.global*)*)), (model.divBottom, model.global*)*)?), att.global.attributes, @@ -4604,7 +4617,7 @@ div5 = element div5 { ((model.divTop | model.global)*, ((((model.div6Like | model.divGenLike), model.global*)+ - | ((model.common, model.global*)+, + | (((model.common), model.global*)+, ((model.div6Like | model.divGenLike), model.global*)*)), (model.divBottom, model.global*)*)?), att.global.attributes, @@ -4619,7 +4632,7 @@ div6 = element div6 { ((model.divTop | model.global)*, ((((model.div7Like | model.divGenLike), model.global*)+ - | ((model.common, model.global*)+, + | (((model.common), model.global*)+, ((model.div7Like | model.divGenLike), model.global*)*)), (model.divBottom, model.global*)*)?), att.global.attributes, @@ -4633,7 +4646,7 @@ div7 = ## (level-7 text division) contains the smallest possible subdivision of the front, body or back of a text, larger than a paragraph. [4.1.2. Numbered Divisions] element div7 { ((model.divTop | model.global)*, - ((model.common, model.global*)+, + (((model.common), model.global*)+, (model.divBottom, model.global*)*)?), att.global.attributes, att.divLike.attributes, @@ -4989,7 +5002,7 @@ ab = macro.paraContent >> sch:pattern [ id = - "test15-ab-abstractModel-structure-ab-constraint-report-16" + "test15-ab-abstractModel-structure-ab-in-ab-or-p-constraint-report-16" "\x{a}" ~ " " sch:rule [ @@ -4998,7 +5011,7 @@ ab = " " sch:report [ test = - "not(ancestor::tei:floatingText) and (ancestor::tei:p or ancestor::tei:ab) and not(parent::tei:exemplum |parent::tei:item |parent::tei:note |parent::tei:q |parent::tei:quote |parent::tei:remarks |parent::tei:said |parent::tei:sp |parent::tei:stage |parent::tei:cell |parent::tei:figure)" + " (ancestor::tei:p or ancestor::tei:ab) and not( ancestor::tei:floatingText |parent::tei:exemplum |parent::tei:item |parent::tei:note |parent::tei:q |parent::tei:quote |parent::tei:remarks |parent::tei:said |parent::tei:sp |parent::tei:stage |parent::tei:cell |parent::tei:figure )" "\x{a}" ~ " Abstract model violation: ab may not occur inside paragraphs or other ab elements.\x{a}" ~ " " @@ -5010,7 +5023,8 @@ ab = " " ] >> sch:pattern [ - id = "test15-ab-abstractModel-structure-l-constraint-report-17" + id = + "test15-ab-abstractModel-structure-ab-in-l-or-lg-constraint-report-17" "\x{a}" ~ " " sch:rule [ @@ -5019,7 +5033,7 @@ ab = " " sch:report [ test = - "(ancestor::tei:l or ancestor::tei:lg) and not(parent::tei:figure or parent::tei:note or ancestor::tei:floatingText)" + " (ancestor::tei:l or ancestor::tei:lg) and not( ancestor::tei:floatingText |parent::tei:figure |parent::tei:note )" "\x{a}" ~ " Abstract model violation: Lines may not contain higher-level divisions such as p or ab, unless ab is a child of figure or note, or is a descendant of floatingText.\x{a}" ~ " " diff --git a/Test/expected-results/test19.xml b/Test/expected-results/test19.xml index 3116a090d..275af0f5d 100644 --- a/Test/expected-results/test19.xml +++ b/Test/expected-results/test19.xml @@ -39,7 +39,7 @@
          Simple ordered - + Cats Bats Flats @@ -48,7 +48,7 @@
          Simple unordered - + Cats Bats Flats @@ -57,25 +57,25 @@
          Nested and ordered - + Cats - DogsAlsatiansGreyhounds + DogsAlsatiansGreyhounds Sheep

          done

          Nested and unordered - + Cats - DogsAlsatiansGreyhounds + DogsAlsatiansGreyhounds sheep

          done

          Now insert a List Number - + Cats Bats Flats @@ -83,7 +83,7 @@
          List Number 2 - + Cats Bats Flats @@ -91,7 +91,7 @@
          List Bullet - + Cats Bats Flats diff --git a/Test/expected-results/test20.html b/Test/expected-results/test20.html index 75a1d058a..6eddada1a 100644 --- a/Test/expected-results/test20.html +++ b/Test/expected-results/test20.html @@ -1,36 +1,17 @@ - - + + - + Testing rendition - - - - - - - - + + + + + + + +
          @@ -38,459 +19,653 @@

          Testing rendition

          -
          - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + +
          -
          This is in a <ab rendition="#bold #initcaps">ab element</ab>
          -           		This is in a
          ab element
          -
          <abbr>abbr</abbr>
          -           		- abbr -
          -
          Thus: <add place="above" - hand="primary">QDM</add>
          -           		Thus: QDM
          -
          Thus: <add place="below" - hand="primary">QDM</add>
          -           		Thus: QDM
          -
          Thus: <add place="inline" - hand="primary">QDM</add>
          -           		Thus: ⟨QDM⟩
          -
          Thus: <add>QDM</add>
          -           		Thus: ⟨QDM⟩
          -
          <bibl>bibl</bibl>
          -           		- bibl -
          -
          <cit> - <quote>Quote</quote> -</cit>
          -           		-
          - ‘Quote’ -
          -
          -
          <corr>corr</corr>
          -           		- [corr] -
          -
          <date>date</date>
          -           		- date -
          -
          <del>dead as a - dodo</del>
          -           		- dead as a dodo -
          -
          <del> - <gap/> -</del>
          -           		- - [...] - -
          -
          <emph>emph</emph>
          -           		- emph -
          -
          <expan>expan</expan>
          -           		- expan -
          -
          <foreign>foreign</foreign>
          -           		- foreign -
          -
          <formula>Formula</formula>
          -           		Formula
          -
          - <gap unit="chars" - extent="4" - reason="illegible"/> -
          -           		- [...] -
          -
          - <gap extent="1 letter" - rend="content:•"/> -
          -           		- • -
          -
          <gi>term</gi>
          -           		- <term> -
          -
          <gloss>a - technical definition</gloss>
          -           		- a technical definition -
          -
          <hi class="font-weight: bold; color:red">bold red</hi>
          -           		- bold red -
          -
          <hi rend="bold italic smallcaps">rend - test 1</hi>
          -           		- rend test 1 -
          -
          <hi rend="bold"> - <hi rend="italic"> -  <hi rend="color(red)">rend test 1</hi> - </hi> -</hi>
          -           		- - - rend test 1 +
          +
          + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
          +
          This is in a + <ab  + rendition=" + #bold #initcaps">ab element + </ab>
          +           		This is in a +
          ab element
          +
          + <abbr>abbr + </abbr>
          +           		+ abbr +
          +
          Thus: + <add  + place=" + above"   + hand=" + primary">QDM + </add>
          +           		Thus: + QDM
          +
          Thus: + <add  + place=" + below"   + hand=" + primary">QDM + </add>
          +           		Thus: + QDM
          +
          Thus: + <add  + place=" + inline"   + hand=" + primary">QDM + </add>
          +           		Thus: + ⟨QDM⟩
          +
          Thus: + <add>QDM + </add>
          +           		Thus: + ⟨QDM⟩
          +
          + <bibl>bibl + </bibl>
          +           		+ bibl +
          +
          + <cit>  + <quote>Quote + </quote> + </cit>
          +           		+
          + ‘Quote’ +
          +
          +
          + <corr>corr + </corr>
          +           		+ [corr] +
          +
          + <date>date + </date>
          +           		+ date +
          +
          + <del>dead as a dodo + </del>
          +           		+ dead as a dodo +
          +
          + <del>  + <gap/> + </del>
          +           		+ + [...] + +
          +
          + <emph>emph + </emph>
          +           		+ emph +
          +
          + <expan>expan + </expan>
          +           		+ expan +
          +
          + <foreign>foreign + </foreign>
          +           		+ foreign +
          +
          + <formula>Formula + </formula>
          +           		Formula
          +
          + <gap  + unit=" + chars"   + extent=" + 4"   + reason=" + illegible"/> +
          +           		+ [...] +
          +
          + <gap  + extent=" + 1 letter"   + rend=" + content:•"/> +
          +           		+ • +
          +
          + <gi>term + </gi>
          +           		+ <term> +
          +
          + <gloss>a technical definition + </gloss>
          +           		+ a technical definition +
          +
          + <hi  + class=" + font-weight: bold; color:red">bold red + </hi>
          +           		+ bold red +
          +
          + <hi  + rend=" + bold italic smallcaps">rend test 1 + </hi>
          +           		+ rend test 1 +
          +
          + <hi  + rend=" + bold">  + <hi  + rend=" + italic">   + <hi  + rend=" + color(red)">rend test 1 + </hi>  + </hi> + </hi>
          +           		+ + + rend test 1 + - -
          -
          <hi rend="bold">bold</hi> effect
          -           		bold effect
          -
          <hi rend="allcaps">allcaps</hi> effect
          -           		allcaps effect
          -
          <hi rend="color(red)">color(red)</hi> effect
          -           		color(red) effect
          -
          <hi rend="normalweight">normalweight</hi> effect
          -           		normalweight effect
          -
          <hi rend="smallcaps">smallcaps</hi> effect
          -           		smallcaps effect
          -
          <hi rend="smcap">Philosophischen </hi>
          -           		- Philosophischen -
          -
          <hi rend="special">hi rend="special"</hi>
          -           		- hi rend="special" -
          -
          <hi rend="strikedoublethrough">strikedoublethrough</hi> effect
          -           		strikedoublethrough effect
          -
          <hi rend="strikethrough">strikethrough</hi> effect
          -           		strikethrough effect
          -
          <hi rend="subscript">subscript</hi> effect
          -           		subscript effect
          -
          <hi rend="superscript">superscript</hi> effect
          -           		superscript effect
          -
          <hi rend="typewriter">typewriter</hi> effect
          -           		typewriter effect
          -
          <hi rend="doubleunderline">doubleunderline</hi> effect
          -           		doubleunderline effect
          -
          <hi rend="underline">underline</hi> effect
          -           		underline effect
          -
          <hi rend="wavyunderline">wavyunderline</hi> effect
          -           		wavyunderline effect
          -
          <hi>hi</hi> - tag
          -           		hi tag
          -
          <mentioned>in - despatches</mentioned>
          -           		- in despatches -
          -
          <orgName>orgName</orgName>
          -           		- orgName -
          -
          <orig>orig</orig>
          -           		- orig -
          -
          <persName>persName</persName>
          -           		- persName -
          -
          <placeName>placeName</placeName>
          -           		- placeName -
          -
          <q>q</q>
          -           		- ‘q’ -
          -
          <quote rend="display">a - block quote set off from the rest of the - text</quote>
          -           		-
          -

          a block quote set off as such from the rest of the text

          -
          -
          -
          <quote>Quote</quote>
          -           		- ‘Quote’ -
          -
          <reg>reg</reg>
          -           		- reg -
          -
          <said rendition="#qbefore #qafter">Who-e - debel you?</said> — he at last said —
          -           		Who-e debel you? — he at last said —
          -
          This is in a <seg style="font-style:italic">seg element</seg>
          -           		This is in a seg element
          -
          This is in a <seg rendition="#bold">seg element</seg>
          -           		This is in a seg element
          -
          <sic>sic</sic>
          -           		- {sic} -
          -
          <soCalled>highlighting</soCalled>
          -           		‘highlighting’
          -
          <sp> - <speaker rend="it">Roderigo</speaker> - <p>Stuff spoken</p> -</sp>
          -           		-
          Roderigo
          -

          Stuff spoken

          -
          -
          <term>transmogrification</term>
          -           		- transmogrification -
          -
          <unclear>think</unclear>
          -           		- think[?] -
          +
          +
          + <hi  + rend=" + bold">bold + </hi>effect
          +           		+ boldeffect
          +
          + <hi  + rend=" + allcaps">allcaps + </hi>effect
          +           		+ allcapseffect
          +
          + <hi  + rend=" + color(red)">color(red) + </hi>effect
          +           		+ color(red)effect
          +
          + <hi  + rend=" + normalweight">normalweight + </hi>effect
          +           		+ normalweighteffect
          +
          + <hi  + rend=" + smallcaps">smallcaps + </hi>effect
          +           		+ smallcapseffect
          +
          + <hi  + rend=" + smcap">Philosophischen + </hi>
          +           		+ Philosophischen +
          +
          + <hi  + rend=" + special">hi rend="special" + </hi>
          +           		+ hi rend="special" +
          +
          + <hi  + rend=" + strikedoublethrough">strikedoublethrough + </hi>effect
          +           		+ strikedoublethrougheffect
          +
          + <hi  + rend=" + strikethrough">strikethrough + </hi>effect
          +           		+ strikethrougheffect
          +
          + <hi  + rend=" + subscript">subscript + </hi>effect
          +           		+ subscripteffect
          +
          + <hi  + rend=" + superscript">superscript + </hi>effect
          +           		+ superscripteffect
          +
          + <hi  + rend=" + typewriter">typewriter + </hi>effect
          +           		+ typewritereffect
          +
          + <hi  + rend=" + doubleunderline">doubleunderline + </hi>effect
          +           		+ doubleunderlineeffect
          +
          + <hi  + rend=" + underline">underline + </hi>effect
          +           		+ underlineeffect
          +
          + <hi  + rend=" + wavyunderline">wavyunderline + </hi>effect
          +           		+ wavyunderlineeffect
          +
          + <hi>hi + </hi>tag
          +           		+ hitag
          +
          + <mentioned>in despatches + </mentioned>
          +           		+ in despatches +
          +
          + <orgName>orgName + </orgName>
          +           		+ orgName +
          +
          + <orig>orig + </orig>
          +           		+ orig +
          +
          + <persName>persName + </persName>
          +           		+ persName +
          +
          + <placeName>placeName + </placeName>
          +           		+ placeName +
          +
          + <q>q + </q>
          +           		+ ‘q’ +
          +
          + <quote  + rend=" + display">a block quote set off from the rest of the text + </quote>
          +           		+
          a block quote set off as such from the rest of the text
          +
          +
          + <quote>Quote + </quote>
          +           		+ ‘Quote’ +
          +
          + <reg>reg + </reg>
          +           		+ reg +
          +
          + <said  + rendition=" + #qbefore #qafter">Who-e debel you? + </said>— he at last said —
          +           		+ Who-e debel you?— he at last said —
          +
          This is in a + <seg  + style=" + font-style:italic">seg element + </seg>
          +           		This is in a + seg element
          +
          This is in a + <seg  + rendition=" + #bold">seg element + </seg>
          +           		This is in a + seg element
          +
          + <sic>sic + </sic>
          +           		+ {sic} +
          +
          + <soCalled>highlighting + </soCalled>
          +           		‘highlighting’
          +
          + <sp>  + <speaker  + rend=" + it">Roderigo + </speaker>  + <p>Stuff spoken + </p> + </sp>
          +           		+
          Roderigo
          +

          Stuff spoken

          +
          +
          + <term>transmogrification + </term>
          +           		+ transmogrification +
          +
          + <unclear>think + </unclear>
          +           		+ think[?] +
          +
          -
          Home 
          -
          Sebastian Rahtz. Date: 1970-01-01
          +
          + + Home 
          +
          Sebastian Rahtz. Date: 1970-01-01 +
          +
          diff --git a/Test/expected-results/test21.odd.rnc b/Test/expected-results/test21.odd.rnc index abc5c81fb..64a3f452f 100644 --- a/Test/expected-results/test21.odd.rnc +++ b/Test/expected-results/test21.odd.rnc @@ -1131,7 +1131,8 @@ att.spanning.attribute.spanTo = ## indique la fin d'un passage introduit par l'élément portant cet attribut. attribute spanTo { xsd:anyURI }? sch:pattern [ - id = "test21-att.spanning-spanTo-spanTo-2-constraint-rule-8" + id = + "test21-att.spanning-spanTo-spanTo-points-to-following-constraint-rule-8" "\x{a}" ~ " " sch:rule [ @@ -2167,7 +2168,8 @@ p = attribute * { text }* }*) >> sch:pattern [ - id = "test21-p-abstractModel-structure-p-constraint-report-5" + id = + "test21-p-abstractModel-structure-p-in-ab-or-p-constraint-report-5" "\x{a}" ~ " " sch:rule [ @@ -2176,7 +2178,7 @@ p = " " sch:report [ test = - "not(ancestor::tei:floatingText) and (ancestor::tei:p or ancestor::tei:ab) and not(parent::tei:exemplum |parent::tei:item |parent::tei:note |parent::tei:q |parent::tei:quote |parent::tei:remarks |parent::tei:said |parent::tei:sp |parent::tei:stage |parent::tei:cell |parent::tei:figure )" + " (ancestor::tei:ab or ancestor::tei:p) and not( ancestor::tei:floatingText |parent::tei:exemplum |parent::tei:item |parent::tei:note |parent::tei:q |parent::tei:quote |parent::tei:remarks |parent::tei:said |parent::tei:sp |parent::tei:stage |parent::tei:cell |parent::tei:figure )" "\x{a}" ~ " Abstract model violation: Paragraphs may not occur inside other paragraphs or ab elements.\x{a}" ~ " " @@ -2188,7 +2190,8 @@ p = " " ] >> sch:pattern [ - id = "test21-p-abstractModel-structure-l-constraint-report-6" + id = + "test21-p-abstractModel-structure-p-in-l-or-lg-constraint-report-6" "\x{a}" ~ " " sch:rule [ @@ -2197,7 +2200,7 @@ p = " " sch:report [ test = - "(ancestor::tei:l or ancestor::tei:lg) and not(parent::tei:figure or parent::tei:note or ancestor::tei:floatingText)" + " (ancestor::tei:l or ancestor::tei:lg) and not( ancestor::tei:floatingText |parent::tei:figure |parent::tei:note )" "\x{a}" ~ " Abstract model violation: Lines may not contain higher-level structural elements such as div, p, or ab, unless p is a child of figure or note, or is a descendant of floatingText.\x{a}" ~ " " @@ -3513,7 +3516,8 @@ l = element l { ((text | model.gLike | model.phrase | model.inter | model.global)*) >> sch:pattern [ - id = "test21-l-abstractModel-structure-l-constraint-report-11" + id = + "test21-l-abstractModel-structure-l-in-l-constraint-report-11" "\x{a}" ~ " " sch:rule [ @@ -3570,7 +3574,8 @@ lg = " " ] >> sch:pattern [ - id = "test21-lg-abstractModel-structure-l-constraint-report-12" + id = + "test21-lg-abstractModel-structure-lg-in-l-constraint-report-12" "\x{a}" ~ " " sch:rule [ @@ -5128,8 +5133,16 @@ idno = | ## Digital Object Identifier: a unique string of letters and numbers assigned to an electronic document. "DOI" - | - ## Uniform Resource Identifier: a string of characters to uniquely identify a resource which usually contains indication of the means of accessing that resource, the name of its host, and its filepath. + | [ + a:documentation [ + "Uniform Resource Identifier: a string of characters to uniquely identify a resource, following the syntax of " + ns1:a [ + href = "https://datatracker.ietf.org/doc/html/rfc3986" + "RFC 3986" + ] + "." + ] + ] "URI" | ## A data number in the Virtual Internet Authority File assigned to link different names in catalogs around the world for the same entity. @@ -6180,7 +6193,7 @@ ab = macro.paraContent >> sch:pattern [ id = - "test21-ab-abstractModel-structure-ab-constraint-report-17" + "test21-ab-abstractModel-structure-ab-in-ab-or-p-constraint-report-17" "\x{a}" ~ " " sch:rule [ @@ -6189,7 +6202,7 @@ ab = " " sch:report [ test = - "not(ancestor::tei:floatingText) and (ancestor::tei:p or ancestor::tei:ab) and not(parent::tei:exemplum |parent::tei:item |parent::tei:note |parent::tei:q |parent::tei:quote |parent::tei:remarks |parent::tei:said |parent::tei:sp |parent::tei:stage |parent::tei:cell |parent::tei:figure)" + " (ancestor::tei:p or ancestor::tei:ab) and not( ancestor::tei:floatingText |parent::tei:exemplum |parent::tei:item |parent::tei:note |parent::tei:q |parent::tei:quote |parent::tei:remarks |parent::tei:said |parent::tei:sp |parent::tei:stage |parent::tei:cell |parent::tei:figure )" "\x{a}" ~ " Abstract model violation: ab may not occur inside paragraphs or other ab elements.\x{a}" ~ " " @@ -6201,7 +6214,8 @@ ab = " " ] >> sch:pattern [ - id = "test21-ab-abstractModel-structure-l-constraint-report-18" + id = + "test21-ab-abstractModel-structure-ab-in-l-or-lg-constraint-report-18" "\x{a}" ~ " " sch:rule [ @@ -6210,7 +6224,7 @@ ab = " " sch:report [ test = - "(ancestor::tei:l or ancestor::tei:lg) and not(parent::tei:figure or parent::tei:note or ancestor::tei:floatingText)" + " (ancestor::tei:l or ancestor::tei:lg) and not( ancestor::tei:floatingText |parent::tei:figure |parent::tei:note )" "\x{a}" ~ " Abstract model violation: Lines may not contain higher-level divisions such as p or ab, unless ab is a child of figure or note, or is a descendant of floatingText.\x{a}" ~ " " @@ -7835,7 +7849,8 @@ addSpan = element addSpan { empty >> sch:pattern [ - id = "test21-addSpan-spanTo-constraint-assert-22" + id = + "test21-addSpan-addSpan-requires-spanTo-constraint-assert-22" "\x{a}" ~ " " sch:rule [ @@ -7855,7 +7870,8 @@ addSpan = " " ] >> sch:pattern [ - id = "test21-addSpan-spanTo_fr-constraint-assert-23" + id = + "test21-addSpan-addSpan-requires-spanTo-fr-constraint-assert-23" "\x{a}" ~ " " sch:rule [ @@ -7881,7 +7897,8 @@ addSpan = ## indique la fin d'un passage introduit par l'élément portant cet attribut. attribute spanTo { xsd:anyURI } >> sch:pattern [ - id = "test21-addSpan-spanTo-spanTo-2-constraint-rule-16" + id = + "test21-addSpan-spanTo-spanTo-points-to-following-constraint-rule-16" "\x{a}" ~ " " sch:rule [ @@ -7923,7 +7940,8 @@ damageSpan = element damageSpan { empty >> sch:pattern [ - id = "test21-damageSpan-spanTo-constraint-assert-25" + id = + "test21-damageSpan-damageSpan-requires-spanTo-constraint-assert-25" "\x{a}" ~ " " sch:rule [ @@ -7932,7 +7950,6 @@ damageSpan = " " sch:assert [ test = "@spanTo" - "\x{a}" ~ "The @spanTo attribute of " sch:name [ ] " is required." @@ -7944,7 +7961,8 @@ damageSpan = " " ] >> sch:pattern [ - id = "test21-damageSpan-spanTo_fr-constraint-assert-26" + id = + "test21-damageSpan-damageSpan-requires-spanTo-fr-constraint-assert-26" "\x{a}" ~ " " sch:rule [ @@ -7973,7 +7991,8 @@ delSpan = element delSpan { empty >> sch:pattern [ - id = "test21-delSpan-spanTo-constraint-assert-27" + id = + "test21-delSpan-delSpan-requires-spanTo-constraint-assert-27" "\x{a}" ~ " " sch:rule [ @@ -7993,7 +8012,8 @@ delSpan = " " ] >> sch:pattern [ - id = "test21-delSpan-spanTo_fr-constraint-assert-28" + id = + "test21-delSpan-delSpan-requires-spanTo-fr-constraint-assert-28" "\x{a}" ~ " " sch:rule [ @@ -8366,7 +8386,7 @@ body = (model.divGenLike, (model.global | model.divGenLike)*)?, ((model.divLike, (model.global | model.divGenLike)*)+ | (model.div1Like, (model.global | model.divGenLike)*)+ - | ((model.common, model.global*)+, + | (((model.common), model.global*)+, ((model.divLike, (model.global | model.divGenLike)*)+ | (model.div1Like, (model.global | model.divGenLike)*)+)?)), (model.divBottom, model.global*)*), @@ -8393,12 +8413,12 @@ group = element div { ((model.divTop | model.global)*, ((((model.divLike | model.divGenLike), model.global*)+ - | ((model.common, model.global*)+, + | (((model.common), model.global*)+, ((model.divLike | model.divGenLike), model.global*)*)), (model.divBottom, model.global*)*)?) >> sch:pattern [ id = - "test21-div-abstractModel-structure-l-constraint-report-24" + "test21-div-abstractModel-structure-div-in-l-or-lg-constraint-report-24" "\x{a}" ~ " " sch:rule [ @@ -8420,7 +8440,7 @@ group = ] >> sch:pattern [ id = - "test21-div-abstractModel-structure-p-constraint-report-25" + "test21-div-abstractModel-structure-div-in-ab-or-p-constraint-report-25" "\x{a}" ~ " " sch:rule [ @@ -8456,7 +8476,7 @@ div1 = element div1 { ((model.divTop | model.global)*, ((((model.div2Like | model.divGenLike), model.global*)+ - | ((model.common, model.global*)+, + | (((model.common), model.global*)+, ((model.div2Like | model.divGenLike), model.global*)*)), (model.divBottom, model.global*)*)?), att.global.attributes, @@ -8471,7 +8491,7 @@ div2 = element div2 { ((model.divTop | model.global)*, ((((model.div3Like | model.divGenLike), model.global*)+ - | ((model.common, model.global*)+, + | (((model.common), model.global*)+, ((model.div3Like | model.divGenLike), model.global*)*)), (model.divBottom, model.global*)*)?), att.global.attributes, @@ -8486,7 +8506,7 @@ div3 = element div3 { ((model.divTop | model.global)*, ((((model.div4Like | model.divGenLike), model.global*)+ - | ((model.common, model.global*)+, + | (((model.common), model.global*)+, ((model.div4Like | model.divGenLike), model.global*)*)), (model.divBottom, model.global*)*)?), att.global.attributes, @@ -8501,7 +8521,7 @@ div4 = element div4 { ((model.divTop | model.global)*, ((((model.div5Like | model.divGenLike), model.global*)+ - | ((model.common, model.global*)+, + | (((model.common), model.global*)+, ((model.div5Like | model.divGenLike), model.global*)*)), (model.divBottom, model.global*)*)?), att.global.attributes, @@ -8516,7 +8536,7 @@ div5 = element div5 { ((model.divTop | model.global)*, ((((model.div6Like | model.divGenLike), model.global*)+ - | ((model.common, model.global*)+, + | (((model.common), model.global*)+, ((model.div6Like | model.divGenLike), model.global*)*)), (model.divBottom, model.global*)*)?), att.global.attributes, @@ -8531,7 +8551,7 @@ div6 = element div6 { ((model.divTop | model.global)*, ((((model.div7Like | model.divGenLike), model.global*)+ - | ((model.common, model.global*)+, + | (((model.common), model.global*)+, ((model.div7Like | model.divGenLike), model.global*)*)), (model.divBottom, model.global*)*)?), att.global.attributes, @@ -8545,7 +8565,7 @@ div7 = ## ( division du texte de niveau 7) contient la plus petite subdivision possible dans le texte préliminaire, dans le corps d’un texte ou dans le texte postliminaire, plus grande néanmoins qu’un paragraphe. [4.1.2. Numbered Divisions] element div7 { ((model.divTop | model.global)*, - ((model.common, model.global*)+, + (((model.common), model.global*)+, (model.divBottom, model.global*)*)?), att.global.attributes, att.divLike.attributes, diff --git a/Test/expected-results/test22.html b/Test/expected-results/test22.html index 8481a466c..c4fb5fb9c 100644 --- a/Test/expected-results/test22.html +++ b/Test/expected-results/test22.html @@ -1,16 +1,16 @@ - - + + - + A Christmas Carol - - - - - - - + + + + + + +
          @@ -20,38 +20,46 @@

          A Christmas Carol

          Table of contents

          -
          -

          - 1. - Quotations -

          -

          Consider quotations: "This is a quote which is run on within the text and will have quote marks of some kind around it."

          -

          Another quotation:

          -
          -

          This is a block quote set off as such from the rest of the text

          -
          -

          Here, by contrast is an "inline quotation". Another strange thing about quotes is this:

          -
          -

          You can put line breaks
          to determine where the line breaks
          Inside a block!

          -
          -

          - -

          +
          +
          +
          +

          + 1. + Quotations +

          +
          +

          Consider quotations: + "This is a quote which is run on within the text and will have quote marks of some kind around it."

          +

          Another quotation:

          +
          This is a block quote set off as such from the rest of the text
          +

          Here, by contrast is an + "inline quotation". Another strange thing about quotes is this:

          +
          You can put line breaks +
          to determine where the line breaks +
          Inside a block!
          +

          + +

          +
          -
          Home 
          -
          Dickens, Charles, 1812-1870. Date: 1970-01-01
          +
          + + Home 
          +
          Dickens, Charles, 1812-1870. Date: 1970-01-01 +
          +
          diff --git a/Test/expected-results/test23.html b/Test/expected-results/test23.html index 17f8e5916..350e6c9aa 100644 --- a/Test/expected-results/test23.html +++ b/Test/expected-results/test23.html @@ -1,16 +1,16 @@ - - + + - + Whitespace handling - - - - - - - + + + + + + +
          @@ -18,79 +18,103 @@

          Whitespace handling

          -
          -

          Table of contents

          - -
          -

          Figure links: Figure 1, Doris Lessing and Lessing pic

          -

          - Edward George Bulwer-Lytton, Baron Lytton of Knebworth - via Marsala 24 40126 Bologna Italy -

          -

          Languages: Deutsch; Italiano; Español; Français; Portugues; Russian; Svenska; 日本語; 中文.

          -

          Here is a simple <ptr> to the next section: 1. Tests. Here is a simple <ref>, a reference to it.

          -
          - - - - - -
          emphThis is emph tag
          -
          -
          -

          - 1. - Tests -

          -

          - - - - Edward George Bulwer-Lytton, - Baron Lytton of - Knebworth - - - - via Marsala 24 - 40126 - Bologna - Italy - -

          -
          -
          -

          - 2. - More Tests -

          +
          +
          +

          Table of contents

          + +
          +

          Figure links: + Figure 1, Doris Lessingand + Lessing pic

          - Edward George Bulwer-Lytton, Baron Lytton of Knebworth - via Marsala 24 40126 Bologna Italy + Edward George Bulwer-Lytton, Baron Lytton of + Knebworth + via Marsala 24 40126 + Bologna + Italy

          -
          -
          Figure 1. Doris Lessing
          - Doris Lessing +

          Languages: + Deutsch; + Italiano; + Español; + Français; + Portugues; + Russian; + Svenska; + 日本語; + 中文.

          +

          Here is a simple + <ptr>to the next section: + + 1.Tests. Here is a simple + <ref>, a + reference to it.

          +
          + + + + + +
          emphThis is + emphtag
          +
          +
          +

          + 1. + Tests +

          +
          +

          + Edward George Bulwer-Lytton, Baron Lytton of + Knebworth + via Marsala 24 40126 + Bologna + Italy +

          +
          +
          +
          +

          + 2. + More Tests +

          +
          +

          + Edward George Bulwer-Lytton, Baron Lytton of + Knebworth + via Marsala 24 40126 + Bologna + Italy +

          +
          +
          Figure 1. Doris Lessing
          + Doris Lessing +
          +
          -
          Home 
          -
          Sebastian Rahtz. Date: 1970-01-01
          +
          + + Home 
          +
          Sebastian Rahtz. Date: 1970-01-01 +
          +
          diff --git a/Test/expected-results/test24.html b/Test/expected-results/test24.html index ac226bd87..4cd376225 100644 --- a/Test/expected-results/test24.html +++ b/Test/expected-results/test24.html @@ -1,13 +1,13 @@ - - - - + + + + title of corpus - - + + - -
          + +

          title of corpus

          @@ -17,17 +17,21 @@

          Text 1

          Table of contents

          -
          -

          - 1. - A first heading -

          -

          In the first corpus

          +
          +
          +
          +

          + 1. + A first heading +

          +
          +

          In the first corpus

          +
          @@ -37,27 +41,35 @@

          Text 2

          Table of contents

          -
          -

          - 1. - A second heading -

          -

          In the second corpus

          +
          +
          +
          +

          + 1. + A second heading +

          +
          +

          In the second corpus

          +
          -
          Home 
          -
          author. Date: 1970-01-01
          +
          + + Home 
          +
          author. Date: 1970-01-01 +
          +
          diff --git a/Test/expected-results/test25.fo b/Test/expected-results/test25.fo index 20efe5a73..3f23383c9 100644 --- a/Test/expected-results/test25.fo +++ b/Test/expected-results/test25.fo @@ -1,2 +1,2 @@ -1. MathAn example formula: x=−b±b2−4⁢a⁢c2⁢a \ No newline at end of file +1. MathAn example formula: x=−b±b2−4⁢a⁢c2⁢a \ No newline at end of file diff --git a/Test/expected-results/test25.html b/Test/expected-results/test25.html index a6b33c178..31c8b68df 100644 --- a/Test/expected-results/test25.html +++ b/Test/expected-results/test25.html @@ -1,16 +1,16 @@ - - + + - + Title - - - - - - - + + + + + + +
          @@ -20,27 +20,71 @@

          Title

          Table of contents

          -
          -

          - 1. - Math -

          -

          An example formula: x=−b±b2−4⁢a⁢c2⁢a

          +
          +
          +
          +

          + 1. + Math +

          +
          +

          An example formula: + + + x + = + + + − + + b + ± + + + + b + 2 + + − + + 4 + ⁢ + + a + ⁢ + + c + + + + 2 + ⁢ + + a + + + +

          +
          -
          Home 
          -
          Date: 1970-01-01
          +
          + + Home 
          +
          Date: 1970-01-01 +
          +
          diff --git a/Test/expected-results/test27.html b/Test/expected-results/test27.html index 70db2e57b..73bc9d14f 100644 --- a/Test/expected-results/test27.html +++ b/Test/expected-results/test27.html @@ -1,17 +1,17 @@ - - + + - + AM 62 fol. - - - - - - - - + + + + + + + +
          @@ -19,93 +19,1285 @@

          AM 62 fol.

          -
            -
          1. Robert A. Amsler, Frank W. Tompa. An SGML-Based Standard for English Monolingual Dictionaries. Information in Text, Fourth Annual Conference of the U[niversity of] W[aterloo] Centre for the New Oxford English Dictionary, (Fourth Annual Conference of the U[niversity of] W[aterloo] Centre for the New Oxford English Dictionary, October 26-28, 1988, Waterloo, Canada) October 1988. Waterloo, Canada. pp. 61-79.
            2. -
          2. Anglo-American Cataloguing Rules, Second Edition, 2002 revision, 2005 update. 2002–2005. Chicago, Ottawa: American Library Association. Canadian Library Association.
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          3. Anders Berglund, Scot Boag, Mary F. Fernández, Michael Kay, Jonathan Robie, Jérôme Siméon (eds.) XML Path Language (XPath) 2.0, http://www.w3.org/TR/xpath20/ 23 January 2007. W3C.
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          4. Anders Berglund (ed.) Extensible Stylesheet Language (XSL) Version 1.1, http://www.w3.org/TR/xsl11/ 5 December 2006. W3C.
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          5. Tim Bray, Jean Paoli, C. M. Sperberg-McQueen, Eve Maler, François Yergau (eds.) Extensible Markup Language (XML) Version 1.0 (Fourth edition), http://www.w3.org/TR/REC-xml/ 16 August 2006. W3C.
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          6. Tim Bray, Dave Hollander, Andrew Laymon, Richard Tobin (eds.) Namespaces in XML 1.0 (second edition), http://www.w3.org/TR/xml-names/ 16 August 2006. W3C.
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          9. Lou Burnard. Report of Workshop on Text Encoding Guidelines. Literary & Linguistic Computing1988. 3.
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          11. Lou Burnard, Sebastian Rahtz. RelaxNG with Son of ODD, Proceedings of Extreme Markup Languages 2004, 2004. http://www.mulberrytech.com/Extreme/Proceedings/html/2004/Burnard01/EML2004Burnard01.pdf
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          12. John Burrows. Computation into Criticism: A Study of Jane Austen's Novel and an Experiment in Method, 1987. Oxford: Clarendon Press.
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            15. -
          15. Bob Carpenter. The logic of typed feature structures, 1992. Cambridge: Cambridge University Press. Cambridge Tracts in Theoretical Computer Science32.
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          16. Gary Chartrand, Linda Lesniak. Graphs and Digraphs, 1986. Menlo Park, CA: Wadsworth.
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          18. James Clark (ed.) XSL Transformations (XSLT) Version 1.0, http://www.w3.org/TR/xslt/ 16 November 1999. W3C.
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          19. James Clark, Steve DeRose (eds.) XML Path Language (XPath) Version 1.0, http://www.w3.org/TR/xpath/ 16 November 1999. W3C.
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          20. The DANLEX Group. Descriptive tools for electronic processing of dictionary data. Lexicographica, Series Maior1987. Tübingen: Niemeyer.
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          24. Deutsches Institut für Normung. DIN 1505-2: Titelangaben von Dokumenten; Zitierregeln, 1984.
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          25. Die Deutsche Bibliothek. Regeln für die alphabetische Katalogisierung in wissenschaftlichen Bibliotheken RAK-WB, 2006.
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          28. John Fought, Carol Van Ess-Dykema. Toward an SGML Document Type Definition for Bilingual Dictionaries, TEI working paper TEI AIW20, available from the TEI..
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          30. William A. Gale, Kenneth W. Church. Program for aligning sentences in bilingual corpora. Computational Linguistics1993. 19 pp. 75-102.
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          34. Mirco Hilbert, Oliver Schonefeld, Andreas Witt. Making CONCUR work. http://www.mulberrytech.com/Extreme/Proceedings/html/2005/Witt01/EML2005Witt01.xmlProceedings of Extreme Markup Languages 2005, 2005.
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          35. Claus Huitfeldt, C. Michael Sperberg-McQueen. TexMECS: An experimental markup meta-language for complex documents, http://mlcd.blackmesatech.com/mlcd/2003/Papers/texmecs.html2001.
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          38. Nancy Ide, Jacques Le Maitre, Jean Veronis. Outline of a Model for Lexical Databases. Information Processing and Management1993. 29 (2) pp. 159-186.
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          40. International Organization for Standardization. ISO 690:1987: Information and documentation – Bibliographic references – Content, form and structure, 1987.
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          44. R. Jackendoff. X-Bar Syntax: A study of phrase structure. Linguistic Inquiry Monograph1977. 2.
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          46. Stig Johansson, Lou Burnard, Jane Edwards, And Rosta. Working Paper on Spoken Texts, TEI document TEI AI2 W1, 1991.
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          47. Stig Johansson. Encoding a Corpus in Machine-Readable Form. Sue Atkins, Antonio Zampolli (eds.) Computational Approaches to the Lexicon: An Overview, 1994. Oxford: Oxford University Press.
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          50. Donald E. Knuth. Literate Programming, CSLI Lecture Notes 27 0-937073-80-6. 1992. Stanford, California: Center for the Study of Language and Information.
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          51. M. Kytö, M. Rissanen. The Helsinki Corpus of English Texts. M. Kytö, O. Ihalainen, M. Rissanen (eds.) Corpus Linguistics: hard and soft, 1988. Amsterdam: Rodopi.
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          53. G. N. Leech, R. G. Garside. Running a Grammar Factory. S. Johansson, A.-B. Stenstrøm (eds.) English Computer Corpora: Selected Papers and Research Guide, 1991. Berlin, New York: de Gruyter. Mouton. pp. pp. 15-32..
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          -

          Identification

          Denmark, København, Den Arnamagnæanske Samling, AM 62 fol. 74Ólafs saga Tryggvasonar en mesta; Iceland, s. XIV 2/2. (This version of Ólafs saga Tryggvasonar en mesta incorporates various sagas or excerps of sagas and þættir about Ólafur, also at the point, where texts from other redactions of the saga end (here: fol. 51va:24 ‘til englandz af syrlandi’).)

          Contents

          1ra-51va:24: Ólafs saga Tryggvasonar en mesta, Language of text: Old Norse/Icelandic

          Incipit

          hann gret þo eigi. ok er Þorolfr vard þessa varr letti hann vpp

          Explicit

          er
          þa voro nykomnir til englandz af syrlandi 
          1. Fornmanna sögurI 71-306 (Ed. S);II (Ed. S); III 1-64 (Ed. S)
          2. Ólafur Halldórsson, Óláfs saga Tryggvasonar en mesta I 73:8-400 (Ed. D1. The text starts in the footnotes.);II (Ed. D1)
          3. Bjarni Einarsson, Hallfreðar saga 1977 3-21 (Fols 18va:13-19rb:10)
          4. W. van Eeden, Hallfreðar saga 1919 109-112 (Text A. Fols 18va:13-19va:16); 113 (Text B. Fols 22ra:33-b:11); 113-118 (Text C. Fols 24va:12-25vb:32); 118-123 (Text DE. Fols 28ra:9-29ra); 123-126 (Text G. Fols 48ra-va:34)
          29rb-31va:23: Norna-Gests þáttr

          Incipit

          ÞAt var a eini nott at

          Explicit

          ok þottí sannaz vm lifdaga hans sva sem hann sagdí
          1. Bugge, Söguþáttr af Norna-Gesti
          2. Ólafur Halldórsson, Óláfs saga Tryggvasonar en mesta III 15-38 (Ed. D1)
          3. Cipolla, Il racconto di Nornagestr 227-244
          31va:23-32rb: Helga Þáttr Þórissonarher segir fra
          godmun
          di kkonvngi
          af gl
          asisu
          ollum

          Incipit

          Þorir het madr er bío j noregi

          Explicit

          ok hefir engí
          madr þav sed sidanok lykr her þessi sǫgv etc.
          Ólafur Halldórsson, Óláfs saga Tryggvasonar en mesta III 38-44 (Ed. D1)
          33va-37vb: Færeyinga sagaher hefir færeyíngar þattr

          Incipit

          Madr er nefndr grimr kamban

          Explicit

          varist [?] segía henni hvert þat [...]dit
          Ólafur Halldórsson, Færeyinga saga 3-5, 8-11, 13-37, 39-41, 43, 49-67 (Bottom text. Ed. D)
          44rb:3-46ra: Óláfr konungr braut goð þrændaCapitulum

          Incipit

          ⟨E⟩n er olafr konvngr hafdi skama stvnd verít i þrandheimi

          Explicit

          ef þer hafít adr illa ok oheyrilí
          ga af honvm gengít
          Ólafur Halldórsson, Óláfs saga Tryggvasonar en mesta III 1-14 (Ed. D1)
          50ra:2-b:4: Tryggva Óláfssonar hefntCapitulum

          Incipit

          Sva bar at eítt sínn at haralldr konvngr
          kom þar

          Explicit

          ok hafdi hann med ser j hírd sínní
          Ólafur Halldórsson, Óláfs saga Tryggvasonar en mesta III 45-47 (Ed. D1)
          51va:25-52va:36: Halldórs Þáttr Snorrasonarsidasti þattr olaf
          ssaug
          o try
          ggua
          son⟨ar⟩
          noreg
          s konvngs

          Incipit

          Halldor son snora goda af islandi var med haraldi konvngí sigvrdar syni

          Explicit

          hann hafdi drepit
          hirdmann haralldz konvngs ok hafdi ⟨hann⟩ þvi reidi a honvm
          1. Fornmanna sögur III 152-163:2 (Ed. S)
          2. Ólafur Halldórsson, Óláfs saga Tryggvasonar en mesta III 47-57 (Ed. D1)
          52vb:10-53vb:10: Frá Sigurði byskupi

          Incipit

          Sęmilígr kenní madr ok godrar mínníngar

          Explicit

          voro þav sammędd syskin in heilagri
          olafr konvngr ok fyrnefnd [gvnnhilldr].
          1. Fornmanna sögur III 163:4-172 (Ed. S)
          2. Ólafur Halldórsson, Óláfs saga Tryggvasonar en mesta III 57-64 (Ed. D1)
          53vb:14-31: Sýn BrestisKapitulum [...]

          Incipit

          Sva hefir brodir Gvnlavgr ok sagt j latínv

          Explicit

          ok eptir þat hvarf þessi syn fra bresti
          Ólafur Halldórsson, Óláfs saga Tryggvasonar en mesta III 65 (Ed. D1)
          53vb:32-39: Frá Gunnlaugi ok Oddi

          Incipit

          Sva segía brędr gvnlavgr ok oddr

          Explicit

          þar sem gízorí þotti þess vid
          þvrfa ∴
          1. Fornmanna sögur III 173:1-13 (Ed. S)
          2. Ólafur Halldórsson, Óláfs saga Tryggvasonar en mesta III 66 (Ed. D1)

          Physical description

          Object

          Support description
          Support

          Parchment.

          Extent

          53. Fols 32v and 33r are blank. 327mm x 236mm.

          Foliated in the upper right-hand corner of the recto-pages.

          Collation

          The manuscript consists of five extant gatherings:

          • I: Fols 1-10: make the first extant quire consisting of five, apparently intact, bifolia.
          • II: Fols 11-22: make a complete quire of six bifolia.
          • III: Fols 23-37: comprise seven bifolia and a singleton, fol. 28, the sixth leaf of the gathering. Col. 32rb has only 13 lines, the rest of the page and fols 32v and 33r are left blank by the scribe. It can be presumed that between fols 32 and 33 there was another blank leaf which made a pair with fol. 28 and was at some stage severed from it.
          • IV: Fols 38-47: make the present quire of five bifolia. There is a lacuna between fols 37 and 38, presumably only a single leaf.
          • V: Fols 48-53: make three pairs of conjoint leaves.

          The manuscript is not well-preserved; the beginning is defective and there are lacunae after fols 10, 37 and 47. The extant leaves have all suffered in some degree from wear and damp. Many passages are consequently hard to decipher, but there has been no loss of text as such except on fol. 37, where the vellum has crumbled away leaving a large hole in the outer column. The vellum used for the codex was not particularly well prepared. Many leaves have holes or gashes in them, some of them large, which were sewn together before the scribe began the work.

          Layout

          The manuscript is written in double columns each approx. 250mm x 84mm with 39 to 42 lines. Majuscules occur in varying colours; shades of yellow, red, green and blue. Traces of gold are detectable here and there, e.g. on fols 3r, 22rb, 29rb, though probably not from true gold-leaf.

          Most chapter-titles or division marks are in red, but a few are in blue or blue-black with a greenish tint. In some places, instead of chapter-titles, we find examples of a fish sketched in, and occasionally a kind of spiralling line, e.g. on fol. 3. A single example of a small foliage motive occurs on fol. 2vb:21.

          Hands

          1. Apart from two short passages, the codex is written in a single hand. It is written in an Icelandic gothic bookhand and the orthography is unusually consistent. The scribe normally left spaces for decorated initials at the beginning of the first two lines of each chapter. It is the work from a practised and doubtless professional scribe, who can be counted among the very best of Icelandic penmen in the fourteenth century. The same writer was responsible for Stock. perg. 4to nr. 19, and at least a part of AM 122b fol. (Reykjarfjarðarbók).

          2. The second hand wrote fol. 11ra:17-40: ‘fyʀnefndr - ar’. The writing here is partly erased and in places almost illegible. It is clear, however, that the orthography and palaeography of this hand is markedly different from the first hand.

          3. The third hand wrote fol. 11rb:11-40: ‘margir - ketils’. This passage is in a very handsome professional Icelandic gothic bookhand, clearly differentiated from those of hand 1 and hand 2 in appearance but with many orthographic features in common with the latter.

          Decoration
          • Fol. 15vb: has a major initial, a littera florissa of a Þ of four lines with an extension down the left margin.
          • Fol. 29rb: : The opening of Norna-Gests þáttr contains a littera florissa of the letter Þ with dots and branches. The first three lines are set in, but the round bow of the Þ extends up the upper margin, while the descendent runs down to the bottom of the margin. The bar is metamorphosing down the page from a dotted line to some sort of a branch with leaf-like outgrows and is ending in two spirals, and a leaf in the middle, in the lower margin. The top of the Þ is ending in one single spiral.
          • Fol. 31va: The opening of Helga þáttr Þórissonar contains a major initial, a littera florissa of a Þ. 3 lines are set in, but the letter extends in the margin. The Þ ends with two spirals in the lower margin.
          • Fol. 33va: The opening of Færeyinga saga contains a major initial, a littera florissa of the letter M with branches and leaves. The four top lines are set in, but the M extends in the upper margin. The right-hand line of the M just intrudes on of the first letters of the text, showing that the illumination was done after the scribe finished his work.
          • Fol. 46rb: contains a major initial a Þ with branches and leaves, with an extention down the margin with one fleur-de-lis-like outgrow, and ends with a fleur-de-lis.
          • Fol. 51va: : The opening of Halldórs þáttr Snorrasonar contains a major initial, a littera florissa of the letter H. Four lines are set in, but the initial extends nine lines up the margin.

          There are also some little drawings in the margins, e.g. fol. 10r: : A man with a fish on the hook of his fishing rod; fol. 22r: : A kissing couple; fol. 26r: : Three knights fighting a dragon who is eating one of them.

          There are a few proper marginalia in the codex and some of them are illegible, some can only be read in part.

          • Fol. 26r: ‘Gifur(?) þu kv(?)
            sem bezt sem
            heiter frut
            titum’            . Note: the reading of the last word is uncertain.
          • Fol. 27r: between the columns: ‘íon
            hef
            vr g
            ert og(?)
            til
            sett
            [...]br
            ef’             (sixteenth century).
          • Fol. 35v: below the text: ‘Ek einar’ (fifteenth century).
          • Fol. 36r: below the text: ‘Austr ædd’ (c. 1500).
          • Fol. 38r: below the text: ‘ave maria’ (c. 1500).
          • Fol. 46r: below the text: ‘olafur [...]
            ok [...]’             (fifteenth century).
          • The originally blank column 32rb has some nib-trials, including the alphabet, and there is more writing, pen trials, epistolary forms, apophthegms and the like, on the pages originally left blank, fols 32v and 33r.
          • At the top of fol. 32v a hand from c. 1400 or the first half of the fifteenth century wrote: ‘þeim godvm monnvm sem þetta bref sía edr heyra sennder sira gvdvardr prestr
            þorkeli þormrmodzsyní kvedív gvds ok sína kvnnígt gerandi’            .
          • At the top of fol. 32v below the note just mentioned another hand has written: ‘Þeim er eckí þat til mozt er þannen lifa sem wílía hallda síg med heídr ok gozs ok harma fra ser skílía∴
            Hʀafn aurn hane mr þerna haukur stelkur spoe ualur ok kraka. langleítt haufut quad gyllta sá kautt <j> myr⟨kri⟩’            . The stanza is from Skáld-Helga rímur but the list of bird-names and the adage are not known from elsewhere.
          • Parts of these entries are repeated in younger, unpractised hands in other spaces on fols 32v and 33r, as if it had been set them as a copybook model.
          • Fol. 32v: ‘þoruardur skrifar illa’ (c. 1500).
          • A little further down the page: ‘helge h.’
          • Fol. 33r: ‘halur er erlaus þiofs haus’ (sixteenth century), now very faint and perhaps partly scraped off. Elsewhere on the page ‘halur’ is written on its own.
          • Fol. 33v: in a rather clumsily script with matching spelling, most probably from the sixteenth century: ‘vertv at bok þine
            bal fvsa son vel þa skaltu
            fara til stehiaríns.’
          • Fol. 33v: Another entry, doubtless made at or about the same time, and slightly more literate than the first, reads: ‘þeim godvm monnum vertu at bok þine ion narfa son medan ek
            er aburtv ellegerar fær þv fleinging’            .

          Binding

          In his catalogue, AM 394 fol., Jón Sigurðsson says that AM 62 fol. was bound in a pasteboard binding. This was probably the work of Mattias Larsen Bloch done at some time in the years 1771-73.

          The manuscript was then re-bound three times, first, in the 1880'es and later, in 1934 by Carl Lund. During conservation from 9 March 1981 to 10 July 1984, the manuscript was rebound by Birgitte Dall in a modern standard half-binding.

          Accompanying material

          There is an AM-slip pasted in front of the volume reading: ‘Þetta fragment true eg hafa
          heyrt Skalholltz kirkiu til.
          iafnvel þott þad eigi stande
          i neinu afhendingar registre.
          Eitt quer her ur feck eg ur ỏd
          rum stad enn resten.
          Sira Olafur 1699. kallade þad...’

          History

          Origin

          The manuscript was written in Iceland. Kristian Kålund (KatalogI 41) dated the manuscript to the fifteenth century. Later, however, Stefán Karlsson (Ritun Reykjarfjarðarbókar130) dated it to the end of the fourteenth century. Ólafur Halldórsson (The Saga of King Olaf Tryggvason18) means that the manuscript probably was not written later than c. 1370-80.

          Provenance

          According to Ólafur Halldórsson (The Saga of King Olaf Tryggvason18), a note written by bishop Oddur Einarsson in 1612, now in AM 416 a 4to, fol. 6v, should concern AM 62 fol. If this is true, Oddur borrowed the manuscript from Magnús Hjaltason, and then he in turn lent it to Grimur Ormsson. When Oddur borrowed the manuscript from Magnús, it was in poor shape, but was ruined when it was returned to Oddur: ‘Magnus Hialltaßon hefur
          fyrer lỏngu ljed mier Olafs
          sỏgur lasnar Þær liede
          eg Grijme Ormßyne hier
          heima vmm veturenn til jdku
          nar þa hann var hia mjer
          og fordiarfade hann þær suo
          ad eg hef ecke getad þeim aptur
          skilad þuij þær voru lasnar
          dur. og fundust kueren
          eptter honum aptur og framm
          enn þad sem epter er af þeim
          er hier til synes hef eg
          tid þetta fyrer Magnuse
          og hefur hann lofad þad skyllde
          kuitt þo hann feinge þær all
          drej apttur þuj þær være
          lijtels verdar. þo eru þær
          obitaladar af mier til’          .

          Two names are written on fol. 33v: They are those of Páll Fúsason (Vigfússon) (‘bal fvsa son’) and Jón Narfason (‘ion narfa son’), who were doubtless boys when they wrote the sentences. They can be identified as Páll Vigfússon, later lögmaður and living at Hlíðarendi in Fljótshlíð (1511-70) who was son of Vigfús Erlendsson lögmaður (d. 1521). Vigfús had a brother, Narfi, and Narfi’s son Jón must be the other youngster named on fol. 33v of the manuscript. Since the writer of the stanza from Skáld-Helga rímur and what follows it on fol. 32v was also the scribe of the document in AM Fasc. XIII 1, it is evident that the codex was in Eyjafjörður region at the time and probably at Mýrka in Hörgárdalur when the document was written in November 1451. Further support for the location of the manuscript in the region around Eyjafjörður may be found in the occurrence of the name Guðvardur on fol. 32v. Eyjafjarðarsýsla appears to be the only part of Iceland where this name was in use.

          Acquisition

          Árni Magnússon gives the following information about the acquisition of the manuscript on a slip at the front of the volume: ‘Þetta fragment true eg hafa
          heyrt Skalholltz kirkiu til.
          iafnvel þott þad eigi stande
          i neinu afhendingar registre.
          Eitt quer her ur feck eg ur ỏd
          rum stad enn resten.
          Sira Olafur 1699. kallade þad...’           The sira Ólafur reference is to a list of manuscripts which Jón Vídalín, bishop of Skálholt, sent to Árni in 1699.

          The list, written by sira Ólafur Jónsson (1672-1702), no longer exists but an extract from it in Árni Magnússon's hand is in AM 435 a 4to, fol. 154r-v: ‘Anno 1699. sende Mag. Jon Th.s.
          mier Registur yfir nockrar kalf
          skinns skrædur, giỏrt af Sira Olafi Jons
          syne, sem hann qvadst mier ut
          vegad geta. Þar i bland voru
          fragmenta af Olafs Sỏgu Tryggva
          sonar in folio. (a) [Page] a] Þetta fragment eignadist eg sidan, er i
          storu folio. Item feck eg ur ỏdrum
          stad ä Islande nockud sem heyrde þar
          til, og lagde eg þad hier sammanvid’          .

          On fol. 57v in AM 435 a 4to, also in Árni's hand, is the following: ‘Fragmentum af Olafs Sỏgu Tryggvasonar, i storu folio: hefur til forna, öefad, heyrt Skalholltzkirkiu til. Eg feck þetta fragment i tveim stỏdum, ä Islande, nockud þar af Mag. Jone Widalin, og nockud ur ỏdrum stad.’

          An inventory of property of Skálholt was made when Þórður Þorláksson succeeded as bishop in 1674. From it Árni Magnússon produced a list of the Icelandic books the cathedral of Skálholt owned at that time, now found on fols 153 and 156 of AM 435a 4to. No. 6 in the list is Olafs saga Helga, here Árni denies that the codex belonged to Skálholt: ‘Þetta mun vera einhvernveiginn mis
          skrifad, þvi eingin Olafs Helga Saga
          hefur fylgt Sklholltz kirkiu so mikid [Page] sem eg hefe skynia orded. Kynne
          vera villt mlum, og eiga ad vera
          Olafs Tryggvasonar Sỏgu frag
          mentum, kanskie þad sem er i
          stőru folio, og kynne þ hafa fyll
          ra vered, þő þad sie og ővïst.
          Endelega kynne þeir sem afhend
          ïnguna giỏrdu, hafa lited skagt til,
          og tekid qvi pro qvo.’

          Ólafur Haldórsson (The Saga of King Olaf Tryggvason18) suggests that it is possible that the codex originally contained the sagas of both kings, Ólafs saga helga and Ólafs saga Tryggvasonar, and that in 1674 it still had at least parts of Ólafs saga helga in it. He asserts that this surmise finds support in the note written by Bishop Oddur Einarsson in 1612 (see above).

          Additional

          Katalogiseret 19 Oktober 1999 af EW-J.

          During the restoration 9 March 1981 to 10 July 1984 by Birgitte Dall the leaves were restored and set on meeting guards and the manuscript was rebound in a modern standard half binding.

          The manuscript was photographed twice, the first time in 1968 and for the second time 6 August 1992. The second set of photographs was presumably made for the facsimily-edition.

          Supplementary photographs of fols 29-32r and 37, 38r.

          In August 1992 photographs in uv-light were taken of fols 1r, 5v, 6r, 9r, 10v, 11r-v, 13r, 20v, 21r-v, 23r, 24v, 25r, 26r, 30r, 33v, 34r, 37v, 38r, 43r, 51v, and 53v.

          1. plate plade 133 6 August 1992.
          2. plate plade 21 s.d. (Supplementary photographs of fols 29-32r, 37, 38r.)
          3. b/w prints AM 62 fol. 6. August 1992
          4. b/w prints AM 62 fol. s.d. (supplementary photographs of fols 29-32r and 37, 38r.)
          5. b/w prints AM 62 fol August 1992 (Supplementary photogrpahs in uv-light of fols 1r, 5v, 6r, 9r, 10v, 11r-v, 13r, 20v, 21r-v, 23r, 24v, 25r, 26r, 30r, 33v, 34r, 37v, 38r, 43r, 51v, and 53v.)
          6. diapositive AM 29 fol. s.d. (fol. 29r)
          1. Kålund, Katalog I 41-42
          2. Ólafur Halldórsson, The saga of King Olaf Tryggvason: AM 62 fol. 9-26 (Facsimile-edition)
          3. Ólafur Halldórsson, Úr sögu skinnbóka (With facsimile of fol. 32ra:14-35)
          4. Stefán Karlsson, Ritun Reykjarfjarðarbókar
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          Identification

          Denmark, København, Den Arnamagnæanske Samling, AM 62 fol. 74 + Ólafs saga Tryggvasonar en mesta; Iceland, s. XIV 2/2. (This version of + Ólafs saga Tryggvasonar en mestaincorporates various sagas or excerps of sagas and þættir about Ólafur, also at the point, where texts from other redactions of the saga end (here: fol. 51va:24 + ‘t + ilengl + andz af syrl + andi’).) +

          Contents

          +
          + 1ra-51va:24: + Ólafs saga Tryggvasonar en mesta, + Language of text: Old Norse/Icelandic +

          Incipit

          h + anngret þo e + igi. + oke + rÞorol + frv + ard þ + essa v + arr letti h + annvpp +

          Explicit

          e + r +
          þa v + oronyko + mn + irt + ilengl + andz af syrl + andi  +
            +
          1. +
            + Fornmanna sögurI 71-306 (Ed. S);II (Ed. S); III 1-64 (Ed. S)
            +
            2. +
          2. +
            Ólafur Halldórsson, + Óláfs saga Tryggvasonar en mestaI 73:8-400 (Ed. D + 1. The text starts in the footnotes.);II (Ed. D + 1)
            +
            3. +
          3. +
            Bjarni Einarsson, + Hallfreðar saga 19773-21 (Fols 18va:13-19rb:10)
            +
            4. +
          4. +
            W. van Eeden, + Hallfreðar saga 1919109-112 (Text A. Fols 18va:13-19va:16); 113 (Text B. Fols 22ra:33-b:11); 113-118 (Text C. Fols 24va:12-25vb:32); 118-123 (Text DE. Fols 28ra:9-29ra); 123-126 (Text G. Fols 48ra-va:34)
            +
            5. +
          +
          + 29rb-31va:23: + Norna-Gests þáttr +

          Incipit

          ÞAt v + ara eini nott at +

          Explicit

          + okþottí san + naz v + mlifdaga h + ans sva sem h + annsagdí +
            +
          1. +
            Bugge, + Söguþáttr af Norna-Gesti
            +
            2. +
          2. +
            Ólafur Halldórsson, + Óláfs saga Tryggvasonar en mestaIII 15-38 (Ed. D + 1)
            +
            3. +
          3. +
            Cipolla, + Il racconto di Nornagestr227-244
            +
            4. +
          +
          + 31va:23-32rb: + Helga Þáttr Þórissonar + her s + egirf + ra +
          godm + un +
          di k + konvngi +
          af g + l +
          asisu +
          ollu + m           +

          Incipit

          Þor + irh + etm + adre + rbío j nor + egi +

          Explicit

          + okhef + irengí +
          m + adrþav sed sida + n + oklykr h + erþessi sǫgv + etc. +
          Ólafur Halldórsson, + Óláfs saga Tryggvasonar en mestaIII 38-44 (Ed. D + 1)
          +
          + 33va-37vb: + Færeyinga saga + h + erhef + irfæreyíngar þattr +

          Incipit

          Madr e + rnef + ndrgrimr kamba + n +

          Explicit

          v + arist [?] segía h + ennihvert þ + at + [...]dit +
          Ólafur Halldórsson, + Færeyinga saga3-5, 8-11, 13-37, 39-41, 43, 49-67 (Bottom text. Ed. D)
          +
          + 44rb:3-46ra: + Óláfr konungr braut goð þrænda + Capitulum +

          Incipit

          + ⟨E⟩n e + ro + lafrk + onvngr hafdi skama stvnd v + erít i þ + randh + eimi +

          Explicit

          ef þ + erhafít adr illa + okoheyrilí +
          ga af h + onvm g + engít +
          Ólafur Halldórsson, + Óláfs saga Tryggvasonar en mestaIII 1-14 (Ed. D + 1)
          +
          + 50ra:2-b:4: + Tryggva Óláfssonar hefnt + Capitulu + m +

          Incipit

          Sva b + arat eítt sín + nat har + alldrk + onvngr +
          ko + mþ + ar +

          Explicit

          + okhafdi h + annm + edser j hírd sín + ní +
          Ólafur Halldórsson, + Óláfs saga Tryggvasonar en mestaIII 45-47 (Ed. D + 1)
          +
          + 51va:25-52va:36: + Halldórs Þáttr Snorrasonar + sidasti þattr olaf +
          ssaug +
          o try +
          ggua +
          son + ⟨ar⟩ +
          n + oreg +
          s k + onvngs           +

          Incipit

          Halldor son snora goda af isl + andi v + arm + edhar + aldik + onvngí sig + vrdar s + yni +

          Explicit

          h + annhafdi drep + it +
          h + irdm + annhar + alldzk + onvngs + okhafdi + ⟨h + ann⟩þ + vireidi a h + onvm +
            +
          1. +
            + Fornmanna sögurIII 152-163:2 (Ed. S)
            +
            2. +
          2. +
            Ólafur Halldórsson, + Óláfs saga Tryggvasonar en mestaIII 47-57 (Ed. D + 1)
            +
            3. +
          +
          + 52vb:10-53vb:10: + Frá Sigurði byskupi +

          Incipit

          Sęmilígr ken + ní m + adr + okgodr + armín + níng + ar +

          Explicit

          v + oroþav sam + mędd syskin in hei + lagri +
          ol + afrk + onvngr + okfyrnefnd + [gvn + nhilldr]. +
            +
          1. +
            + Fornmanna sögurIII 163:4-172 (Ed. S)
            +
            2. +
          2. +
            Ólafur Halldórsson, + Óláfs saga Tryggvasonar en mestaIII 57-64 (Ed. D + 1)
            +
            3. +
          +
          + 53vb:14-31: + Sýn Brestis + Kapitulum + [...] +

          Incipit

          Sva hef + irbrod + irGvnl + avgr + oksagt j latínv +

          Explicit

          + okept + irþ + athv + arf þ + essi syn f + rabresti +
          Ólafur Halldórsson, + Óláfs saga Tryggvasonar en mestaIII 65 (Ed. D + 1)
          +
          + 53vb:32-39: + Frá Gunnlaugi ok Oddi +

          Incipit

          Sva segía b + rędr gvnlavgr + okoddr +

          Explicit

          þ + arsem gízorí þotti þess v + id +
          þvrfa ∴ +
            +
          1. +
            + Fornmanna sögurIII 173:1-13 (Ed. S)
            +
            2. +
          2. +
            Ólafur Halldórsson, + Óláfs saga Tryggvasonar en mestaIII 66 (Ed. D + 1)
            +
            3. +
          +

          Physical description

          +

          Object

          +
          Support description
          +
          Support
          +

          Parchment.

          +
          Extent
          +

          53. Fols 32v and 33r are blank. 327mm x 236mm.

          +

          Foliated in the upper right-hand corner of the recto-pages.

          +
          Collation
          +

          The manuscript consists of five extant gatherings:

          +
            +
          • I: Fols + 1-10:make the first extant quire consisting of five, apparently intact, bifolia.
            • +
          • II: Fols + 11-22:make a complete quire of six bifolia.
            • +
          • III: Fols + 23-37:comprise seven bifolia and a singleton, fol. 28, the sixth leaf of the gathering. Col. 32rb has only 13 lines, the rest of the page and fols 32v and 33r are left blank by the scribe. It can be presumed that between fols 32 and 33 there was another blank leaf which made a pair with fol. 28 and was at some stage severed from it.
            • +
          • IV: Fols + 38-47:make the present quire of five bifolia. There is a lacuna between fols 37 and 38, presumably only a single leaf.
            • +
          • V: Fols + 48-53:make three pairs of conjoint leaves.
            • +
          +

          The manuscript is not well-preserved; the beginning is defective and there are lacunae after fols 10, 37 and 47. The extant leaves have all suffered in some degree from wear and damp. Many passages are consequently hard to decipher, but there has been no loss of text as such except on fol. 37, where the vellum has crumbled away leaving a large hole in the outer column. The vellum used for the codex was not particularly well prepared. Many leaves have holes or gashes in them, some of them large, which were sewn together before the scribe began the work.

          +
          Layout
          +

          The manuscript is written in double columns each approx. 250mm x 84mm with 39 to 42 lines. Majuscules occur in varying colours; shades of yellow, red, green and blue. Traces of gold are detectable here and there, e.g. on fols 3r, 22rb, 29rb, though probably not from true gold-leaf.

          +

          Most chapter-titles or division marks are in red, but a few are in blue or blue-black with a greenish tint. In some places, instead of chapter-titles, we find examples of a fish sketched in, and occasionally a kind of spiralling line, e.g. on fol. 3. A single example of a small foliage motive occurs on fol. 2vb:21.

          +
          Hands
          +
            +
          1. +

            Apart from two short passages, the codex is written in a single hand. It is written in an Icelandic gothic bookhand and the orthography is unusually consistent. The scribe normally left spaces for decorated initials at the beginning of the first two lines of each chapter. It is the work from a practised and doubtless professional scribe, who can be counted among the very best of Icelandic penmen in + the fourteenth century. The same writer was responsible for + Stock. perg. 4to nr. 19, and at least a part of + AM 122b fol. ( + Reykjarfjarðarbók).

            +
            2. +
          2. +

            The second hand wrote fol. + 11ra:17-40: + ‘fyʀnefndr - ar’. The writing here is partly erased and in places almost illegible. It is clear, however, that the orthography and palaeography of this hand is markedly different from the first hand.

            +
            3. +
          3. +

            The third hand wrote fol. + 11rb:11-40: + ‘marg + ir- ketils’. This passage is in a very handsome professional Icelandic gothic bookhand, clearly differentiated from those of hand 1 and hand 2 in appearance but with many orthographic features in common with the latter.

            +
            4. +
          +
          Decoration
          +
            +
          • Fol. + 15vb:has a major initial, a + littera florissaof a + Þof four lines with an extension down the left margin.
            • +
          • Fol. + 29rb:: The opening of + Norna-Gests þáttrcontains a + littera florissaof the letter + Þwith dots and branches. The first three lines are set in, but the round bow of the + Þextends up the upper margin, while the descendent runs down to the bottom of the margin. The bar is metamorphosing down the page from a dotted line to some sort of a branch with leaf-like outgrows and is ending in two spirals, and a leaf in the middle, in the lower margin. The top of the + Þis ending in one single spiral.
            • +
          • Fol. + 31va:The opening of + Helga þáttr Þórissonarcontains a major initial, a + littera florissaof a + Þ. 3 lines are set in, but the letter extends in the margin. The + Þends with two spirals in the lower margin.
            • +
          • Fol. + 33va:The opening of + Færeyinga sagacontains a major initial, a + littera florissaof the letter + Mwith branches and leaves. The four top lines are set in, but the + Mextends in the upper margin. The right-hand line of the + Mjust intrudes on of the first letters of the text, showing that the illumination was done after the scribe finished his work.
            • +
          • Fol. + 46rb:contains a major initial a + Þwith branches and leaves, with an extention down the margin with one fleur-de-lis-like outgrow, and ends with a fleur-de-lis.
            • +
          • Fol. + 51va:: The opening of + Halldórs þáttr Snorrasonarcontains a major initial, a + littera florissaof the letter + H. Four lines are set in, but the initial extends nine lines up the margin.
            • +
          +

          There are also some little drawings in the margins, e.g. fol. + 10r:: A man with a fish on the hook of his fishing rod; fol. + 22r:: A kissing couple; fol. + 26r:: Three knights fighting a dragon who is eating one of them.

          +

          There are a few proper marginalia in the codex and some of them are illegible, some can only be read in part.

          +
            +
          • Fol. + 26r: + ‘Gifur(?) þu kv(?) +
            se + mbezt se + m +
            heiter frut +
            titum’            . + + Note:the reading of the last word is uncertain.
            • +
          • Fol. + 27r:between the columns: + ‘íon +
            hef +
            vr g +
            ert o + g(?) +
            t + il +
            sett +
            + [...]br +
            ef’            ( + sixteenth century).
            • +
          • Fol. + 35v:below the text: + ‘Ek einar’( + fifteenth century).
            • +
          • Fol. + 36r:below the text: + ‘Austr ædd’( + c. 1500).
            • +
          • Fol. + 38r:below the text: + ‘ave maria’( + c. 1500).
            • +
          • Fol. + 46r:below the text: + ‘olaf + ur + [...] +
            + ok + [...]’            ( + fifteenth century).
            • +
          • The originally blank column 32rb has some nib-trials, including the alphabet, and there is more writing, pen trials, epistolary forms, apophthegms and the like, on the pages originally left blank, fols 32v and 33r.
            • +
          • At the top of fol. 32v a hand from + c. 1400or + the first half of the fifteenth centurywrote: + ‘þ + eim godv + mm + onnvm sem þ + etta br + ef sía edr heyra sen + nd + ersira gvdvardr p + restr +
            þ + orkeli þ + ormrmodzsyní kvedív g + vds + oksína kv + nnígt gerandi’            .
            • +
          • At the top of fol. 32v below the note just mentioned another hand has written: + ‘Þ + eim e + reckí þat t + ilmozt e + rþan + nen lifa s + emwílía hallda síg m + edheídr + okgozs + okharma f + ras + erskílía∴ +
            Hʀaf + naur + nhane mr þerna hauk + urstelkur spoe ualur + okkraka. langleítt haufut q + uad gyllta sá kautt + <j>myr + ⟨kri⟩’            . The stanza is from + Skáld-Helga rímurbut the list of bird-names and the adage are not known from elsewhere.
            • +
          • Parts of these entries are repeated in younger, unpractised hands in other spaces on fols 32v and 33r, as if it had been set them as a copybook model.
            • +
          • Fol. + 32v: + ‘þoruardur skrifar illa’( + c. 1500).
            • +
          • A little further down the page: + ‘helge h.’
            • +
          • Fol. + 33r: + ‘halur er erlaus þiofs haus’( + sixteenth century), now very faint and perhaps partly scraped off. Elsewhere on the page + ‘halur’is written on its own.
            • +
          • Fol. + 33v:in a rather clumsily script with matching spelling, most probably from + the sixteenth century: + ‘vertv at bok þine +
            bal fvsa so + nvel þa skaltu +
            fara t + ilstehiaríns.’
            • +
          • Fol. + 33v:Another entry, doubtless made at or about the same time, and slightly more literate than the first, reads: + ‘þ + eim godv + mm + onnum vertu at bok þine ion narfa so + nmeda + nek +
            er aburtv elleg + erar fær þv flei + nging’            .
            • +
          +

          Binding

          +

          In his catalogue, + AM 394 fol., + Jón Sigurðssonsays that AM 62 fol. was bound in a pasteboard binding. This was probably the work of + Mattias Larsen Blochdone at some time in the years + 1771-73.

          +

          The manuscript was then re-bound three times, first, in the + 1880'esand later, in + 1934by + Carl Lund. During conservation from + 9 March 1981 to 10 July 1984, the manuscript was rebound by + Birgitte Dallin a modern standard half-binding.

          +

          Accompanying material

          There is an AM-slip pasted in front of the volume reading: + ‘Þetta fragment true eg hafa +
          heyrt Skalholltz kirkiu til. +
          iafnvel þott þad eigi stande +
          i neinu afhendingar registre. +
          Eitt quer her ur feck eg ur ỏd +
          rum stad en + nresten. +
          S + iraOlafur 1699. kallade þad...’           +

          History

          +

          Origin

          +

          The manuscript was written in Iceland. + Kristian Kålund( + + KatalogI 41) dated the manuscript to + the fifteenth century. Later, however, + Stefán Karlsson( + + Ritun Reykjarfjarðarbókar130) dated it to the end of the fourteenth century. Ólafur Halldórsson ( + + The Saga of King Olaf Tryggvason18) means that the manuscript probably was not written later than + c. 1370-80.

          +

          Provenance

          +

          According to Ólafur Halldórsson ( + + The Saga of King Olaf Tryggvason18), a note written by bishop + Oddur Einarssonin + 1612, now in + AM 416 a 4to, fol. 6v, should concern AM 62 fol. If this is true, Oddur borrowed the manuscript from + Magnús Hjaltason, and then he in turn lent it to + Grimur Ormsson. When Oddur borrowed the manuscript from Magnús, it was in poor shape, but was ruined when it was returned to Oddur: + ‘Magnus Hialltaßo + nhefur +
          fyr + erlỏngu ljed mi + erOlafs +
          sỏgur lasnar Þær liede +
          eg Grijme Ormßyne hier +
          heima vm + mveturen + ntil jdku +
          nar þa h + ann var hia mjer +
          + ogfordiarfade h + ann þær suo +
          ad eg h + ef ecke getad þ + eim apt + ur +
          skilad þuij þær voru lasn + ar +
          dur. + ogfundust kueren +
          eptt + erh + onum aptur + ogfram + m +
          en + nþad s + em ept + erer af þ + eim +
          er hier til synes h + ef eg +
          tid þ + etta fyr + erMagnuse +
          + ogh + efur h + ann lofad þ + adskyllde +
          kuitt þo h + ann f + einge þær all +
          drej apttur þuj þær være +
          lijtels verdar. þo eru þær +
          obitalad + araf mi + ertil’          .

          +

          Two names are written on fol. 33v: They are those of + Páll Fúsason (Vigfússon)( + ‘bal fvsa so + n’) and + Jón Narfason( + ‘ion narfa so + n’), who were doubtless boys when they wrote the sentences. They can be identified as Páll Vigfússon, later + lögmaðurand living at + Hlíðarendiin + Fljótshlíð( + 1511-70) who was son of + Vigfús Erlendsson + lögmaður(d. + 1521). Vigfús had a brother, Narfi, and Narfi’s son Jón must be the other youngster named on fol. 33v of the manuscript. Since the writer of the stanza from + Skáld-Helga rímurand what follows it on fol. 32v was also the scribe of the document in + AM Fasc. XIII 1, it is evident that the codex was in + Eyjafjörðurregion at the time and probably at + Mýrkain + Hörgárdalurwhen the document was written in + November 1451. Further support for the location of the manuscript in the region around Eyjafjörður may be found in the occurrence of the name Guðvardur on fol. 32v. + Eyjafjarðarsýslaappears to be the only part of + Icelandwhere this name was in use.

          +

          Acquisition

          +

          + Árni Magnússongives the following information about the acquisition of the manuscript on a slip at the front of the volume: + ‘Þetta fragment true eg hafa +
          heyrt Skalholltz kirkiu til. +
          iafnvel þott þad eigi stande +
          i neinu afhendingar registre. +
          Eitt quer her ur feck eg ur ỏd +
          rum stad en + nresten. +
          S + iraOlafur 1699. kallade þad...’          The + siraÓlafur reference is to a list of manuscripts which + Jón Vídalín, bishop of + Skálholt, sent to Árni in + 1699.

          +

          The list, written by + sira + Ólafur Jónsson( + 1672-1702), no longer exists but an extract from it in Árni Magnússon's hand is in + AM 435 a 4to, fol. 154r-v: + ‘Anno 1699. sende Mag. Jon Th.s. +
          mier Registur yfir nockrar kalf +
          skin + ns skrædur, giỏrt af S + iraOlafi Jons +
          syne, sem han + nqvadst mier ut +
          vegad geta. Þar i bland voru +
          fragmenta af Olafs Sỏgu Tryggva +
          sonar in folio. (a) + [Page]a] Þetta fragment eignadist eg sidan, er i +
          storu folio. Item feck eg ur ỏdrum +
          stad ä Islande nockud sem heyrde þ + ar +
          til, + oglagde eg þ + adhier sammanvid’          .

          +

          On fol. 57v in AM 435 a 4to, also in Árni's hand, is the following: + ‘Fragmentum af Olafs Sỏgu Tryggvasonar, i storu folio: hefur til forna, öefad, heyrt Skalholltzkirkiu til. Eg feck þetta fragment i tveim stỏdum, ä Islande, nockud þar af Mag. Jone Widalin, + ognockud ur ỏdrum stad.’

          +

          An inventory of property of Skálholt was made when + Þórður Þorlákssonsucceeded as bishop in + 1674. From it Árni Magnússon produced a list of the Icelandic books the cathedral of Skálholt owned at that time, now found on fols 153 and 156 of AM 435a 4to. No. 6 in the list is + Olafs saga Helga, here Árni denies that the codex belonged to Skálholt: + ‘Þetta mun vera einhvernveigin + nmis +
          skrifad, þvi eingin Olafs Helga Saga +
          hefur fylgt Sklholltz kirkiu so mikid + [Page]sem eg hefe skynia orded. Kyn + ne +
          vera villt mlum, og eiga ad vera +
          Olafs Tryggvasonar Sỏgu frag +
          mentum, ka + nskie þad sem er i +
          stőru folio, og kyn + ne þ hafa fyll +
          ra vered, þő þad sie og ővïst. +
          Endelega kyn + ne þeir sem afhend +
          ïnguna giỏrdu, hafa lited skagt til, +
          og tekid qvi pro qvo.’

          +

          Ólafur Haldórsson ( + + The Saga of King Olaf Tryggvason18) suggests that it is possible that the codex originally contained the sagas of both kings, + Ólafs saga helgaand + Ólafs saga Tryggvasonar, and that in + 1674it still had at least parts of + Ólafs saga helgain it. He asserts that this surmise finds support in the note written by Bishop + Oddur Einarssonin + 1612(see above).

          +

          Additional

          +

          Katalogiseret + 19 Oktober 1999af + EW-J.

          +

          During the restoration + 9 March 1981 to 10 July 1984by + Birgitte Dallthe leaves were restored and set on meeting guards and the manuscript was rebound in a modern standard half binding.

          +

          The manuscript was photographed twice, the first time in + 1968and for the second time + 6 August 1992. The second set of photographs was presumably made for the facsimily-edition.

          +

          Supplementary photographs of fols 29-32r and 37, 38r.

          +

          In + August 1992photographs in uv-light were taken of fols 1r, 5v, 6r, 9r, 10v, 11r-v, 13r, 20v, 21r-v, 23r, 24v, 25r, 26r, 30r, 33v, 34r, 37v, 38r, 43r, 51v, and 53v.

          +
            +
          1. +
            + plateplade 133 + 6 August 1992.
            +
            2. +
          2. +
            + plateplade 21 s.d. (Supplementary photographs of fols 29-32r, 37, 38r.)
            +
            3. +
          3. +
            + b/w printsAM 62 fol. + 6. August 1992
            +
            4. +
          4. +
            + b/w printsAM 62 fol. s.d. (supplementary photographs of fols 29-32r and 37, 38r.)
            +
            5. +
          5. +
            + b/w printsAM 62 fol + August 1992(Supplementary photogrpahs in uv-light of fols 1r, 5v, 6r, 9r, 10v, 11r-v, 13r, 20v, 21r-v, 23r, 24v, 25r, 26r, 30r, 33v, 34r, 37v, 38r, 43r, 51v, and 53v.)
            +
            6. +
          6. +
            + diapositiveAM 29 fol. s.d. (fol. 29r)
            +
            7. +
          +
            +
          1. +
            Kålund, + KatalogI 41-42
            +
            2. +
          2. +
            Ólafur Halldórsson, + The saga of King Olaf Tryggvason: AM 62 fol.9-26 (Facsimile-edition)
            +
            3. +
          3. +
            Ólafur Halldórsson, + Úr sögu skinnbóka(With facsimile of fol. 32ra:14-35)
            +
            4. +
          4. +
            Stefán Karlsson, + Ritun Reykjarfjarðarbókar
            +
            5. +
          +
          -
          Home 
          -
          Date: 1970-01-01
          +
          + + Home 
          +
          Date: 1970-01-01 +
          +
          diff --git a/Test/expected-results/test28.html b/Test/expected-results/test28.html index 22447dc6a..eed39b93a 100644 --- a/Test/expected-results/test28.html +++ b/Test/expected-results/test28.html @@ -1,9 +1,8 @@ - - + - - + + Connecting to Eduroam via Mac OS X 10.7 @@ -17,43 +16,88 @@

          Connecting to Eduroam via Mac OS X 10.7

          - +

          Table of contents

          - -
          -

          - 1. - Introduction -

          -

          The following instructions apply to using the Eduroam wireless service on Apple OS X based machines, specifically those using 10.7 aka Lion. If you find an error in the instructions, please contact wireless@oucs.ox.ac.uk; if you have general questions or need other assistance, contact help@it.ox.ac.uk

          -
            -
          1. In the Apple menu, select System Preferences .
            Screenshot of Apple menu showing System Preferences
            2. -
          2. In the System Preferences window, under the Internet & Wireless section, click on the icon for Network.
            Screenshot of System Preferences window
            3. -
          3. On the next screen, perform the following steps:
            • select the Turn Wi-Fi On button (see red oval in top right corner)
            • click the padlock to unlock the interface if locked (see red arrow in bottom left corner)
            • click on the Advanced... button(see red oval in bottom right corner)
            Screenshot showing the Network pane within system preferences
            4. -
          4. You will now see a new drop down pane within the Network window that should be open on the Wi-Fi tab. Click on + to add a new network.
            Screenshot showing the Wi-Fi device listing
            5. -
          5. You will now see another drop down pane allowing you to add a Wi-Fi network profile. Click the Choose a network... button.
            Screenshot showing the Wi-Fi network profile pane.
            6. -
          6. You will now see another drop down pane displaying a list of all the wireless networks that your computer can detect.
            Screenshot showing the detected Wi-Fi networks..
            7. -
          7. Select eduroam from the list of networks and click OK. This will open another drop down pane allowing you to enter the necessary details for the eduroam network. Enter your Remote Access account username followed by @OX.AC.UK (e.g. abcd1234@OX.AC.UK) and your Remote Access password (as set via https://register.oucs.ox.ac.uk/self/remote_access). The Security and Mode fields should already be set to WPA2 Enterprise and Automatic respectively.
            Screenshot showing the details for the eduroam network.
            8. -
          8. You will now be returned to the pane showing the list of configured Wi-Fi networks and the eduroam network should appear in the list. Click the OK button to complete the configuration.
            Screenshot showing the successfully added eduroam network.
            9. -
          9. Your computer will now authenticate with the network and then you should be able to access the Internet. If you get an error saying that authentication has failed, double-check the steps shown above. If you are still unable to connect, then contact help@it.ox.ac.uk for assistance.
            10. -
          -

          Users must abide by the user use agreement a copy of which is available at:http://www.admin.ox.ac.uk/statutes/regulations/196-052.shtml

          + +
          +
          +
          +

          + 1. + Introduction +

          +
          +

          The following instructions apply to using the Eduroam wireless service on Apple OS X based machines, specifically those using 10.7 aka Lion. If you find an error in the instructions, please contact + wireless@oucs.ox.ac.uk; if you have general questions or need other assistance, contact + help@it.ox.ac.uk

          +
            +
          1. In the Apple menu, select System Preferences . +
            + Screenshot of Apple menu showing System Preferences +
            2. +
          2. In the System Preferences window, under the Internet & Wireless section, click on the icon for Network. +
            + Screenshot of System Preferences window +
            3. +
          3. On the next screen, perform the following steps: +
              +
            • select the Turn Wi-Fi On button (see red oval in top right corner)
              • +
            • click the padlock to unlock the interface if locked (see red arrow in bottom left corner)
              • +
            • click on the Advanced... button(see red oval in bottom right corner)
              • +
            +
            + Screenshot showing the Network pane within system preferences +
            4. +
          4. You will now see a new drop down pane within the Network window that should be open on the Wi-Fi tab. Click on + to add a new network. +
            + Screenshot showing the Wi-Fi device listing +
            5. +
          5. You will now see another drop down pane allowing you to add a Wi-Fi network profile. Click the Choose a network... button. +
            + Screenshot showing the Wi-Fi network profile pane. +
            6. +
          6. You will now see another drop down pane displaying a list of all the wireless networks that your computer can detect. +
            + Screenshot showing the detected Wi-Fi networks.. +
            7. +
          7. Select eduroam from the list of networks and click OK. This will open another drop down pane allowing you to enter the necessary details for the eduroam network. Enter your + Remote Access accountusername followed by @OX.AC.UK (e.g. abcd1234@OX.AC.UK) and your Remote Access password (as set via + + https://register.oucs.ox.ac.uk/self/remote_access + ). The Security and Mode fields should already be set to WPA2 Enterprise and Automatic respectively. +
            + Screenshot showing the details for the eduroam network. +
            8. +
          8. You will now be returned to the pane showing the list of configured Wi-Fi networks and the eduroam network should appear in the list. Click the OK button to complete the configuration. +
            + Screenshot showing the successfully added eduroam network. +
            9. +
          9. Your computer will now authenticate with the network and then you should be able to access the Internet. If you get an error saying that authentication has failed, double-check the steps shown above. If you are still unable to connect, then contact + help@it.ox.ac.ukfor assistance.
            10. +
          +

          Users must abide by the user use agreement a copy of which is available at: + http://www.admin.ox.ac.uk/statutes/regulations/196-052.shtml

          +
          - +
          -
          Home 
          -
          OUCS. Date: 1970-01-01
          +
          + + Home 
          +
          OUCS. Date: 1970-01-01 +
          +
          diff --git a/Test/expected-results/test29.xml b/Test/expected-results/test29.xml index 3e3d630a2..b10ebaa8f 100644 --- a/Test/expected-results/test29.xml +++ b/Test/expected-results/test29.xml @@ -112,7 +112,7 @@ Introduction

          This document is meant as an exemplar and test .docx file for a docx2tei profile of the TEI Stylesheets. Its other function is as the source for a .dotx Word template than can serve for authoring new or editing existing Word files (primarily books) with the intention of converting them to TEI with, say, OxGarage.

          This profile imports Stylesheets/profiles/default/docx/from.xsl and extends it a bit, but also requires a certain style while editing the Word document to be converted:

          - + The more is done with Word styles, the better; and formatting and esp. layout is not well preserved. The division before the first heading, with Title, Subtitle, Author and Date goes to the element tei:front, with the rest of the text in this division ignored; the first heading and the rest is tei:body. Styles starting with “tei:” are substituted by their TEI element, c.f. Section “TEI elements”; @@ -123,7 +123,7 @@

          A test interface is at http://nl.ijs.si/tei/convert/

          Bugs and suggestions - + Styles don’t work well in notes, as e.g. “tei:bibl” is there “teibibl”, c.f. footnote 3. diff --git a/Test/expected-results/test3.html b/Test/expected-results/test3.html new file mode 100644 index 000000000..37da4485f --- /dev/null +++ b/Test/expected-results/test3.html @@ -0,0 +1,132 @@ + + + + + + Test3 + + + + + + + + + +
          +

          Test3

          +
          + +

          Table of contents

          + + +
          +
          +
          +

          + 1. + Welcome: 1st section +

          +
          +

          Lorem ipsum dolor sit amet

          +

          + Consectetueradipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          + Utwisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          + Iriuredolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +
          +
          +
          +

          + 2. + Goodbye: 2nd section +

          +
          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +
          +

          + 2.1. + The insider story +

          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +
          +
          +
          +
          +

          + 3. + Farewell: 3rd section +

          +
          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +
          +
          + +
          +
          + + Home 
          +
          Sebastian Rahtz. Date: 1970-01-01 +
          +
          +
          + + diff --git a/Test/expected-results/test30.dtd b/Test/expected-results/test30.dtd index 84127b351..7bb2fa2de 100644 --- a/Test/expected-results/test30.dtd +++ b/Test/expected-results/test30.dtd @@ -1457,7 +1457,7 @@ type %teidata.enumerated; #IMPLIED > %Tatt.typed.attributes; %Tatt.datable.attributes; > - + %Tatt.typed.attributes; %Tatt.datable.attributes; > - + > sch:pattern [ id = - "testbasic-p-abstractModel-structure-p-constraint-report-5" + "testbasic-p-abstractModel-structure-p-in-ab-or-p-constraint-report-5" "\x{a}" ~ " " sch:rule [ @@ -2150,7 +2151,7 @@ Tp = " " sch:report [ test = - "not(ancestor::tei:floatingText) and (ancestor::tei:p or ancestor::tei:ab) and not(parent::tei:exemplum |parent::tei:item |parent::tei:note |parent::tei:q |parent::tei:quote |parent::tei:remarks |parent::tei:said |parent::tei:sp |parent::tei:stage |parent::tei:cell |parent::tei:figure )" + " (ancestor::tei:ab or ancestor::tei:p) and not( ancestor::tei:floatingText |parent::tei:exemplum |parent::tei:item |parent::tei:note |parent::tei:q |parent::tei:quote |parent::tei:remarks |parent::tei:said |parent::tei:sp |parent::tei:stage |parent::tei:cell |parent::tei:figure )" "\x{a}" ~ " Abstract model violation: Paragraphs may not occur inside other paragraphs or ab elements.\x{a}" ~ " " @@ -2163,7 +2164,7 @@ Tp = ] >> sch:pattern [ id = - "testbasic-p-abstractModel-structure-l-constraint-report-6" + "testbasic-p-abstractModel-structure-p-in-l-or-lg-constraint-report-6" "\x{a}" ~ " " sch:rule [ @@ -2172,7 +2173,7 @@ Tp = " " sch:report [ test = - "(ancestor::tei:l or ancestor::tei:lg) and not(parent::tei:figure or parent::tei:note or ancestor::tei:floatingText)" + " (ancestor::tei:l or ancestor::tei:lg) and not( ancestor::tei:floatingText |parent::tei:figure |parent::tei:note )" "\x{a}" ~ " Abstract model violation: Lines may not contain higher-level structural elements such as div, p, or ab, unless p is a child of figure or note, or is a descendant of floatingText.\x{a}" ~ " " @@ -3468,7 +3469,7 @@ Tl = | Tmodel.global)*) >> sch:pattern [ id = - "testbasic-l-abstractModel-structure-l-constraint-report-11" + "testbasic-l-abstractModel-structure-l-in-l-constraint-report-11" "\x{a}" ~ " " sch:rule [ @@ -3526,7 +3527,7 @@ Tlg = ] >> sch:pattern [ id = - "testbasic-lg-abstractModel-structure-l-constraint-report-12" + "testbasic-lg-abstractModel-structure-lg-in-l-constraint-report-12" "\x{a}" ~ " " sch:rule [ @@ -3837,8 +3838,16 @@ Tidno = | ## Digital Object Identifier: a unique string of letters and numbers assigned to an electronic document. "DOI" - | - ## Uniform Resource Identifier: a string of characters to uniquely identify a resource which usually contains indication of the means of accessing that resource, the name of its host, and its filepath. + | [ + a:documentation [ + "Uniform Resource Identifier: a string of characters to uniquely identify a resource, following the syntax of " + ns1:a [ + href = "https://datatracker.ietf.org/doc/html/rfc3986" + "RFC 3986" + ] + "." + ] + ] "URI" | ## A data number in the Virtual Internet Authority File assigned to link different names in catalogs around the world for the same entity. @@ -6309,7 +6318,8 @@ TaddSpan = element addSpan { empty >> sch:pattern [ - id = "testbasic-addSpan-spanTo-constraint-assert-16" + id = + "testbasic-addSpan-addSpan-requires-spanTo-constraint-assert-16" "\x{a}" ~ " " sch:rule [ @@ -6329,7 +6339,8 @@ TaddSpan = " " ] >> sch:pattern [ - id = "testbasic-addSpan-spanTo_fr-constraint-assert-17" + id = + "testbasic-addSpan-addSpan-requires-spanTo-fr-constraint-assert-17" "\x{a}" ~ " " sch:rule [ @@ -6370,7 +6381,8 @@ TdamageSpan = element damageSpan { empty >> sch:pattern [ - id = "testbasic-damageSpan-spanTo-constraint-assert-18" + id = + "testbasic-damageSpan-damageSpan-requires-spanTo-constraint-assert-18" "\x{a}" ~ " " sch:rule [ @@ -6379,7 +6391,6 @@ TdamageSpan = " " sch:assert [ test = "@spanTo" - "\x{a}" ~ "The @spanTo attribute of " sch:name [ ] " is required." @@ -6391,7 +6402,8 @@ TdamageSpan = " " ] >> sch:pattern [ - id = "testbasic-damageSpan-spanTo_fr-constraint-assert-19" + id = + "testbasic-damageSpan-damageSpan-requires-spanTo-fr-constraint-assert-19" "\x{a}" ~ " " sch:rule [ @@ -6420,7 +6432,8 @@ TdelSpan = element delSpan { empty >> sch:pattern [ - id = "testbasic-delSpan-spanTo-constraint-assert-20" + id = + "testbasic-delSpan-delSpan-requires-spanTo-constraint-assert-20" "\x{a}" ~ " " sch:rule [ @@ -6440,7 +6453,8 @@ TdelSpan = " " ] >> sch:pattern [ - id = "testbasic-delSpan-spanTo_fr-constraint-assert-21" + id = + "testbasic-delSpan-delSpan-requires-spanTo-fr-constraint-assert-21" "\x{a}" ~ " " sch:rule [ @@ -6914,7 +6928,7 @@ Tab = Tmacro.paraContent >> sch:pattern [ id = - "testbasic-ab-abstractModel-structure-ab-constraint-report-18" + "testbasic-ab-abstractModel-structure-ab-in-ab-or-p-constraint-report-18" "\x{a}" ~ " " sch:rule [ @@ -6923,7 +6937,7 @@ Tab = " " sch:report [ test = - "not(ancestor::tei:floatingText) and (ancestor::tei:p or ancestor::tei:ab) and not(parent::tei:exemplum |parent::tei:item |parent::tei:note |parent::tei:q |parent::tei:quote |parent::tei:remarks |parent::tei:said |parent::tei:sp |parent::tei:stage |parent::tei:cell |parent::tei:figure)" + " (ancestor::tei:p or ancestor::tei:ab) and not( ancestor::tei:floatingText |parent::tei:exemplum |parent::tei:item |parent::tei:note |parent::tei:q |parent::tei:quote |parent::tei:remarks |parent::tei:said |parent::tei:sp |parent::tei:stage |parent::tei:cell |parent::tei:figure )" "\x{a}" ~ " Abstract model violation: ab may not occur inside paragraphs or other ab elements.\x{a}" ~ " " @@ -6936,7 +6950,7 @@ Tab = ] >> sch:pattern [ id = - "testbasic-ab-abstractModel-structure-l-constraint-report-19" + "testbasic-ab-abstractModel-structure-ab-in-l-or-lg-constraint-report-19" "\x{a}" ~ " " sch:rule [ @@ -6945,7 +6959,7 @@ Tab = " " sch:report [ test = - "(ancestor::tei:l or ancestor::tei:lg) and not(parent::tei:figure or parent::tei:note or ancestor::tei:floatingText)" + " (ancestor::tei:l or ancestor::tei:lg) and not( ancestor::tei:floatingText |parent::tei:figure |parent::tei:note )" "\x{a}" ~ " Abstract model violation: Lines may not contain higher-level divisions such as p or ab, unless ab is a child of figure or note, or is a descendant of floatingText.\x{a}" ~ " " @@ -7448,7 +7462,7 @@ Tbody = (Tmodel.divGenLike, (Tmodel.global | Tmodel.divGenLike)*)?, ((Tmodel.divLike, (Tmodel.global | Tmodel.divGenLike)*)+ | (Tmodel.div1Like, (Tmodel.global | Tmodel.divGenLike)*)+ - | ((Tmodel.common, Tmodel.global*)+, + | (((Tmodel.common), Tmodel.global*)+, ((Tmodel.divLike, (Tmodel.global | Tmodel.divGenLike)*)+ | (Tmodel.div1Like, (Tmodel.global | Tmodel.divGenLike)*)+)?)), @@ -7489,12 +7503,12 @@ Tdiv = element div { ((Tmodel.divTop | Tmodel.global)*, ((((Tmodel.divLike | Tmodel.divGenLike), Tmodel.global*)+ - | ((Tmodel.common, Tmodel.global*)+, + | (((Tmodel.common), Tmodel.global*)+, ((Tmodel.divLike | Tmodel.divGenLike), Tmodel.global*)*)), (Tmodel.divBottom, Tmodel.global*)*)?) >> sch:pattern [ id = - "testbasic-div-abstractModel-structure-l-constraint-report-20" + "testbasic-div-abstractModel-structure-div-in-l-or-lg-constraint-report-20" "\x{a}" ~ " " sch:rule [ @@ -7516,7 +7530,7 @@ Tdiv = ] >> sch:pattern [ id = - "testbasic-div-abstractModel-structure-p-constraint-report-21" + "testbasic-div-abstractModel-structure-div-in-ab-or-p-constraint-report-21" "\x{a}" ~ " " sch:rule [ diff --git a/Test/expected-results/test31.html b/Test/expected-results/test31.html index e9549cf1a..63c2ed481 100644 --- a/Test/expected-results/test31.html +++ b/Test/expected-results/test31.html @@ -1,1107 +1,16 @@ - - + + - + Test for rendering sourceDoc - - - - - - - + + + + + + +
          @@ -1111,31 +20,55 @@

          Test for rendering sourceDoc

          - +
          - Now in the name of oure lord ihesus + Now + in thename of ou + re l + ord ih + esus
          - of right hole herte & in our best entent + of right hole herte + &in our + best entent
          - our lyf remembryng froward and vicious + ou + r + lyf reme + mbryng froward and vicious
          - ay contrarye to the commandement + a + yco + nt + rarye to the commandement
          - of crist ihesu now wyth avisement + of crist i + hes + unow wy + thaviseme + nt
          - the lord beseching of mercy and pete + the l + ord beseching of mercy and pete
          - our youthe & age that we have myspent + our you + the + &a + ge tha + twe have + myspent
          - wyth this woord mercy knelyng on our kne + wyt + h this woord mercy knelyng on o + urkne
          @@ -1147,13 +80,17 @@

          Test for rendering sourceDoc

          -
          Home 
          -
          Matthew Davis. Date: 1970-01-01
          +
          + + Home 
          +
          Matthew Davis. Date: 1970-01-01 +
          +
          diff --git a/Test/expected-results/test32.html b/Test/expected-results/test32.html index 7fbe1f3ea..a4d8bea20 100644 --- a/Test/expected-results/test32.html +++ b/Test/expected-results/test32.html @@ -1,1116 +1,26 @@ - - + + - + TRI PRIDIGE O JEZIKUElektronska znanstvenokritična izdaja - - - - - - - + + + + + + +
          - +
          - 1825. XIII + + 1825.XIII
          Na 16. nedeljo po Binkuštih. @@ -1125,16 +35,22 @@ Takrat bode tebi čest, kader tijisti, kateri je tebe po-
          - vabil, tebi poreče: Prijatelj, pomekni se gori. Luk. 14. ⟨10⟩ + vabil, tebi poreče: Prijatelj, pomekni se gori. + + Luk. 14. + ⟨10⟩ +
          Uvod
          - 1.Tolko stánov je na le-tem časnem svetu, pa vseh le + + 1.Tolko stánov je na le-tem časnem svetu, pa vseh le
          - eden poklic: doseči nebeško kral⟨j⟩estvo. + eden poklic: doseči nebeško kral + ⟨j⟩estvo.
          Od svetlega cesarja na sedežu zlatem do sroma- @@ -1158,13 +74,16 @@ k svojem zvestmu služavniku: Prijatelj! pomekni se
          - gor iz le-tega revnega stana v nebeško kral⟨j⟩estvo, + gor iz le-tega revnega stana v nebeško kral + ⟨j⟩estvo,
          - tok bo tebi čest v pričo povabl⟨j⟩enih vseh... + tok bo tebi čest v pričo povabl + ⟨j⟩enih vseh...
          - 2.Med vsemi stanovami sta posebna le dva: duhov- + + 2.Med vsemi stanovami sta posebna le dva: duhov-
          ski stan ino deželski; izvolil deželskega @@ -1182,17 +101,19 @@ O, da bi dopolnili svoje dolžnosti vi kakor jaz,
          - da bi naš sodnik enkrat tudi k nam rekel: “Pomek⟨ni se gori⟩.” + da bi naš sodnik enkrat tudi k nam rekel: “Pomek + ⟨ni se gori⟩.”
          - +
          - 3.Prvokrat se vidmo na le-tem svetem mestu; – + + 3.Prvokrat se vidmo na le-tem svetem mestu; –
          prvokrat v imenu Jezusa k vam govorim; – ne mojo, ampak @@ -1210,7 +131,8 @@ dolžnost.
          - Kdor je iz Boga, veli Jezus, t⟨a⟩ božjo besedo posluša. + Kdor je iz Boga, veli Jezus, t + ⟨a⟩božjo besedo posluša.
          Poslušajte jo zdaj ino vselej tudi vi! – @@ -1219,7 +141,8 @@ I
          - 1.V dolgo večnost pelata človeka pota dva: cesta širo- + + 1.V dolgo večnost pelata človeka pota dva: cesta širo-
          ka pregrešnosti do brezdna peklenskega vozi, @@ -1228,22 +151,33 @@ steza vozka čednosti k zveličanju nebeškemu vodi.
          - Po potu čednosti voditi vas, ljubl⟨j⟩eni vi, je moja kakor + Po potu čednosti voditi vas, ljubl + ⟨j⟩eni vi, je moja kakor
          vseh duhovnih dolžnost in bo moja skrb, vaša
          - dolžnost je po tajistem za meno⟨j⟩ hoditi. + dolžnost je po tajistem za meno + ⟨j⟩hoditi.
          - ⟨Apd 20,28⟩“Vi duhovski predpostavleni, sv. Pavel nas opomina, paste + + + + ⟨Apd 20,28⟩ + + “Vi duhovski predpostavleni, sv. Pavel nas opomina, paste
          svoje črede, katere vas je sv. Duh pasti postavil.”
          - Hebr. ⟨13,17⟩“Vi verni bodite podložni svojim duhovnim, dopolnujte + + + Hebr. + ⟨13,17⟩ + “Vi verni bodite podložni svojim duhovnim, dopolnujte
          zvesto in radovoljno njih nauke, da vas bodo z veseljam @@ -1252,13 +186,15 @@ vučili, ne z žalostjo, zakaj to ne bi blo dobro za vas.”
          - 2.Gotovo težka je butara duhovskega stana, – in kar je + + 2.Gotovo težka je butara duhovskega stana, – in kar je
          tok zdavnaj sv. Gregor spoznal ino rekel: “Znanost
          - sv. Greg.od vseh znanost je dušno vižarstvo”, to občuti, to + + sv. Greg.od vseh znanost je dušno vižarstvo”, to občuti, to
          težká zdaj še veliko belj kakor enkrat vsakega duhovnika @@ -1273,10 +209,12 @@ in bodo povedali vam, kok bridko se je tolko in tolko
          - potrebnega nauka vučiti, da sv. Hieron⟨im⟩ sam pravi: + potrebnega nauka vučiti, da sv. Hieron + ⟨im⟩sam pravi:
          - Napotno.“Svetega nauka brez prenehanja se vuči, beri in beri, le + + Napotno.“Svetega nauka brez prenehanja se vuči, beri in beri, le
          samo na bukvah smeješ zaspati.” @@ -1285,13 +223,19 @@ Poslušajte mešnike novo posvečene, kolko se njim na-
          - ložjo dol⟨ž⟩nosti, tolke, da Jezus sam govori: “Da more se + ložjo dol + ⟨ž⟩nosti, tolke, da Jezus sam govori: “Da more se
          - Mat. ⟨10,37⟩ očeta, matere, bratov in sester –, tudi last- + + + Mat. + ⟨10,37⟩ + očeta, matere, bratov in sester –, tudi last-
          - nega živl⟨j⟩enja dostikrat tvegati, ako hoče svoje dolžnosti + nega živl + ⟨j⟩enja dostikrat tvegati, ako hoče svoje dolžnosti
          zvesto dopolniti... @@ -1300,7 +244,7 @@
          - +
          @@ -1328,7 +272,13 @@ al lepo vreme, ako je treba dušam pomoč, katere
          - bo enkrat po besedah sv. Pavla od duhovnih ojstro terjal“ Ac.⟨Heb 13,17⟩ + bo enkrat po besedah sv. Pavla od duhovnih ojstro terjal“ + + + Ac. + ⟨Heb 13,17⟩ + +
          “Pastir vseh pastirjov”. Kolko je težka dolžnost, kolka @@ -1337,31 +287,55 @@ duhovskega stanu visokost, pričajo živo besede Jezusa, ki
          - govori: “Dober dušni pastir da živl⟨j⟩enje za ovce svoje.Mat.⟨Jan 10,11⟩ + govori: “Dober dušni pastir da živl + ⟨j⟩enje za ovce svoje. + + + Mat. + ⟨Jan 10,11⟩ + +
          - Te duhovske dolžnosti saj veste vi vse; al spremislite3. + Te duhovske dolžnosti saj veste vi vse; al spremislite + 3.
          - že: kaj ⟨je⟩ njegovo na svetu plačilo? – Ne bogastvo in + že: kaj + ⟨je⟩njegovo na svetu plačilo? – Ne bogastvo in
          tudi ne čest, ampak sromaštvo ino sovraštvo;
          - ⟨s⟩polnijo se besede Jezusa, ki je duhovnikom vsem pred- + + ⟨s⟩polnijo se besede Jezusa, ki je duhovnikom vsem pred-
          - povedal: “Vučenc ni črez vučenika – hlapec ne črez svoj-?Mat. ⟨10,24⟩ + povedal: “Vučenc ni črez vučenika – hlapec ne črez svoj- + ? + Mat. + ⟨10,24⟩
          - ga gospoda; ako so z menó⟨j⟩ tok ravnali, bodo tudi vas ⟨Jan 15,20⟩ + ga gospoda; ako so z menó + ⟨j⟩tok ravnali, bodo tudi vas + + + ⟨Jan 15,20⟩ + +
          preganjali; al spolnite se, da so to tudi meni na prvo
          - sturili. Veselite se, zakaj vaša plača obilna je v ⟨Mat 5,12⟩ + sturili. Veselite se, zakaj vaša plača obilna je v + + + ⟨Mat 5,12⟩ + +
          nebesih.” @@ -1376,25 +350,41 @@ njem; – in ravno za to se tudi jaz ne bojim, ker
          - Jezus zvesto obljubi: “Glejte, jaz sem pri vas do koncaMat. ⟨28,20⟩ + Jezus zvesto obljubi: “Glejte, jaz sem pri vas do konca + + Mat. + ⟨28,20⟩ +
          - sveta”; se tolažim z besedam sv. Pavla, re-Cor.⟨Flp 4,13⟩ + sveta”; se tolažim z besedam sv. Pavla, re- + + + Cor. + ⟨Flp 4,13⟩ + +
          koč: “vse zamorem skoz njega, ki mene krepča”, se ve-
          - selim dopolnivši svoje dolžnosti po besedah sv. Evan⟨gelista⟩, + selim dopolnivši svoje dolžnosti po besedah sv. Evan + ⟨gelista⟩,
          - da tudi enkrat moj plačnik meni poreče: “Prijatelj po-”Luk. ⟨14,10⟩ + da tudi enkrat moj plačnik meni poreče: “Prijatelj po-” + + Luk. + ⟨14,10⟩ +
          mekni se gor, da bode tebi čest pričo vseh.”
          - Pa ena druga je, ki mene straši, ena je, katera4. + Pa ena druga je, ki mene straši, ena je, katera + 4.
          tolko mojih prednikov ino tovaršov srce globoko @@ -1421,14 +411,15 @@
          - +
          II
          - 1.Jezus je luč sveta, kakor sam govori, kateri je pri- + + 1.Jezus je luč sveta, kakor sam govori, kateri je pri-
          šel na svet, da vsaki, kateri njega posluša, njegovem @@ -1443,7 +434,8 @@ tajistim verjeti ino po njih živeti mora vsaki, ki ho-
          - če večno živl⟨j⟩enje imeti. – Le-to veliko dolžnost so + če večno živl + ⟨j⟩enje imeti. – Le-to veliko dolžnost so
          spoznale o času njegovem množce in množce ljudi, @@ -1461,10 +453,18 @@ prvih kristjanov ravno tolka besedo božjo v pridgah
          - ino kr⟨ščanskemu⟩ nauku poslušati denašn⟨j⟩i kristjani, ravno tok + ino kr + ⟨ščanskemu⟩nauku poslušati denašn + ⟨j⟩i kristjani, ravno tok
          - Mat.⟨Lk 10,16⟩ besede Jezusa samega, imajo, ki veli: “Kdor vas, moji + + + + Mat. + ⟨Lk 10,16⟩ + + besede Jezusa samega, imajo, ki veli: “Kdor vas, moji
          poslani, posluša, mene posluša, kdor vas zaničuje, @@ -1485,7 +485,8 @@ vek ne dopolni, zveličan ne bode? Al ne pričajo
          - prazne cerkve mrzloto kristjanov, al ne ne dopolnijo + prazne cerkve mrzloto kristjanov, al ne + nedopolnijo
          malovredni ljudje prerokvanje Sv. pisma, ki že zdavnaj @@ -1494,19 +495,27 @@ od njih veli ali pravi: “Oni imajo oči ino ne vidijo,
          - Corint.⟨Mt 13,13–16⟩ imajo ušesa ino ne slišijo, srce imajo in ga ne odprejo, + + + + Corint. + ⟨Mt 13,13–16⟩ + + imajo ušesa ino ne slišijo, srce imajo in ga ne odprejo,
          da bi jih podvučil ino tok izveličal”.
          - 2.Kader je Jezus množce ljudi vučil, so se vse čudile + + 2.Kader je Jezus množce ljudi vučil, so se vse čudile
          in njega visoko hvalile; – kader pa zdaj njegovi
          - namestniki zvesto vučijo, kaj zvejo dru⟨z⟩ga več kakor + namestniki zvesto vučijo, kaj zvejo dru + ⟨z⟩ga več kakor
          grajanja ino hudobnega obnašanja dosti, namesto @@ -1527,17 +536,22 @@ Ne dopolni se ne dolžnost hvaležnosti sv. Pavla, ki veli:
          - Hebr. ⟨13,17⟩“Bodite hvaležni svojim duhovnim, zakaj oni čujejo za vaše duše. + + + Hebr. + ⟨13,17⟩ + “Bodite hvaležni svojim duhovnim, zakaj oni čujejo za vaše duše.
          - +
          - Jezus je vsakemu resnico očitno povedal, grešniku3. + Jezus je vsakemu resnico očitno povedal, grešniku + 3.
          kakor pravičnemu; to so sturili apostelni ino vsi zvesti @@ -1549,19 +563,30 @@ apostelnam pridgval Judom pokoro, jim je očital njih
          - hudobijo, ino kolko jezar je izšlo jih je, ki so vprašali: + hudobijo, ino kolko jezar + jeizšlo jih je, ki so vprašali:
          - Možjé, kaj je nam storiti, da zadobimo večno živl⟨j⟩enje? ⟨Apd 2,37⟩ + Možjé, kaj je nam storiti, da zadobimo večno živl + ⟨j⟩enje? + + + ⟨Apd 2,37⟩ + +
          Tok razlagajo pregrehe, tok opominajo
          - grešnike duhovniki zmeraj in zmeraj, al ⟨kje⟩ je ubog- + grešnike duhovniki zmeraj in zmeraj, al + ⟨kje⟩je ubog-
          - l⟨j⟩ivost, ⟨kje⟩ poboljšanje tolko hudobnih denašn⟨j⟩ih krist- + l + ⟨j⟩ivost, + ⟨kje⟩poboljšanje tolko hudobnih denašn + ⟨j⟩ih krist-
          janov? – Njih trdovratnost spričuje šele posmeh- @@ -1579,10 +604,16 @@ slabostmi mešnikov zakrivati hočejo. –
          - Res je (Istina je), da Jezus duhovnikom veli: “Vi ste4. + Res je (Istina je), da Jezus duhovnikom veli: “Vi ste + 4.
          - luč sveta, katera se na svečnik postavi ino v hiši ⟨Mt 5,14–16⟩ + luč sveta, katera se na svečnik postavi ino v hiši + + + ⟨Mt 5,14–16⟩ + +
          vsem sveti; ino ravno zato hudobni ojstro še tok mali @@ -1600,13 +631,18 @@ Očeta v nebesih; – al ravno pri ti luči gledajo več-
          - del denašn⟨j⟩i kristjani vse hudo duhovsko ino vse + del denašn + ⟨j⟩i kristjani vse hudo duhovsko ino vse
          dobro to svoje, in pri tem bliženju spregledajo svojo lastno
          - hudobijo ino duhovnih čednosti lepe. “Glejte na njihMat. ⟨23,3⟩ + hudobijo ino duhovnih čednosti lepe. “Glejte na njih + + Mat. + ⟨23,3⟩ +
          nauke, veli Jezus, ne na njih dela, ne bodete @@ -1633,20 +669,32 @@ da bi njim vse privolil, nebese in pekel zatajil, al
          - “ako bi tok, veli sv. Pavel, ljudem dopadel, bi služavnikCor.⟨Gal 1,10⟩ + “ako bi tok, veli sv. Pavel, ljudem dopadel, bi služavnik + + + Cor. + ⟨Gal 1,10⟩ + +
          - božji ne bil, zakaj Bogu mora belj pokorn biti kakor ljudem…”⟨Apd 5,29⟩ + božji ne bil, zakaj Bogu mora belj pokorn biti kakor ljudem…” + + + ⟨Apd 5,29⟩ + +
          - +
          - 5.Al kaj govorim jaz od vsega tega, kakor da bi + + 5.Al kaj govorim jaz od vsega tega, kakor da bi
          zadevalo vas? – @@ -1658,7 +706,12 @@ izvolil; – iz ljubezni do njega ino do vas sem k vam
          - ⟨1Kor 13,5⟩došel ino pri vas ostanem. “Kakor pa ljubezen + + + + ⟨1Kor 13,5⟩ + + došel ino pri vas ostanem. “Kakor pa ljubezen
          prava, čista, po besedah sv. Pavla, nič hudega @@ -1676,16 +729,24 @@ hvaležno moje nauke dopolnili, zakaj ljubezen prava
          - I Jan ”vse srečne sturi – in izveliča ino na večno ostane...” + + + I Jan + ”vse srečne sturi – in izveliča ino na večno ostane...”
          - aZ ljubeznjo vam bodem po razgledu Jezusa njegove s⟨vete⟩ + + + a + Z ljubeznjo vam bodem po razgledu Jezusa njegove s + ⟨vete⟩
          nauke razlagal, sejal bodem seme dobro krščanskih
          - resnic, katero večno živl⟨j⟩enje prinese. Srečen kate- + resnic, katero večno živl + ⟨j⟩enje prinese. Srečen kate-
          ri nje zvesto posluša ino zvesto v svojemu srcu ohrani, @@ -1700,13 +761,18 @@ diti, one so njemu nebeški ključ, katere, ako po
          - njih zvesto živi, mu nebeško kral⟨j⟩estvo odprejo. + njih zvesto živi, mu nebeško kral + ⟨j⟩estvo odprejo.
          - b Tolka je revščna tega sveta, da se končati + + + b + Tolka je revščna tega sveta, da se končati
          - nikdar ne da, tolka, pravim jaz, da ako bi nas kr⟨ščanska⟩ + nikdar ne da, tolka, pravim jaz, da ako bi nas kr + ⟨ščanska⟩
          vera s svojim naukom ne tolažila, bi nam tolko @@ -1724,32 +790,48 @@ ino tok vaše težave, če ne prevzdigniti, saj kolkor
          - je mogoče polajšati, zakaj: “Kar je mrzel ⟨Ps 42,2⟩ + je mogoče polajšati, zakaj: “Kar je mrzel + + ⟨Ps 42,2⟩ +
          - studenc”, veli Sv. pismo “že⟨j⟩nemu jelenu, to je beseda + studenc”, veli Sv. pismo “že + ⟨j⟩nemu jelenu, to je beseda
          božja žalostnemu srcu”. “Pridite k meni vi vsi”,
          - kliče Jezus, “kateri ste obloženi z revam ino tež⟨avam,⟩ + kliče Jezus, “kateri ste obloženi z revam ino tež + ⟨avam,⟩
          - Mat. ⟨11,28⟩ ino jaz vas bom potolažil”. + + + Mat. + ⟨11,28⟩ + ino jaz vas bom potolažil”.
          - +
          - Grešniki smo pa vender le vsi, kar spoznati vsaki c + Grešniki smo pa vender le vsi, kar spoznati vsaki + + c +
          - mora, ino “kdor bi mislil, da je brez greha,” sv. Janez1 Jan ⟨1,8⟩ + mora, ino “kdor bi mislil, da je brez greha,” sv. Janez + + 1 Jan + ⟨1,8⟩ +
          govori, “ta sam sebe goljfa ino resnica ni v njemu.” @@ -1758,7 +840,8 @@ Klicat k poboljšanju vse, oznanvati pokoro z
          - ljub⟨ez⟩njo je moja kakor duhovnega vsaka dolžnost; + ljub + ⟨ez⟩njo je moja kakor duhovnega vsaka dolžnost;
          ino ako beseda ljubezni v grešno srce ne zadene, @@ -1770,7 +853,11 @@ bodem tudi jaz kakor Janez v puščavi, kakor Jezus
          - ojstro govoril: “Grešnik, spreobrni se, sturi pokoro,Mat. ⟨3,2; 3,10⟩ + ojstro govoril: “Grešnik, spreobrni se, sturi pokoro, + + Mat. + ⟨3,2; 3,10⟩ +
          zakaj sekira božje pravice je na tvojo grešno @@ -1779,13 +866,17 @@ drevo zasajena; ako dober sad pokore ne prineseš,
          - bode⟨š⟩ posekan kakor malovredno drevo ino v večni + bode + ⟨š⟩posekan kakor malovredno drevo ino v večni
          ogenj pogubljenja vržen.”
          - V vsakemu človeku že kli manj al belj luč praved + V vsakemu človeku že kli manj al belj luč prave + + d +
          božje ljubezni in to malo lučko ne ugasnati, @@ -1809,7 +900,8 @@ bi luč ne ugasnila, s katero samo prisvetmo
          - k nebesom v večno živl⟨j⟩enje. + k nebesom v večno živl + ⟨j⟩enje.
          Sklep. @@ -1836,7 +928,9 @@ nevarnejši starosti prav zadržati, da ne izgubite
          - svoj⟨e⟩ največ⟨je⟩ bogastvo, svojo nedolžnost, + svoj + ⟨e⟩največ + ⟨je⟩bogastvo, svojo nedolžnost,
          katero vam vzeti njih tolko zamore, @@ -1848,7 +942,7 @@
          - +
          @@ -1864,7 +958,8 @@ dušo skrbeti, zakaj od vsega tega bodete morali
          - enkrat na tenko raču⟨n⟩ delati. + enkrat na tenko raču + ⟨n⟩delati.
          Z eno besedo: obiskujte božjo službo vsi, ka- @@ -1876,10 +971,19 @@ demo tudi mi duhovno svojo bitko dopolniti
          - Sir. 7.⟨31⟩ mogli. “Bojte se Boga, spoštujte duhovne in dajte njim njih del”. + + + Sir. 7. + ⟨31⟩ + mogli. “Bojte se Boga, spoštujte duhovne in dajte njim njih del”.
          - ⟨1 Kor 3,7⟩ “Al ta, kater seje ni nič,” veli s. Pavel, ne ta, kater + + + + ⟨1 Kor 3,7⟩ + + “Al ta, kater seje ni nič,” veli s. Pavel, ne ta, kater
          poliva, ampak Bog, ki pravo rast daja. Za tega @@ -1906,10 +1010,13 @@ enkrat veseli glas od tebe zaslišmo: Prijatelj
          - pomekni se gor v nebeško kral⟨j⟩estvo, da bode tebi + pomekni se gor v nebeško kral + ⟨j⟩estvo, da bode tebi
          - čest v pričo povabl⟨j⟩enih k večnemu živl⟨j⟩enji. + čest v pričo povabl + ⟨j⟩enih k večnemu živl + ⟨j⟩enji.
          Amen. @@ -2025,7 +1132,7 @@
          - +
          @@ -2037,7 +1144,10 @@
          - 1841 Godvanje sv. Janeza Napomucena. + + + 1841 + Godvanje sv. Janeza Napomucena.
          Jezik človeški dvojna žila @@ -2049,63 +1159,79 @@ Gospod je meni za moje plačilo jezik dal; s tajistim
          - ga hočem hvaliti. Note: Sir. 51, ⟨22 (30)⟩ + ga hočem hvaliti. + + Note: + Sir. 51, + ⟨22 (30)⟩ +
          - Note: Gospod, kdo bo prebival + + Note:Gospod, kdo bo prebival
          - Note: v tvojem šotorji, kdo bo po- + + Note:v tvojem šotorji, kdo bo po-
          - Note: čival na tvoji sv. gori? On ki ne- + + Note:čival na tvoji sv. gori? On ki ne-
          - Note: dolžno živi ino pravično dela, + + Note:dolžno živi ino pravično dela,
          - Note: ki resnico iz + + Note:ki resnico iz
          - Note: svojga srca + + Note:svojga srca
          - Note: govori, kteri + + Note:govori, kteri
          - Note: s svojim jezi- + + Note:s svojim jezi-
          - Note: kom goljufno + + Note:kom goljufno
          - Note: ne ravna. + + Note:ne ravna.
          - Note: - Ps ⟨15 (14),⟩ 1–3 + Note: + Ps + ⟨15 (14),⟩1–3
          @@ -2113,7 +1239,8 @@ Uvod
          - 1. Veselo hodi popotnik po svoji namenjeni stezi, + + 1.Veselo hodi popotnik po svoji namenjeni stezi,
          najsi ravno že ponočni mrak tiho zemljó pokriva, @@ -2134,13 +1261,15 @@ dokler bo jutrnja zarja njemu izvoljeni kraj rasvetlila.–
          - 2.Veseli se tudi ti, o človek, ki si popotnik na zemlji, + + 2.Veseli se tudi ti, o človek, ki si popotnik na zemlji,
          ino hodiš po mraki življenja posvetnega
          - proki obljubl⟨j⟩eni deželi sv. Raja; zakaj tudi tebi + proki obljubl + ⟨j⟩eni deželi sv. Raja; zakaj tudi tebi
          svetlijo svetle zvezde na svetemu nebi, ki se milo po @@ -2149,10 +1278,12 @@ tebi ozirajo, tebi prav pot kažejo ino obetajo svetlo
          - sonce belega dneva tamkaj v živl⟨j⟩enju novemu.– + sonce belega dneva tamkaj v živl + ⟨j⟩enju novemu.–
          - 3.Še enkrat belj se vesêli duša krščanska! Kader svete + + 3.Še enkrat belj se vesêli duša krščanska! Kader svete
          godove svetnikov obhajaš, zakaj ravno oni so tebi taji- @@ -2170,10 +1301,15 @@ obetajo svetlo ino gorko sonce milosti božje, ki tebi srečno
          - hoditi pomaga, ino priti za njim v kral⟨j⟩estvo živl⟨j⟩enja večni- + hoditi pomaga, ino priti za njim v kral + ⟨j⟩estvo živl + ⟨j⟩enja večni-
          - 4.ga. – Črez vse razveselimo se dones, br⟨atje⟩ in s⟨estre⟩ tudi + + 4.ga. – Črez vse razveselimo se dones, br + ⟨atje⟩in s + ⟨estre⟩tudi
          mi, ki obhajamo godni spomin našega patrona sv. Jane- @@ -2185,10 +1321,12 @@ iz visokih nebes, ki nam lepo svetlo kaže varni pot
          - skoz sedajni zapelivi svet se pogubl⟨j⟩enju večnemu + skoz sedajni zapelivi svet se pogubl + ⟨j⟩enju večnemu
          - otet ino za kratkim potom tega živl⟨j⟩enja svojo plačilo pri ljubemu Očetu + otet ino za kratkim potom tega živl + ⟨j⟩enja svojo plačilo pri ljubemu Očetu
          prejet. Razveselimo se njegovega godvanja, hvalimo Boga, ki tolko @@ -2203,7 +1341,7 @@
          - +
          @@ -2219,7 +1357,10 @@ njegovo čast povekšovati, dokler njo sam Vsega-
          - mogočn[o⟨i⟩] skoz čudeže povekšuje. Čestí sv. Janeza + mogočn + [ + o + ⟨i⟩]skoz čudeže povekšuje. Čestí sv. Janeza
          posebnega prijatelja božjega zemlja ino nebo, – @@ -2228,7 +1369,8 @@ le-samo mi sedajni kristjani ga čestimo malovredno
          - ino zelo slabo ino to resnico bom pričal v 1.em deli, zakaj + ino zelo slabo ino to resnico bom pričal v 1. + emdeli, zakaj
          on je s svojim jezikom božjo čast ino izveličanje svojega @@ -2240,13 +1382,16 @@ “Gospod je meni moj jezik dal za plačilo, z njim ga hočem
          - hvaliti; to je bilo sv. Janeza živl⟨j⟩enje; to bi si mogli za našo + hvaliti; to je bilo sv. Janeza živl + ⟨j⟩enje; to bi si mogli za našo
          - živl⟨j⟩enje tudi mi izvoliti, ino tako sv. Janeza Napomucena + živl + ⟨j⟩enje tudi mi izvoliti, ino tako sv. Janeza Napomucena
          - vredno čestiti; to vam pokazal bom v 2.mo deli. + vredno čestiti; to vam pokazal bom v 2. + modeli.
          Ino ti sv. Janez Napomuk, ti svetla zvezda mojega duhov- @@ -2282,7 +1427,8 @@ leti, celo pohištvo požge, cele vesi ino mesta v pepel
          - spremeni, jezar ino jezar premožni⟨m⟩ v eni kratki uri + spremeni, jezar ino jezar premožni + ⟨m⟩v eni kratki uri
          beraško palco v roke poda ino jih za gole uboščeke @@ -2297,7 +1443,8 @@ seka; ino vender njegovi strupni pik, ako si človek
          - brž ne pomaga, spravi njega ob zdravje ino živl⟨j⟩enje. + brž ne pomaga, spravi njega ob zdravje ino živl + ⟨j⟩enje.
          Jaz vem za eno stvar, ki je mala kakor iskra goreče- @@ -2333,20 +1480,26 @@ “Kakor majhen ogenj veliko hosto požge”, veli sv. Jakob, “je tudi
          - jezik ogenj vse krivice, kateri ves tek našega živl⟨j⟩enja zažge, ino od samega + jezik ogenj vse krivice, kateri ves tek našega živl + ⟨j⟩enja zažge, ino od samega
          - pekla prižgan.” Jak. ⟨3,5–6⟩ + pekla prižgan.” + + Jak. + ⟨3,5–6⟩ +
          - +
          - Tri žive žile jezik v svojemu govorjenju ima, iz katerih3na žila + Tri žive žile jezik v svojemu govorjenju ima, iz katerih + 3na žila
          bi morala izvirati božja hvala ino človeško zveličanje, @@ -2358,19 +1511,25 @@ pogubljenja, katerih
          - [1va⟨prva⟩] žila je laž. Vsegamogočen Stvarnik in moder + + [ + 1 + va + ⟨prva⟩]žila je laž. Vsegamogočen Stvarnik in moder
          on skrbni Oče in ljubeznivi je človeka z vsem lepim
          - lastnostmi olepšal, al’ med vsem svojim žlah⟨t⟩nim daro- + lastnostmi olepšal, al’ med vsem svojim žlah + ⟨t⟩nim daro-
          vam, s katerim je on človeka, svojo živo podobo obo-
          - gatil, je žlah⟨t⟩ni dar govorjenja jezika, da se lehko srce s + gatil, je žlah + ⟨t⟩ni dar govorjenja jezika, da se lehko srce s
          srcem seznani ino razveseli, duša združi @@ -2397,10 +1556,16 @@ sam sebe ino svojega bližnega v zmote, iz zmote v nesrečo
          - ino pogublenje zapela. “Lažniva usta dušo umorijo;Mod. 1.11 + ino pogublenje zapela. “Lažniva usta dušo umorijo; + + Mod. 1.11 +
          - Gospod sovraži vse, kateri lažnivo govorijo”.Ps. 5.7. + Gospod sovraži vse, kateri lažnivo govorijo”. + + Ps. 5.7. +
          Le-to je prva hudobna žila jezika krivičnega, s katerim božjo @@ -2412,7 +1577,11 @@ govoril ino skoz pravico svojega jezika božjo čast povekšaval. Še hujša
          - [2ga⟨druga⟩] žila jezika hudobnega je nesrečno pohujšanje. + + [ + 2 + ga + ⟨druga⟩]žila jezika hudobnega je nesrečno pohujšanje.
          Čista izvira voda iz studenca bistrega, lepo hladno se @@ -2424,10 +1593,13 @@ z njo veselo človek se po njej lepo čisto omije, ves zdrav
          - in zadovol⟨j⟩en živi; – tok izvirajo po jezik⟨u⟩ človeškem + in zadovol + ⟨j⟩en živi; – tok izvirajo po jezik + ⟨u⟩človeškem
          - žlah⟨t⟩ni nauki človeškega srca, podvučijo mladenča + žlah + ⟨t⟩ni nauki človeškega srca, podvučijo mladenča
          ino njegovo lepo cvetje po teh čednosti podživijo, posvarijo @@ -2469,21 +1641,27 @@ To hudoben jezik s svojo drugo žilo nesrečnega pohujšanja stori,
          - pokončava kral⟨j⟩estvo božje česti; tok, da nobenim usmilen Jezus gorje + pokončava kral + ⟨j⟩estvo božje česti; tok, da nobenim usmilen Jezus gorje
          - ne kliče kakor pohujšvavcom rekoč; “Gorje svetu zavolj pohujšanja – boljše ⟨Mt 18,6–7⟩ + ne kliče kakor pohujšvavcom rekoč; “Gorje svetu zavolj pohujšanja – boljše + + + ⟨Mt 18,6–7⟩ + +
          - [...] + [...]
          - +
          @@ -2496,7 +1674,8 @@ poštenja zanemečujejo. – Gol se človek na svet po-
          - rodi, nima drugega kakor živl⟨j⟩enje, + rodi, nima drugega kakor živl + ⟨j⟩enje,
          – Oče nebeški njemu poskrbi potrebno premoženje, @@ -2508,7 +1687,8 @@ dražej kakor srebro in zlato, je po besedah Sv. pisma poštenje; ono več
          - vela, kakor polne skrinje žlah⟨t⟩nih kamnov. Človek si + vela, kakor polne skrinje žlah + ⟨t⟩nih kamnov. Človek si
          mora s svojim rokami za premoženje skrbeti, s svojim @@ -2523,7 +1703,8 @@ pridere na samotnem poti neusmileni tolovaj, vzeme
          - človeku poleg premoženja tudi živl⟨j⟩enje. – Oj kol- + človeku poleg premoženja tudi živl + ⟨j⟩enje. – Oj kol-
          ko nesreče celemu pohištvu, kolko revščne @@ -2544,7 +1725,8 @@ se dendenašni vse to godi! – Še hiše, še tovaršije
          - skoraj ni, k⟨j⟩er bi za poštenje svojega bližnega hudob- + skoraj ni, k + ⟨j⟩er bi za poštenje svojega bližnega hudob-
          ni jeziki dobre volje ne bli, ino si tovaršije z obrekvanjam @@ -2553,13 +1735,16 @@ kratkočasa ne delali. – Tukaj malopridni človek
          - Navadas svojim hudobnim jezikom svojemu bližnemu slabosti ino krivice + + Navadas svojim hudobnim jezikom svojemu bližnemu slabosti ino krivice
          - zamišlava, zato ⟨da⟩ bi ložej svoje grdobe zakrival, – tamkaj + zamišlava, zato + ⟨da⟩bi ložej svoje grdobe zakrival, – tamkaj
          - en sitni besedlivc slabosti svojega bližn⟨j⟩ega povekšuje, + en sitni besedlivc slabosti svojega bližn + ⟨j⟩ega povekšuje,
          da bi se prav svoji družbi vslužil ino od drugih za zgovor- @@ -2586,7 +1771,8 @@ bil, počrnjeno je bližnjega poštenje, pobito njegovo čestitno
          - živ⟨lj⟩enje kakor rodovitno polje od hudega vremena, – kak + živ + ⟨lj⟩enje kakor rodovitno polje od hudega vremena, – kak
          strašna toča iz hudega oblaka zatre. – Nobena zverina @@ -2595,7 +1781,8 @@ tolko ljudi ne raztrga, tolko hudega ne naredi, kakor
          - Bernardjezik hudobni skoz obrekvanje. “Obrekvavc”, veli s. Bernard, + + Bernardjezik hudobni skoz obrekvanje. “Obrekvavc”, veli s. Bernard,
          “je podoben hijeni, krvoželjni divji zverini; zakaj kakor @@ -2610,7 +1797,8 @@ dom napolni; ravno tok obrekvavec stori, na skrivaj svoj
          - jezik brusi, kar je že dolgo pozabl⟨j⟩eno pred Bogom ino ljudmi + jezik brusi, kar je že dolgo pozabl + ⟨j⟩eno pred Bogom ino ljudmi
          še izkopa in raznaša, osmradi vse ljudi ino nesreče brez šte- @@ -2622,11 +1810,12 @@
          - +
          - Kdo je počrnil pridnega hlapca in deklo, da si moraNahodki + Kdo je počrnil pridnega hlapca in deklo, da si mora + Nahodki
          brez kruha po sveti pomagat, kakor jezik hudoben, @@ -2659,7 +1848,8 @@ ljubezen, zastopnost ino zvestobo razsekal ino rano zakonskim
          - naredil, ki ⟨se⟩ nikdar scelila ne bo. – Kdo je celo sosesko razdražil, + naredil, ki + ⟨se⟩nikdar scelila ne bo. – Kdo je celo sosesko razdražil,
          ki je popred tok mirno živela, ino njim je živ pekel na zemlji @@ -2671,7 +1861,8 @@ pihvanje; kdo je odvzel tudi Bogu posvečenemu duhovskemu
          - stanu njegovo čast ino imenitnost, da svet ⟨zavratni⟩ malo na + stanu njegovo čast ino imenitnost, da svet + ⟨zavratni⟩malo na
          njega več porajta, ino se njemu več vižat ne da? – Sovražni @@ -2701,10 +1892,13 @@ Al’ bodo hudobni jeziki brez zaslužene štrafe ostali? –
          - Tatove, ki premoženje kradejo, pravica na galge obeša, tolovaje, Štrafa + Tatove, ki premoženje kradejo, pravica na galge obeša, tolovaje, + Štrafa
          - ki telesno živl⟨j⟩enje jeml⟨j⟩ejo, s težkim ojstrim kolesom od uda do + ki telesno živl + ⟨j⟩enje jeml + ⟨j⟩ejo, s težkim ojstrim kolesom od uda do
          uda trejo; – še hujši so hudobni jeziki – tatji @@ -2713,10 +1907,12 @@ predragega poštenja, ki odvzeto se povrniti ne da, tolovaji,
          - ki dobro ime ubijejo, brez katerega posvetno živl⟨j⟩enje nič ne vela; – + ki dobro ime ubijejo, brez katerega posvetno živl + ⟨j⟩enje nič ne vela; –
          - Za kolko hujše ino strašnejše ⟨reči⟩ bodo mogli pred sodnim + Za kolko hujše ino strašnejše + ⟨reči⟩bodo mogli pred sodnim
          stolom njih štrafani biti. Strašna vest bode skoraj @@ -2731,7 +1927,8 @@ je na smrtni postelji sam svoj jezik razgrizel in razmesaril,
          - s katerim je tolko hudega govoril. Strašni o⟨d⟩govor + s katerim je tolko hudega govoril. Strašni o + ⟨d⟩govor
          čaka na hudojezičnike o sodnem dnevi, kader bo @@ -2743,10 +1940,15 @@ račun dajati. – Neizrečena večnost se obrekvavcam pripravla,
          - ker bodo za krivico se tamkaj peklili, ker njih črv hude vesti ne bode umrl, Marko ⟨9,48⟩ + ker bodo za krivico se tamkaj peklili, ker njih črv hude vesti ne bode umrl, + + Marko + ⟨9,48⟩ +
          - ogenj pogubl⟨j⟩enja nikdar ugasnil ne bo. – + ogenj pogubl + ⟨j⟩enja nikdar ugasnil ne bo. –
          Glejte tolka je hudega jezika pregreha, tolka njegova nesreča ino tok nevarna med nami! @@ -2768,14 +1970,14 @@
          - [...] + [...]
          - +
          @@ -2785,7 +1987,8 @@ Boga, bližnim radi dobro storite, v srce se meni usmilite, da
          - bi pogubl⟨j⟩ene ble, ki tolkokrat s svojim jezikom grešite, + bi pogubl + ⟨j⟩ene ble, ki tolkokrat s svojim jezikom grešite,
          grešite, da sami ne veste kedaj, zato ker je svet že tok greha @@ -2806,13 +2009,21 @@ ravnati k časti Bogu, in dušam k izveličanju.
          - “Blagor mu, kdor se ni v jeziki pregrešil”; kakor sv. Jan⟨ez⟩ Nep⟨omuk⟩. ⟨Sir 25,8⟩ + “Blagor mu, kdor se ni v jeziki pregrešil”; kakor sv. Jan + ⟨ez⟩Nep + ⟨omuk⟩. + + + ⟨Sir 25,8⟩ + +
          II.
          - Zverina po svojih brlogah rjove, ino človek nj⟨e⟩ ne zastopi; – + Zverina po svojih brlogah rjove, ino človek nj + ⟨e⟩ne zastopi; –
          neumna živina cvili ino skomuca, povedat ne more, kaj njo boli. @@ -2845,7 +2056,11 @@ jim jezikom nareja Bogu čast ino bližnemu svojmu veselje.
          - Oj veselite se tolkega božjega dara, br⟨atje⟩ i⟨no⟩ s⟨estre⟩ m⟨oji⟩, k božji časti + Oj veselite se tolkega božjega dara, br + ⟨atje⟩i + ⟨no⟩s + ⟨estre⟩m + ⟨oji⟩, k božji časti
          ino svojmu izveličanju ga vselej obrnite, kakor sv. Janez @@ -2860,7 +2075,8 @@ je za razgled. Na Češkem (v Pemski deželi v leti 1330) rojen
          - 1od svojih brumnih starešov, ne skoz neugnano sladnost, ampak + + 1od svojih brumnih starešov, ne skoz neugnano sladnost, ampak
          od Boga z molitvijo sprošen, zupet k časti Boga ino Marije je bil @@ -2878,13 +2094,18 @@ ga k božji časti zrediti, ne pa bogate ino imenitne pred svetom sto-
          - riti, tok ⟨bi⟩ bli otroci vaš⟨e⟩ naj lepš⟨e⟩ bogastvo, – njih lepo + riti, tok + ⟨bi⟩bli otroci vaš + ⟨e⟩naj lepš + ⟨e⟩bogastvo, – njih lepo
          - zadržanje nar vekša žlah⟨t⟩nija vašega stanu. + zadržanje nar vekša žlah + ⟨t⟩nija vašega stanu.
          - 2 Mlado drevce že pokaže v mladosti, kaj za eno sadje bo odraščeno + + 2Mlado drevce že pokaže v mladosti, kaj za eno sadje bo odraščeno
          nosilo; – pokazal tudi mladi Janez je, kaj bode enkrat iz njega še. @@ -2899,7 +2120,8 @@ Tudi vaši otroci pokažejo že v svoji mladosti vse svoje do-
          - bre ino hude lastnosti; al’ to da ⟨ste⟩ vi stareši v svoje otroke slepo zaljubleni, + bre ino hude lastnosti; al’ to da + ⟨ste⟩vi stareši v svoje otroke slepo zaljubleni,
          le dobre gledate, zanikrne pa vse hudo pregledate. Vrtnar @@ -2911,7 +2133,8 @@ svojim otrokom bi morali stareši tudi vi. V mladosti se kaže
          - nad otrokom jeza, lažnivost, opravl⟨j⟩ivost ino besedvanje, v mla- + nad otrokom jeza, lažnivost, opravl + ⟨j⟩ivost ino besedvanje, v mla-
          dosti jih posvariti, poštrafati in podvučiti je vaša dolžnost, @@ -2929,11 +2152,12 @@
          - +
          - Kakovi je človek v svojim samiškemu stani, takovi3 + Kakovi je človek v svojim samiškemu stani, takovi + 3
          večdel tudi ostane, naj nastopi duhovski ali zakonski @@ -2963,7 +2187,8 @@ hudobijo očital, rekoč: “Tvoje djanje je krivično,
          - hudobno tvoje živl⟨j⟩enje, gotovo, ako se ne poboljšaš, tvoje + hudobno tvoje živl + ⟨j⟩enje, gotovo, ako se ne poboljšaš, tvoje
          pogubljenje. – Ti pak svoj jezik le po vetri tega sveta @@ -2993,7 +2218,8 @@ ne prašajo, al’ stareši od vsega tega ne vejo, katerim
          - samim si dolžen pregrehe bližn⟨j⟩ega razodeti, da bi njega + samim si dolžen pregrehe bližn + ⟨j⟩ega razodeti, da bi njega
          poboljšali, ti pa sam za sebe en svet zadržati si slišal, @@ -3011,13 +2237,16 @@ povej njegovim ljudem, da njega vzdignejo, – drugim pa molči;
          - pobol⟨j⟩šaj ga raj, kakor bi nj⟨eg⟩a skoz obnašanje, takim, ki jim nič + pobol + ⟨j⟩šaj ga raj, kakor bi nj + ⟨eg⟩a skoz obnašanje, takim, ki jim nič
          v mar ni, še le pohujšal. –
          - Al’ težko je tebi molčati, kar enkrat od svojga bližnega4 + Al’ težko je tebi molčati, kar enkrat od svojga bližnega + 4
          veš; rad bi se iznebil svoje teže, kakor deževni oblak @@ -3038,31 +2267,39 @@ cesarice razglasil. –
          - Sv. J⟨anez⟩ od Boga razsvetlen vučenik od cesarja Venčesl⟨av⟩a, dokler + Sv. J + ⟨anez⟩od Boga razsvetlen vučenik od cesarja Venčesl + ⟨av⟩a, dokler
          je njegove nauke poslušal, štiman ino povikšan je bil, od brumne
          - cesarice za spovednika izbran. – Hudobni Večesl⟨av⟩ je božjo + cesarice za spovednika izbran. – Hudobni Večesl + ⟨av⟩je božjo
          - besedo poslušat opustil, se ⟨od⟩ Boga ločil, hudoben postal, tudi + besedo poslušat opustil, se + ⟨od⟩Boga ločil, hudoben postal, tudi
          ni mogel trpeti, da bi kraljica, žena njegova, pravična ostala.
          - Tok daleč se zgubi, ki službo božjo zapusti, kakor malopr⟨idni⟩ berač[?]. + Tok daleč se zgubi, ki službo božjo zapusti, kakor malopr + ⟨idni⟩ + berač[?].
          On pokliče brumnega Janeza, praša – sili, kaj se je cesarica spovedvala –
          - z dobrim, – s hudim – z železjam – s prešami; – Janez molči, ker bi se poštenje bliž⟨njega⟩ + z dobrim, – s hudim – z železjam – s prešami; – Janez molči, ker bi se poštenje bliž + ⟨njega⟩
          - omadeževalo. – Srditi kralj ga postavi pred sebe, na eno mizo kupe česti, dragocen⟨osti⟩, + omadeževalo. – Srditi kralj ga postavi pred sebe, na eno mizo kupe česti, dragocen + ⟨osti⟩,
          na drugo orodje marter, meč etc. Janez molči, le za poštenje govori. – @@ -3071,7 +2308,7 @@
          - +
          @@ -3090,19 +2327,22 @@ vreči. – Tukaj poglej, kolko poštenje tvojega bliž-
          - njega vela, da sv. Janez zanj svojo živl⟨j⟩enje da; – kako + njega vela, da sv. Janez zanj svojo živl + ⟨j⟩enje da; – kako
          lahko ga pa varješ ti, samo da le hudoben jezik molči. –
          - 5Al' kaj za eno plačilo bo pravičnemu zagovarjavcu, + + 5Al' kaj za eno plačilo bo pravičnemu zagovarjavcu,
          ki varje bližnjega dobro ime ino svoj jezik le za dobro obrača?
          - Glej! Temna je noč, k⟨a⟩r sv. Janeza vtopijo, al’ svetle + Glej! Temna je noč, k + ⟨a⟩r sv. Janeza vtopijo, al’ svetle
          luči temno noč razsvetlijo, se okolj njegovega trupla @@ -3132,10 +2372,12 @@ svojemu ino drugih obrneš; tudi ti boš v Očetovi hi-
          - ši enkrat s sv. Janezom Nap⟨omucenom⟩ prebival, ako se greha + ši enkrat s sv. Janezom Nap + ⟨omucenom⟩prebival, ako se greha
          - s svojim jezikom varješ, zakaj: “Kdo bo prebival”, veli sv. p⟨ismo⟩ + s svojim jezikom varješ, zakaj: “Kdo bo prebival”, veli sv. p + ⟨ismo⟩
          “v tvojem šotorji, kdo bode na tvoji sveti gori poči- @@ -3147,7 +2389,12 @@ dela, kateri resnico iz svojega srca govori, kateri s svojim jezikom
          - gol⟨j⟩ufno ne ravna.Ps ⟨15 (14), 1–3⟩ + gol + ⟨j⟩ufno ne ravna. + + Ps + ⟨15 (14), 1–3⟩ +
          Sklep @@ -3171,10 +2418,12 @@ posluša molenje svojih otrok; ne zamudimo s svojim jezikom
          - popravl⟨j⟩ati, kar smo hudega storili, pa tudi ne obvupamo, ako + popravl + ⟨j⟩ati, kar smo hudega storili, pa tudi ne obvupamo, ako
          - smo ravno hudo grešili; saj je Janez N⟨epomuk⟩ naš pomočnik. + smo ravno hudo grešili; saj je Janez N + ⟨epomuk⟩naš pomočnik.
          Ti sv. Janez, goreči vučenik vse resnice, sprosi nam @@ -3183,19 +2432,24 @@ milost, hudojezičnikom, da svojo hudobo spoznajo,
          - sprosi zavupanje cagovitim, da v vsvoji pokori ne onemagajo, + sprosi zavupanje cagovitim, da v + vsvoji pokori ne onemagajo,
          kaže s svojim prstom molčati obrekvavcam, – tolaži žalostne
          - obrekvane, da se potolažjo, kaj so moral po nedolž⟨nem⟩ za pošt⟨enje⟩ + obrekvane, da se potolažjo, kaj so moral po nedolž + ⟨nem⟩za pošt + ⟨enje⟩
          - trpeli. – Ino ti Oče nebeški, daj nam vsem svojim otrok⟨om⟩ + trpeli. – Ino ti Oče nebeški, daj nam vsem svojim otrok + ⟨om⟩
          - svojega jezika žlahtni dar prav držati, naj bo češčeno ino hvaleno tvoj⟨e⟩ sv. Ime + svojega jezika žlahtni dar prav držati, naj bo češčeno ino hvaleno tvoj + ⟨e⟩sv. Ime
          že tukaj na zemlji, dokler enkrat z jezikami angelskimi tebe @@ -3290,11 +2544,12 @@
          - +
          - Dolžnost svoj jezik spoštovati*) + Dolžnost svoj jezik spoštovati + *)
          Sv. Duh je padel na vse, ki so besedo sv. Petra po- @@ -3303,7 +2558,11 @@ slušali, ino (verni judovske postave) so se čudili slišati, da
          - so verni veliko sort jezikov govorili.Djanje ap. ⟨10,44–46⟩ + so verni veliko sort jezikov govorili. + + Djanje ap. + ⟨10,44–46⟩ +
          Vpelanje @@ -3333,10 +2592,12 @@ v puščavi, ki grozovitno rjovi, mili glas zvonov ino orgel
          - sladko petje v sveti hiši božji, pa tudi strahov⟨i⟩ti grom, pred + sladko petje v sveti hiši božji, pa tudi strahov + ⟨i⟩ti grom, pred
          - katerim se zeml⟨j⟩a trese in nebo maji; – tudi črvič mali, + katerim se zeml + ⟨j⟩a trese in nebo maji; – tudi črvič mali,
          naj ga ravno ne slišimo, kakor grilče droben po svojem @@ -3363,7 +2624,8 @@ neji ino največi dar milosti božje. Brez besede al’ govor-
          - jenja bi zem⟨l⟩ja žalostna puščava bila ino vsaka človeška + jenja bi zem + ⟨l⟩ja žalostna puščava bila ino vsaka človeška
          druščina le tiho, dolgočasno zberalšče mutastih divjakov. Nikdar @@ -3393,7 +2655,7 @@
          - +
          @@ -3415,16 +2677,24 @@ da bi se v njih božji nauk oznanoval ino Bogu spodobna hvala
          - pela, da bi vsi jeziki spoznali, da je Kristus veličeščen Sin ⟨Flp 2,11⟩ + pela, da bi vsi jeziki spoznali, da je Kristus veličeščen Sin + + + ⟨Flp 2,11⟩ + +
          svojega nebeškega Očeta. “Velik šum je vstal izpod
          - neba, – ino prikazali so se razdel⟨j⟩eni jeziki ka- + neba, – ino prikazali so se razdel + ⟨j⟩eni jeziki ka-
          - kor ⟨iz⟩ ognja na aposteljne ino so bili napoln⟨j⟩eni vsi + kor + ⟨iz⟩ognja na aposteljne ino so bili napoln + ⟨j⟩eni vsi
          s sv. Duhom ino so v mnogoterih jezikah jeli go- @@ -3433,10 +2703,14 @@ voriti, kakor jim je sv. Duh dal izgovarjati.
          - Tudi na druge verne se je sv. Duh razlil, da so ⟨v⟩ veliko sort jezi- + Tudi na druge verne se je sv. Duh razlil, da so + ⟨v⟩veliko sort jezi-
          - kih govorili ino visoko Boga častili.”Djanje ap. 2,1–4. + kih govorili ino visoko Boga častili.” + + Djanje ap. 2,1–4. +
          Kaj se vam zdi, al’ bi bilo boljše, da bi vsi ljudje le @@ -3466,7 +2740,8 @@ nom v vseh jezikih govoriti; al’ božja previdnost in modrost
          - tega ni storila; zato je sv. Duh na binkoštno nedel⟨j⟩o vse + tega ni storila; zato je sv. Duh na binkoštno nedel + ⟨j⟩o vse
          jezike posvetil, da vsak svoj jezik, v kateremu govori, @@ -3508,7 +2783,7 @@
          - +
          @@ -3527,13 +2802,16 @@ volil ves svet preobrniti ino zveličati; in preden jih je po
          - široki zeml⟨j⟩i poslal, jim ni dal posvetnega bogastva ino poze- + široki zeml + ⟨j⟩i poslal, jim ni dal posvetnega bogastva ino poze-
          - mel⟨j⟩ske oblasti, ampak dve najpotrebnej nebeške reči jim + mel + ⟨j⟩ske oblasti, ampak dve najpotrebnej nebeške reči jim
          - je sv. Duh na binkoštno nedel⟨j⟩o prinesel: nebeško modrost + je sv. Duh na binkoštno nedel + ⟨j⟩o prinesel: nebeško modrost
          božjega nauka ino posebno lastnost vse jezike na @@ -3545,7 +2823,8 @@ Podal se je sv. Peter proti večeru ter je Latincom sv.
          - Evangel⟨i⟩j oznanoval, sv. Jakob po Judovskim in proti + Evangel + ⟨i⟩j oznanoval, sv. Jakob po Judovskim in proti
          jutru, sv. Janez pa Grekom vesel glas nebeškega kraljestva @@ -3572,7 +2851,8 @@ drugi apostelski možje v naše kraje sveto vero Jezusovo po
          - teh deželah razšir⟨j⟩ati ino med Slovence potrdit. Med njimi + teh deželah razšir + ⟨j⟩ati ino med Slovence potrdit. Med njimi
          je bil na Koroškem sv. Modest, prvi škof gosposveški, kteri @@ -3587,22 +2867,27 @@ Krajnskem, Vogrskem, Pemskem ino Moravskem živeli,
          - so tri imenitne kneze al’ firšte imeli, Ra⟨s⟩tislava, Sve- + so tri imenitne kneze al’ firšte imeli, Ra + ⟨s⟩tislava, Sve-
          - topolka ino Kocel⟨j⟩a, ki so sami skrbni kristjani tudi kakor + topolka ino Kocel + ⟨j⟩a, ki so sami skrbni kristjani tudi kakor
          - dobri očetje Slovencom kakor svojim otrokom za kršč⟨ansko⟩ pod- + dobri očetje Slovencom kakor svojim otrokom za kršč + ⟨ansko⟩pod-
          učenje skrbeli. Pošlejo nekoliko imenitnih možov v Carigrad
          - (Konštantinopel⟨j⟩) ino prosijo grškega cesarja Mihela III., + (Konštantinopel + ⟨j⟩) ino prosijo grškega cesarja Mihela III.,
          - naj jim pošl⟨j⟩e zastopnih učenikov, ki bojo njihove podložne + naj jim pošl + ⟨j⟩e zastopnih učenikov, ki bojo njihove podložne
          v krščanski veri po slovensko učili. Cesar odloči dva brata, @@ -3623,7 +2908,7 @@
          - +
          @@ -3639,7 +2924,8 @@ venskem jeziki poslušati? – Oh veliko se najde nehva-
          - ležnih tr⟨a⟩pastih Slovencov, ki rajše nemško imajo + ležnih tr + ⟨a⟩pastih Slovencov, ki rajše nemško imajo
          ino se svojega maternega jezika clo sramujejo ino ne pomis- @@ -3657,7 +2943,10 @@ jezika, v katerem so aposteljni ino evangelisti Sveto pismo
          - spisali; že več tavžent let pošteni ljudje slovenj[o⟨e⟩] marnvajo. + spisali; že več tavžent let pošteni ljudje slovenj + [ + o + ⟨e⟩]marnvajo.
          Slovenski jezik je brater latinskega jezika, v katerem @@ -3672,13 +2961,15 @@ slovensko v hiši božji Bogu hvalo prepevali. – Za to se še
          - zdaj pri vas sv. Evangel⟨i⟩j v treh jezikah v cerkvi bere: + zdaj pri vas sv. Evangel + ⟨i⟩j v treh jezikah v cerkvi bere:
          po latinsko, nemško ino slovenje. Kdor se tedaj tak starega
          - imenitnega jezika sramuje, je podoben tr⟨a⟩pu, ki lepo poš- + imenitnega jezika sramuje, je podoben tr + ⟨a⟩pu, ki lepo poš-
          teno oblačilo iz sebe iztrga, ki mu ga je dober oče dal, se @@ -3699,7 +2990,8 @@ morja, najšal boš po Hrovaškem, Dalmatinskem ljudi, ki slo-
          - venj⟨e⟩ govorijo kakor ti. Prehodi Vogrsko, Pemsko, Poljs- + venj + ⟨e⟩govorijo kakor ti. Prehodi Vogrsko, Pemsko, Poljs-
          ko ino Moravsko deželo, povsod boš najdel svojo slovensko @@ -3726,7 +3018,9 @@ 3. Je pa morebiti slovenji jezik tako grd ino ne-
          - zarobl⟨j⟩en, da bi nas mor⟨a⟩lo sram biti slovenje go- + zarobl + ⟨j⟩en, da bi nas mor + ⟨a⟩lo sram biti slovenje go-
          voriti? – Lepe so pridige v nemškem jeziki, – pa tudi @@ -3741,7 +3035,7 @@
          - +
          @@ -3754,7 +3048,8 @@ del Slovenci po vseh krajih tako radi pojo. – Kdor svoj
          - matern⟨i⟩ jezik zavrže ter ga pozabi in zapusti, je zme- + matern + ⟨i⟩jezik zavrže ter ga pozabi in zapusti, je zme-
          denemu pjancu podoben, ki zlato v prah potepta ino ne ve, @@ -3778,7 +3073,8 @@ jam, ki svojo očetno gospodarstvo predajo, drugo pohištvo
          - kupujejo, posled⟨nj⟩ič pa večdel beraško palico najdejo. – Kar + kupujejo, posled + ⟨nj⟩ič pa večdel beraško palico najdejo. – Kar
          je oče dobrega od svojih starih prejel, mora svojem @@ -3799,13 +3095,16 @@ svojim mlajšim zapustiti. Človeški jezik je talent, katerega
          - je nam Gospod nebes ino zem⟨l⟩je izročil, da bi z njim baran- + je nam Gospod nebes ino zem + ⟨l⟩je izročil, da bi z njim baran-
          - tali ino veliko dobička storili. Kdor svoj matern⟨i⟩ slovenski + tali ino veliko dobička storili. Kdor svoj matern + ⟨i⟩slovenski
          - jezik pozabi, malopridno svoj talent zakopl⟨j⟩e; Bog bo en- + jezik pozabi, malopridno svoj talent zakopl + ⟨j⟩e; Bog bo en-
          bart terjal ino vsi zaničuvavci svojga poštenega jezika bojo @@ -3817,7 +3116,8 @@ venski materni jezik, s katerim sem prvič svojo ljubez-
          - n⟨j⟩ivo mamo ino dobrega ateja klical, v katerem so me + n + ⟨j⟩ivo mamo ino dobrega ateja klical, v katerem so me
          moja mati učili Boga spoznati, v katerem sem prvobart @@ -3844,7 +3144,8 @@ ljube matere, da kakor je moja prva beseda slovenja
          - bila, naj tudi moja posledn⟨j⟩a beseda slovenja bo. – Tudi + bila, naj tudi moja posledn + ⟨j⟩a beseda slovenja bo. – Tudi
          vsak pošten Slovenc ravno to želi; mislim, da želite ravno @@ -3865,7 +3166,7 @@
          - +
          @@ -3881,7 +3182,8 @@ beti? Veliko starešov med vami novo šego ima svoje
          - otroke le po novi šegi učiti, ino ⟨im⟩ajo svoj star slovenji + otroke le po novi šegi učiti, ino + ⟨im⟩ajo svoj star slovenji
          marn celo pozabiti. Oh to je hudo delo ino velika zguba. @@ -3902,19 +3204,23 @@ rih ne spoštuje; – tudi oni vas kdaj po vstajenji za
          - svoje mlajše ne bodo hotli spoznati. – Govorjenje, ki st⟨e⟩ ga + svoje mlajše ne bodo hotli spoznati. – Govorjenje, ki st + ⟨e⟩ga
          od svojih prednikov prejeli, ste dolžni svojim otrokom
          - kakor žlaht⟨no⟩ last⟨n⟩ino (najdražje blago) zapustiti. Otroci, + kakor žlaht + ⟨no⟩last + ⟨n⟩ino (najdražje blago) zapustiti. Otroci,
          ki slovenje marnvati od svojih slovenjih starešev se ne naučijo,
          - veliko premoženje zgubijo, ki se več povrniti ne da.*) Koli- + veliko premoženje zgubijo, ki se več povrniti ne da. + *)Koli-
          kor jezikov kdor marnvati zna, tolikov člove- @@ -4034,7 +3340,7 @@
          - +
          @@ -4086,7 +3392,11 @@ Al’ kedar se vi nemškega učite, al’ svoje otroke učite,
          - [na te karte⟨nikarte⟩], da bi svoj⟨e⟩ poštenje ino dobro vest za- + + [ + na te karte + ⟨nikarte⟩], da bi svoj + ⟨e⟩poštenje ino dobro vest za-
          pravili. Veliko jih je, ki si hudobnega najprej na- @@ -4098,7 +3408,8 @@ vsake take besede bo enkrat na sodbi odgovor.
          - Drugi slovenji stareši na gorn⟨je⟩m Koroškem dajo svoje + Drugi slovenji stareši na gorn + ⟨je⟩m Koroškem dajo svoje
          otroke na Nemško med lutrane ino ne porajtajo, da otroci, @@ -4119,13 +3430,15 @@ za nemški jezik nedolžnost, poštenost ino večkrat clo prava
          - kršč⟨anska⟩ vera da. “Kaj pomaga človeku, naj ves svet + kršč + ⟨anska⟩vera da. “Kaj pomaga človeku, naj ves svet
          pridobi, naj bi vse angelske jezike govoril, ako
          - prave krš⟨čanske⟩ ljubezni nima in svojo dušo zgu- + prave krš + ⟨čanske⟩ljubezni nima in svojo dušo zgu-
          bi. – Skrbite, pošteni Slovenci, svojim otrokom za @@ -4134,7 +3447,8 @@ nemško besedo; al’ skrbite jim tudi za poštene ljudi, za
          - pošteno kršč⟨ansko⟩ hišo, v katero jih daste. + pošteno kršč + ⟨ansko⟩hišo, v katero jih daste.
          4. Prizadevajmo si, vsaki po svojem stani, po- @@ -4152,7 +3466,7 @@
          - +
          @@ -4165,7 +3479,8 @@ ni. Noben ne pogori, da bi mu vsi ne pomogli. Slovenci so
          - bili od nekdaj pridni delavci, ki so polje marl⟨j⟩ivo obde- + bili od nekdaj pridni delavci, ki so polje marl + ⟨j⟩ivo obde-
          lovali ino živino lepo redili; krivico komu storiti jih je bilo @@ -4189,7 +3504,10 @@ ne bo zapustil. “Vsi jeziki naj spoznajo, da je Go-
          - spod Jezus Kristus v veličastvi Boga Očeta.Fil. 2,11. + spod Jezus Kristus v veličastvi Boga Očeta. + + Fil. 2,11. +
          Tako bomo mi dobri otroci Očeta nebeškega; @@ -4210,7 +3528,8 @@ Ljubi Slovenci, bratje ino sestre moje! Dve reči med
          - nami moje srce največ žalostit⟨a⟩. Prva žalost moja je, da + nami moje srce največ žalostit + ⟨a⟩. Prva žalost moja je, da
          nas neki Nemci, naši sosedi dostibart zaničujejo. Oh, @@ -4237,7 +3556,8 @@ še marnvati po slovenje nočejo, ako jih v maternem jeziki
          - ogovorim. O ⟨ni⟩karte tega! Ljubite svoj rod, spoštujte + ogovorim. O + ⟨ni⟩karte tega! Ljubite svoj rod, spoštujte
          svoj jezik. Za čast svojega jezika vsak pošten mož bolj skrbi @@ -4258,7 +3578,8 @@ tak naj v vseh jezikih se Bog hvali ino časti, v lepi slogi,
          - zastopnosti ino kršč⟨anski⟩ ljubezni. Ino kakor je Bog sv. Duh + zastopnosti ino kršč + ⟨anski⟩ljubezni. Ino kakor je Bog sv. Duh
          vse narode ino jezike v svojo sveto Cerkev poklical, ra- @@ -4267,13 +3588,16 @@ vno tak bo tudi enkrat vse svoje zveste služabnike v svojem
          - [učenim⟨večnem⟩] kraljestvi združil. – + + [ + učenim + ⟨večnem⟩]kraljestvi združil. –
          - +
          @@ -4292,10 +3616,17 @@ ki je nas skoz svojo kri iz vseh narodov, jezi-
          - kov in l⟨j⟩udstuv prikupil.”Skriv. raz. 7⟨,9–14⟩ Oh, ⟨da bi⟩ + kov in l + ⟨j⟩udstuv prikupil.” + + Skriv. raz. 7 + ⟨,9–14⟩ + Oh, + ⟨da bi⟩
          - tudi nas Slovencov, kakor nas je na zeml⟨j⟩i med vsemi + tudi nas Slovencov, kakor nas je na zeml + ⟨j⟩i med vsemi
          našmi sosedmi največi število, tudi največ tam pri @@ -4304,7 +3635,8 @@ Očetu nebeškemu bilo! Amen.
          - Slomšek. + Slomšek + .
          @@ -4446,55 +3778,72 @@ -
          -
          Anton Martin Slomšek
          -
          -
          TRI PRIDIGE O JEZIKU
          -
          Elektronska znanstvenokritična izdaja
          +
          +
          +
          Anton Martin Slomšek
          +
          +
          TRI PRIDIGE O JEZIKU
          +
          Elektronska znanstvenokritična izdaja
          +
          +
          + Jože Faganel(uredništvo, diplomatični in kritični prepis)
          +
          + Matija Ogrin(uredništvo, opombe, redakcija zapisa TEI)
          +
          + Tomaž Erjavec(struktura in zapis TEI)
          +
          Projekt +
          + Elektronske znanstvenokritične izdaje slovenskega slovstva +
          + Inštitut za slovensko literaturo in literarne vede ZRC SAZU +
          + Odsek za tehnologije znanja IJS
          -
          Jože Faganel (uredništvo, diplomatični in kritični prepis)
          -
          Matija Ogrin (uredništvo, opombe, redakcija zapisa TEI)
          -
          Tomaž Erjavec (struktura in zapis TEI)
          -
          Projekt
          Elektronske znanstvenokritične izdaje slovenskega slovstva
          Inštitut za slovensko literaturo in literarne vede ZRC SAZU
          Odsek za tehnologije znanja IJS
          -
          -
          -

          - Predgovor k izdaji 1.6 -

          -

          Tri Slomškove pridige, predstavljene v tej izdaji, povezuje v celoto skupna tema jezika in govora. V prvih dveh prevladuje etična razsežnost človekove besede, v tretji, znameniti pridigi pa je izpostavljen slovenski jezik kot življenjski pogoj našega naroda, kot njegova vez s krščanskim izročilom in kot pot njegove omike.

          -

          Tri pridige o jeziku so bile prva elektronska znanstvenokritična izdaja v slovenskem prostoru; prva verzija je bila pripravljena spomladi 2004. Po treh letih je bilo vnesenih nekaj manjših popravkov in izboljšan prikaz opomb. Ekdotični metodi diplomatične in kritične predstavitve starega besedila ter njuna združitev z odprtokodno informacijsko tehnologijo, prvikrat uporabljene v tej izdaji, so odtlej zaživele v več drugih kritičnih elektronskih izdajah.

          -
          Matija Ogrin, Tomaž Erjavec
          -
          Ljubljana, na veliko noč 2007
          -
          -
          -

          - Osnovni podatki, opredelitev značaja izbranih besedil in raziskovalni interes -

          -

          Tri pridige o jeziku Antona Martina Slomška sodijo po svojem nastanku v čas od leta 1825 do 1841. Dve od izbranih treh besedil sta ohranjeni v avtorjevem rokopisu in ju hrani Mariborski škofijski arhiv s signaturama SG=@AM[B] IV-A,14 in IV-B, 130 [=118]. Prvo besedilo je pisano s črnilom na liste velikosti 16,5 cm x 21 cm, drugo pa na večje liste, in sicer 19 cm x 24,5 cm po eni strani. Isti arhiv hrani tudi strojepisno transkripcijo obeh besedil, dokončano leta 1952, aprobirano s strani strokovnih delavcev arhiva kot identično rokopisu. Rokopis tretjega besedila, ki je najbolj znano, je dokončno izgubljen, a kmalu po nastanku dvakrat natisnjen (Drobtinice 1849, Kmetijske in rokodelske novice 1849), nato večkrat delno ponovno objavljen ali citiran. Vsa tri besedila povezuje v celoto skupna tematika. Poskus klasične tiskane znanstvenokritične izdaje je publikacija z istim naslovom, izšla v Celju 2001 pri Mohorjevi družbi.

          -

          Besedila so govornikove predloge za pridiganje, formulirane v celoti kot dokončno besedilo, a namenjene govorni izvedbi, šele sekundarno možnemu natisu, torej literarnozvrstno verski govor, točneje pridiga oziroma t.i. retorska proza.

          -

          Po svojem značaju so besedila na eni strani literarno- in kulturnozgodovinski vir za 1. polovico 19. stoletja, torej za Prešernov čas. Na drugi strani so besedila dokument ustaljenosti pravopisno-jezikovnega standarda 1. pol. 19. stol. v osebni rabi takratnega izobraženca. Tretje besedilo je v primerjavi s pravopisno-jezikovnimi značilnostmi prvih dveh zanimiv vir za proučevanje razlik med pisnim standardom za osebno rabo (pisna predloga za govorni nastop) in za tiskano objavo, čeprav je ohranjen le v natisnjeni različici. Zastavlja se vprašanje t.i. samolekture ali posega druge osebe in motivov zanjo. Seveda so besedila tudi zanimiv vir za teološke discipline, kakršne so pastoralna teologija, zgodovina homiletike in retorike. Tako vsestranski vir je treba prezentirati na tak način, da omogoča študij za vsako od možnih raziskovalnih disciplin.

          -
          -
          -

          - Tekstnokritična priprava besedila -

          -

          Fotograf Marjan Smerke je v prostorih mariborskega Škofijskega arhiva na barvni diafilm v dimenzijah 6x7 cm posnel vse strani rokopisa, pri čemer je bil en list na dnu tako poškodovan, da je bil uničen tudi del besedila. Ti diapozitivi so bili digitalizirani in uporabljeni za faksimile.

          -

          Strojepisno transkripcijo obeh pridig sta ocenila po natančni primerjavi z rokopisom Fanika Krajnc-Vrečko in Edvard Vrečko in odstranila pomanjkljivosti. Transkripcija kljub odpravi pomanjkljivosti ni imela značaja ne diplomatičnega ne kritičnega prepisa. Zato je bila uporabljena le kot delovni pripomoček.

          -

          Diplomatični prepis (J. Faganel) obeh pridig je tipografski ustreznik rokopisa z vsemi nedoslednostmi, napakami, avtorjevimi popravki in dopolnitvami vred. Ohranja možnost branja tudi prečrtanih delov besedila. Vključeno je tudi podčrtavanje posameznih delov besedila ne glede na to, da obstaja možnost, da gre za beležke ob učenju besedila za retorični nastop.

          -

          Kritični prepis (J. Faganel) je tekstnokritična interpretacija obeh besedil, ki upošteva sedem posebej opredeljenih načel (Prim.: A. M. Slomšek, Tri pridige o jeziku, Celje 2001, str. 84-85):

          -
            -
          • Rokopisna bohoričica se zamenja z gajico.
            • -
          • Zelo konzervativno aktualiziranje interpunkcije, upoštevajoč najširše možno tolmačenje zlasti vejice kot prvine za govorno členjenje. Dosledno aktualizirana znamenja za deljenje besed in raba narekovaja pri večvrstičnih citatih.
            • -
          • Aktualizacija velike začetnice v smislu širitve rabe z upoštevanjem samoniklosti.
            • -
          • Dodan [j] za skupini lj, nj.
            • -
          • Uveljavitev t.i. novih oblik po načelu produktivnosti (oblike, ki so se ohranile do danes): de > da; sim > sem; vsih > vseh; majhin > majhen; bratam, -ama > bratom, -oma; -iga, -imu, -im >ega, -emu, -em; iše > išče; vekši dela > vekša dela; per, smert > pri, smrt.
            • -
          • Ohranitev nekaterih posebnosti, ki govore o spogledovanju Štajerca z gorenjskimi oblikami, npr. tvojga.
            • -
          • Za posebnosti, npr. pisni alj zamenjali z al z apostrofom ipd.
            • -
          -

          Za izgubljeni rokopis tretje pridige je bil v funkciji t.i. diplomatičnega prepisa izbran skenogram prve objave v Drobtinicah 1849; ta je bila s tekstnokritičnega gledišča zanesljivo, vsaj kar zadeva zamenjavo bohoričice z gajico, že sočasna besedilna interpretacija.

          -

          Med delom za elektronsko predstavitev so bile opravljene dodatne izboljšave diplomatičnih in kritičnih prepisov (M. Ogrin, J. Faganel).

          -

          Izvirnim besedilom so dodani uredniški naslovi, uvodna pojasnila (J. Faganel) in opombe (M. Ogrin). Reference na biblijska besedila, ki jih je Slomšek pisal na rob pridig, so bile preverjene; napačne so bile popravljene, manjkajoče pa domeščene z ustreznimi. Vse reference na Sveto pismo so bile opremljene z interaktivnimi kazalkami na strani Slovenske svetopisemske družbe www.Biblija.net s slovenskimi bibličnimi besedili.

          -

          Tekstnokritična priprava gradiva je upoštevala najširši vidik uporabe gradiva za potrebe različnih strok, zato je bila temeljna skrb posvečena temu, da se nobena od prvin rokopisa vsaj v eni od interpretacij (faksimile, diplomatični prepis, kritični prepis) ne izgubi ali zabriše oziroma jo je moč prepoznati ali rekonstruirati, ne da bi bilo potrebno ponovno pregledovanje rokopisa.

          +
          +
          +

          + Predgovor k izdaji 1.6 +

          +
          +

          Tri Slomškove pridige, predstavljene v tej izdaji, povezuje v celoto skupna tema jezika in govora. V prvih dveh prevladuje etična razsežnost človekove besede, v tretji, znameniti pridigi pa je izpostavljen slovenski jezik kot življenjski pogoj našega naroda, kot njegova vez s krščanskim izročilom in kot pot njegove omike.

          +

          Tri pridige o jeziku so bile prva elektronska znanstvenokritična izdaja v slovenskem prostoru; prva verzija je bila pripravljena spomladi 2004. Po treh letih je bilo vnesenih nekaj manjših popravkov in izboljšan prikaz opomb. Ekdotični metodi diplomatične in kritične predstavitve starega besedila ter njuna združitev z odprtokodno informacijsko tehnologijo, prvikrat uporabljene v tej izdaji, so odtlej zaživele v več drugih kritičnih elektronskih izdajah.

          +
          Matija Ogrin, Tomaž Erjavec
          +
          Ljubljana, na veliko noč 2007
          +
          +
          +
          +

          + Osnovni podatki, opredelitev značaja izbranih besedil in raziskovalni interes +

          +
          +

          Tri pridige o jeziku Antona Martina Slomška sodijo po svojem nastanku v čas od leta 1825 do 1841. Dve od izbranih treh besedil sta ohranjeni v avtorjevem rokopisu in ju hrani Mariborski škofijski arhiv s signaturama SG=@AM[B] IV-A,14 in IV-B, 130 [=118]. Prvo besedilo je pisano s črnilom na liste velikosti 16,5 cm x 21 cm, drugo pa na večje liste, in sicer 19 cm x 24,5 cm po eni strani. Isti arhiv hrani tudi strojepisno transkripcijo obeh besedil, dokončano leta 1952, aprobirano s strani strokovnih delavcev arhiva kot identično rokopisu. Rokopis tretjega besedila, ki je najbolj znano, je dokončno izgubljen, a kmalu po nastanku dvakrat natisnjen (Drobtinice 1849, Kmetijske in rokodelske novice 1849), nato večkrat delno ponovno objavljen ali citiran. Vsa tri besedila povezuje v celoto skupna tematika. Poskus klasične tiskane znanstvenokritične izdaje je publikacija z istim naslovom, izšla v Celju 2001 pri Mohorjevi družbi.

          +

          Besedila so govornikove predloge za pridiganje, formulirane v celoti kot dokončno besedilo, a namenjene govorni izvedbi, šele sekundarno možnemu natisu, torej literarnozvrstno verski govor, točneje pridiga oziroma t.i. retorska proza.

          +

          Po svojem značaju so besedila na eni strani literarno- in kulturnozgodovinski vir za 1. polovico 19. stoletja, torej za Prešernov čas. Na drugi strani so besedila dokument ustaljenosti pravopisno-jezikovnega standarda 1. pol. 19. stol. v osebni rabi takratnega izobraženca. Tretje besedilo je v primerjavi s pravopisno-jezikovnimi značilnostmi prvih dveh zanimiv vir za proučevanje razlik med pisnim standardom za osebno rabo (pisna predloga za govorni nastop) in za tiskano objavo, čeprav je ohranjen le v natisnjeni različici. Zastavlja se vprašanje t.i. samolekture ali posega druge osebe in motivov zanjo. Seveda so besedila tudi zanimiv vir za teološke discipline, kakršne so pastoralna teologija, zgodovina homiletike in retorike. Tako vsestranski vir je treba prezentirati na tak način, da omogoča študij za vsako od možnih raziskovalnih disciplin.

          +
          +
          +
          +

          + Tekstnokritična priprava besedila +

          +
          +

          Fotograf Marjan Smerke je v prostorih mariborskega Škofijskega arhiva na barvni diafilm v dimenzijah 6x7 cm posnel vse strani rokopisa, pri čemer je bil en list na dnu tako poškodovan, da je bil uničen tudi del besedila. Ti diapozitivi so bili digitalizirani in uporabljeni za faksimile.

          +

          Strojepisno transkripcijo obeh pridig sta ocenila po natančni primerjavi z rokopisom Fanika Krajnc-Vrečko in Edvard Vrečko in odstranila pomanjkljivosti. Transkripcija kljub odpravi pomanjkljivosti ni imela značaja ne diplomatičnega ne kritičnega prepisa. Zato je bila uporabljena le kot delovni pripomoček.

          +

          Diplomatični prepis (J. Faganel) obeh pridig je tipografski ustreznik rokopisa z vsemi nedoslednostmi, napakami, avtorjevimi popravki in dopolnitvami vred. Ohranja možnost branja tudi prečrtanih delov besedila. Vključeno je tudi podčrtavanje posameznih delov besedila ne glede na to, da obstaja možnost, da gre za beležke ob učenju besedila za retorični nastop.

          +

          Kritični prepis (J. Faganel) je tekstnokritična interpretacija obeh besedil, ki upošteva sedem posebej opredeljenih načel (Prim.: A. M. Slomšek, Tri pridige o jeziku, Celje 2001, str. 84-85):

          +
            +
          • Rokopisna bohoričica se zamenja z gajico.
            • +
          • Zelo konzervativno aktualiziranje interpunkcije, upoštevajoč najširše možno tolmačenje zlasti vejice kot prvine za govorno členjenje. Dosledno aktualizirana znamenja za deljenje besed in raba narekovaja pri večvrstičnih citatih.
            • +
          • Aktualizacija velike začetnice v smislu širitve rabe z upoštevanjem samoniklosti.
            • +
          • Dodan [j] za skupini lj, nj.
            • +
          • Uveljavitev t.i. novih oblik po načelu produktivnosti (oblike, ki so se ohranile do danes): de > da; sim > sem; vsih > vseh; majhin > majhen; bratam, -ama > bratom, -oma; -iga, -imu, -im >ega, -emu, -em; iše > išče; vekši dela > vekša dela; per, smert > pri, smrt.
            • +
          • Ohranitev nekaterih posebnosti, ki govore o spogledovanju Štajerca z gorenjskimi oblikami, npr. tvojga.
            • +
          • Za posebnosti, npr. pisni alj zamenjali z al z apostrofom ipd.
            • +
          +

          Za izgubljeni rokopis tretje pridige je bil v funkciji t.i. diplomatičnega prepisa izbran skenogram prve objave v Drobtinicah 1849; ta je bila s tekstnokritičnega gledišča zanesljivo, vsaj kar zadeva zamenjavo bohoričice z gajico, že sočasna besedilna interpretacija.

          +

          Med delom za elektronsko predstavitev so bile opravljene dodatne izboljšave diplomatičnih in kritičnih prepisov (M. Ogrin, J. Faganel).

          +

          Izvirnim besedilom so dodani uredniški naslovi, uvodna pojasnila (J. Faganel) in opombe (M. Ogrin). Reference na biblijska besedila, ki jih je Slomšek pisal na rob pridig, so bile preverjene; napačne so bile popravljene, manjkajoče pa domeščene z ustreznimi. Vse reference na Sveto pismo so bile opremljene z interaktivnimi kazalkami na strani Slovenske svetopisemske družbe www.Biblija.net s slovenskimi bibličnimi besedili.

          +

          Tekstnokritična priprava gradiva je upoštevala najširši vidik uporabe gradiva za potrebe različnih strok, zato je bila temeljna skrb posvečena temu, da se nobena od prvin rokopisa vsaj v eni od interpretacij (faksimile, diplomatični prepis, kritični prepis) ne izgubi ali zabriše oziroma jo je moč prepoznati ali rekonstruirati, ne da bi bilo potrebno ponovno pregledovanje rokopisa.

          +

          Table of contents

            @@ -4510,47 +3859,47 @@

            Table of contents

          -
          -

          - 1. - I. -
          - Za krščansko govorjenje -

          -
          -

          - 1.1. - Diplomatični prepis -

          -
          -
          -

          - 1.2. - Kritični prepis -

          -
          -
          -

          - 1.3. - Vzporedni prikaz -

          -
          -
          -
          -

          - 2. - II. -
          - Jezik je vir dobrega in zla -

          -
          -

          - 2.1. - Diplomatični prepis -

          -
          -
          -

          - 2.2. - Kritični prepis -

          -
          -
          -

          - 2.3. - Vzporedni prikaz -

          -
          -
          -
          -

          - 3. - III. -
          - Svoj jezik je treba spoštovati -

          -
          -

          - 3.1. - Kritični prepis -

          -
          +
          +
          +
          +

          + 1. + I. +
          + Za krščansko govorjenje +

          +
          +
          +

          + 1.1. + Diplomatični prepis +

          +
          +
          +

          + 1.2. + Kritični prepis +

          +
          +
          +

          + 1.3. + Vzporedni prikaz +

          +
          +
          +
          +
          +

          + 2. + II. +
          + Jezik je vir dobrega in zla +

          +
          +
          +

          + 2.1. + Diplomatični prepis +

          +
          +
          +

          + 2.2. + Kritični prepis +

          +
          +
          +

          + 2.3. + Vzporedni prikaz +

          +
          +
          +
          +
          +

          + 3. + III. +
          + Svoj jezik je treba spoštovati +

          +
          +
          +

          + 3.1. + Kritični prepis +

          +
          +
          -
          -

          - Appendix A - Bibliografija -

          -
            -
          1. -
            KOVAČIČ – Fran Kovačič: Služabnik božji Anton Martin Slomšek, knezoškof lavantinski. Družba sv. Mohorja, Celje, I. 1934, II. 1935.
            -
            2. -
          2. -
            KRAMBERGER – Franc Kramberger: Anton Martin Slomšek. Inventarji 5, Pokrajinski arhiv Maribor, Maribor 1993.
            -
            3. -
          3. -
            KUMER – Zmaga Kumer: Ljudska glasbila in godci na Slovenskem. Slovenska matica, Ljubljana, 1983.
            -
            4. -
          4. -
            PLETERŠNIK – Maks Pleteršnik: Slovensko-nemški slovar. Založilo knezoškofijstvo, Ljubljana 1894, 1895.
            -
            5. -
          5. -
            SMOLIK – Leto svetnikov II, ur. Marjan Smolik, Mohorjeva družba, Celje, 2000.
            -
            6. -
          +
          +
          +
          +

          + Appendix A + Bibliografija +

          +
          +
            +
          1. +
            KOVAČIČ – Fran Kovačič: Služabnik božji Anton Martin Slomšek, knezoškof lavantinski. Družba sv. Mohorja, Celje, I. 1934, II. 1935.
            +
            2. +
          2. +
            KRAMBERGER – Franc Kramberger: Anton Martin Slomšek. Inventarji 5, Pokrajinski arhiv Maribor, Maribor 1993.
            +
            3. +
          3. +
            KUMER – Zmaga Kumer: Ljudska glasbila in godci na Slovenskem. Slovenska matica, Ljubljana, 1983.
            +
            4. +
          4. +
            PLETERŠNIK – Maks Pleteršnik: Slovensko-nemški slovar. Založilo knezoškofijstvo, Ljubljana 1894, 1895.
            +
            5. +
          5. +
            SMOLIK – Leto svetnikov II, ur. Marjan Smolik, Mohorjeva družba, Celje, 2000.
            +
            6. +
          +
          Notes
          - 1 -
          *) Pridiga, povedana v Možburzi na Koroškem binkoštni pone-
          + 1 +
          + *)Pridiga, povedana v Možburzi na Koroškem binkoštni pone-
          - 2 + 2
          delek 1838
          - 3 -
          *) Tako nerodno delajo Slovenci, kteri za nemško mejo
          + 3 +
          + *)Tako nerodno delajo Slovenci, kteri za nemško mejo
          - 4 + 4
          prebivajo; vsakih petred let se nekolko hiš ponem-
          - 5 + 5
          šči. – Še malopridnej ravnajo mestlani ino tržani
          - 6 + 6
          v sredi med Slovencami; otrokom slovenskega učiti se
          - 7 + 7
          ne najo, ino odraščeni otroci stariše kolnejo, kedar
          - 8 + 8
          se odraščeni morjo slovenščine s težavo učiti, ktire bi se
          - 9 + 9
          bili otroci igraje lehko privadli.
          Notes
          - 1. -
          1825. XIII. – Slomšek je svoje pridige številčil z rimskimi številkami. Gre torej za njegovo trinajsto pridigo (dejansko štirinajsto, prim. KRAMBERGER, str. 17); s pridigami je nastopal že vse od l. 1823, ko je bil še bogoslovec.
          + 1. +
          1825. XIII. – Slomšek je svoje pridige številčil z rimskimi številkami. Gre torej za njegovo trinajsto pridigo (dejansko štirinajsto, prim. + KRAMBERGER, str. 17); s pridigami je nastopal že vse od l. 1823, ko je bil še bogoslovec.
          - 2. -
          Slomšek je bil 27. avgusta 1825 imenovan za kaplana na Bizeljskem, po tedanjem poimenovanju Sv. Lovrenc v Krajini. Pridigal je že pred tem, to besedilo pa je Slomškova prva pridiga v njegovi prvi duhovniški službi. Kot kaplan je z njo nastopil 8. septembra 1925 (Kovačič I, str. 49), natanko leto dni po svojem mašniškem posvečenju. Slomšek si je ob tej pomembni prelomnici izbral za osrednjo misel isti stavek iz evangelija po Luku (»prijatelj, pomakni se više,« 14,10), na katerem je zasnoval župnik v Olimju Jakob Prašnikar, Slomškov dobrotnik in duhovni oče, svojo pridigo ob Slomškovi novi maši (24. sept. 1824), tedaj prav tako na 16. nedeljo po binkoštih. Prašnikar je povezal ta stavek z dostojanstvom duhovniškega poklica. Slomšek pa ga je v svoji prvi kaplanski pridigi uporabil tako, da je farane pozval k vestnemu krščanskemu življenju. Bizeljska fara je tedaj veljala za eno težavnejših in bolj razpuščenih; Slomškovo imenovanje na to mesto je pomenilo preizkušnjo, a tudi zaupanje škofije. Zato je Slomšek ob tem prvem srečanju spomnil vernike tako na svoje kakor na njihove dolžnosti pred Bogom. Slomšek v pridigah pogosto navaja Sveto pismo, vendar po običaju svojega časa, ko so duhovniki veliko Svetega pisma znali na pamet, ne navaja točnih mest, temveč citira po spominu – še zlasti, ker besedilo pridig ni bilo javno, marveč le zasebna pisna predloga za pridiganje. Slomšek je biblične odlomke pogosto svobodno preoblikoval, jih po več združil v enega, smiselno povzel ipd. Zdi se, da pri večini bibličnih navedkov zajema iz vulgate in jih sam sproti pove po slovensko; za nekatera mesta pa se zdi, da prihajajo iz Japljevega prevoda, vendar tudi teh ni navajal dobesedno, ampak po spominu.
          + 2. +
          Slomšek je bil 27. avgusta 1825 imenovan za kaplana na Bizeljskem, po tedanjem poimenovanju Sv. Lovrenc v Krajini. Pridigal je že pred tem, to besedilo pa je Slomškova prva pridiga v njegovi prvi duhovniški službi. Kot kaplan je z njo nastopil 8. septembra 1925 ( + Kovačič I, str. 49), natanko leto dni po svojem mašniškem posvečenju. Slomšek si je ob tej pomembni prelomnici izbral za osrednjo misel isti stavek iz evangelija po Luku (»prijatelj, pomakni se više,« 14,10), na katerem je zasnoval župnik v Olimju Jakob Prašnikar, Slomškov dobrotnik in duhovni oče, svojo pridigo ob Slomškovi novi maši (24. sept. 1824), tedaj prav tako na 16. nedeljo po binkoštih. Prašnikar je povezal ta stavek z dostojanstvom duhovniškega poklica. Slomšek pa ga je v svoji prvi kaplanski pridigi uporabil tako, da je farane pozval k vestnemu krščanskemu življenju. Bizeljska fara je tedaj veljala za eno težavnejših in bolj razpuščenih; Slomškovo imenovanje na to mesto je pomenilo preizkušnjo, a tudi zaupanje škofije. Zato je Slomšek ob tem prvem srečanju spomnil vernike tako na svoje kakor na njihove dolžnosti pred Bogom. Slomšek v pridigah pogosto navaja Sveto pismo, vendar po običaju svojega časa, ko so duhovniki veliko Svetega pisma znali na pamet, ne navaja točnih mest, temveč citira po spominu – še zlasti, ker besedilo pridig ni bilo javno, marveč le zasebna pisna predloga za pridiganje. Slomšek je biblične odlomke pogosto svobodno preoblikoval, jih po več združil v enega, smiselno povzel ipd. Zdi se, da pri večini bibličnih navedkov zajema iz vulgate in jih sam sproti pove po slovensko; za nekatera mesta pa se zdi, da prihajajo iz Japljevega prevoda, vendar tudi teh ni navajal dobesedno, ampak po spominu.
          - 3. -
          celega sveta Vižar – Vodnik, iz vižati: PLETERŠNIK: voditi, ravnati.
          + 3. +
          celega sveta Vižar – Vodnik, iz vižati: + PLETERŠNIK: voditi, ravnati.
          - 4. -
          Izreke in misli cerkvenih učiteljev ter raznih svetnikov je Slomšek utegnil črpati iz različnih (tematsko urejenih) homiletičnih priročnikov. Še bolj pa velja upoštevati, da je bil Slomšek že v prvem letniku bogoslovja knjižničar. Ta podatek je uredniku posredoval mariborski škof dr. Franc Kramberger: "Kot knjižničar je vsa leta teološkega študija v Celovcu preučeval spise cerkvenih očetov. Vestno si je izpisoval citate, primere, izreke, rimane nauke in jih pozneje uporabljal v pridigah. Ti izpisi so se ohranili pod naslovom 'Selecta Patrum loca – izbrani govori ss. očakov'. Obsegajo tri zvezke. Drugi in tretji zvezčič sta pisana v treh kolonah. V prvi je izvirno besedilo v latinščini ali grščini, v drugi je dobesedni prevod, v tretji pa je Slomšek prevedenemu citatu dal obliko verza ali pregovora, da si je laže sam zapomnil, pa tudi ljudje, ki so poslušali njegove pridige." V pismu dne 22. 10. 2004.
          + 4. +
          Izreke in misli cerkvenih učiteljev ter raznih svetnikov je Slomšek utegnil črpati iz različnih (tematsko urejenih) homiletičnih priročnikov. Še bolj pa velja upoštevati, da je bil Slomšek že v prvem letniku bogoslovja knjižničar. Ta podatek je uredniku posredoval mariborski škof dr. Franc Kramberger: "Kot knjižničar je vsa leta teološkega študija v Celovcu preučeval spise cerkvenih očetov. Vestno si je izpisoval citate, primere, izreke, rimane nauke in jih pozneje uporabljal v pridigah. Ti izpisi so se ohranili pod naslovom 'Selecta Patrum loca – izbrani govori ss. očakov'. Obsegajo tri zvezke. Drugi in tretji zvezčič sta pisana v treh kolonah. V prvi je izvirno besedilo v latinščini ali grščini, v drugi je dobesedni prevod, v tretji pa je Slomšek prevedenemu citatu dal obliko verza ali pregovora, da si je laže sam zapomnil, pa tudi ljudje, ki so poslušali njegove pridige." V pismu dne 22. 10. 2004.
          - 5. -
          Slomšek verjetno misli na odlomke o prvenstvu ljubezni do Boga pred ljubeznijo do ljudi (Mt 10,37–39; Mt 19,29; Lk 18,29–30; Mr 10,28–30) in jih po svoje preoblikuje.
          + 5. +
          Slomšek verjetno misli na odlomke o prvenstvu ljubezni do Boga pred ljubeznijo do ljudi ( + Mt 10,37–39; + Mt 19,29; + Lk 18,29–30; + Mr 10,28–30) in jih po svoje preoblikuje.
          - 6. -
          kolko potijo – pútijo ali pótijo: napotujejo, svetujejo, usmerjajo. PLETERŠNIK: »pótiti: 1) potiti koga, jemandem den Weg Weisen, Cig.; – Weisungen geben, anleiten, belehren, C.; unterrichten, unterweisen, ogr.-C.; jaz sem ga dobro potil, ali ni me slušal, Koborid–Erj. (Torb.).« Pri Pleteršniku se dolgi ozki o v 'potiti' »tako izgovarja, da je pred ozkim o slišati nekak slab u.« Zato ga je verjetno Slomšek zapisal kot u.
          + 6. +
          kolko potijo – pútijo ali pótijo: napotujejo, svetujejo, usmerjajo. + PLETERŠNIK: »pótiti: 1) potiti koga, jemandem den Weg Weisen, Cig.; – Weisungen geben, anleiten, belehren, C.; unterrichten, unterweisen, ogr.-C.; jaz sem ga dobro potil, ali ni me slušal, Koborid–Erj. (Torb.).« Pri Pleteršniku se dolgi ozki o v 'potiti' »tako izgovarja, da je pred ozkim o slišati nekak slab u.« Zato ga je verjetno Slomšek zapisal kot u.
          - 7. -
          Slomšek je sestavil ta navedek iz dveh vrstic pisma apostola Pavla Hebrejcem: »Poslušajte svoje voditelje in jih ubogajte. Oni namreč bedijo nad vašimi dušami kot tisti, ki bodo dajali odgovor,« (13,17) in »Bog miru, ki je od mrtvih privedel našega Gospoda Jezusa, ki je po krvi večne zaveze véliki pastir ovac …« (13,20).
          + 7. +
          Slomšek je sestavil ta navedek iz dveh vrstic pisma apostola Pavla Hebrejcem: »Poslušajte svoje voditelje in jih ubogajte. Oni namreč bedijo nad vašimi dušami kot tisti, ki bodo dajali odgovor,« (13,17) in »Bog miru, ki je od mrtvih privedel našega Gospoda Jezusa, ki je po krvi večne zaveze véliki pastir ovac …« (13,20).
          - 8. -
          Ker je navajal po spominu, je Slomšek kot vir pomotoma navedel evangelista Mateja, dejansko pa gre za evangelij po Janezu 10,11.
          + 8. +
          Ker je navajal po spominu, je Slomšek kot vir pomotoma navedel evangelista Mateja, dejansko pa gre za evangelij po Janezu 10,11.
          - 9. -
          To mesto je značilen primer, kako je Slomšek sestavil tri odlomke iz različnih besedil Svetega pisma (Mt 10,24, Jan 15,20, Mt 5,12 ali Lk 6,23) in jih smiselno strnil v en sam navedek.
          + 9. +
          To mesto je značilen primer, kako je Slomšek sestavil tri odlomke iz različnih besedil Svetega pisma (Mt 10,24, Jan 15,20, Mt 5,12 ali Lk 6,23) in jih smiselno strnil v en sam navedek.
          - 10. -
          Vrstica ni iz pisma sv. Pavla Korinčanom, ampak iz pisma Filipljanom – 4,13.
          + 10. +
          Vrstica ni iz pisma sv. Pavla Korinčanom, ampak iz pisma Filipljanom – 4,13.
          - 11. -
          Tudi tu Slomšek navaja po spominu: ta vrstica ne izvira iz Matejevega, marveč iz Lukovega evangelija – 10,16.
          + 11. +
          Tudi tu Slomšek navaja po spominu: ta vrstica ne izvira iz Matejevega, marveč iz Lukovega evangelija – 10,16.
          - 12. -
          Ne gre za pismo Korinčanom, ampak za evangelij po Mateju – 13,13–16.
          + 12. +
          Ne gre za pismo Korinčanom, ampak za evangelij po Mateju – 13,13–16.
          - 13. -
          Slomšek je imel pri tem morda v mislih tudi slab zgled, ki ga je faranom dajal tedanji bizeljski župnik Ludovik Batistik, zato je uporabil Jezusove besede o farizejih »Vse torej, kar vam porečejo, storite in ubogajte, po njih delih pa se ne ravnajte; govorijo namreč, pa ne delajo« iz Matejevega evangelija (23,3); – ker je poudarjal odgovornost kristjana zase, je te besede povezal z vrstico »Potemtakem bo vsak izmed nas dajal Bogu račun o sebi« iz pisma apostola Pavla Rimljanom (14,12) in obe misli strnil v jedrnat stavek.
          + 13. +
          Slomšek je imel pri tem morda v mislih tudi slab zgled, ki ga je faranom dajal tedanji bizeljski župnik Ludovik Batistik, zato je uporabil Jezusove besede o farizejih »Vse torej, kar vam porečejo, storite in ubogajte, po njih delih pa se ne ravnajte; govorijo namreč, pa ne delajo« iz Matejevega evangelija (23,3); – ker je poudarjal odgovornost kristjana zase, je te besede povezal z vrstico »Potemtakem bo vsak izmed nas dajal Bogu račun o sebi« iz pisma apostola Pavla Rimljanom (14,12) in obe misli strnil v jedrnat stavek.
          - 14. -
          Prvi del navedka ni iz pisma apostola Pavla Korinčanom, ampak Galačanom (Ko bi še ljudem hotel ugajati, bi ne bil Kristusov služabnik. Gal 1,10), drugega pa je Slomšek po spominu dodal iz Apostolskih del (»Boga je treba bolj poslušati ko ljudi,« 5,29).
          + 14. +
          Prvi del navedka ni iz pisma apostola Pavla Korinčanom, ampak Galačanom (Ko bi še ljudem hotel ugajati, bi ne bil Kristusov služabnik. Gal 1,10), drugega pa je Slomšek po spominu dodal iz Apostolskih del (»Boga je treba bolj poslušati ko ljudi,« 5,29).
          - 15. -
          Slomšek se sklicuje na znameniti odlomek iz 1. pisma apostola Pavla Korinčanom (13,1–13): »Ko bi človeške in angelske jezike govoril, ljubezni pa bi ne imel, sem brneč bron ali zveneče cimbale. In ko bi imel preroštvo in bi vedel vse skrivnosti ter imel vso vednost in ko bi imel vso vero, tako da bi gore prestavljal, ljubezni pa bi ne imel, nisem nič. In ko bi razdal v živež vse svoje imetje in ko bi dal svoje telo, da bi zgorel, ljubezni pa bi ne imel, mi nič ne koristi. Ljubezen je potrpljiva, je dobrotljiva; ljubezen ni nevoščljiva, se ne ponaša, se ne napihuje; ni brezobzirna, ne išče svojega, se ne dá razdražiti, ne misli hudega; se ne veseli krivice, veseli se pa resnice, vse opraviči, vse veruje, vse upa, vse prenaša …«
          + 15. +
          Slomšek se sklicuje na znameniti odlomek iz 1. pisma apostola Pavla Korinčanom (13,1–13): »Ko bi človeške in angelske jezike govoril, ljubezni pa bi ne imel, sem brneč bron ali zveneče cimbale. In ko bi imel preroštvo in bi vedel vse skrivnosti ter imel vso vednost in ko bi imel vso vero, tako da bi gore prestavljal, ljubezni pa bi ne imel, nisem nič. In ko bi razdal v živež vse svoje imetje in ko bi dal svoje telo, da bi zgorel, ljubezni pa bi ne imel, mi nič ne koristi. Ljubezen je potrpljiva, je dobrotljiva; ljubezen ni nevoščljiva, se ne ponaša, se ne napihuje; ni brezobzirna, ne išče svojega, se ne dá razdražiti, ne misli hudega; se ne veseli krivice, veseli se pa resnice, vse opraviči, vse veruje, vse upa, vse prenaša …«
          - 16. -
          Ni bilo mogoče dognati, na katero vrstico 1. Janezovega pisma se Slomšek tu sklicuje, sa je ta navedek prepoznaven, a zelo svobodno preoblikovan povzetek ali parafraza daljšega odlomka, verjetno 1 Jan 3,7 – 5,5.
          + 16. +
          Ni bilo mogoče dognati, na katero vrstico 1. Janezovega pisma se Slomšek tu sklicuje, sa je ta navedek prepoznaven, a zelo svobodno preoblikovan povzetek ali parafraza daljšega odlomka, verjetno 1 Jan 3,7 – 5,5.
          - 17. -
          Slomšek je svobodno preoblikoval znani verz iz 42. psalma: »Kakor jelen hrepeni po potokih voda, / tako hrepeni moja duša po tebi, o Bog,« (Ps 42,2), sam pa je dodal zadnji del (to je beseda božja žalostnemu srcu).
          + 17. +
          Slomšek je svobodno preoblikoval znani verz iz 42. psalma: »Kakor jelen hrepeni po potokih voda, / tako hrepeni moja duša po tebi, o Bog,« (Ps 42,2), sam pa je dodal zadnji del (to je beseda božja žalostnemu srcu).
          - 18. -
          Slomšek tu preoblikuje in združi dve mesti iz Mateja – 3,2 in 3,10; morda tudi po Lk 3,8–9.
          + 18. +
          Slomšek tu preoblikuje in združi dve mesti iz Mateja – 3,2 in 3,10; morda tudi po Lk 3,8–9.
          - 19. -
          Slomšek je pridigo napisal l. 1829 kot deseto pridigo v tem letu – odtod X v zgornjem desnem kotu (prim. KRAMBERGER, str. 24 ) – in jo ponovil dvanajst let pozneje, 1841. Očitno je pridigo napisal za god sv. Janeza Nepomuka, ki se je tudi v njegovem času praznoval 16. maja, govoril pa jo je v neki cerkvi, ki je bila temu svetniku posvečena – glej vrstico 40 – ali pa je bil v njej vsaj stranski oltar sv. Janeza Nepomuka. To je bila najverjetneje podružnična cerkev sv. Florjana v Vojniku, ki ima stransko kapelo, posvečeno svetemu Janezu Nepomuku. V Vojniku je kot kaplan deloval Slomškov prijatelj Jakob Strašek; ta je v mesecu maju zbolel in Slomškov dnevnik iz tega časa izpričuje, da je hodil iz Nove cerkve, kjer je Slomšek tedaj služboval, Straška nadomeščat ob nedeljah in praznikih v Vojnik (prim. KOVAČIČ I, str. 63). Ni tudi izključeno, da je Slomšek pridigo pripravil za farno žegnanje katere od cerkva, posvečenih temu svetniku, denimo podružnice sv. Janeza Nepomuka na Volčjem v sedanji župniji Sromlje. Glede na Straškovo bolezen v maju 1829 pa je najverjetnejša prva možnost. Glede biblijskih referenc velja enako kakor pri prejšnji pridigi: Slomšek navaja večinoma po spominu, svetopisemskim stavkom ohrani bistveno pomensko jedro, po obliki pa jih svobodno preoblikuje, združuje in povzema. Nekatere natančne biblijske reference v tej pridigi pa kažejo na dinamično razmerje med Slomškovo rabo vulgate in Japljevega prevoda, ki se je razvijalo k pogostejši rabi slovenskega prevoda.
          + 19. +
          Slomšek je pridigo napisal l. 1829 kot deseto pridigo v tem letu – odtod X v zgornjem desnem kotu + (prim. KRAMBERGER, str. 24 )– in jo ponovil dvanajst let pozneje, 1841. Očitno je pridigo napisal za god sv. Janeza Nepomuka, ki se je tudi v njegovem času praznoval 16. maja, govoril pa jo je v neki cerkvi, ki je bila temu svetniku posvečena – glej vrstico 40 – ali pa je bil v njej vsaj stranski oltar sv. Janeza Nepomuka. To je bila najverjetneje podružnična cerkev sv. Florjana v Vojniku, ki ima stransko kapelo, posvečeno svetemu Janezu Nepomuku. V Vojniku je kot kaplan deloval Slomškov prijatelj Jakob Strašek; ta je v mesecu maju zbolel in Slomškov dnevnik iz tega časa izpričuje, da je hodil iz Nove cerkve, kjer je Slomšek tedaj služboval, Straška nadomeščat ob nedeljah in praznikih v Vojnik + (prim. KOVAČIČ I, str. 63). Ni tudi izključeno, da je Slomšek pridigo pripravil za farno žegnanje katere od cerkva, posvečenih temu svetniku, denimo podružnice sv. Janeza Nepomuka na Volčjem v sedanji župniji Sromlje. Glede na Straškovo bolezen v maju 1829 pa je najverjetnejša prva možnost. Glede biblijskih referenc velja enako kakor pri prejšnji pridigi: Slomšek navaja večinoma po spominu, svetopisemskim stavkom ohrani bistveno pomensko jedro, po obliki pa jih svobodno preoblikuje, združuje in povzema. Nekatere natančne biblijske reference v tej pridigi pa kažejo na dinamično razmerje med Slomškovo rabo vulgate in Japljevega prevoda, ki se je razvijalo k pogostejši rabi slovenskega prevoda.
          - 20. -
          Slomšek je tokrat natančno navedel biblični vir – Sirah 51,30; ta navedba je točna za vulgato in Japljev prevod Svetega pisma, Dalmatin in novejši prevodi pa to vrstico številčijo z 22. Točna navedba dopušča sklepanje, da je Slomšek navajal neposredno po viru. Vulgata se glasi: »dedit enim mihi Dominus linguam mercedem meam et in ipsa laudabo eum,« Japljev prevod pa takole: »Goſpód je meni sa moje plazhílu jesik dál, s' tim bóm njega hvalil.« Možna sta oba vira, a po vsem videzu je Slomšek vrstico sam prevedel iz vulgate (in ipsa – s tajistim).
          + 20. +
          Slomšek je tokrat natančno navedel biblični vir – Sirah 51,30; ta navedba je točna za vulgato in Japljev prevod Svetega pisma, Dalmatin in novejši prevodi pa to vrstico številčijo z 22. Točna navedba dopušča sklepanje, da je Slomšek navajal neposredno po viru. Vulgata se glasi: »dedit enim mihi Dominus linguam mercedem meam et in ipsa laudabo eum,« Japljev prevod pa takole: »Goſpód je meni sa moje plazhílu jesik dál, s' tim bóm njega hvalil.« Možna sta oba vira, a po vsem videzu je Slomšek vrstico sam prevedel iz vulgate (in ipsa – s tajistim).
          - 21. -
          Ta navedek iz psalma 15 (po vulgati 14) je Slomšek vnesel v pridigo takole: prvotno, leta 1829, je imela pridiga le prvi moto (iz Sirahove knjige) in ko je pridigo pisal, je tik pred Sklepom (vrstice 342–346) prvič zapisal ta navedek iz psalma. Ko je čez dvanajst let pridigo ponovil – leta 1841, ko je bil nadžupnik v Vuzenici – je šele pripisal isti citat iz psalma 15 (14) na začetek pridige in ga vrinil na njen desni rob kot drugi moto. Kasnejši nastanek tega pripisa dokazuje dejstvo, da je bilo zanj uporabljeno pisalo z debelejšo konico, isto, s katerim je zapisana letnica 1841; tudi Slomškova pisava je po dvanajstih letih že drugačna. Če oba navedka iz psalma 14 primerjamo, se pokažejo razlike; in ker sta oba opremljena z natančno navedbo, je verjetno, da potekata iz različnih virov. Prvotni navedek pred Sklepom pridige je Slomšek prevedel iz vulgate, kar dokazuje zlasti njegov prevod druge vrstice psalma: »qui ingreditur sine macula et operatur iustitiam« – »Kdor bode noter šel brez vsega madeža ino pravično dela«. Ko je leta 1841 te vrstice psalma 14 pripisal na začetek pridige ob desni rob lista, pa je neposredno uporabil Japljev prevod. Prehod od ustaljene uporabe vulgate ter sprotnega prevajanja iz nje k Japljevemu prevodu je posledica Slomškove zavesti o pomembnosti Svetega pisma v slovenskem jeziku. Ta zavest je prišla pri Slomšku prav v vuzeniškem obdobju do najvišje stopnje s tem, da je sprožil pobudo za nov prevod Svetega pisma, ki ga je začel pripravljati benediktinec p. Placid Jernej Javornik (prvi zvezek izšel l. 1847); del teh prevodov je pozneje izšel kot t.i. Wolfov prevod Svetega pisma (1856–1859).
          + 21. +
          Ta navedek iz psalma 15 (po vulgati 14) je Slomšek vnesel v pridigo takole: prvotno, leta 1829, je imela pridiga le prvi moto (iz Sirahove knjige) in ko je pridigo pisal, je tik pred Sklepom (vrstice 342–346) prvič zapisal ta navedek iz psalma. Ko je čez dvanajst let pridigo ponovil – leta 1841, ko je bil nadžupnik v Vuzenici – je šele pripisal isti citat iz psalma 15 (14) na začetek pridige in ga vrinil na njen desni rob kot drugi moto. Kasnejši nastanek tega pripisa dokazuje dejstvo, da je bilo zanj uporabljeno pisalo z debelejšo konico, isto, s katerim je zapisana letnica 1841; tudi Slomškova pisava je po dvanajstih letih že drugačna. Če oba navedka iz psalma 14 primerjamo, se pokažejo razlike; in ker sta oba opremljena z natančno navedbo, je verjetno, da potekata iz različnih virov. Prvotni navedek pred Sklepom pridige je Slomšek prevedel iz vulgate, kar dokazuje zlasti njegov prevod druge vrstice psalma: »qui ingreditur sine macula et operatur iustitiam« – »Kdor bode noter šel brez vsega madeža ino pravično dela«. Ko je leta 1841 te vrstice psalma 14 pripisal na začetek pridige ob desni rob lista, pa je neposredno uporabil Japljev prevod. Prehod od ustaljene uporabe vulgate ter sprotnega prevajanja iz nje k Japljevemu prevodu je posledica Slomškove zavesti o pomembnosti Svetega pisma v slovenskem jeziku. Ta zavest je prišla pri Slomšku prav v vuzeniškem obdobju do najvišje stopnje s tem, da je sprožil pobudo za nov prevod Svetega pisma, ki ga je začel pripravljati benediktinec p. Placid Jernej Javornik (prvi zvezek izšel l. 1847); del teh prevodov je pozneje izšel kot t.i. Wolfov prevod Svetega pisma (1856–1859).
          - 22. -
          Tudi primerjava tega navedka z Japljevim prevodom Svetega pisma potrjuje, da je Slomšek leta 1829 še uporabljal vulgato in sam slovenil iz nje.
          + 22. +
          Tudi primerjava tega navedka z Japljevim prevodom Svetega pisma potrjuje, da je Slomšek leta 1829 še uporabljal vulgato in sam slovenil iz nje.
          - 23. -
          potoki terji hudobije – Po mnenju Marka Snoja je terje pri Slomšku in drugih starejših avtorjih (denimo pri Janezu Svetokriškem) treba preprosto brati kot trije z dolgim padajočim naglasom na –e, tako kot je to še danes v dialektih. Izvorno trijé se je po slovenski moderni vokalni redukciji reduciralo v trjé, to pa se po takratni pravopisni praksi piše kot terje. To se zdi bolj verjetno kot analogija po peteri, saj le-ti števniki v stranskih sklonih nimajo –rj–.
          + 23. +
          potoki terji hudobije – Po mnenju Marka Snoja je terje pri Slomšku in drugih starejših avtorjih (denimo pri Janezu Svetokriškem) treba preprosto brati kot trije z dolgim padajočim naglasom na –e, tako kot je to še danes v dialektih. Izvorno trijé se je po slovenski moderni vokalni redukciji reduciralo v trjé, to pa se po takratni pravopisni praksi piše kot terje. To se zdi bolj verjetno kot analogija po peteri, saj le-ti števniki v stranskih sklonih nimajo –rj–.
          - 24. -
          Navedbi vira sta točni, Slomškov prevod povzema vulgato.
          + 24. +
          Navedbi vira sta točni, Slomškov prevod povzema vulgato.
          - 25. -
          Besedilo uničeno. – Odlomek, ki se tu začenja, povzema dve vrstici iz Matejevega evangelija (18,6–7): »Gorjé svetu zaradi pohujšanja! Pohujšanje sicer mora priti, toda gorjé človeku, po katerem pohujšanje pride!« Slomšek je najprej navedel vrstico 7, nato pa dodal vrstico 6: »Kdor pa katerega teh malih, ki vame verujejo, pohujša, bi mu bilo bolje, da bi se mu obesil mlinski kamen na vrat in bi se potopil v globočino morja.«
          + 25. +
          Besedilo uničeno. – Odlomek, ki se tu začenja, povzema dve vrstici iz Matejevega evangelija (18,6–7): »Gorjé svetu zaradi pohujšanja! Pohujšanje sicer mora priti, toda gorjé človeku, po katerem pohujšanje pride!« Slomšek je najprej navedel vrstico 7, nato pa dodal vrstico 6: »Kdor pa katerega teh malih, ki vame verujejo, pohujša, bi mu bilo bolje, da bi se mu obesil mlinski kamen na vrat in bi se potopil v globočino morja.«
          - 26. -
          črv hude vesti ne bode umrl – Navedeni Slomškov stavek je svobodna parafraza evangelija po Marku (9,47–48): »In ako te tvoje oko pohujšuje, ga izderi; bolje je zate, da prideš z enim očesom v božje kraljestvo, kakor da bi imel obe očesi, pa bi bil vržen v pekel, kjer njih črv ne umrje in ogenj ne ugasne.«
          + 26. +
          črv hude vesti ne bode umrl – Navedeni Slomškov stavek je svobodna parafraza evangelija po Marku (9,47–48): »In ako te tvoje oko pohujšuje, ga izderi; bolje je zate, da prideš z enim očesom v božje kraljestvo, kakor da bi imel obe očesi, pa bi bil vržen v pekel, kjer njih črv ne umrje in ogenj ne ugasne.«
          - 27. -
          Tudi ta vrstica je bila vrinjena med besedilo, ko je bila pridiga že napisana, vendar ni gotovo, kdaj. Navedek je vzet iz Sirahove knjige – 25,8.
          + 27. +
          Tudi ta vrstica je bila vrinjena med besedilo, ko je bila pridiga že napisana, vendar ni gotovo, kdaj. Navedek je vzet iz Sirahove knjige – 25,8.
          - 28. -
          V teh vrsticah prihaja do izraza Slomškova občutljivost za transcendentno funkcijo jezika: le z jezikom in prek jezika lahko človek doživlja metafizična občutja ter spoznanja, ki mu odpirajo transcendentni svet vere in razodetja. Na to osnovo je Slomšek pozneje postavil utemeljitev slovenske jezikovne in kulturne individualnosti, kar je razvil zlasti v pridigi Dolžnost svoj jezik spoštovati.
          + 28. +
          V teh vrsticah prihaja do izraza Slomškova občutljivost za transcendentno funkcijo jezika: le z jezikom in prek jezika lahko človek doživlja metafizična občutja ter spoznanja, ki mu odpirajo transcendentni svet vere in razodetja. Na to osnovo je Slomšek pozneje postavil utemeljitev slovenske jezikovne in kulturne individualnosti, kar je razvil zlasti v pridigi Dolžnost svoj jezik spoštovati.
          - 29. -
          V novejši hagiografiji umeščajo rojstvo sv. Janeza Nepomuka med 1340 in 1350 v mesto Pomuk blizu Plzna.
          + 29. +
          V novejši hagiografiji umeščajo rojstvo sv. Janeza Nepomuka med 1340 in 1350 v mesto Pomuk blizu Plzna.
          - 30. -
          Nejasno mesto: zadnja beseda vrstice v izvirniku ni berljiva; po smislu je malo verjetno, da bi tu stal »berač«; tudi ni razloga, da bi Slomšek besedo »berač« zapisal z veliko začetnico.
          + 30. +
          Nejasno mesto: zadnja beseda vrstice v izvirniku ni berljiva; po smislu je malo verjetno, da bi tu stal »berač«; tudi ni razloga, da bi Slomšek besedo »berač« zapisal z veliko začetnico.
          - 31. -
          545 letov – Slomšek je namesto 445 pomotoma zapisal 545. V 15. stoletju se je razširila zmotna datacija, ki je smrt sv. Janeza Nepomuka pomaknila z dejanskega l. 1393 deset let nazaj – na 1383, hkrati pa se je okrepila legenda o tem svetniku kot mučencu zaradi spovedne molčečnosti, čeprav starejši češki viri izpred 15. stoletja dokazujejo, da je bil sv. Janez Nepomuk mučen in umorjen, ker je branil pravice Cerkve pred nasiljem kralja Venčeslava nad češko Cerkvijo. Slomšek je po vsem videzu razpolagal z življenjepisom svetnika, ki je kot letnico smrti navajal 1383. – ino še kaže njegov frišni jezik – Leta 1725 so grob sv. Janeza Nepomuka uradno odprli in našli svetnikove kosti in nestrohnjen jezik – prim. SMOLIK.
          + 31. +
          545 letov – Slomšek je namesto 445 pomotoma zapisal 545. V 15. stoletju se je razširila zmotna datacija, ki je smrt sv. Janeza Nepomuka pomaknila z dejanskega l. 1393 deset let nazaj – na 1383, hkrati pa se je okrepila legenda o tem svetniku kot mučencu zaradi spovedne molčečnosti, čeprav starejši češki viri izpred 15. stoletja dokazujejo, da je bil sv. Janez Nepomuk mučen in umorjen, ker je branil pravice Cerkve pred nasiljem kralja Venčeslava nad češko Cerkvijo. Slomšek je po vsem videzu razpolagal z življenjepisom svetnika, ki je kot letnico smrti navajal 1383. – ino še kaže njegov frišni jezik – Leta 1725 so grob sv. Janeza Nepomuka uradno odprli in našli svetnikove kosti in nestrohnjen jezik – prim. + SMOLIK.
          - 32. -
          To mesto je komentirano že v opombi 3. Ta navedek iz psalma 15 (po vulgati 14) je Slomšek vnesel v pridigo takole: prvotno, leta 1829, je imela pridiga le prvi moto (iz Sirahove knjige) in ko je pridigo pisal, je tik pred Sklepom (vrstice 342–346) prvič zapisal ta navedek iz psalma. Ko je čez dvanajst let pridigo ponovil – leta 1841, ko je bil nadžupnik v Vuzenici – je šele pripisal isti citat iz psalma 15 (14) na začetek pridige in ga vrinil na njen desni rob kot drugi moto. Kasnejši nastanek tega pripisa dokazuje dejstvo, da je bilo zanj uporabljeno pisalo z debelejšo konico, isto, s katerim je zapisana letnica 1841; tudi Slomškova pisava je po dvanajstih letih že drugačna. Če oba navedka iz psalma 14 primerjamo, se pokažejo razlike; in ker sta oba opremljena z natančno navedbo, je verjetno, da potekata iz različnih virov. Prvotni navedek pred Sklepom pridige je Slomšek prevedel iz vulgate, kar dokazuje zlasti njegov prevod druge vrstice psalma: »qui ingreditur sine macula et operatur iustitiam« – »Kdor bode noter šel brez vsega madeža ino pravično dela«. Ko je leta 1841 te vrstice psalma 14 pripisal na začetek pridige ob desni rob lista, pa je neposredno uporabil Japljev prevod. Prehod od ustaljene uporabe vulgate ter sprotnega prevajanja iz nje k Japljevemu prevodu je posledica Slomškove zavesti o pomembnosti Svetega pisma v slovenskem jeziku. Ta zavest je prišla pri Slomšku prav v vuzeniškem obdobju do najvišje stopnje s tem, da je sprožil pobudo za nov prevod Svetega pisma, ki ga je začel pripravljati benediktinec p. Placid Jernej Javornik (prvi zvezek izšel l. 1847); del teh prevodov je pozneje izšel kot t.i. Wolfov prevod Svetega pisma (1856–1859).
          + 32. +
          To mesto je komentirano že v opombi 3. Ta navedek iz psalma 15 (po vulgati 14) je Slomšek vnesel v pridigo takole: prvotno, leta 1829, je imela pridiga le prvi moto (iz Sirahove knjige) in ko je pridigo pisal, je tik pred Sklepom (vrstice 342–346) prvič zapisal ta navedek iz psalma. Ko je čez dvanajst let pridigo ponovil – leta 1841, ko je bil nadžupnik v Vuzenici – je šele pripisal isti citat iz psalma 15 (14) na začetek pridige in ga vrinil na njen desni rob kot drugi moto. Kasnejši nastanek tega pripisa dokazuje dejstvo, da je bilo zanj uporabljeno pisalo z debelejšo konico, isto, s katerim je zapisana letnica 1841; tudi Slomškova pisava je po dvanajstih letih že drugačna. Če oba navedka iz psalma 14 primerjamo, se pokažejo razlike; in ker sta oba opremljena z natančno navedbo, je verjetno, da potekata iz različnih virov. Prvotni navedek pred Sklepom pridige je Slomšek prevedel iz vulgate, kar dokazuje zlasti njegov prevod druge vrstice psalma: »qui ingreditur sine macula et operatur iustitiam« – »Kdor bode noter šel brez vsega madeža ino pravično dela«. Ko je leta 1841 te vrstice psalma 14 pripisal na začetek pridige ob desni rob lista, pa je neposredno uporabil Japljev prevod. Prehod od ustaljene uporabe vulgate ter sprotnega prevajanja iz nje k Japljevemu prevodu je posledica Slomškove zavesti o pomembnosti Svetega pisma v slovenskem jeziku. Ta zavest je prišla pri Slomšku prav v vuzeniškem obdobju do najvišje stopnje s tem, da je sprožil pobudo za nov prevod Svetega pisma, ki ga je začel pripravljati benediktinec p. Placid Jernej Javornik (prvi zvezek izšel l. 1847); del teh prevodov je pozneje izšel kot t.i. Wolfov prevod Svetega pisma (1856–1859).
          - 33. -
          Najbolj znana in kulturnozgodovinsko pomembna Slomškova pridiga je nastala v obdobju, ko je bil Slomšek spiritual v celovškem bogoslovju (1829–1838) in je živo občutil raznarodovalni pritisk germanizacije na Koroškem in zgornjem Štajerskem. V tem času je večkrat obiskoval prijatelja Urbana Jarnika, župnika v Blatogradu (Moosburg) pri Celovcu. Na enem teh obiskov je imel to pridigo, prvič objavljeno v Drobtinicah l. 1849 z naslovom Dolžnost svoj jezik spoštovati; rokopis velja za izgubljen. Opomba pod črto navaja kot nastanek pridige binkoštni ponedeljek 1838. (ES navaja drugačno datacijo: 28. maj 1834. Vendar je bil po koledarju v tedanjem Rimskem misalu binkoštni ponedeljek l. 1834 na 19. maj; vir za letnico 1934 doslej ni znan.) Urban Jarnik je s svojim delom vneto udejanjal prerodne ideje svojega časa: zbiral je etnološko gradivo o Slovencih na Koroškem, napisal več rokopisnih slovarjev, zlasti pa je pomembna njegova določitev tedanjega slovenskega etničnega ozemlja in slovensko–nemške jezikovne meje, ki se je z germanizacijo postopoma premikala prek slovenskega ozemlja. Slomškovo delo in nazori o pomembnosti slovenskega jezika so se z Jarnikovim delovanjem docela ujemali, zato ni naključje, da je Slomšek nastopil s to pridigo prav v Blatogradu, Jarnikovi župniji.
          + 33. +
          Najbolj znana in kulturnozgodovinsko pomembna Slomškova pridiga je nastala v obdobju, ko je bil Slomšek spiritual v celovškem bogoslovju (1829–1838) in je živo občutil raznarodovalni pritisk germanizacije na Koroškem in zgornjem Štajerskem. V tem času je večkrat obiskoval prijatelja Urbana Jarnika, župnika v Blatogradu (Moosburg) pri Celovcu. Na enem teh obiskov je imel to pridigo, prvič objavljeno v Drobtinicah l. 1849 z naslovom Dolžnost svoj jezik spoštovati; rokopis velja za izgubljen. Opomba pod črto navaja kot nastanek pridige binkoštni ponedeljek 1838. (ES navaja drugačno datacijo: 28. maj 1834. Vendar je bil po koledarju v tedanjem Rimskem misalu binkoštni ponedeljek l. 1834 na 19. maj; vir za letnico 1934 doslej ni znan.) Urban Jarnik je s svojim delom vneto udejanjal prerodne ideje svojega časa: zbiral je etnološko gradivo o Slovencih na Koroškem, napisal več rokopisnih slovarjev, zlasti pa je pomembna njegova določitev tedanjega slovenskega etničnega ozemlja in slovensko–nemške jezikovne meje, ki se je z germanizacijo postopoma premikala prek slovenskega ozemlja. Slomškovo delo in nazori o pomembnosti slovenskega jezika so se z Jarnikovim delovanjem docela ujemali, zato ni naključje, da je Slomšek nastopil s to pridigo prav v Blatogradu, Jarnikovi župniji.
          - 34. -
          Slomškov navedek je svoboden povzetek odlomka iz Apd 10, 44–46, prirejen verjetno po vulgati.
          + 34. +
          Slomškov navedek je svoboden povzetek odlomka iz Apd 10, 44–46, prirejen verjetno po vulgati.
          - 35. -
          postojna – orel
          + 35. +
          postojna – orel
          - 36. -
          ki na paši na svojo stranščico piska – Pleteršnik prevaja stranščíco kot Querflötte – prečna flavta. Raziskovalci slovenskih ljudskih glasbil so prečno flavto ali strančico odkrili le na Štajerskem in v Prekmurju. Drugače kot haloška žvegla, ki je umetelen izdelek z obrtniško tradicijo, je strančica narejena doma: »Doma narejeni prečni flavti pravijo v Prekmurju stránjščica, Caf je zapisal na Štajerskem izraz stranščíca, Pleteršnik navaja s Štajerskega postraníco in postránko. […] Prekmurska strančica, ki smo jo dobili iz Žižkov, je 435 mm dolga, narejena iz zobovca (=bezga), oglajena od zunaj in znotraj očiščena stržena. Zgoraj ima eno večjo luknjico, od polovice navzdol pa šest manjših. Luknjice so lahko užgane ali izvrtane s posebnim nožičem oz. izbrušenim šilom. Na take strančice so si fantiči piskali doma in zlasti na paši. O izdelavi štajerskih strančic nimamo posebnih podatkov, verjetno pa so bile narejene na enak način.« KUMER, str. 104.
          + 36. +
          ki na paši na svojo stranščico piska – Pleteršnik prevaja stranščíco kot Querflötte – prečna flavta. Raziskovalci slovenskih ljudskih glasbil so prečno flavto ali strančico odkrili le na Štajerskem in v Prekmurju. Drugače kot haloška žvegla, ki je umetelen izdelek z obrtniško tradicijo, je strančica narejena doma: »Doma narejeni prečni flavti pravijo v Prekmurju stránjščica, Caf je zapisal na Štajerskem izraz stranščíca, Pleteršnik navaja s Štajerskega postraníco in postránko. […] Prekmurska strančica, ki smo jo dobili iz Žižkov, je 435 mm dolga, narejena iz zobovca (=bezga), oglajena od zunaj in znotraj očiščena stržena. Zgoraj ima eno večjo luknjico, od polovice navzdol pa šest manjših. Luknjice so lahko užgane ali izvrtane s posebnim nožičem oz. izbrušenim šilom. Na take strančice so si fantiči piskali doma in zlasti na paši. O izdelavi štajerskih strančic nimamo posebnih podatkov, verjetno pa so bile narejene na enak način.« + KUMER, str. 104.
          - 37. -
          Ves uvodni odlomek 6–18 je s preprostimi primeri in v nazorni ljudski govorici izražen zelo star teološki topos: češčenje in slava, ki ju daje Bogu vse njegovo stvarstvo, celoten kozmos. Prvi začetki te misli segajo daleč v Staro zavezo k preroku Izaiju (6,3), ki je zapisal, kar so v njegovem videnju vzklikali serafi: »Svet, svet, svet je Gospod nad vojskami, vsa zemlja je polna njegovega veličastva!« V dodatku k Danijelovi knjigi je hvalnica božji slavi razločno razvita v odlomku o treh mladeničih v ognjeni peči (Dan D, 3). Ta topos je nato obširno razvila patristika in pozneje srednjeveška teologija, s čimer se je Slomšek lahko seznanil že v času teološkega študija: vsako bitje na svoj način, v mejah svoje narave in biti, odraža popolnost neskončnega Boga.
          + 37. +
          Ves uvodni odlomek 6–18 je s preprostimi primeri in v nazorni ljudski govorici izražen zelo star teološki topos: češčenje in slava, ki ju daje Bogu vse njegovo stvarstvo, celoten kozmos. Prvi začetki te misli segajo daleč v Staro zavezo k preroku Izaiju (6,3), ki je zapisal, kar so v njegovem videnju vzklikali serafi: »Svet, svet, svet je Gospod nad vojskami, vsa zemlja je polna njegovega veličastva!« V dodatku k Danijelovi knjigi je hvalnica božji slavi razločno razvita v odlomku o treh mladeničih v ognjeni peči (Dan D, 3). Ta topos je nato obširno razvila patristika in pozneje srednjeveška teologija, s čimer se je Slomšek lahko seznanil že v času teološkega študija: vsako bitje na svoj način, v mejah svoje narave in biti, odraža popolnost neskončnega Boga.
          - 38. -
          Svetopisemska zgodba o babilonskem stolpu je zapisana v 1. Mojzesovi knjigi – 11,1–9.
          + 38. +
          Svetopisemska zgodba o babilonskem stolpu je zapisana v 1. Mojzesovi knjigi – 11,1–9.
          - 39. -
          Slomšek se tu opira na stavek sv. Pavla iz pisma Filipljanom (2,11): »da vsak jezik prizna v slavo Boga Očeta, da je Jezus Kristus Gospod.«
          + 39. +
          Slomšek se tu opira na stavek sv. Pavla iz pisma Filipljanom (2,11): »da vsak jezik prizna v slavo Boga Očeta, da je Jezus Kristus Gospod.«
          - 40. -
          Slomšek je tu preoblikoval in v lasten klen izraz strnil dve mesti iz Apostolskih del (2, 1–4 in 10,46).
          + 40. +
          Slomšek je tu preoblikoval in v lasten klen izraz strnil dve mesti iz Apostolskih del (2, 1–4 in 10,46).
          - 41. -
          v enem jeziki marnvali – PLETERŠNIK: marnováti in marnjeváti – govoriti, pogovarjati se – po Megišarju, Jarniku, Murku, Janežiču, Trubarju, Slomšku.
          + 41. +
          v enem jeziki marnvali – + PLETERŠNIK: marnováti in marnjeváti – govoriti, pogovarjati se – po Megišarju, Jarniku, Murku, Janežiču, Trubarju, Slomšku.
          - 42. -
          s hvaležnim srcom štimá – Prim. pomene, ki jih navaja PLETERŠNIK po gradivu Krelja, Murka, Janežiča in Valjavca: štimáti – meniti, ceniti, spoštovati.
          + 42. +
          s hvaležnim srcom štimá – Prim. pomene, ki jih navaja + PLETERŠNIKpo gradivu Krelja, Murka, Janežiča in Valjavca: štimáti – meniti, ceniti, spoštovati.
          - 43. -
          terji jeziki – Po mnenju Marka Snoja je terje pri Slomšku in drugih starejših avtorjih (denimo pri Janezu Svetokriškem) treba preprosto brati kot trije z dolgim padajočim naglasom na –e, tako kot je to še danes v dialektih. Izvorno trijé se je po slovenski moderni vokalni redukciji reduciralo v trjé, to pa se po takratni pravopisni praksi piše kot terje. To se zdi bolj verjetno kot analogija po peteri, saj le-ti števniki v stranskih sklonih nimajo –rj–.
          + 43. +
          terji jeziki – Po mnenju Marka Snoja je terje pri Slomšku in drugih starejših avtorjih (denimo pri Janezu Svetokriškem) treba preprosto brati kot trije z dolgim padajočim naglasom na –e, tako kot je to še danes v dialektih. Izvorno trijé se je po slovenski moderni vokalni redukciji reduciralo v trjé, to pa se po takratni pravopisni praksi piše kot terje. To se zdi bolj verjetno kot analogija po peteri, saj le-ti števniki v stranskih sklonih nimajo –rj–.
          - 44. -
          bom vam drugič povedal – v drugem delu pridige, t.j. v vrsticah 175–300; formulacija je verjetno nastala kot pomota urednika prve objave.
          + 44. +
          bom vam drugič povedal – v drugem delu pridige, t.j. v vrsticah 175–300; formulacija je verjetno nastala kot pomota urednika prve objave.
          - 45. -
          proti večeru – proti zahodu; proti jutru – proti vzhodu; v polnočne kraje – v severne.
          + 45. +
          proti večeru – proti zahodu; proti jutru – proti vzhodu; v polnočne kraje – v severne.
          - 46. -
          zarodnikom – prednikom, začetnikom rodu; PLETERŠNIK je na podlagi Cigaletovega gradiva sprejel za izraz zaródnik pomen der Stammvater – praoče, začetnik rodu.
          + 46. +
          zarodnikom – prednikom, začetnikom rodu; + PLETERŠNIKje na podlagi Cigaletovega gradiva sprejel za izraz zaródnik pomen der Stammvater – praoče, začetnik rodu.
          - 47. -
          sv. Modest, prvi škof gosposveški, kteri še v tej stari imenitnej cerkvi počiva – v cerkvi Gospe Svete pri Celovcu.
          + 47. +
          sv. Modest, prvi škof gosposveški, kteri še v tej stari imenitnej cerkvi počiva – v cerkvi Gospe Svete pri Celovcu.
          - 48. -
          Človeški jezik je talent – Slomšek se v svoji teološki utemeljitvi upravičenosti slovenskega jezika kot materinščine opre na priliko o talentih iz Matejevega evangelija (25,14–30; podoben smisel ima prilika o desetih minah iz Lukovega evangelija 19,11–27). v. 159, 163: enbart, prvobart – Enkrat, prvikrat. v. 155–171: Eden najbolj znanih in kulturnozgodovinsko najpomembnejših odlomkov iz Slomškovega opusa. Njegova utemeljitev slovenske jezikovne in narodne individualnosti je najprej teološka – kot taka verjetno prva v slovenski zgodovini. Materinščina ima transcendenten temelj in funkcijo, saj omogoča posamezniku metafizična spoznanja in verovanja o razodetih Božjih resnicah. Teološka utemeljitev je proti koncu povzeta in vključena v antropološko utemeljitev v najširšem smislu: Slomšek v prvi osebi pove, da je celotno človekovo bivanje vpeto med »prvo« in »poslednjo« besedo – kar lahko razumemo kot človeško eksistenco, ki biva, govori, misli in sama sebe dojema v – slovenskem jeziku. Slovenski materni jezik je zato – povedano s sodobno govorico – eksistencial: je način bivanja Slovencev. V tem pogledu Slomšek kaže zanimivo občutljivost za notranjo vez ali celo istovetnost med (religioznim) življenjem posameznika in jezikovnim izražanjem.
          + 48. +
          Človeški jezik je talent – Slomšek se v svoji teološki utemeljitvi upravičenosti slovenskega jezika kot materinščine opre na priliko o talentih iz Matejevega evangelija (25,14–30; podoben smisel ima prilika o desetih minah iz Lukovega evangelija 19,11–27). v. 159, 163: enbart, prvobart – Enkrat, prvikrat. v. 155–171: Eden najbolj znanih in kulturnozgodovinsko najpomembnejših odlomkov iz Slomškovega opusa. Njegova utemeljitev slovenske jezikovne in narodne individualnosti je najprej teološka – kot taka verjetno prva v slovenski zgodovini. Materinščina ima transcendenten temelj in funkcijo, saj omogoča posamezniku metafizična spoznanja in verovanja o razodetih Božjih resnicah. Teološka utemeljitev je proti koncu povzeta in vključena v antropološko utemeljitev v najširšem smislu: Slomšek v prvi osebi pove, da je celotno človekovo bivanje vpeto med »prvo« in »poslednjo« besedo – kar lahko razumemo kot človeško eksistenco, ki biva, govori, misli in sama sebe dojema v – slovenskem jeziku. Slovenski materni jezik je zato – povedano s sodobno govorico – eksistencial: je način bivanja Slovencev. V tem pogledu Slomšek kaže zanimivo občutljivost za notranjo vez ali celo istovetnost med (religioznim) življenjem posameznika in jezikovnim izražanjem.
          - 49. -
          marn – marenj: govorica, govor, pogovor; tako PLETERŠNIK po gradivu Janežiča, Murka, Cigaleta.
          + 49. +
          marn – marenj: govorica, govor, pogovor; tako + PLETERŠNIKpo gradivu Janežiča, Murka, Cigaleta.
          - 50. -
          Spoštovanje in ohranjanje materinščine umešča Slomšek znotraj človekove moralne obveznosti, da spoštuje svoje starše, in s tem celoten odnos do materinščine postavlja pod oblast četrte božje zapovedi o dolžnem spoštovanju do staršev – prim. 2 Mz 20,1–17.
          + 50. +
          Spoštovanje in ohranjanje materinščine umešča Slomšek znotraj človekove moralne obveznosti, da spoštuje svoje starše, in s tem celoten odnos do materinščine postavlja pod oblast četrte božje zapovedi o dolžnem spoštovanju do staršev – prim. 2 Mz 20,1–17.
          - 50a. -
          pet red – petred: petdeset, tako PLETERŠNIK, red: 8. pomen, po gradivu Gutsmanna Miklošiča.
          + 50a. +
          pet red – petred: petdeset, tako + PLETERŠNIK, red: 8. pomen, po gradivu Gutsmanna Miklošiča.
          - 51. -
          Slomšek opozarja, da neposreden raznarodovalni pritisk na koroške in štajerske Slovence ni prihajal le od Nemcev, ampak vsaj toliko tudi od ponemčenih Slovencev. V tem je mogoče videti empirično potrditev poznejših psiholoških razlag nasilne asimilacije kot potlačitve nečesa sebstvenega, kar pri nasilno asimiliranem posamezniku povzroča odklonilen odnos do tistih, ki te lastnosti niso potlačili in se niso asimilirali.
          + 51. +
          Slomšek opozarja, da neposreden raznarodovalni pritisk na koroške in štajerske Slovence ni prihajal le od Nemcev, ampak vsaj toliko tudi od ponemčenih Slovencev. V tem je mogoče videti empirično potrditev poznejših psiholoških razlag nasilne asimilacije kot potlačitve nečesa sebstvenega, kar pri nasilno asimiliranem posamezniku povzroča odklonilen odnos do tistih, ki te lastnosti niso potlačili in se niso asimilirali.
          - 52. -
          Slomšek svobodno navaja in poveže dva svetopisemska odlomka: »Kaj namreč človeku pomaga, če si ves svet pridobi, svojo dušo pa pogubi?« iz Evangelija po Mateju (Mt 16,26; podobno tudi Mr 8,36 in Lk 9,25) in začetek odlomka o ljubezni iz 1. pisma apostola Pavla Korinčanom (1 Kor 13,1–13).
          + 52. +
          Slomšek svobodno navaja in poveže dva svetopisemska odlomka: »Kaj namreč človeku pomaga, če si ves svet pridobi, svojo dušo pa pogubi?« iz Evangelija po Mateju (Mt 16,26; podobno tudi Mr 8,36 in Lk 9,25) in začetek odlomka o ljubezni iz 1. pisma apostola Pavla Korinčanom (1 Kor 13,1–13).
          - 53. -
          zaviti – PLETERŠNIK: zahrbtni – po rabi pri Dalmatinu in Cigaletu.
          + 53. +
          zaviti – + PLETERŠNIK: zahrbtni – po rabi pri Dalmatinu in Cigaletu.
          - 54. -
          Verjetno je Slomšek v rokopisu pravilno navedel poglavje in prvo vrstico navedka (7,9) iz Razodetja apostola Janeza, a je v tisku nastala napaka (7–9). Vsekakor pa je navajal svobodno in v svoj stavek povzel skoraj ves odlomek Raz 7,9–14.
          + 54. +
          Verjetno je Slomšek v rokopisu pravilno navedel poglavje in prvo vrstico navedka (7,9) iz Razodetja apostola Janeza, a je v tisku nastala napaka (7–9). Vsekakor pa je navajal svobodno in v svoj stavek povzel skoraj ves odlomek Raz 7,9–14.
          -
          Home 
          -
          Anton Martin SlomšekJože FaganelMatija OgrinTomaž Erjavec. Date: 1970-01-01
          +
          + + Home 
          +
          Anton Martin SlomšekJože FaganelMatija OgrinTomaž Erjavec. Date: 1970-01-01 +
          +
          diff --git a/Test/expected-results/test33.rnc b/Test/expected-results/test33.rnc index f8a9317c8..e7c0a3bb2 100644 --- a/Test/expected-results/test33.rnc +++ b/Test/expected-results/test33.rnc @@ -1094,7 +1094,8 @@ tei_att.spanning.attribute.spanTo = ## indicates the end of a span initiated by the element bearing this attribute. attribute spanTo { xsd:anyURI }? sch:pattern [ - id = "foo-att.spanning-spanTo-spanTo-2-constraint-rule-8" + id = + "foo-att.spanning-spanTo-spanTo-points-to-following-constraint-rule-8" "\x{a}" ~ " " sch:rule [ @@ -1871,7 +1872,8 @@ tei_p = element tei:p { tei_macro.paraContent >> sch:pattern [ - id = "foo-p-abstractModel-structure-p-constraint-report-5" + id = + "foo-p-abstractModel-structure-p-in-ab-or-p-constraint-report-5" "\x{a}" ~ " " sch:rule [ @@ -1880,7 +1882,7 @@ tei_p = " " sch:report [ test = - "not(ancestor::tei:floatingText) and (ancestor::tei:p or ancestor::tei:ab) and not(parent::tei:exemplum |parent::tei:item |parent::tei:note |parent::tei:q |parent::tei:quote |parent::tei:remarks |parent::tei:said |parent::tei:sp |parent::tei:stage |parent::tei:cell |parent::tei:figure )" + " (ancestor::tei:ab or ancestor::tei:p) and not( ancestor::tei:floatingText |parent::tei:exemplum |parent::tei:item |parent::tei:note |parent::tei:q |parent::tei:quote |parent::tei:remarks |parent::tei:said |parent::tei:sp |parent::tei:stage |parent::tei:cell |parent::tei:figure )" "\x{a}" ~ " Abstract model violation: Paragraphs may not occur inside other paragraphs or ab elements.\x{a}" ~ " " @@ -1892,7 +1894,8 @@ tei_p = " " ] >> sch:pattern [ - id = "foo-p-abstractModel-structure-l-constraint-report-6" + id = + "foo-p-abstractModel-structure-p-in-l-or-lg-constraint-report-6" "\x{a}" ~ " " sch:rule [ @@ -1901,7 +1904,7 @@ tei_p = " " sch:report [ test = - "(ancestor::tei:l or ancestor::tei:lg) and not(parent::tei:figure or parent::tei:note or ancestor::tei:floatingText)" + " (ancestor::tei:l or ancestor::tei:lg) and not( ancestor::tei:floatingText |parent::tei:figure |parent::tei:note )" "\x{a}" ~ " Abstract model violation: Lines may not contain higher-level structural elements such as div, p, or ab, unless p is a child of figure or note, or is a descendant of floatingText.\x{a}" ~ " " @@ -3221,7 +3224,8 @@ tei_l = | tei_model.inter | tei_model.global)*) >> sch:pattern [ - id = "foo-l-abstractModel-structure-l-constraint-report-11" + id = + "foo-l-abstractModel-structure-l-in-l-constraint-report-11" "\x{a}" ~ " " sch:rule [ @@ -3281,7 +3285,8 @@ tei_lg = " " ] >> sch:pattern [ - id = "foo-lg-abstractModel-structure-l-constraint-report-12" + id = + "foo-lg-abstractModel-structure-lg-in-l-constraint-report-12" "\x{a}" ~ " " sch:rule [ @@ -3599,8 +3604,16 @@ tei_idno = | ## Digital Object Identifier: a unique string of letters and numbers assigned to an electronic document. "DOI" - | - ## Uniform Resource Identifier: a string of characters to uniquely identify a resource which usually contains indication of the means of accessing that resource, the name of its host, and its filepath. + | [ + a:documentation [ + "Uniform Resource Identifier: a string of characters to uniquely identify a resource, following the syntax of " + ns1:a [ + href = "https://datatracker.ietf.org/doc/html/rfc3986" + "RFC 3986" + ] + "." + ] + ] "URI" | ## A data number in the Virtual Internet Authority File assigned to link different names in catalogs around the world for the same entity. @@ -4634,7 +4647,7 @@ tei_body = ((tei_model.divLike, (tei_model.global | tei_model.divGenLike)*)+ | (tei_model.div1Like, (tei_model.global | tei_model.divGenLike)*)+ - | ((tei_model.common, tei_model.global*)+, + | (((tei_model.common), tei_model.global*)+, ((tei_model.divLike, (tei_model.global | tei_model.divGenLike)*)+ | (tei_model.div1Like, @@ -4677,12 +4690,13 @@ tei_div = element tei:div { ((tei_model.divTop | tei_model.global)*, ((((tei_model.divLike | tei_model.divGenLike), tei_model.global*)+ - | ((tei_model.common, tei_model.global*)+, + | (((tei_model.common), tei_model.global*)+, ((tei_model.divLike | tei_model.divGenLike), tei_model.global*)*)), (tei_model.divBottom, tei_model.global*)*)?) >> sch:pattern [ - id = "foo-div-abstractModel-structure-l-constraint-report-14" + id = + "foo-div-abstractModel-structure-div-in-l-or-lg-constraint-report-14" "\x{a}" ~ " " sch:rule [ @@ -4703,7 +4717,8 @@ tei_div = " " ] >> sch:pattern [ - id = "foo-div-abstractModel-structure-p-constraint-report-15" + id = + "foo-div-abstractModel-structure-div-in-ab-or-p-constraint-report-15" "\x{a}" ~ " " sch:rule [ @@ -4736,7 +4751,7 @@ tei_div1 = element tei:div1 { ((tei_model.divTop | tei_model.global)*, ((((tei_model.div2Like | tei_model.divGenLike), tei_model.global*)+ - | ((tei_model.common, tei_model.global*)+, + | (((tei_model.common), tei_model.global*)+, ((tei_model.div2Like | tei_model.divGenLike), tei_model.global*)*)), (tei_model.divBottom, tei_model.global*)*)?), @@ -4752,7 +4767,7 @@ tei_div2 = element tei:div2 { ((tei_model.divTop | tei_model.global)*, ((((tei_model.div3Like | tei_model.divGenLike), tei_model.global*)+ - | ((tei_model.common, tei_model.global*)+, + | (((tei_model.common), tei_model.global*)+, ((tei_model.div3Like | tei_model.divGenLike), tei_model.global*)*)), (tei_model.divBottom, tei_model.global*)*)?), @@ -4768,7 +4783,7 @@ tei_div3 = element tei:div3 { ((tei_model.divTop | tei_model.global)*, ((((tei_model.div4Like | tei_model.divGenLike), tei_model.global*)+ - | ((tei_model.common, tei_model.global*)+, + | (((tei_model.common), tei_model.global*)+, ((tei_model.div4Like | tei_model.divGenLike), tei_model.global*)*)), (tei_model.divBottom, tei_model.global*)*)?), @@ -4784,7 +4799,7 @@ tei_div4 = element tei:div4 { ((tei_model.divTop | tei_model.global)*, ((((tei_model.div5Like | tei_model.divGenLike), tei_model.global*)+ - | ((tei_model.common, tei_model.global*)+, + | (((tei_model.common), tei_model.global*)+, ((tei_model.div5Like | tei_model.divGenLike), tei_model.global*)*)), (tei_model.divBottom, tei_model.global*)*)?), @@ -4800,7 +4815,7 @@ tei_div5 = element tei:div5 { ((tei_model.divTop | tei_model.global)*, ((((tei_model.div6Like | tei_model.divGenLike), tei_model.global*)+ - | ((tei_model.common, tei_model.global*)+, + | (((tei_model.common), tei_model.global*)+, ((tei_model.div6Like | tei_model.divGenLike), tei_model.global*)*)), (tei_model.divBottom, tei_model.global*)*)?), @@ -4816,7 +4831,7 @@ tei_div6 = element tei:div6 { ((tei_model.divTop | tei_model.global)*, ((((tei_model.div7Like | tei_model.divGenLike), tei_model.global*)+ - | ((tei_model.common, tei_model.global*)+, + | (((tei_model.common), tei_model.global*)+, ((tei_model.div7Like | tei_model.divGenLike), tei_model.global*)*)), (tei_model.divBottom, tei_model.global*)*)?), @@ -4831,7 +4846,7 @@ tei_div7 = ## (level-7 text division) contains the smallest possible subdivision of the front, body or back of a text, larger than a paragraph. [4.1.2. Numbered Divisions] element tei:div7 { ((tei_model.divTop | tei_model.global)*, - ((tei_model.common, tei_model.global*)+, + (((tei_model.common), tei_model.global*)+, (tei_model.divBottom, tei_model.global*)*)?), tei_att.global.attributes, tei_att.divLike.attributes, @@ -5207,7 +5222,8 @@ tei_ab = element tei:ab { tei_macro.paraContent >> sch:pattern [ - id = "foo-ab-abstractModel-structure-ab-constraint-report-16" + id = + "foo-ab-abstractModel-structure-ab-in-ab-or-p-constraint-report-16" "\x{a}" ~ " " sch:rule [ @@ -5216,7 +5232,7 @@ tei_ab = " " sch:report [ test = - "not(ancestor::tei:floatingText) and (ancestor::tei:p or ancestor::tei:ab) and not(parent::tei:exemplum |parent::tei:item |parent::tei:note |parent::tei:q |parent::tei:quote |parent::tei:remarks |parent::tei:said |parent::tei:sp |parent::tei:stage |parent::tei:cell |parent::tei:figure)" + " (ancestor::tei:p or ancestor::tei:ab) and not( ancestor::tei:floatingText |parent::tei:exemplum |parent::tei:item |parent::tei:note |parent::tei:q |parent::tei:quote |parent::tei:remarks |parent::tei:said |parent::tei:sp |parent::tei:stage |parent::tei:cell |parent::tei:figure )" "\x{a}" ~ " Abstract model violation: ab may not occur inside paragraphs or other ab elements.\x{a}" ~ " " @@ -5228,7 +5244,8 @@ tei_ab = " " ] >> sch:pattern [ - id = "foo-ab-abstractModel-structure-l-constraint-report-17" + id = + "foo-ab-abstractModel-structure-ab-in-l-or-lg-constraint-report-17" "\x{a}" ~ " " sch:rule [ @@ -5237,7 +5254,7 @@ tei_ab = " " sch:report [ test = - "(ancestor::tei:l or ancestor::tei:lg) and not(parent::tei:figure or parent::tei:note or ancestor::tei:floatingText)" + " (ancestor::tei:l or ancestor::tei:lg) and not( ancestor::tei:floatingText |parent::tei:figure |parent::tei:note )" "\x{a}" ~ " Abstract model violation: Lines may not contain higher-level divisions such as p or ab, unless ab is a child of figure or note, or is a descendant of floatingText.\x{a}" ~ " " diff --git a/Test/expected-results/test34.combined.json b/Test/expected-results/test34.combined.json index c2a1c0b05..e5328bf91 100644 --- a/Test/expected-results/test34.combined.json +++ b/Test/expected-results/test34.combined.json @@ -1186,8 +1186,8 @@ "type" : "elementSpec", "module" : "textstructure", "desc" : - [ "contains any appendixes, etc. following the main part\n of a text.<\/desc>" ], - "shortDesc" : "(back matter) contains any appendixes, etc. following the main part\n of a text.", + [ "contains any appendixes, etc. following the main part\n of a text.<\/desc>" ], + "shortDesc" : "(back matter) contains any appendixes, etc. following the main part\n of a text.", "gloss" : [ "back matter<\/gloss>" ], "altIdent" : @@ -1701,8 +1701,16 @@ "maxOccurs" : "unbounded", "content" : [ - { "type" : "classRef", - "key" : "model.common" }, + { "type" : "alternate", + "minOccurs" : "1", + "maxOccurs" : "1", + "content" : + [ + { "type" : "elementRef", + "key" : "schemaSpec" }, + + { "type" : "classRef", + "key" : "model.common" } ] }, { "type" : "classRef", "key" : "model.global" } ] }, @@ -3402,8 +3410,16 @@ "maxOccurs" : "unbounded", "content" : [ - { "type" : "classRef", - "key" : "model.common" }, + { "type" : "alternate", + "minOccurs" : "1", + "maxOccurs" : "1", + "content" : + [ + { "type" : "elementRef", + "key" : "schemaSpec" }, + + { "type" : "classRef", + "key" : "model.common" } ] }, { "type" : "classRef", "key" : "model.global" } ] }, @@ -3518,8 +3534,16 @@ "maxOccurs" : "unbounded", "content" : [ - { "type" : "classRef", - "key" : "model.common" }, + { "type" : "alternate", + "minOccurs" : "1", + "maxOccurs" : "1", + "content" : + [ + { "type" : "elementRef", + "key" : "schemaSpec" }, + + { "type" : "classRef", + "key" : "model.common" } ] }, { "type" : "classRef", "key" : "model.global" } ] }, @@ -3559,8 +3583,8 @@ "type" : "elementSpec", "module" : "textstructure", "desc" : - [ "contains a second-level subdivision of the front, body, or back of a\n text.<\/desc>" ], - "shortDesc" : "(level-2 text division) contains a second-level subdivision of the front, body, or back of a\n text.", + [ "contains a second-level subdivision of the front, body, or back of a\n text.<\/desc>" ], + "shortDesc" : "(level-2 text division) contains a second-level subdivision of the front, body, or back of a\n text.", "gloss" : [ "level-2 text division<\/gloss>" ], "altIdent" : @@ -3634,8 +3658,16 @@ "maxOccurs" : "unbounded", "content" : [ - { "type" : "classRef", - "key" : "model.common" }, + { "type" : "alternate", + "minOccurs" : "1", + "maxOccurs" : "1", + "content" : + [ + { "type" : "elementRef", + "key" : "schemaSpec" }, + + { "type" : "classRef", + "key" : "model.common" } ] }, { "type" : "classRef", "key" : "model.global" } ] }, @@ -3750,8 +3782,16 @@ "maxOccurs" : "unbounded", "content" : [ - { "type" : "classRef", - "key" : "model.common" }, + { "type" : "alternate", + "minOccurs" : "1", + "maxOccurs" : "1", + "content" : + [ + { "type" : "elementRef", + "key" : "schemaSpec" }, + + { "type" : "classRef", + "key" : "model.common" } ] }, { "type" : "classRef", "key" : "model.global" } ] }, @@ -3866,8 +3906,16 @@ "maxOccurs" : "unbounded", "content" : [ - { "type" : "classRef", - "key" : "model.common" }, + { "type" : "alternate", + "minOccurs" : "1", + "maxOccurs" : "1", + "content" : + [ + { "type" : "elementRef", + "key" : "schemaSpec" }, + + { "type" : "classRef", + "key" : "model.common" } ] }, { "type" : "classRef", "key" : "model.global" } ] }, @@ -3982,8 +4030,16 @@ "maxOccurs" : "unbounded", "content" : [ - { "type" : "classRef", - "key" : "model.common" }, + { "type" : "alternate", + "minOccurs" : "1", + "maxOccurs" : "1", + "content" : + [ + { "type" : "elementRef", + "key" : "schemaSpec" }, + + { "type" : "classRef", + "key" : "model.common" } ] }, { "type" : "classRef", "key" : "model.global" } ] }, @@ -4098,8 +4154,16 @@ "maxOccurs" : "unbounded", "content" : [ - { "type" : "classRef", - "key" : "model.common" }, + { "type" : "alternate", + "minOccurs" : "1", + "maxOccurs" : "1", + "content" : + [ + { "type" : "elementRef", + "key" : "schemaSpec" }, + + { "type" : "classRef", + "key" : "model.common" } ] }, { "type" : "classRef", "key" : "model.global" } ] }, @@ -4185,8 +4249,16 @@ "maxOccurs" : "unbounded", "content" : [ - { "type" : "classRef", - "key" : "model.common" }, + { "type" : "alternate", + "minOccurs" : "1", + "maxOccurs" : "1", + "content" : + [ + { "type" : "elementRef", + "key" : "schemaSpec" }, + + { "type" : "classRef", + "key" : "model.common" } ] }, { "type" : "classRef", "key" : "model.global" } ] }, @@ -4964,8 +5036,8 @@ "type" : "elementSpec", "module" : "textstructure", "desc" : - [ "contains any prefatory matter\n (headers, abstracts, title page, prefaces, dedications, etc.) found at the\n start of a document, before the main body.<\/desc>" ], - "shortDesc" : "(front matter) contains any prefatory matter\n (headers, abstracts, title page, prefaces, dedications, etc.) found at the\n start of a document, before the main body.", + [ "contains any prefatory matter\n (headers, abstracts, title page, prefaces, dedications, etc.) found at the\n start of a document, before the main body.<\/desc>" ], + "shortDesc" : "(front matter) contains any prefatory matter\n (headers, abstracts, title page, prefaces, dedications, etc.) found at the\n start of a document, before the main body.", "gloss" : [ "front matter<\/gloss>" ], "altIdent" : @@ -5760,8 +5832,8 @@ "type" : "elementSpec", "module" : "header", "desc" : - [ "supplies any form of identifier used to identify some object,\n such as a bibliographic item, a person, a title, an organization,\n etc. in a standardized way.<\/desc>" ], - "shortDesc" : "(identifier) supplies any form of identifier used to identify some object,\n such as a bibliographic item, a person, a title, an organization,\n etc. in a standardized way.", + [ "supplies any form of identifier used to identify some\n object, such as a bibliographic item, a person, a title, an organization, etc. in a standardized\n way.<\/desc>" ], + "shortDesc" : "(identifier) supplies any form of identifier used to identify some\n object, such as a bibliographic item, a person, a title, an organization, etc. in a standardized\n way.", "gloss" : [ "identifier<\/gloss>" ], "altIdent" : @@ -5785,8 +5857,8 @@ "ns" : "", "usage" : "opt", "desc" : - [ "categorizes the identifier, for example as an ISBN, Social\n Security number, etc.<\/desc>" ], - "shortDesc" : "categorizes the identifier, for example as an ISBN, Social\n Security number, etc.", + [ "categorizes the identifier, for example as an\n ISBN, Social Security number, etc.<\/desc>" ], + "shortDesc" : "categorizes the identifier, for example as an\n ISBN, Social Security number, etc.", "gloss" : [ ], "altIdent" : @@ -5804,8 +5876,8 @@ [ { "ident" : "ISBN", "desc" : - [ "International Standard Book Number: a 13- or (if assigned prior to 2007) 10-digit identifying number assigned by the publishing industry to a published book or similar item, registered with the International ISBN Agency.<\/ref>\n <\/desc>" ], - "shortDesc" : "International Standard Book Number: a 13- or (if assigned prior to 2007) 10-digit identifying number assigned by the publishing industry to a published book or similar item, registered with the International ISBN Agency.\n ", + [ "International Standard Book Number: a 13- or\n (if assigned prior to 2007) 10-digit identifying number assigned by the publishing\n industry to a published book or similar item, registered with the International ISBN Agency.<\/ref>\n <\/desc>" ], + "shortDesc" : "International Standard Book Number: a 13- or\n (if assigned prior to 2007) 10-digit identifying number assigned by the publishing\n industry to a published book or similar item, registered with the International ISBN Agency.\n ", "gloss" : [ ], "altIdent" : @@ -5813,8 +5885,8 @@ { "ident" : "ISSN", "desc" : - [ "International Standard Serial Number: an eight-digit number to uniquely identify a serial publication.<\/desc>" ], - "shortDesc" : "International Standard Serial Number: an eight-digit number to uniquely identify a serial publication.", + [ "International Standard Serial Number: an\n eight-digit number to uniquely identify a serial publication.<\/desc>" ], + "shortDesc" : "International Standard Serial Number: an\n eight-digit number to uniquely identify a serial publication.", "gloss" : [ ], "altIdent" : @@ -5822,8 +5894,8 @@ { "ident" : "DOI", "desc" : - [ "Digital Object Identifier: a unique string of letters and numbers assigned to an electronic document.<\/desc>" ], - "shortDesc" : "Digital Object Identifier: a unique string of letters and numbers assigned to an electronic document.", + [ "Digital Object Identifier: a unique string of\n letters and numbers assigned to an electronic document.<\/desc>" ], + "shortDesc" : "Digital Object Identifier: a unique string of\n letters and numbers assigned to an electronic document.", "gloss" : [ ], "altIdent" : @@ -5831,8 +5903,8 @@ { "ident" : "URI", "desc" : - [ "Uniform Resource Identifier: a string of characters to uniquely identify a resource which usually contains indication of the means of accessing that resource, the name of its host, and its filepath.<\/desc>" ], - "shortDesc" : "Uniform Resource Identifier: a string of characters to uniquely identify a resource which usually contains indication of the means of accessing that resource, the name of its host, and its filepath.", + [ "Uniform Resource Identifier: a string of\n characters to uniquely identify a resource, following the syntax of RFC 3986<\/ref>.<\/desc>" ], + "shortDesc" : "Uniform Resource Identifier: a string of\n characters to uniquely identify a resource, following the syntax of RFC 3986.", "gloss" : [ ], "altIdent" : @@ -5840,8 +5912,8 @@ { "ident" : "VIAF", "desc" : - [ "A data number in the Virtual Internet Authority File assigned to link different names in catalogs around the world for the same entity.<\/desc>" ], - "shortDesc" : "A data number in the Virtual Internet Authority File assigned to link different names in catalogs around the world for the same entity.", + [ "A data number in the Virtual Internet\n Authority File assigned to link different names in catalogs around the world for the\n same entity.<\/desc>" ], + "shortDesc" : "A data number in the Virtual Internet\n Authority File assigned to link different names in catalogs around the world for the\n same entity.", "gloss" : [ ], "altIdent" : @@ -5849,8 +5921,8 @@ { "ident" : "ESTC", "desc" : - [ "English Short-Title Catalogue number: an identifying number assigned to a document in English printed in the British Isles or North America before 1801.<\/desc>" ], - "shortDesc" : "English Short-Title Catalogue number: an identifying number assigned to a document in English printed in the British Isles or North America before 1801.", + [ "English Short-Title Catalogue number: an\n identifying number assigned to a document in English printed in the British Isles or\n North America before 1801.<\/desc>" ], + "shortDesc" : "English Short-Title Catalogue number: an\n identifying number assigned to a document in English printed in the British Isles or\n North America before 1801.", "gloss" : [ ], "altIdent" : @@ -5858,8 +5930,8 @@ { "ident" : "OCLC", "desc" : - [ "OCLC control number (record number) for the union catalog record in WorldCat, a union catalog for member libraries in the Online Computer Library Center global cooperative.<\/desc>" ], - "shortDesc" : "OCLC control number (record number) for the union catalog record in WorldCat, a union catalog for member libraries in the Online Computer Library Center global cooperative.", + [ "OCLC control number (record number) for the\n union catalog record in WorldCat, a union catalog for member libraries in the Online\n Computer Library Center global cooperative.<\/desc>" ], + "shortDesc" : "OCLC control number (record number) for the\n union catalog record in WorldCat, a union catalog for member libraries in the Online\n Computer Library Center global cooperative.", "gloss" : [ ], "altIdent" : @@ -5991,7 +6063,7 @@ "ns" : "", "usage" : "opt", "desc" : - [ "a single word which follows the rules defining a\n legal XML name (see ), supplying a name to specify which index (of several) the index entry belongs to.<\/desc>" ], + [ "a single word which follows the rules defining a\n legal XML name (see ), supplying a name to specify which index (of several) the index entry belongs to.<\/desc>" ], "shortDesc" : "a single word which follows the rules defining a\n legal XML name (see ), supplying a name to specify which index (of several) the index entry belongs to.", "gloss" : [ ], @@ -16641,8 +16713,8 @@ "ns" : "", "usage" : "opt", "desc" : - [ "indicates the end of a span initiated by the element\n\tbearing this attribute.<\/desc>" ], - "shortDesc" : "indicates the end of a span initiated by the element\n\tbearing this attribute.", + [ "indicates the end of a span initiated by the element\n bearing this attribute.<\/desc>" ], + "shortDesc" : "indicates the end of a span initiated by the element\n bearing this attribute.", "gloss" : [ ], "altIdent" : @@ -17273,7 +17345,7 @@ "type" : "dataSpec", "module" : "tei", "desc" : - [ "defines the range of attribute values used to indicate XML namespaces as defined by the W3C\n Namespaces in XML<\/ref>\n Technical Recommendation.<\/desc>" ], + [ "defines the range of attribute values used to indicate XML namespaces as defined by the W3C\n Namespaces in XML<\/ref>\n Technical Recommendation.<\/desc>" ], "shortDesc" : "defines the range of attribute values used to indicate XML namespaces as defined by the W3C\n Namespaces in XML\n Technical Recommendation.", "gloss" : [ ], diff --git a/Test/expected-results/test34.odd.html b/Test/expected-results/test34.odd.html index 29c3884a8..7b9a65591 100644 --- a/Test/expected-results/test34.odd.html +++ b/Test/expected-results/test34.odd.html @@ -1,2079 +1,4307 @@ - - + + - + Namespace Test - - - - - - - + + + + + + +
          -

          Namespace Test

          +

          Namespace Test

          Table of contents

          -

          Foo.

          -
          -

          - 1. - Schema foo: Added components -

          -
          -

          - 1.1. - <cit> -

          -
          - - - - - - - - - - - - - - - + + + + + +
          - <cit> - This element encodes a new citation (CASE 1) -
          - Module - derived-module-foo
          - Member of - -
          - model.quoteLike -
          -
          - Contained by - -
          +
          +

          Foo.

          +
          +
          +

          + 1. + Schema foo: Added components +

          +
          +
          +

          + 1.1. + <cit> +

          +
          + + + + + + + + + + + + + + + + + + + - - - - - - - - + + + + - - - - - -
          + <cit> + This element encodes a new citation (CASE 1) +
          + Module + derived-module-foo
          + Member of + +
          + model.quoteLike +
          +
          + Contained by + +
          +
          +
          + core: + + abbr + add + addrLine + author + biblScope + cit + citedRange + corr + del + desc + distinct + editor + email + emph + expan + foreign + gloss + head + headItem + headLabel + hi + item + l + label + measure + meeting + mentioned + name + note + num + orig + p + pubPlace + publisher + q + quote + rb + ref + reg + rs + rt + said + sic + soCalled + sp + speaker + stage + street + term + textLang + title + unclear + unit + +
          +
          + derived-module-foo: + + cit + q + +
          +
          + header: + + change + distributor + edition + extent + geoDecl + handNote + licence + rendition + scriptNote + tagUsage + +
          +
          + linking: + + ab + seg + +
          +
          + textstructure: + + argument + body + div + div1 + div2 + div3 + div4 + div5 + div6 + div7 + docAuthor + docDate + docEdition + epigraph + imprimatur + postscript + salute + signed + titlePart + trailer + +
          +
          +
          +
          + May contain +
          - core: + core: abbr add - addrLine - author - biblScope + address + bibl + biblStruct + binaryObject + cb + choice cit - citedRange corr + date del desc distinct - editor + ellipsis email emph expan foreign + gap + gb gloss - head - headItem - headLabel + graphic hi - item + index l label + lb + lg + list + listBibl measure - meeting + measureGrp + media mentioned + milestone name note + noteGrp num orig p - pubPlace - publisher + pb + ptr q quote - rb ref reg rs - rt + ruby said sic soCalled sp - speaker stage - street term - textLang + time title unclear unit
          - derived-module-foo: + derived-module-foo: cit q
          - header: + header: - change - distributor - edition - extent - geoDecl - handNote - licence - rendition - scriptNote - tagUsage + biblFull + idno
          - linking: + linking: ab + alt + altGrp + anchor + join + joinGrp + link + linkGrp seg + timeline
          - textstructure: + textstructure: - argument - body - div - div1 - div2 - div3 - div4 - div5 - div6 - div7 - docAuthor - docDate - docEdition - epigraph - imprimatur - postscript - salute - signed - titlePart - trailer + floatingText
          +
          character data
          - -
          - May contain - -
          -
          - core: - - abbr - add - address - bibl - biblStruct - binaryObject - cb - choice - cit - corr - date - del - desc - distinct - ellipsis - email - emph - expan - foreign - gap - gb - gloss - graphic - hi - index - l - label - lb - lg - list - listBibl - measure - measureGrp - media - mentioned - milestone - name - note - noteGrp - num - orig - p - pb - ptr - q - quote - ref - reg - rs - ruby - said - sic - soCalled - sp - stage - term - time - title - unclear - unit - -
          -
          - derived-module-foo: - - cit - q - -
          -
          - header: - - biblFull - idno - -
          -
          - linking: - - ab - alt - altGrp - anchor - join - joinGrp - link - linkGrp - seg - timeline - -
          -
          - textstructure: - - floatingText - -
          -
          character data
          -
          -
          - Content model - - 
          +
          + Content model + + 
           <content>
 </content>
-    ⚓
          -
          - Schema Declaration - - 
          -element cit { tei_ref, macro.specialPara+, text }⚓
          -
          + +⚓ + +
          + Schema Declaration + + 
          +element cit { tei_ref, 
+macro.specialPara+, text }
+⚓
+
          +
          +
          -
          -
          -

          - 1.2. - <cit> -

          -
          - - - - - - - - - - - - - - - - - - - + + + + + +
          - <cit> - This element encodes a new citation (CASE 2) -
          - Namespace - http://blah.blah/bar
          - Module - derived-module-foo
          - Member of - -
          - model.quoteLike -
          -
          - Contained by - -
          +
          +

          + 1.2. + <cit> +

          +
          + + + + + + + + + + + + + + + + + + + + + + + - - - - - - - - + + + + - - - - - -
          + <cit> + This element encodes a new citation (CASE 2) +
          + Namespace + http://blah.blah/bar
          + Module + derived-module-foo
          + Member of + +
          + model.quoteLike +
          +
          + Contained by + +
          +
          +
          + core: + + abbr + add + addrLine + author + biblScope + cit + citedRange + corr + del + desc + distinct + editor + email + emph + expan + foreign + gloss + head + headItem + headLabel + hi + item + l + label + measure + meeting + mentioned + name + note + num + orig + p + pubPlace + publisher + q + quote + rb + ref + reg + rs + rt + said + sic + soCalled + sp + speaker + stage + street + term + textLang + title + unclear + unit + +
          +
          + derived-module-foo: + + cit + q + +
          +
          + header: + + change + distributor + edition + extent + geoDecl + handNote + licence + rendition + scriptNote + tagUsage + +
          +
          + linking: + + ab + seg + +
          +
          + textstructure: + + argument + body + div + div1 + div2 + div3 + div4 + div5 + div6 + div7 + docAuthor + docDate + docEdition + epigraph + imprimatur + postscript + salute + signed + titlePart + trailer + +
          +
          +
          +
          + May contain +
          - core: + core: abbr add - addrLine - author - biblScope + address + bibl + biblStruct + binaryObject + cb + choice cit - citedRange corr + date del desc distinct - editor + ellipsis email emph expan foreign + gap + gb gloss - head - headItem - headLabel + graphic hi - item + index l label + lb + lg + list + listBibl measure - meeting + measureGrp + media mentioned + milestone name note + noteGrp num orig p - pubPlace - publisher + pb + ptr q quote - rb ref reg rs - rt + ruby said sic soCalled sp - speaker stage - street term - textLang + time title unclear unit
          - derived-module-foo: + derived-module-foo: cit q
          - header: + header: - change - distributor - edition - extent - geoDecl - handNote - licence - rendition - scriptNote - tagUsage + biblFull + idno
          - linking: + linking: ab + alt + altGrp + anchor + join + joinGrp + link + linkGrp seg + timeline
          - textstructure: + textstructure: - argument - body - div - div1 - div2 - div3 - div4 - div5 - div6 - div7 - docAuthor - docDate - docEdition - epigraph - imprimatur - postscript - salute - signed - titlePart - trailer + floatingText
          +
          character data
          - -
          - May contain - -
          -
          - core: - - abbr - add - address - bibl - biblStruct - binaryObject - cb - choice - cit - corr - date - del - desc - distinct - ellipsis - email - emph - expan - foreign - gap - gb - gloss - graphic - hi - index - l - label - lb - lg - list - listBibl - measure - measureGrp - media - mentioned - milestone - name - note - noteGrp - num - orig - p - pb - ptr - q - quote - ref - reg - rs - ruby - said - sic - soCalled - sp - stage - term - time - title - unclear - unit - -
          -
          - derived-module-foo: - - cit - q - -
          -
          - header: - - biblFull - idno - -
          -
          - linking: - - ab - alt - altGrp - anchor - join - joinGrp - link - linkGrp - seg - timeline - -
          -
          - textstructure: - - floatingText - -
          -
          character data
          -
          -
          - Content model - - 
          +
          + Content model + + 
           <content>
 </content>
-    ⚓
          -
          - Schema Declaration - - 
          -element cit { tei_ref, macro.specialPara+, text }⚓
          -
          + +⚓ + +
          + Schema Declaration + + 
          +element cit { tei_ref, 
+macro.specialPara+, text }
+⚓
+
          +
          +
          -
          -
          -

          - 1.3. - <q> -

          -
          - - - - - - - - - - - - - - - - - - - + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + +
          - <q> - This element encodes a new quote (CASE 4) -
          - Namespace - http://blah.blah/blah
          - Module - derived-module-foo
          - Member of - -
          - model.quoteLike -
          -
          - Contained by - -
          +
          +

          + 1.3. + <q> +

          +
          + + + + + + + + + + + + + + + + + + + + + + + - - - - - - - - + + + + + +⚓ + + + + + + + +
          + <q> + This element encodes a new quote (CASE 4) +
          + Namespace + http://blah.blah/blah
          + Module + derived-module-foo
          + Member of + +
          + model.quoteLike +
          +
          + Contained by + +
          +
          +
          + core: + + abbr + add + addrLine + author + biblScope + cit + citedRange + corr + del + desc + distinct + editor + email + emph + expan + foreign + gloss + head + headItem + headLabel + hi + item + l + label + measure + meeting + mentioned + name + note + num + orig + p + pubPlace + publisher + q + quote + rb + ref + reg + rs + rt + said + sic + soCalled + sp + speaker + stage + street + term + textLang + title + unclear + unit + +
          +
          + derived-module-foo: + + cit + q + +
          +
          + header: + + change + distributor + edition + extent + geoDecl + handNote + licence + rendition + scriptNote + tagUsage + +
          +
          + linking: + + ab + seg + +
          +
          + textstructure: + + argument + body + div + div1 + div2 + div3 + div4 + div5 + div6 + div7 + docAuthor + docDate + docEdition + epigraph + imprimatur + postscript + salute + signed + titlePart + trailer + +
          +
          +
          +
          + May contain +
          - core: + core: abbr add - addrLine - author - biblScope + address + bibl + biblStruct + binaryObject + cb + choice cit - citedRange corr + date del desc distinct - editor + ellipsis email emph expan foreign + gap + gb gloss - head - headItem - headLabel + graphic hi - item + index l label + lb + lg + list + listBibl measure - meeting + measureGrp + media mentioned + milestone name note + noteGrp num orig p - pubPlace - publisher + pb + ptr q quote - rb ref reg rs - rt + ruby said sic soCalled sp - speaker stage - street term - textLang + time title unclear unit
          - derived-module-foo: + derived-module-foo: cit q
          - header: + header: - change - distributor - edition - extent - geoDecl - handNote - licence - rendition - scriptNote - tagUsage + biblFull + idno
          - linking: + linking: ab + alt + altGrp + anchor + join + joinGrp + link + linkGrp seg + timeline
          - textstructure: + textstructure: - argument - body - div - div1 - div2 - div3 - div4 - div5 - div6 - div7 - docAuthor - docDate - docEdition - epigraph - imprimatur - postscript - salute - signed - titlePart - trailer + floatingText
          +
          character data
          - -
          - May contain - -
          -
          - core: - - abbr - add - address - bibl - biblStruct - binaryObject - cb - choice - cit - corr - date - del - desc - distinct - ellipsis - email - emph - expan - foreign - gap - gb - gloss - graphic - hi - index - l - label - lb - lg - list - listBibl - measure - measureGrp - media - mentioned - milestone - name - note - noteGrp - num - orig - p - pb - ptr - q - quote - ref - reg - rs - ruby - said - sic - soCalled - sp - stage - term - time - title - unclear - unit - -
          -
          - derived-module-foo: - - cit - q - -
          -
          - header: - - biblFull - idno - -
          -
          - linking: - - ab - alt - altGrp - anchor - join - joinGrp - link - linkGrp - seg - timeline - -
          -
          - textstructure: - - floatingText - -
          -
          character data
          -
          -
          - Content model - - 
          +
          + Content model + + 
           <content>
 </content>
-    ⚓
          -
          + Schema Declaration + + 
          +element q { tei_ref, 
+macro.specialPara+, text }
+⚓
+
          +
          +
          +
          + +
          +
          +

          + 2. + Schema foo: changed components +

          +
          +
          +
          +
          +

          + 3. + Schema foo: unchanged components +

          +
          +
          + + + - - + -
          + + TEI + : ( + TEI document) + contains a single TEI-conformant document, combining a single TEI header with one or more members of the + model.resourceclass. Multiple + <TEI>elements may be combined within a + <TEI>(or + <teiCorpus>) element.[ + 4. Default Text Structure + 15.1. Varieties of Composite Text]
          - Schema Declaration - - 
          -element q { tei_ref, macro.specialPara+, text }⚓
          -           		+ + ab + : ( + anonymous block) + contains any arbitrary component-level unit of text, acting as an anonymous container for phrase or inter level elements analogous to, but without the semantic baggage of, a paragraph.[ + 16.3. Blocks, Segments, and Anchors]
          -
          -
          - -
          -

          - 2. - Schema foo: changed components -

          -
          -
          -

          - 3. - Schema foo: unchanged components -

          -
          - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
          TEI: (TEI document) contains a single TEI-conformant document, combining a single TEI header with one or more members of the model.resource class. Multiple <TEI> elements may be combined within a <TEI> (or <teiCorpus>) element. [4. Default Text Structure 15.1. Varieties of Composite Text]
          ab: (anonymous block) contains any arbitrary component-level unit of text, acting as an anonymous container for phrase or inter level elements analogous to, but without the semantic baggage of, a paragraph. [16.3. Blocks, Segments, and Anchors]
          abbr: (abbreviation) contains an abbreviation of any sort. [3.6.5. Abbreviations and Their Expansions]
          abstract: contains a summary or formal abstract prefixed to an existing source document by the encoder. [2.4.4. Abstracts]
          add: (addition) contains letters, words, or phrases inserted in the source text by an author, scribe, or a previous annotator or corrector. [3.5.3. Additions, Deletions, and Omissions]
          addrLine: (address line) contains one line of a postal address. [3.6.2. Addresses 2.2.4. Publication, Distribution, Licensing, etc. 3.12.2.4. Imprint, Size of a Document, and Reprint Information]
          address: (address) contains a postal address, for example of a publisher, an organization, or an individual. [3.6.2. Addresses 2.2.4. Publication, Distribution, Licensing, etc. 3.12.2.4. Imprint, Size of a Document, and Reprint Information]
          alt: (alternation) identifies an alternation or a set of choices among elements or passages. [16.8. Alternation]
          altGrp: (alternation group) groups a collection of <alt> elements and possibly pointers. [16.8. Alternation]
          analytic: (analytic level) contains bibliographic elements describing an item (e.g. an article or poem) published within a monograph or journal and not as an independent publication. [3.12.2.1. Analytic, Monographic, and Series Levels]
          anchor: (anchor point) attaches an identifier to a point within a text, whether or not it corresponds with a textual element. [8.4.2. Synchronization and Overlap 16.5. Correspondence and Alignment]
          annotation: represents an annotation following the Web Annotation Data Model. [16.10. The standOff Container]
          appInfo: (application information) records information about an application which has edited the TEI file. [2.3.11. The Application Information Element]
          application: provides information about an application which has acted upon the document. [2.3.11. The Application Information Element]
          argument: (argument) contains a formal list or prose description of the topics addressed by a subdivision of a text. [4.2. Elements Common to All Divisions 4.6. Title Pages]
          att.anchoring: (anchoring) provides attributes for use on annotations, e.g. notes and groups of notes describing the existence and position of an anchor for annotations.
          att.ascribed: provides attributes for elements representing speech or action that can be ascribed to a specific individual. [3.3.3. Quotation 8.3. Elements Unique to Spoken Texts]
          att.ascribed.directed: provides attributes for elements representing speech or action that can be directed at a group or individual. [3.3.3. Quotation 8.3. Elements Unique to Spoken Texts]
          att.breaking: provides attributes to indicate whether or not the element concerned is considered to mark the end of an orthographic token in the same way as whitespace. [3.11.3. Milestone Elements]
          att.cReferencing: provides attributes that may be used to supply a canonical reference as a means of identifying the target of a pointer.
          att.canonical: provides attributes that can be used to associate a representation such as a name or title with canonical information about the object being named or referenced. [13.1.1. Linking Names and Their Referents]
          att.citeStructurePart: provides attributes for selecting particular elements within a document.
          att.citing: provides attributes for specifying the specific part of a bibliographic item being cited. [1.3.1. Attribute Classes]
          att.datable: provides attributes for normalization of elements that contain dates, times, or datable events. [3.6.4. Dates and Times 13.4. Dates]
          att.datable.w3c: provides attributes for normalization of elements that contain datable events conforming to the W3C XML Schema Part 2: Datatypes Second Edition. [3.6.4. Dates and Times 13.4. Dates]
          att.datcat: provides attributes that are used to align XML elements or attributes with the appropriate Data Categories (DCs) defined by the ISO 12620:2009 standard and stored in the Web repository called ISOCat at http://www.isocat.org/. [9.5.2. Lexical View 18.3. Other Atomic Feature Values]
          att.declarable: provides attributes for those elements in the TEI header which may be independently selected by means of the special purpose decls attribute. [15.3. Associating Contextual Information with a Text]
          att.declaring: provides attributes for elements which may be independently associated with a particular declarable element within the header, thus overriding the inherited default for that element. [15.3. Associating Contextual Information with a Text]
          att.dimensions: provides attributes for describing the size of physical objects.
          att.divLike: provides attributes common to all elements which behave in the same way as divisions. [4. Default Text Structure]
          att.docStatus: provides attributes for use on metadata elements describing the status of a document.
          att.editLike: provides attributes describing the nature of an encoded scholarly intervention or interpretation of any kind. [3.5. Simple Editorial Changes 10.3.1. Origination 13.3.2. The Person Element 11.3.1.1. Core Elements for Transcriptional Work]
          att.edition: provides attributes identifying the source edition from which some encoded feature derives.
          att.formula: provides attributes for defining a mathematical formula. [2.3.9. The Unit Declaration]
          att.fragmentable: provides attributes for representing fragmentation of a structural element, typically as a consequence of some overlapping hierarchy.
          att.global: provides attributes common to all elements in the TEI encoding scheme. [1.3.1.1. Global Attributes]
          att.global.linking: provides a set of attributes for hypertextual linking. [16. Linking, Segmentation, and Alignment]
          att.global.rendition: provides rendering attributes common to all elements in the TEI encoding scheme. [1.3.1.1.3. Rendition Indicators]
          att.global.responsibility: provides attributes indicating the agent responsible for some aspect of the text, the markup or something asserted by the markup, and the degree of certainty associated with it. [1.3.1.1.4. Sources, certainty, and responsibility 3.5. Simple Editorial Changes 11.3.2.2. Hand, Responsibility, and Certainty Attributes 17.3. Spans and Interpretations 13.1.1. Linking Names and Their Referents]
          att.global.source: provides attributes used by elements to point to an external source. [1.3.1.1.4. Sources, certainty, and responsibility 3.3.3. Quotation 8.3.4. Writing]
          att.handFeatures: provides attributes describing aspects of the hand in which a manuscript is written. [11.3.2.1. Document Hands]
          att.internetMedia: provides attributes for specifying the type of a computer resource using a standard taxonomy.
          att.locatable: provides attributes for referencing locations by pointing to entries in a canonical list of places. [2.3.9. The Unit Declaration 13.3.4.3. States, Traits, and Events]
          att.measurement: provides attributes to represent a regularized or normalized measurement.
          att.media: provides attributes for specifying display and related properties of external media.
          att.milestoneUnit: provides attributes to indicate the type of section which is changing at a specific milestone. [3.11.3. Milestone Elements 2.3.6.3. Milestone Method 2.3.6. The Reference System Declaration]
          att.naming: provides attributes common to elements which refer to named persons, places, organizations etc. [3.6.1. Referring Strings 13.3.6. Names and Nyms]
          att.notated: provides attributes to indicate any specialised notation used for element content.
          att.patternReplacement: provides attributes for regular-expression matching and replacement. [16.2.3. Using Abbreviated Pointers 2.3.6.3. Milestone Method 2.3.6. The Reference System Declaration 2.3.6.2. Search-and-Replace Method]
          att.personal: (attributes for components of names usually, but not necessarily, personal names) common attributes for those elements which form part of a name usually, but not necessarily, a personal name. [13.2.1. Personal Names]
          att.placement: provides attributes for describing where on the source page or object a textual element appears. [3.5.3. Additions, Deletions, and Omissions 11.3.1.4. Additions and Deletions]
          att.pointing: provides a set of attributes used by all elements which point to other elements by means of one or more URI references. [1.3.1.1.2. Language Indicators 3.7. Simple Links and Cross-References]
          att.pointing.group: provides a set of attributes common to all elements which enclose groups of pointer elements. [16. Linking, Segmentation, and Alignment]
          att.ranging: provides attributes for describing numerical ranges.
          att.resourced: provides attributes by which a resource (such as an externally held media file) may be located.
          att.segLike: provides attributes for elements used for arbitrary segmentation. [16.3. Blocks, Segments, and Anchors 17.1. Linguistic Segment Categories]
          att.sortable: provides attributes for elements in lists or groups that are sortable, but whose sorting key cannot be derived mechanically from the element content. [9.1. Dictionary Body and Overall Structure]
          att.spanning: provides attributes for elements which delimit a span of text by pointing mechanisms rather than by enclosing it. [11.3.1.4. Additions and Deletions 1.3.1. Attribute Classes]
          att.styleDef: provides attributes to specify the name of a formal definition language used to provide formatting or rendition information.
          att.timed: provides attributes common to those elements which have a duration in time, expressed either absolutely or by reference to an alignment map. [8.3.5. Temporal Information]
          att.transcriptional: provides attributes specific to elements encoding authorial or scribal intervention in a text when transcribing manuscript or similar sources. [11.3.1.4. Additions and Deletions]
          att.typed: provides attributes that can be used to classify or subclassify elements in any way. [1.3.1. Attribute Classes 17.1.1. Words and Above 3.6.1. Referring Strings 3.7. Simple Links and Cross-References 3.6.5. Abbreviations and Their Expansions 3.13.1. Core Tags for Verse 7.2.5. Speech Contents 4.1.1. Un-numbered Divisions 4.1.2. Numbered Divisions 4.2.1. Headings and Trailers 4.4. Virtual Divisions 13.3.2.3. Personal Relationships 11.3.1.1. Core Elements for Transcriptional Work 16.1.1. Pointers and Links 16.3. Blocks, Segments, and Anchors 12.2. Linking the Apparatus to the Text 22.5.1.2. Defining Content Models: RELAX NG 8.3. Elements Unique to Spoken Texts 23.3.1.3. Modification of Attribute and Attribute Value Lists]
          att.written: provides attributes to indicate the hand in which the content of an element was written in the source being transcribed. [1.3.1. Attribute Classes]
          author: (author) in a bibliographic reference, contains the name(s) of an author, personal or corporate, of a work; for example in the same form as that provided by a recognized bibliographic name authority. [3.12.2.2. Titles, Authors, and Editors 2.2.1. The Title Statement]
          authority: (release authority) supplies the name of a person or other agency responsible for making a work available, other than a publisher or distributor. [2.2.4. Publication, Distribution, Licensing, etc.]
          availability: (availability) supplies information about the availability of a text, for example any restrictions on its use or distribution, its copyright status, any licence applying to it, etc. [2.2.4. Publication, Distribution, Licensing, etc.]
          back: (back matter) contains any appendixes, etc. following the main part of a text. [4.7. Back Matter 4. Default Text Structure]
          bibl: (bibliographic citation) contains a loosely-structured bibliographic citation of which the sub-components may or may not be explicitly tagged. [3.12.1. Methods of Encoding Bibliographic References and Lists of References 2.2.7. The Source Description 15.3.2. Declarable Elements]
          biblFull: (fully-structured bibliographic citation) contains a fully-structured bibliographic citation, in which all components of the TEI file description are present. [3.12.1. Methods of Encoding Bibliographic References and Lists of References 2.2. The File Description 2.2.7. The Source Description 15.3.2. Declarable Elements]
          biblScope: (scope of bibliographic reference) defines the scope of a bibliographic reference, for example as a list of page numbers, or a named subdivision of a larger work. [3.12.2.5. Scopes and Ranges in Bibliographic Citations]
          biblStruct: (structured bibliographic citation) contains a structured bibliographic citation, in which only bibliographic sub-elements appear and in a specified order. [3.12.1. Methods of Encoding Bibliographic References and Lists of References 2.2.7. The Source Description 15.3.2. Declarable Elements]
          binaryObject: provides encoded binary data representing an inline graphic, audio, video or other object. [3.10. Graphics and Other Non-textual Components]
          body: (text body) contains the whole body of a single unitary text, excluding any front or back matter. [4. Default Text Structure]
          byline: (byline) contains the primary statement of responsibility given for a work on its title page or at the head or end of the work. [4.2.2. Openers and Closers 4.5. Front Matter]
          cRefPattern: (canonical reference pattern) specifies an expression and replacement pattern for transforming a canonical reference into a URI. [2.3.6.3. Milestone Method 2.3.6. The Reference System Declaration 2.3.6.2. Search-and-Replace Method]
          calendar: (calendar) describes a calendar or dating system used in a dating formula in the text. [2.4.5. Calendar Description]
          calendarDesc: (calendar description) contains a description of the calendar system used in any dating expression found in the text. [2.4. The Profile Description 2.4.5. Calendar Description]
          catDesc: (category description) describes some category within a taxonomy or text typology, either in the form of a brief prose description or in terms of the situational parameters used by the TEI formal <textDesc>. [2.3.7. The Classification Declaration]
          catRef: (category reference) specifies one or more defined categories within some taxonomy or text typology. [2.4.3. The Text Classification]
          category: (category) contains an individual descriptive category, possibly nested within a superordinate category, within a user-defined taxonomy. [2.3.7. The Classification Declaration]
          cb: (column beginning) marks the beginning of a new column of a text on a multi-column page. [3.11.3. Milestone Elements]
          change: (change) documents a change or set of changes made during the production of a source document, or during the revision of an electronic file. [2.6. The Revision Description 2.4.1. Creation 11.7. Identifying Changes and Revisions]
          choice: (choice) groups a number of alternative encodings for the same point in a text. [3.5. Simple Editorial Changes]
          cit: (cited quotation) contains a quotation from some other document, together with a bibliographic reference to its source. In a dictionary it may contain an example text with at least one occurrence of the word form, used in the sense being described, or a translation of the headword, or an example. [3.3.3. Quotation 4.3.1. Grouped Texts 9.3.5.1. Examples]
          citeData: (citation data) specifies how information may be extracted from citation structures. [3.11.4. Declaring Reference Systems 16.2.5.4. Citation Structures]
          citeStructure: (citation structure) declares a structure and method for citing the current document. [3.11.4. Declaring Reference Systems 16.2.5.4. Citation Structures]
          citedRange: (cited range) defines the range of cited content, often represented by pages or other units [3.12.2.5. Scopes and Ranges in Bibliographic Citations]
          classCode: (classification code) contains the classification code used for this text in some standard classification system. [2.4.3. The Text Classification]
          classDecl: (classification declarations) contains one or more taxonomies defining any classificatory codes used elsewhere in the text. [2.3.7. The Classification Declaration 2.3. The Encoding Description]
          closer: (closer) groups together salutations, datelines, and similar phrases appearing as a final group at the end of a division, especially of a letter. [4.2.2. Openers and Closers 4.2. Elements Common to All Divisions]
          conversion: defines how to calculate one unit of measure in terms of another. [2.3.9. The Unit Declaration]
          corr: (correction) contains the correct form of a passage apparently erroneous in the copy text. [3.5.1. Apparent Errors]
          correction: (correction principles) states how and under what circumstances corrections have been made in the text. [2.3.3. The Editorial Practices Declaration 15.3.2. Declarable Elements]
          correspAction: (correspondence action) contains a structured description of the place, the name of a person/organization and the date related to the sending/receiving of a message or any other action related to the correspondence. [2.4.6. Correspondence Description]
          correspContext: (correspondence context) provides references to preceding or following correspondence related to this piece of correspondence. [2.4.6. Correspondence Description]
          correspDesc: (correspondence description) contains a description of the actions related to one act of correspondence. [2.4.6. Correspondence Description]
          creation: (creation) contains information about the creation of a text. [2.4.1. Creation 2.4. The Profile Description]
          date: (date) contains a date in any format. [3.6.4. Dates and Times 2.2.4. Publication, Distribution, Licensing, etc. 2.6. The Revision Description 3.12.2.4. Imprint, Size of a Document, and Reprint Information 15.2.3. The Setting Description 13.4. Dates]
          dateline: (dateline) contains a brief description of the place, date, time, etc. of production of a letter, newspaper story, or other work, prefixed or suffixed to it as a kind of heading or trailer. [4.2.2. Openers and Closers]
          del: (deletion) contains a letter, word, or passage deleted, marked as deleted, or otherwise indicated as superfluous or spurious in the copy text by an author, scribe, or a previous annotator or corrector. [3.5.3. Additions, Deletions, and Omissions]
          desc: (description) contains a short description of the purpose, function, or use of its parent element, or when the parent is a documentation element, describes or defines the object being documented. [22.4.1. Description of Components]
          distinct: identifies any word or phrase which is regarded as linguistically distinct, for example as archaic, technical, dialectal, non-preferred, etc., or as forming part of a sublanguage. [3.3.2.3. Other Linguistically Distinct Material]
          distributor: (distributor) supplies the name of a person or other agency responsible for the distribution of a text. [2.2.4. Publication, Distribution, Licensing, etc.]
          div: (text division) contains a subdivision of the front, body, or back of a text. [4.1. Divisions of the Body]
          div1: (level-1 text division) contains a first-level subdivision of the front, body, or back of a text. [4.1.2. Numbered Divisions]
          div2: (level-2 text division) contains a second-level subdivision of the front, body, or back of a text. [4.1.2. Numbered Divisions]
          div3: (level-3 text division) contains a third-level subdivision of the front, body, or back of a text. [4.1.2. Numbered Divisions]
          div4: (level-4 text division) contains a fourth-level subdivision of the front, body, or back of a text. [4.1.2. Numbered Divisions]
          div5: (level-5 text division) contains a fifth-level subdivision of the front, body, or back of a text. [4.1.2. Numbered Divisions]
          div6: (level-6 text division) contains a sixth-level subdivision of the front, body, or back of a text. [4.1.2. Numbered Divisions]
          div7: (level-7 text division) contains the smallest possible subdivision of the front, body or back of a text, larger than a paragraph. [4.1.2. Numbered Divisions]
          divGen: (automatically generated text division) indicates the location at which a textual division generated automatically by a text-processing application is to appear. [3.9.2. Index Entries]
          docAuthor: (document author) contains the name of the author of the document, as given on the title page (often but not always contained in a byline). [4.6. Title Pages]
          docDate: (document date) contains the date of a document, as given on a title page or in a dateline. [4.6. Title Pages]
          docEdition: (document edition) contains an edition statement as presented on a title page of a document. [4.6. Title Pages]
          docImprint: (document imprint) contains the imprint statement (place and date of publication, publisher name), as given (usually) at the foot of a title page. [4.6. Title Pages]
          docTitle: (document title) contains the title of a document, including all its constituents, as given on a title page. [4.6. Title Pages]
          edition: (edition) describes the particularities of one edition of a text. [2.2.2. The Edition Statement]
          editionStmt: (edition statement) groups information relating to one edition of a text. [2.2.2. The Edition Statement 2.2. The File Description]
          editor: contains a secondary statement of responsibility for a bibliographic item, for example the name of an individual, institution or organization, (or of several such) acting as editor, compiler, translator, etc. [3.12.2.2. Titles, Authors, and Editors]
          editorialDecl: (editorial practice declaration) provides details of editorial principles and practices applied during the encoding of a text. [2.3.3. The Editorial Practices Declaration 2.3. The Encoding Description 15.3.2. Declarable Elements]
          ellipsis: (deliberately marked omission) indicates a purposeful marking in the source document signalling that content has been omitted, and may also supply or describe the omitted content. [3.5.3. Additions, Deletions, and Omissions]
          email: (electronic mail address) contains an email address identifying a location to which email messages can be delivered. [3.6.2. Addresses]
          emph: (emphasized) marks words or phrases which are stressed or emphasized for linguistic or rhetorical effect. [3.3.2.2. Emphatic Words and Phrases 3.3.2. Emphasis, Foreign Words, and Unusual Language]
          encodingDesc: (encoding description) documents the relationship between an electronic text and the source or sources from which it was derived. [2.3. The Encoding Description 2.1.1. The TEI Header and Its Components]
          epigraph: (epigraph) contains a quotation, anonymous or attributed, appearing at the start or end of a section or on a title page. [4.2.3. Arguments, Epigraphs, and Postscripts 4.2. Elements Common to All Divisions 4.6. Title Pages]
          expan: (expansion) contains the expansion of an abbreviation. [3.6.5. Abbreviations and Their Expansions]
          extent: (extent) describes the approximate size of a text stored on some carrier medium or of some other object, digital or non-digital, specified in any convenient units. [2.2.3. Type and Extent of File 2.2. The File Description 3.12.2.4. Imprint, Size of a Document, and Reprint Information 10.7.1. Object Description]
          fileDesc: (file description) contains a full bibliographic description of an electronic file. [2.2. The File Description 2.1.1. The TEI Header and Its Components]
          floatingText: (floating text) contains a single text of any kind, whether unitary or composite, which interrupts the text containing it at any point and after which the surrounding text resumes. [4.3.2. Floating Texts]
          foreign: (foreign) identifies a word or phrase as belonging to some language other than that of the surrounding text. [3.3.2.1. Foreign Words or Expressions]
          front: (front matter) contains any prefatory matter (headers, abstracts, title page, prefaces, dedications, etc.) found at the start of a document, before the main body. [4.6. Title Pages 4. Default Text Structure]
          funder: (funding body) specifies the name of an individual, institution, or organization responsible for the funding of a project or text. [2.2.1. The Title Statement]
          gap: (gap) indicates a point where material has been omitted in a transcription, whether for editorial reasons described in the TEI header, as part of sampling practice, or because the material is illegible, invisible, or inaudible. [3.5.3. Additions, Deletions, and Omissions]
          gb: (gathering beginning) marks the beginning of a new gathering or quire in a transcribed codex. [3.11.3. Milestone Elements]
          geoDecl: (geographic coordinates declaration) documents the notation and the datum used for geographic coordinates expressed as content of the <geo> element elsewhere within the document. [2.3.8. The Geographic Coordinates Declaration]
          gloss: (gloss) identifies a phrase or word used to provide a gloss or definition for some other word or phrase. [3.4.1. Terms and Glosses 22.4.1. Description of Components]
          graphic: (graphic) indicates the location of a graphic or illustration, either forming part of a text, or providing an image of it. [3.10. Graphics and Other Non-textual Components 11.1. Digital Facsimiles]
          group: (group) contains the body of a composite text, grouping together a sequence of distinct texts (or groups of such texts) which are regarded as a unit for some purpose, for example the collected works of an author, a sequence of prose essays, etc. [4. Default Text Structure 4.3.1. Grouped Texts 15.1. Varieties of Composite Text]
          handNote: (note on hand) describes a particular style or hand distinguished within a manuscript. [10.7.2. Writing, Decoration, and Other Notations]
          head: (heading) contains any type of heading, for example the title of a section, or the heading of a list, glossary, manuscript description, etc. [4.2.1. Headings and Trailers]
          headItem: (heading for list items) contains the heading for the item or gloss column in a glossary list or similar structured list. [3.8. Lists]
          headLabel: (heading for list labels) contains the heading for the label or term column in a glossary list or similar structured list. [3.8. Lists]
          hi: (highlighted) marks a word or phrase as graphically distinct from the surrounding text, for reasons concerning which no claim is made. [3.3.2.2. Emphatic Words and Phrases 3.3.2. Emphasis, Foreign Words, and Unusual Language]
          hyphenation: (hyphenation) summarizes the way in which hyphenation in a source text has been treated in an encoded version of it. [2.3.3. The Editorial Practices Declaration 15.3.2. Declarable Elements]
          idno: (identifier) supplies any form of identifier used to identify some object, such as a bibliographic item, a person, a title, an organization, etc. in a standardized way. [13.3.1. Basic Principles 2.2.4. Publication, Distribution, Licensing, etc. 2.2.5. The Series Statement 3.12.2.4. Imprint, Size of a Document, and Reprint Information]
          imprimatur: (imprimatur) contains a formal statement authorizing the publication of a work, sometimes required to appear on a title page or its verso. [4.6. Title Pages]
          imprint: groups information relating to the publication or distribution of a bibliographic item. [3.12.2.4. Imprint, Size of a Document, and Reprint Information]
          index: (index entry) marks a location to be indexed for whatever purpose. [3.9.2. Index Entries]
          interpretation: (interpretation) describes the scope of any analytic or interpretive information added to the text in addition to the transcription. [2.3.3. The Editorial Practices Declaration]
          item: (item) contains one component of a list. [3.8. Lists 2.6. The Revision Description]
          join: (join) identifies a possibly fragmented segment of text, by pointing at the possibly discontiguous elements which compose it. [16.7. Aggregation]
          joinGrp: (join group) groups a collection of <join> elements and possibly pointers. [16.7. Aggregation]
          keywords: (keywords) contains a list of keywords or phrases identifying the topic or nature of a text. [2.4.3. The Text Classification]
          l: (verse line) contains a single, possibly incomplete, line of verse. [3.13.1. Core Tags for Verse 3.13. Passages of Verse or Drama 7.2.5. Speech Contents]
          label: (label) contains any label or heading used to identify part of a text, typically but not exclusively in a list or glossary. [3.8. Lists]
          langUsage: (language usage) describes the languages, sublanguages, registers, dialects, etc. represented within a text. [2.4.2. Language Usage 2.4. The Profile Description 15.3.2. Declarable Elements]
          language: (language) characterizes a single language or sublanguage used within a text. [2.4.2. Language Usage]
          lb: (line beginning) marks the beginning of a new (typographic) line in some edition or version of a text. [3.11.3. Milestone Elements 7.2.5. Speech Contents]
          lg: (line group) contains one or more verse lines functioning as a formal unit, e.g. a stanza, refrain, verse paragraph, etc. [3.13.1. Core Tags for Verse 3.13. Passages of Verse or Drama 7.2.5. Speech Contents]
          licence: contains information about a licence or other legal agreement applicable to the text. [2.2.4. Publication, Distribution, Licensing, etc.]
          linkGrp: (link group) defines a collection of associations or hypertextual links. [16.1. Links]
          list: (list) contains any sequence of items organized as a list. [3.8. Lists]
          listAnnotation: contains a list of annotations, typically encoded as <annotation>, <annotationBlock>, or <note>, possibly organized with nested <listAnnotation> elements. [16.10. The standOff Container]
          listBibl: (citation list) contains a list of bibliographic citations of any kind. [3.12.1. Methods of Encoding Bibliographic References and Lists of References 2.2.7. The Source Description 15.3.2. Declarable Elements]
          listChange: groups a number of change descriptions associated with either the creation of a source text or the revision of an encoded text. [2.6. The Revision Description 11.7. Identifying Changes and Revisions]
          listPrefixDef: (list of prefix definitions) contains a list of definitions of prefixing schemes used in teidata.pointer values, showing how abbreviated URIs using each scheme may be expanded into full URIs. [16.2.3. Using Abbreviated Pointers]
          macro.limitedContent: (paragraph content) defines the content of prose elements that are not used for transcription of extant materials. [1.3. The TEI Class System]
          macro.paraContent: (paragraph content) defines the content of paragraphs and similar elements. [1.3. The TEI Class System]
          macro.phraseSeq: (phrase sequence) defines a sequence of character data and phrase-level elements. [1.4.1. Standard Content Models]
          macro.phraseSeq.limited: (limited phrase sequence) defines a sequence of character data and those phrase-level elements that are not typically used for transcribing extant documents. [1.4.1. Standard Content Models]
          macro.specialPara: ('special' paragraph content) defines the content model of elements such as notes or list items, which either contain a series of component-level elements or else have the same structure as a paragraph, containing a series of phrase-level and inter-level elements. [1.3. The TEI Class System]
          measure: (measure) contains a word or phrase referring to some quantity of an object or commodity, usually comprising a number, a unit, and a commodity name. [3.6.3. Numbers and Measures]
          measureGrp: (measure group) contains a group of dimensional specifications which relate to the same object, for example the height and width of a manuscript page. [10.3.4. Dimensions]
          media: indicates the location of any form of external media such as an audio or video clip etc. [3.10. Graphics and Other Non-textual Components]
          meeting: contains the formalized descriptive title for a meeting or conference, for use in a bibliographic description for an item derived from such a meeting, or as a heading or preamble to publications emanating from it. [3.12.2.2. Titles, Authors, and Editors]
          mentioned: marks words or phrases mentioned, not used. [3.3.3. Quotation]
          milestone: (milestone) marks a boundary point separating any kind of section of a text, typically but not necessarily indicating a point at which some part of a standard reference system changes, where the change is not represented by a structural element. [3.11.3. Milestone Elements]
          model.addrPart: groups elements such as names or postal codes which may appear as part of a postal address. [3.6.2. Addresses]
          model.addressLike: groups elements used to represent a postal or email address. [1. The TEI Infrastructure]
          model.annotationLike: groups elements used to represent annotations. [16.10. The standOff Container]
          model.annotationPart.body: groups elements which may be used as an <annotation> body.
          model.applicationLike: groups elements used to record application-specific information about a document in its header.
          model.attributable: groups elements that contain a word or phrase that can be attributed to a source. [3.3.3. Quotation 4.3.2. Floating Texts]
          model.availabilityPart: groups elements such as licences and paragraphs of text which may appear as part of an availability statement [2.2.4. Publication, Distribution, Licensing, etc.]
          model.biblLike: groups elements containing a bibliographic description. [3.12. Bibliographic Citations and References]
          model.biblPart: groups elements which represent components of a bibliographic description. [3.12. Bibliographic Citations and References]
          model.catDescPart: groups component elements of the TEI header Category Description.
          model.certLike: groups elements which are used to indicate uncertainty or precision of other elements.
          model.choicePart: groups elements (other than <choice> itself) which can be used within a <choice> alternation. [3.5. Simple Editorial Changes]
          model.common: groups common chunk- and inter-level elements. [1.3. The TEI Class System]
          model.correspActionPart: groups elements which define the parts (usually names, dates and places) of one action related to the correspondence.
          model.correspContextPart: groups elements which may appear as part of the correspContext element
          model.correspDescPart: groups together metadata elements for describing correspondence
          model.dateLike: groups elements containing temporal expressions. [3.6.4. Dates and Times 13.4. Dates]
          model.descLike: groups elements which contain a description of their function.
          model.describedResource: groups elements which contain the content of a digital resource and its metadata; these elements may serve as the outermost or ‘root’ element of a TEI-conformant document [1.3. The TEI Class System]
          model.div1Like: groups top-level structural divisions.
          model.div2Like: groups second-level structural divisions.
          model.div3Like: groups third-level structural divisions.
          model.div4Like: groups fourth-level structural divisions.
          model.div5Like: groups fifth-level structural divisions.
          model.div6Like: groups sixth-level structural divisions.
          model.div7Like: groups seventh-level structural divisions.
          model.divBottom: groups elements appearing at the end of a text division. [4.2. Elements Common to All Divisions]
          model.divBottomPart: groups elements which can occur only at the end of a text division. [4.6. Title Pages]
          model.divGenLike: groups elements used to represent a structural division which is generated rather than explicitly present in the source.
          model.divLike: groups elements used to represent un-numbered generic structural divisions.
          model.divPart: groups paragraph-level elements appearing directly within divisions. [1.3. The TEI Class System]
          model.divTop: groups elements appearing at the beginning of a text division. [4.2. Elements Common to All Divisions]
          model.divTopPart: groups elements which can occur only at the beginning of a text division. [4.6. Title Pages]
          model.divWrapper: groups elements which can appear at either top or bottom of a textual division. [4.2. Elements Common to All Divisions]
          model.editorialDeclPart: groups elements which may be used inside <editorialDecl> and appear multiple times.
          model.egLike: groups elements containing examples or illustrations. [22.1.1. Phrase Level Terms]
          model.emphLike: groups phrase-level elements which are typographically distinct and to which a specific function can be attributed. [3.3. Highlighting and Quotation]
          model.encodingDescPart: groups elements which may be used inside <encodingDesc> and appear multiple times.
          model.entryPart: groups non-morphological elements appearing within a dictionary entry. [9.1. Dictionary Body and Overall Structure]
          model.frontPart: groups elements which appear at the level of divisions within front or back matter. [7.1. Front and Back Matter ]
          model.frontPart.drama: groups elements which appear at the level of divisions within front or back matter of performance texts only. [7.1. Front and Back Matter ]
          model.gLike: groups elements used to represent individual non-Unicode characters or glyphs.
          model.global: groups elements which may appear at any point within a TEI text. [1.3. The TEI Class System]
          model.global.edit: groups globally available elements which perform a specifically editorial function. [1.3. The TEI Class System]
          model.global.meta: groups globally available elements which describe the status of other elements. [1.3. The TEI Class System]
          model.graphicLike: groups elements containing images, formulae, and similar objects. [3.10. Graphics and Other Non-textual Components]
          model.headLike: groups elements used to provide a title or heading at the start of a text division.
          model.hiLike: groups phrase-level elements which are typographically distinct but to which no specific function can be attributed. [3.3. Highlighting and Quotation]
          model.highlighted: groups phrase-level elements which are typographically distinct. [3.3. Highlighting and Quotation]
          model.imprintPart: groups the bibliographic elements which occur inside imprints. [3.12. Bibliographic Citations and References]
          model.inter: groups elements which can appear either within or between paragraph-like elements. [1.3. The TEI Class System]
          model.lLike: groups elements representing metrical components such as verse lines.
          model.lPart: groups phrase-level elements which may appear within verse only. [6.2. Components of the Verse Line]
          model.labelLike: groups elements used to gloss or explain other parts of a document.
          model.limitedPhrase: groups phrase-level elements excluding those elements primarily intended for transcription of existing sources. [1.3. The TEI Class System]
          model.listLike: groups list-like elements. [3.8. Lists]
          model.measureLike: groups elements which denote a number, a quantity, a measurement, or similar piece of text that conveys some numerical meaning. [3.6.3. Numbers and Measures]
          model.milestoneLike: groups milestone-style elements used to represent reference systems. [1.3. The TEI Class System 3.11.3. Milestone Elements]
          model.nameLike: groups elements which name or refer to a person, place, or organization.
          model.nameLike.agent: groups elements which contain names of individuals or corporate bodies. [3.6. Names, Numbers, Dates, Abbreviations, and Addresses]
          model.noteLike: groups globally-available note-like elements. [3.9. Notes, Annotation, and Indexing]
          model.oddDecl: groups elements which generate declarations in some markup language in ODD documents.
          model.offsetLike: groups elements which can appear only as part of a place name. [13.2.3. Place Names]
          model.pLike: groups paragraph-like elements.
          model.pLike.front: groups paragraph-like elements which can occur as direct constituents of front matter. [4.6. Title Pages]
          model.pPart.data: groups phrase-level elements containing names, dates, numbers, measures, and similar data. [3.6. Names, Numbers, Dates, Abbreviations, and Addresses]
          model.pPart.edit: groups phrase-level elements for simple editorial correction and transcription. [3.5. Simple Editorial Changes]
          model.pPart.editorial: groups phrase-level elements for simple editorial interventions that may be useful both in transcribing and in authoring. [3.5. Simple Editorial Changes]
          model.pPart.msdesc: groups phrase-level elements used in manuscript description. [10. Manuscript Description]
          model.pPart.transcriptional: groups phrase-level elements used for editorial transcription of pre-existing source materials. [3.5. Simple Editorial Changes]
          model.phrase: groups elements which can occur at the level of individual words or phrases. [1.3. The TEI Class System]
          model.phrase.xml: groups phrase-level elements used to encode XML constructs such as element names, attribute names, and attribute values [22. Documentation Elements]
          model.placeNamePart: groups elements which form part of a place name. [13.2.3. Place Names]
          model.placeStateLike: groups elements which describe changing states of a place.
          model.profileDescPart: groups elements which may be used inside <profileDesc> and appear multiple times.
          model.ptrLike: groups elements used for purposes of location and reference. [3.7. Simple Links and Cross-References]
          model.publicationStmtPart.agency: groups the child elements of a <publicationStmt> element of the TEI header that indicate an authorising agent. [2.2.4. Publication, Distribution, Licensing, etc.]
          model.publicationStmtPart.detail: groups the agency-specific child elements of the <publicationStmt> element of the TEI header. [2.2.4. Publication, Distribution, Licensing, etc.]
          model.quoteLike: groups elements used to directly contain quotations.
          model.resource: groups separate elements which constitute the content of a digital resource, as opposed to its metadata. [1.3. The TEI Class System]
          model.respLike: groups elements which are used to indicate intellectual or other significant responsibility, for example within a bibliographic element.
          model.segLike: groups elements used for arbitrary segmentation. [16.3. Blocks, Segments, and Anchors 17.1. Linguistic Segment Categories]
          model.sourceDescPart: groups elements which may be used inside <sourceDesc> and appear multiple times.
          model.specDescLike: groups elements for referring to specification elements. [22. Documentation Elements]
          model.stageLike: groups elements containing stage directions or similar things defined by the module for performance texts. [7.3. Other Types of Performance Text]
          model.standOffPart: groups elements which may be used as children of <standOff>.
          model.teiHeaderPart: groups high level elements which may appear more than once in a TEI header.
          model.titlepagePart: groups elements which can occur as direct constituents of a title page, such as <docTitle>, <docAuthor>, <docImprint>, or <epigraph>. [4.6. Title Pages]
          monogr: (monographic level) contains bibliographic elements describing an item (e.g. a book or journal) published as an independent item (i.e. as a separate physical object). [3.12.2.1. Analytic, Monographic, and Series Levels]
          name: (name, proper noun) contains a proper noun or noun phrase. [3.6.1. Referring Strings]
          namespace: (namespace) supplies the formal name of the namespace to which the elements documented by its children belong. [2.3.4. The Tagging Declaration]
          normalization: (normalization) indicates the extent of normalization or regularization of the original source carried out in converting it to electronic form. [2.3.3. The Editorial Practices Declaration 15.3.2. Declarable Elements]
          note: (note) contains a note or annotation. [3.9.1. Notes and Simple Annotation 2.2.6. The Notes Statement 3.12.2.8. Notes and Statement of Language 9.3.5.4. Notes within Entries]
          noteGrp: contains a group of notes [3.9.1.1. Encoding Grouped Notes]
          notesStmt: (notes statement) collects together any notes providing information about a text additional to that recorded in other parts of the bibliographic description. [2.2.6. The Notes Statement 2.2. The File Description]
          num: (number) contains a number, written in any form. [3.6.3. Numbers and Measures]
          opener: (opener) groups together dateline, byline, salutation, and similar phrases appearing as a preliminary group at the start of a division, especially of a letter. [4.2. Elements Common to All Divisions]
          orig: (original form) contains a reading which is marked as following the original, rather than being normalized or corrected. [3.5.2. Regularization and Normalization 12. Critical Apparatus]
          p: (paragraph) marks paragraphs in prose. [3.1. Paragraphs 7.2.5. Speech Contents]
          pb: (page beginning) marks the beginning of a new page in a paginated document. [3.11.3. Milestone Elements]
          postBox: (postal box or post office box) contains a number or other identifier for some postal delivery point other than a street address. [3.6.2. Addresses]
          postCode: (postal code) contains a numerical or alphanumeric code used as part of a postal address to simplify sorting or delivery of mail. [3.6.2. Addresses]
          postscript: contains a postscript, e.g. to a letter. [4.2. Elements Common to All Divisions]
          prefixDef: (prefix definition) defines a prefixing scheme used in teidata.pointer values, showing how abbreviated URIs using the scheme may be expanded into full URIs. [16.2.3. Using Abbreviated Pointers]
          principal: (principal researcher) supplies the name of the principal researcher responsible for the creation of an electronic text. [2.2.1. The Title Statement]
          profileDesc: (text-profile description) provides a detailed description of non-bibliographic aspects of a text, specifically the languages and sublanguages used, the situation in which it was produced, the participants and their setting. [2.4. The Profile Description 2.1.1. The TEI Header and Its Components]
          projectDesc: (project description) describes in detail the aim or purpose for which an electronic file was encoded, together with any other relevant information concerning the process by which it was assembled or collected. [2.3.1. The Project Description 2.3. The Encoding Description 15.3.2. Declarable Elements]
          ptr: (pointer) defines a pointer to another location. [3.7. Simple Links and Cross-References 16.1. Links]
          pubPlace: (publication place) contains the name of the place where a bibliographic item was published. [3.12.2.4. Imprint, Size of a Document, and Reprint Information]
          publicationStmt: (publication statement) groups information concerning the publication or distribution of an electronic or other text. [2.2.4. Publication, Distribution, Licensing, etc. 2.2. The File Description]
          publisher: (publisher) provides the name of the organization responsible for the publication or distribution of a bibliographic item. [3.12.2.4. Imprint, Size of a Document, and Reprint Information 2.2.4. Publication, Distribution, Licensing, etc.]
          punctuation: specifies editorial practice adopted with respect to punctuation marks in the original. [2.3.3. The Editorial Practices Declaration 3.2. Treatment of Punctuation]
          q: (quoted) contains material which is distinguished from the surrounding text using quotation marks or a similar method, for any one of a variety of reasons including, but not limited to: direct speech or thought, technical terms or jargon, authorial distance, quotations from elsewhere, and passages that are mentioned but not used. [3.3.3. Quotation]
          quotation: (quotation) specifies editorial practice adopted with respect to quotation marks in the original. [2.3.3. The Editorial Practices Declaration 15.3.2. Declarable Elements]
          quote: (quotation) contains a phrase or passage attributed by the narrator or author to some agency external to the text. [3.3.3. Quotation 4.3.1. Grouped Texts]
          rb: (ruby base) contains the base text annotated by a ruby gloss. [3.4.2. Ruby Annotations]
          ref: (reference) defines a reference to another location, possibly modified by additional text or comment. [3.7. Simple Links and Cross-References 16.1. Links]
          refState: (reference state) specifies one component of a canonical reference defined by the milestone method. [2.3.6.3. Milestone Method 2.3.6. The Reference System Declaration]
          refsDecl: (references declaration) specifies how canonical references are constructed for this text. [2.3.6.3. Milestone Method 2.3. The Encoding Description 2.3.6. The Reference System Declaration]
          reg: (regularization) contains a reading which has been regularized or normalized in some sense. [3.5.2. Regularization and Normalization 12. Critical Apparatus]
          relatedItem: contains or references some other bibliographic item which is related to the present one in some specified manner, for example as a constituent or alternative version of it. [3.12.2.7. Related Items]
          rendition: (rendition) supplies information about the rendition or appearance of one or more elements in the source text. [2.3.4. The Tagging Declaration]
          resp: (responsibility) contains a phrase describing the nature of a person's intellectual responsibility, or an organization's role in the production or distribution of a work. [3.12.2.2. Titles, Authors, and Editors 2.2.1. The Title Statement 2.2.2. The Edition Statement 2.2.5. The Series Statement]
          respStmt: (statement of responsibility) supplies a statement of responsibility for the intellectual content of a text, edition, recording, or series, where the specialized elements for authors, editors, etc. do not suffice or do not apply. May also be used to encode information about individuals or organizations which have played a role in the production or distribution of a bibliographic work. [3.12.2.2. Titles, Authors, and Editors 2.2.1. The Title Statement 2.2.2. The Edition Statement 2.2.5. The Series Statement]
          revisionDesc: (revision description) summarizes the revision history for a file. [2.6. The Revision Description 2.1.1. The TEI Header and Its Components]
          rs: (referencing string) contains a general purpose name or referring string. [13.2.1. Personal Names 3.6.1. Referring Strings]
          rt: (ruby text) contains a ruby text, an annotation closely associated with a passage of the main text. [3.4.2. Ruby Annotations]
          ruby: (ruby container) contains a passage of base text along with its associated ruby gloss(es). [3.4.2. Ruby Annotations]
          said: (speech or thought) indicates passages thought or spoken aloud, whether explicitly indicated in the source or not, whether directly or indirectly reported, whether by real people or fictional characters. [3.3.3. Quotation]
          salute: (salutation) contains a salutation or greeting prefixed to a foreword, dedicatory epistle, or other division of a text, or the salutation in the closing of a letter, preface, etc. [4.2.2. Openers and Closers]
          samplingDecl: (sampling declaration) contains a prose description of the rationale and methods used in sampling texts in the creation of a corpus or collection. [2.3.2. The Sampling Declaration 2.3. The Encoding Description 15.3.2. Declarable Elements]
          schemaRef: (schema reference) describes or points to a related customization or schema file [2.3.10. The Schema Specification]
          scriptNote: describes a particular script distinguished within the description of a manuscript or similar resource. [10.7.2. Writing, Decoration, and Other Notations]
          seg: (arbitrary segment) represents any segmentation of text below the ‘chunk’ level. [16.3. Blocks, Segments, and Anchors 6.2. Components of the Verse Line 7.2.5. Speech Contents]
          segmentation: (segmentation) describes the principles according to which the text has been segmented, for example into sentences, tone-units, graphemic strata, etc. [2.3.3. The Editorial Practices Declaration 15.3.2. Declarable Elements]
          series: (series information) contains information about the series in which a book or other bibliographic item has appeared. [3.12.2.1. Analytic, Monographic, and Series Levels]
          seriesStmt: (series statement) groups information about the series, if any, to which a publication belongs. [2.2.5. The Series Statement 2.2. The File Description]
          sic: (Latin for thus or so) contains text reproduced although apparently incorrect or inaccurate. [3.5.1. Apparent Errors]
          signed: (signature) contains the closing salutation, etc., appended to a foreword, dedicatory epistle, or other division of a text. [4.2.2. Openers and Closers]
          soCalled: (so called) contains a word or phrase for which the author or narrator indicates a disclaiming of responsibility, for example by the use of scare quotes or italics. [3.3.3. Quotation]
          sourceDesc: (source description) describes the source(s) from which an electronic text was derived or generated, typically a bibliographic description in the case of a digitized text, or a phrase such as "born digital" for a text which has no previous existence. [2.2.7. The Source Description]
          sp: (speech) contains an individual speech in a performance text, or a passage presented as such in a prose or verse text. [3.13.2. Core Tags for Drama 3.13. Passages of Verse or Drama 7.2.2. Speeches and Speakers]
          speaker: contains a specialized form of heading or label, giving the name of one or more speakers in a dramatic text or fragment. [3.13.2. Core Tags for Drama]
          sponsor: (sponsor) specifies the name of a sponsoring organization or institution. [2.2.1. The Title Statement]
          stage: (stage direction) contains any kind of stage direction within a dramatic text or fragment. [3.13.2. Core Tags for Drama 3.13. Passages of Verse or Drama 7.2.4. Stage Directions]
          standOff: Functions as a container element for linked data, contextual information, and stand-off annotations embedded in a TEI document. [16.10. The standOff Container]
          stdVals: (standard values) specifies the format used when standardized date or number values are supplied. [2.3.3. The Editorial Practices Declaration 15.3.2. Declarable Elements]
          street: contains a full street address including any name or number identifying a building as well as the name of the street or route on which it is located. [3.6.2. Addresses]
          styleDefDecl: (style definition language declaration) specifies the name of the formal language in which style or renditional information is supplied elsewhere in the document. The specific version of the scheme may also be supplied. [2.3.5. The Default Style Definition Language Declaration]
          tagUsage: (element usage) documents the usage of a specific element within a specified document. [2.3.4. The Tagging Declaration]
          tagsDecl: (tagging declaration) provides detailed information about the tagging applied to a document. [2.3.4. The Tagging Declaration 2.3. The Encoding Description]
          taxonomy: (taxonomy) defines a typology either implicitly, by means of a bibliographic citation, or explicitly by a structured taxonomy. [2.3.7. The Classification Declaration]
          teiCorpus: (TEI corpus) contains the whole of a TEI encoded corpus, comprising a single corpus header and one or more <TEI> elements, each containing a single text header and a text. [4. Default Text Structure 15.1. Varieties of Composite Text]
          teiHeader: (TEI header) supplies descriptive and declarative metadata associated with a digital resource or set of resources. [2.1.1. The TEI Header and Its Components 15.1. Varieties of Composite Text]
          teidata.certainty: defines the range of attribute values expressing a degree of certainty.
          teidata.count: defines the range of attribute values used for a non-negative integer value used as a count.
          teidata.duration.iso: defines the range of attribute values available for representation of a duration in time using ISO 8601 standard formats
          teidata.duration.w3c: defines the range of attribute values available for representation of a duration in time using W3C datatypes.
          teidata.enumerated: defines the range of attribute values expressed as a single XML name taken from a list of documented possibilities.
          teidata.interval: defines attribute values used to express an interval value.
          teidata.language: defines the range of attribute values used to identify a particular combination of human language and writing system. [6.1. Language Identification]
          teidata.name: defines the range of attribute values expressed as an XML Name.
          teidata.namespace: defines the range of attribute values used to indicate XML namespaces as defined by the W3C Namespaces in XML Technical Recommendation.
          teidata.numeric: defines the range of attribute values used for numeric values.
          teidata.outputMeasurement: defines a range of values for use in specifying the size of an object that is intended for display.
          teidata.pattern: defines attribute values which are expressed as a regular expression.
          teidata.pointer: defines the range of attribute values used to provide a single URI, absolute or relative, pointing to some other resource, either within the current document or elsewhere.
          teidata.prefix: defines a range of values that may function as a URI scheme name.
          teidata.probCert: defines a range of attribute values which can be expressed either as a numeric probability or as a coded certainty value.
          teidata.probability: defines the range of attribute values expressing a probability.
          teidata.replacement: defines attribute values which contain a replacement template.
          teidata.temporal.w3c: defines the range of attribute values expressing a temporal expression such as a date, a time, or a combination of them, that conform to the W3C XML Schema Part 2: Datatypes Second Edition specification.
          teidata.text: defines the range of attribute values used to express some kind of identifying string as a single sequence of Unicode characters possibly including whitespace.
          teidata.truthValue: defines the range of attribute values used to express a truth value.
          teidata.version: defines the range of attribute values which may be used to specify a TEI or Unicode version number.
          teidata.versionNumber: defines the range of attribute values used for version numbers.
          teidata.word: defines the range of attribute values expressed as a single word or token.
          teidata.xTruthValue: (extended truth value) defines the range of attribute values used to express a truth value which may be unknown.
          teidata.xmlName: defines attribute values which contain an XML name.
          teidata.xpath: defines attribute values which contain an XPath expression.
          term: (term) contains a single-word, multi-word, or symbolic designation which is regarded as a technical term. [3.4.1. Terms and Glosses]
          text: (text) contains a single text of any kind, whether unitary or composite, for example a poem or drama, a collection of essays, a novel, a dictionary, or a corpus sample. [4. Default Text Structure 15.1. Varieties of Composite Text]
          textClass: (text classification) groups information which describes the nature or topic of a text in terms of a standard classification scheme, thesaurus, etc. [2.4.3. The Text Classification]
          textLang: (text language) describes the languages and writing systems identified within the bibliographic work being described, rather than its description. [3.12.2.4. Imprint, Size of a Document, and Reprint Information 10.6.6. Languages and Writing Systems]
          time: (time) contains a phrase defining a time of day in any format. [3.6.4. Dates and Times]
          timeline: (timeline) provides a set of ordered points in time which can be linked to elements of a spoken text to create a temporal alignment of that text. [16.4.2. Placing Synchronous Events in Time]
          title: (title) contains a title for any kind of work. [3.12.2.2. Titles, Authors, and Editors 2.2.1. The Title Statement 2.2.5. The Series Statement]
          titlePage: (title page) contains the title page of a text, appearing within the front or back matter. [4.6. Title Pages]
          titlePart: (title part) contains a subsection or division of the title of a work, as indicated on a title page. [4.6. Title Pages]
          titleStmt: (title statement) groups information about the title of a work and those responsible for its content. [2.2.1. The Title Statement 2.2. The File Description]
          trailer: contains a closing title or footer appearing at the end of a division of a text. [4.2.4. Content of Textual Divisions 4.2. Elements Common to All Divisions]
          unclear: (unclear) contains a word, phrase, or passage which cannot be transcribed with certainty because it is illegible or inaudible in the source. [11.3.3.1. Damage, Illegibility, and Supplied Text 3.5.3. Additions, Deletions, and Omissions]
          unit: contains a symbol, a word or a phrase referring to a unit of measurement in any kind of formal or informal system. [3.6.3. Numbers and Measures]
          unitDecl: (unit declarations) provides information about units of measurement that are not members of the International System of Units. [2.3.9. The Unit Declaration]
          unitDef: (unit definition) contains descriptive information related to a specific unit of measurement. [2.3.9. The Unit Declaration]
          when: indicates a point in time either relative to other elements in the same timeline tag, or absolutely. [16.4.2. Placing Synchronous Events in Time]
          xenoData: (non-TEI metadata) provides a container element into which metadata in non-TEI formats may be placed. [2.5. Non-TEI Metadata]
          -
          +
          + + abbr + : ( + abbreviation) + contains an abbreviation of any sort.[ + 3.6.5. Abbreviations and Their Expansions]
          + + abstract + : + contains a summary or formal abstract prefixed to an existing source document by the encoder.[ + 2.4.4. Abstracts]
          + + add + : ( + addition) + contains letters, words, or phrases inserted in the source text by an author, scribe, or a previous annotator or corrector.[ + 3.5.3. Additions, Deletions, and Omissions]
          + + addrLine + : ( + address line) + contains one line of a postal address.[ + 3.6.2. Addresses + 2.2.4. Publication, Distribution, Licensing, etc. + 3.12.2.4. Imprint, Size of a Document, and Reprint Information]
          + + address + : ( + address) + contains a postal address, for example of a publisher, an organization, or an individual.[ + 3.6.2. Addresses + 2.2.4. Publication, Distribution, Licensing, etc. + 3.12.2.4. Imprint, Size of a Document, and Reprint Information]
          + + alt + : ( + alternation) + identifies an alternation or a set of choices among elements or passages.[ + 16.8. Alternation]
          + + altGrp + : ( + alternation group) + groups a collection of + <alt>elements and possibly pointers.[ + 16.8. Alternation]
          + + analytic + : ( + analytic level) + contains bibliographic elements describing an item (e.g. an article or poem) published within a monograph or journal and not as an independent publication.[ + 3.12.2.1. Analytic, Monographic, and Series Levels]
          + + anchor + : ( + anchor point) + attaches an identifier to a point within a text, whether or not it corresponds with a textual element.[ + 8.4.2. Synchronization and Overlap + 16.5. Correspondence and Alignment]
          + + annotation + : + represents an annotation following the Web Annotation Data Model.[ + 16.10. The standOff Container]
          + + appInfo + : ( + application information) + records information about an application which has edited the TEI file.[ + 2.3.11. The Application Information Element]
          + + application + : + provides information about an application which has acted upon the document.[ + 2.3.11. The Application Information Element]
          + + argument + : ( + argument) + contains a formal list or prose description of the topics addressed by a subdivision of a text.[ + 4.2. Elements Common to All Divisions + 4.6. Title Pages]
          + + att.anchoring + : ( + anchoring) + provides attributes for use on annotations, e.g. notes and groups of notes describing the existence and position of an anchor for annotations.
          + + att.ascribed + : + provides attributes for elements representing speech or action that can be ascribed to a specific individual.[ + 3.3.3. Quotation + 8.3. Elements Unique to Spoken Texts]
          + + att.ascribed.directed + : + provides attributes for elements representing speech or action that can be directed at a group or individual.[ + 3.3.3. Quotation + 8.3. Elements Unique to Spoken Texts]
          + + att.breaking + : + provides attributes to indicate whether or not the element concerned is considered to mark the end of an orthographic token in the same way as whitespace.[ + 3.11.3. Milestone Elements]
          + + att.cReferencing + : + provides attributes that may be used to supply a + canonical referenceas a means of identifying the target of a pointer.
          + + att.canonical + : + provides attributes that can be used to associate a representation such as a name or title with canonical information about the object being named or referenced.[ + 13.1.1. Linking Names and Their Referents]
          + + att.citeStructurePart + : + provides attributes for selecting particular elements within a document.
          + + att.citing + : + provides attributes for specifying the specific part of a bibliographic item being cited.[ + 1.3.1. Attribute Classes]
          + + att.datable + : + provides attributes for normalization of elements that contain dates, times, or datable events.[ + 3.6.4. Dates and Times + 13.4. Dates]
          + + att.datable.w3c + : + provides attributes for normalization of elements that contain datable events conforming to the W3C + XML Schema Part 2: Datatypes Second Edition.[ + 3.6.4. Dates and Times + 13.4. Dates]
          + + att.datcat + : + provides attributes that are used to align XML elements or attributes with the appropriate Data Categories (DCs) defined by the ISO 12620:2009 standard and stored in the Web repository called ISOCat at + + http://www.isocat.org/ + .[ + 9.5.2. Lexical View + 18.3. Other Atomic Feature Values]
          + + att.declarable + : + provides attributes for those elements in the TEI header which may be independently selected by means of the special purpose + declsattribute.[ + 15.3. Associating Contextual Information with a Text]
          + + att.declaring + : + provides attributes for elements which may be independently associated with a particular declarable element within the header, thus overriding the inherited default for that element.[ + 15.3. Associating Contextual Information with a Text]
          + + att.dimensions + : + provides attributes for describing the size of physical objects.
          + + att.divLike + : + provides attributes common to all elements which behave in the same way as divisions.[ + 4. Default Text Structure]
          + + att.docStatus + : + provides attributes for use on metadata elements describing the status of a document.
          + + att.editLike + : + provides attributes describing the nature of an encoded scholarly intervention or interpretation of any kind.[ + 3.5. Simple Editorial Changes + 10.3.1. Origination + 13.3.2. The Person Element + 11.3.1.1. Core Elements for Transcriptional Work]
          + + att.edition + : + provides attributes identifying the source edition from which some encoded feature derives.
          + + att.formula + : + provides attributes for defining a mathematical formula.[ + 2.3.9. The Unit Declaration]
          + + att.fragmentable + : + provides attributes for representing fragmentation of a structural element, typically as a consequence of some overlapping hierarchy.
          + + att.global + : + provides attributes common to all elements in the TEI encoding scheme.[ + 1.3.1.1. Global Attributes]
          + + att.global.linking + : + provides a set of attributes for hypertextual linking.[ + 16. Linking, Segmentation, and Alignment]
          + + att.global.rendition + : + provides rendering attributes common to all elements in the TEI encoding scheme.[ + 1.3.1.1.3. Rendition Indicators]
          + + att.global.responsibility + : + provides attributes indicating the agent responsible for some aspect of the text, the markup or something asserted by the markup, and the degree of certainty associated with it.[ + 1.3.1.1.4. Sources, certainty, and responsibility + 3.5. Simple Editorial Changes + 11.3.2.2. Hand, Responsibility, and Certainty Attributes + 17.3. Spans and Interpretations + 13.1.1. Linking Names and Their Referents]
          + + att.global.source + : + provides attributes used by elements to point to an external source.[ + 1.3.1.1.4. Sources, certainty, and responsibility + 3.3.3. Quotation + 8.3.4. Writing]
          + + att.handFeatures + : + provides attributes describing aspects of the hand in which a manuscript is written.[ + 11.3.2.1. Document Hands]
          + + att.internetMedia + : + provides attributes for specifying the type of a computer resource using a standard taxonomy.
          + + att.locatable + : + provides attributes for referencing locations by pointing to entries in a canonical list of places.[ + 2.3.9. The Unit Declaration + 13.3.4.3. States, Traits, and Events]
          + + att.measurement + : + provides attributes to represent a regularized or normalized measurement.
          + + att.media + : + provides attributes for specifying display and related properties of external media.
          + + att.milestoneUnit + : + provides attributes to indicate the type of section which is changing at a specific milestone.[ + 3.11.3. Milestone Elements + 2.3.6.3. Milestone Method + 2.3.6. The Reference System Declaration]
          + + att.naming + : + provides attributes common to elements which refer to named persons, places, organizations etc.[ + 3.6.1. Referring Strings + 13.3.6. Names and Nyms]
          + + att.notated + : + provides attributes to indicate any specialised notation used for element content.
          + + att.patternReplacement + : + provides attributes for regular-expression matching and replacement.[ + 16.2.3. Using Abbreviated Pointers + 2.3.6.3. Milestone Method + 2.3.6. The Reference System Declaration + 2.3.6.2. Search-and-Replace Method]
          + + att.personal + : ( + attributes for components of names usually, but not necessarily, personal names) + common attributes for those elements which form part of a name usually, but not necessarily, a personal name.[ + 13.2.1. Personal Names]
          + + att.placement + : + provides attributes for describing where on the source page or object a textual element appears.[ + 3.5.3. Additions, Deletions, and Omissions + 11.3.1.4. Additions and Deletions]
          + + att.pointing + : + provides a set of attributes used by all elements which point to other elements by means of one or more URI references.[ + 1.3.1.1.2. Language Indicators + 3.7. Simple Links and Cross-References]
          + + att.pointing.group + : + provides a set of attributes common to all elements which enclose groups of pointer elements.[ + 16. Linking, Segmentation, and Alignment]
          + + att.ranging + : + provides attributes for describing numerical ranges.
          + + att.resourced + : + provides attributes by which a resource (such as an externally held media file) may be located.
          + + att.segLike + : + provides attributes for elements used for arbitrary segmentation.[ + 16.3. Blocks, Segments, and Anchors + 17.1. Linguistic Segment Categories]
          + + att.sortable + : + provides attributes for elements in lists or groups that are sortable, but whose sorting key cannot be derived mechanically from the element content.[ + 9.1. Dictionary Body and Overall Structure]
          + + att.spanning + : + provides attributes for elements which delimit a span of text by pointing mechanisms rather than by enclosing it.[ + 11.3.1.4. Additions and Deletions + 1.3.1. Attribute Classes]
          + + att.styleDef + : + provides attributes to specify the name of a formal definition language used to provide formatting or rendition information.
          + + att.timed + : + provides attributes common to those elements which have a duration in time, expressed either absolutely or by reference to an alignment map.[ + 8.3.5. Temporal Information]
          + + att.transcriptional + : + provides attributes specific to elements encoding authorial or scribal intervention in a text when transcribing manuscript or similar sources.[ + 11.3.1.4. Additions and Deletions]
          + + att.typed + : + provides attributes that can be used to classify or subclassify elements in any way.[ + 1.3.1. Attribute Classes + 17.1.1. Words and Above + 3.6.1. Referring Strings + 3.7. Simple Links and Cross-References + 3.6.5. Abbreviations and Their Expansions + 3.13.1. Core Tags for Verse + 7.2.5. Speech Contents + 4.1.1. Un-numbered Divisions + 4.1.2. Numbered Divisions + 4.2.1. Headings and Trailers + 4.4. Virtual Divisions + 13.3.2.3. Personal Relationships + 11.3.1.1. Core Elements for Transcriptional Work + 16.1.1. Pointers and Links + 16.3. Blocks, Segments, and Anchors + 12.2. Linking the Apparatus to the Text + 22.5.1.2. Defining Content Models: RELAX NG + 8.3. Elements Unique to Spoken Texts + 23.3.1.3. Modification of Attribute and Attribute Value Lists]
          + + att.written + : + provides attributes to indicate the hand in which the content of an element was written in the source being transcribed.[ + 1.3.1. Attribute Classes]
          + + author + : ( + author) + in a bibliographic reference, contains the name(s) of an author, personal or corporate, of a work; for example in the same form as that provided by a recognized bibliographic name authority.[ + 3.12.2.2. Titles, Authors, and Editors + 2.2.1. The Title Statement]
          + + authority + : ( + release authority) + supplies the name of a person or other agency responsible for making a work available, other than a publisher or distributor.[ + 2.2.4. Publication, Distribution, Licensing, etc.]
          + + availability + : ( + availability) + supplies information about the availability of a text, for example any restrictions on its use or distribution, its copyright status, any licence applying to it, etc.[ + 2.2.4. Publication, Distribution, Licensing, etc.]
          + + back + : ( + back matter) + contains any appendixes, etc. following the main part of a text.[ + 4.7. Back Matter + 4. Default Text Structure]
          + + bibl + : ( + bibliographic citation) + contains a loosely-structured bibliographic citation of which the sub-components may or may not be explicitly tagged.[ + 3.12.1. Methods of Encoding Bibliographic References and Lists of References + 2.2.7. The Source Description + 15.3.2. Declarable Elements]
          + + biblFull + : ( + fully-structured bibliographic citation) + contains a fully-structured bibliographic citation, in which all components of the TEI file description are present.[ + 3.12.1. Methods of Encoding Bibliographic References and Lists of References + 2.2. The File Description + 2.2.7. The Source Description + 15.3.2. Declarable Elements]
          + + biblScope + : ( + scope of bibliographic reference) + defines the scope of a bibliographic reference, for example as a list of page numbers, or a named subdivision of a larger work.[ + 3.12.2.5. Scopes and Ranges in Bibliographic Citations]
          + + biblStruct + : ( + structured bibliographic citation) + contains a structured bibliographic citation, in which only bibliographic sub-elements appear and in a specified order.[ + 3.12.1. Methods of Encoding Bibliographic References and Lists of References + 2.2.7. The Source Description + 15.3.2. Declarable Elements]
          + + binaryObject + : + provides encoded binary data representing an inline graphic, audio, video or other object.[ + 3.10. Graphics and Other Non-textual Components]
          + + body + : ( + text body) + contains the whole body of a single unitary text, excluding any front or back matter.[ + 4. Default Text Structure]
          + + byline + : ( + byline) + contains the primary statement of responsibility given for a work on its title page or at the head or end of the work.[ + 4.2.2. Openers and Closers + 4.5. Front Matter]
          + + cRefPattern + : ( + canonical reference pattern) + specifies an expression and replacement pattern for transforming a canonical reference into a URI.[ + 2.3.6.3. Milestone Method + 2.3.6. The Reference System Declaration + 2.3.6.2. Search-and-Replace Method]
          + + calendar + : ( + calendar) + describes a calendar or dating system used in a dating formula in the text.[ + 2.4.5. Calendar Description]
          + + calendarDesc + : ( + calendar description) + contains a description of the calendar system used in any dating expression found in the text.[ + 2.4. The Profile Description + 2.4.5. Calendar Description]
          + + catDesc + : ( + category description) + describes some category within a taxonomy or text typology, either in the form of a brief prose description or in terms of the situational parameters used by the TEI formal + <textDesc>.[ + 2.3.7. The Classification Declaration]
          + + catRef + : ( + category reference) + specifies one or more defined categories within some taxonomy or text typology.[ + 2.4.3. The Text Classification]
          + + category + : ( + category) + contains an individual descriptive category, possibly nested within a superordinate category, within a user-defined taxonomy.[ + 2.3.7. The Classification Declaration]
          + + cb + : ( + column beginning) + marks the beginning of a new column of a text on a multi-column page.[ + 3.11.3. Milestone Elements]
          + + change + : ( + change) + documents a change or set of changes made during the production of a source document, or during the revision of an electronic file.[ + 2.6. The Revision Description + 2.4.1. Creation + 11.7. Identifying Changes and Revisions]
          + + choice + : ( + choice) + groups a number of alternative encodings for the same point in a text.[ + 3.5. Simple Editorial Changes]
          + + cit + : ( + cited quotation) + contains a quotation from some other document, together with a bibliographic reference to its source. In a dictionary it may contain an example text with at least one occurrence of the word form, used in the sense being described, or a translation of the headword, or an example.[ + 3.3.3. Quotation + 4.3.1. Grouped Texts + 9.3.5.1. Examples]
          + + citeData + : ( + citation data) + specifies how information may be extracted from citation structures.[ + 3.11.4. Declaring Reference Systems + 16.2.5.4. Citation Structures]
          + + citeStructure + : ( + citation structure) + declares a structure and method for citing the current document.[ + 3.11.4. Declaring Reference Systems + 16.2.5.4. Citation Structures]
          + + citedRange + : ( + cited range) + defines the range of cited content, often represented by pages or other units[ + 3.12.2.5. Scopes and Ranges in Bibliographic Citations]
          + + classCode + : ( + classification code) + contains the classification code used for this text in some standard classification system.[ + 2.4.3. The Text Classification]
          + + classDecl + : ( + classification declarations) + contains one or more taxonomies defining any classificatory codes used elsewhere in the text.[ + 2.3.7. The Classification Declaration + 2.3. The Encoding Description]
          + + closer + : ( + closer) + groups together salutations, datelines, and similar phrases appearing as a final group at the end of a division, especially of a letter.[ + 4.2.2. Openers and Closers + 4.2. Elements Common to All Divisions]
          + + conversion + : + defines how to calculate one unit of measure in terms of another.[ + 2.3.9. The Unit Declaration]
          + + corr + : ( + correction) + contains the correct form of a passage apparently erroneous in the copy text.[ + 3.5.1. Apparent Errors]
          + + correction + : ( + correction principles) + states how and under what circumstances corrections have been made in the text.[ + 2.3.3. The Editorial Practices Declaration + 15.3.2. Declarable Elements]
          + + correspAction + : ( + correspondence action) + contains a structured description of the place, the name of a person/organization and the date related to the sending/receiving of a message or any other action related to the correspondence.[ + 2.4.6. Correspondence Description]
          + + correspContext + : ( + correspondence context) + provides references to preceding or following correspondence related to this piece of correspondence.[ + 2.4.6. Correspondence Description]
          + + correspDesc + : ( + correspondence description) + contains a description of the actions related to one act of correspondence.[ + 2.4.6. Correspondence Description]
          + + creation + : ( + creation) + contains information about the creation of a text.[ + 2.4.1. Creation + 2.4. The Profile Description]
          + + date + : ( + date) + contains a date in any format.[ + 3.6.4. Dates and Times + 2.2.4. Publication, Distribution, Licensing, etc. + 2.6. The Revision Description + 3.12.2.4. Imprint, Size of a Document, and Reprint Information + 15.2.3. The Setting Description + 13.4. Dates]
          + + dateline + : ( + dateline) + contains a brief description of the place, date, time, etc. of production of a letter, newspaper story, or other work, prefixed or suffixed to it as a kind of heading or trailer.[ + 4.2.2. Openers and Closers]
          + + del + : ( + deletion) + contains a letter, word, or passage deleted, marked as deleted, or otherwise indicated as superfluous or spurious in the copy text by an author, scribe, or a previous annotator or corrector.[ + 3.5.3. Additions, Deletions, and Omissions]
          + + desc + : ( + description) + contains a short description of the purpose, function, or use of its parent element, or when the parent is a documentation element, describes or defines the object being documented.[ + 22.4.1. Description of Components]
          + + distinct + : + identifies any word or phrase which is regarded as linguistically distinct, for example as archaic, technical, dialectal, non-preferred, etc., or as forming part of a sublanguage.[ + 3.3.2.3. Other Linguistically Distinct Material]
          + + distributor + : ( + distributor) + supplies the name of a person or other agency responsible for the distribution of a text.[ + 2.2.4. Publication, Distribution, Licensing, etc.]
          + + div + : ( + text division) + contains a subdivision of the front, body, or back of a text.[ + 4.1. Divisions of the Body]
          + + div1 + : ( + level-1 text division) + contains a first-level subdivision of the front, body, or back of a text.[ + 4.1.2. Numbered Divisions]
          + + div2 + : ( + level-2 text division) + contains a second-level subdivision of the front, body, or back of a text.[ + 4.1.2. Numbered Divisions]
          + + div3 + : ( + level-3 text division) + contains a third-level subdivision of the front, body, or back of a text.[ + 4.1.2. Numbered Divisions]
          + + div4 + : ( + level-4 text division) + contains a fourth-level subdivision of the front, body, or back of a text.[ + 4.1.2. Numbered Divisions]
          + + div5 + : ( + level-5 text division) + contains a fifth-level subdivision of the front, body, or back of a text.[ + 4.1.2. Numbered Divisions]
          + + div6 + : ( + level-6 text division) + contains a sixth-level subdivision of the front, body, or back of a text.[ + 4.1.2. Numbered Divisions]
          + + div7 + : ( + level-7 text division) + contains the smallest possible subdivision of the front, body or back of a text, larger than a paragraph.[ + 4.1.2. Numbered Divisions]
          + + divGen + : ( + automatically generated text division) + indicates the location at which a textual division generated automatically by a text-processing application is to appear.[ + 3.9.2. Index Entries]
          + + docAuthor + : ( + document author) + contains the name of the author of the document, as given on the title page (often but not always contained in a byline).[ + 4.6. Title Pages]
          + + docDate + : ( + document date) + contains the date of a document, as given on a title page or in a dateline.[ + 4.6. Title Pages]
          + + docEdition + : ( + document edition) + contains an edition statement as presented on a title page of a document.[ + 4.6. Title Pages]
          + + docImprint + : ( + document imprint) + contains the imprint statement (place and date of publication, publisher name), as given (usually) at the foot of a title page.[ + 4.6. Title Pages]
          + + docTitle + : ( + document title) + contains the title of a document, including all its constituents, as given on a title page.[ + 4.6. Title Pages]
          + + edition + : ( + edition) + describes the particularities of one edition of a text.[ + 2.2.2. The Edition Statement]
          + + editionStmt + : ( + edition statement) + groups information relating to one edition of a text.[ + 2.2.2. The Edition Statement + 2.2. The File Description]
          + + editor + : + contains a secondary statement of responsibility for a bibliographic item, for example the name of an individual, institution or organization, (or of several such) acting as editor, compiler, translator, etc.[ + 3.12.2.2. Titles, Authors, and Editors]
          + + editorialDecl + : ( + editorial practice declaration) + provides details of editorial principles and practices applied during the encoding of a text.[ + 2.3.3. The Editorial Practices Declaration + 2.3. The Encoding Description + 15.3.2. Declarable Elements]
          + + ellipsis + : ( + deliberately marked omission) + indicates a purposeful marking in the source document signalling that content has been omitted, and may also supply or describe the omitted content.[ + 3.5.3. Additions, Deletions, and Omissions]
          + + email + : ( + electronic mail address) + contains an email address identifying a location to which email messages can be delivered.[ + 3.6.2. Addresses]
          + + emph + : ( + emphasized) + marks words or phrases which are stressed or emphasized for linguistic or rhetorical effect.[ + 3.3.2.2. Emphatic Words and Phrases + 3.3.2. Emphasis, Foreign Words, and Unusual Language]
          + + encodingDesc + : ( + encoding description) + documents the relationship between an electronic text and the source or sources from which it was derived.[ + 2.3. The Encoding Description + 2.1.1. The TEI Header and Its Components]
          + + epigraph + : ( + epigraph) + contains a quotation, anonymous or attributed, appearing at the start or end of a section or on a title page.[ + 4.2.3. Arguments, Epigraphs, and Postscripts + 4.2. Elements Common to All Divisions + 4.6. Title Pages]
          + + expan + : ( + expansion) + contains the expansion of an abbreviation.[ + 3.6.5. Abbreviations and Their Expansions]
          + + extent + : ( + extent) + describes the approximate size of a text stored on some carrier medium or of some other object, digital or non-digital, specified in any convenient units.[ + 2.2.3. Type and Extent of File + 2.2. The File Description + 3.12.2.4. Imprint, Size of a Document, and Reprint Information + 10.7.1. Object Description]
          + + fileDesc + : ( + file description) + contains a full bibliographic description of an electronic file.[ + 2.2. The File Description + 2.1.1. The TEI Header and Its Components]
          + + floatingText + : ( + floating text) + contains a single text of any kind, whether unitary or composite, which interrupts the text containing it at any point and after which the surrounding text resumes.[ + 4.3.2. Floating Texts]
          + + foreign + : ( + foreign) + identifies a word or phrase as belonging to some language other than that of the surrounding text.[ + 3.3.2.1. Foreign Words or Expressions]
          + + front + : ( + front matter) + contains any prefatory matter (headers, abstracts, title page, prefaces, dedications, etc.) found at the start of a document, before the main body.[ + 4.6. Title Pages + 4. Default Text Structure]
          + + funder + : ( + funding body) + specifies the name of an individual, institution, or organization responsible for the funding of a project or text.[ + 2.2.1. The Title Statement]
          + + gap + : ( + gap) + indicates a point where material has been omitted in a transcription, whether for editorial reasons described in the TEI header, as part of sampling practice, or because the material is illegible, invisible, or inaudible.[ + 3.5.3. Additions, Deletions, and Omissions]
          + + gb + : ( + gathering beginning) + marks the beginning of a new gathering or quire in a transcribed codex.[ + 3.11.3. Milestone Elements]
          + + geoDecl + : ( + geographic coordinates declaration) + documents the notation and the datum used for geographic coordinates expressed as content of the + <geo>element elsewhere within the document.[ + 2.3.8. The Geographic Coordinates Declaration]
          + + gloss + : ( + gloss) + identifies a phrase or word used to provide a gloss or definition for some other word or phrase.[ + 3.4.1. Terms and Glosses + 22.4.1. Description of Components]
          + + graphic + : ( + graphic) + indicates the location of a graphic or illustration, either forming part of a text, or providing an image of it.[ + 3.10. Graphics and Other Non-textual Components + 11.1. Digital Facsimiles]
          + + group + : ( + group) + contains the body of a composite text, grouping together a sequence of distinct texts (or groups of such texts) which are regarded as a unit for some purpose, for example the collected works of an author, a sequence of prose essays, etc.[ + 4. Default Text Structure + 4.3.1. Grouped Texts + 15.1. Varieties of Composite Text]
          + + handNote + : ( + note on hand) + describes a particular style or hand distinguished within a manuscript.[ + 10.7.2. Writing, Decoration, and Other Notations]
          + + head + : ( + heading) + contains any type of heading, for example the title of a section, or the heading of a list, glossary, manuscript description, etc.[ + 4.2.1. Headings and Trailers]
          + + headItem + : ( + heading for list items) + contains the heading for the item or gloss column in a glossary list or similar structured list.[ + 3.8. Lists]
          + + headLabel + : ( + heading for list labels) + contains the heading for the label or term column in a glossary list or similar structured list.[ + 3.8. Lists]
          + + hi + : ( + highlighted) + marks a word or phrase as graphically distinct from the surrounding text, for reasons concerning which no claim is made.[ + 3.3.2.2. Emphatic Words and Phrases + 3.3.2. Emphasis, Foreign Words, and Unusual Language]
          + + hyphenation + : ( + hyphenation) + summarizes the way in which hyphenation in a source text has been treated in an encoded version of it.[ + 2.3.3. The Editorial Practices Declaration + 15.3.2. Declarable Elements]
          + + idno + : ( + identifier) + supplies any form of identifier used to identify some object, such as a bibliographic item, a person, a title, an organization, etc. in a standardized way.[ + 13.3.1. Basic Principles + 2.2.4. Publication, Distribution, Licensing, etc. + 2.2.5. The Series Statement + 3.12.2.4. Imprint, Size of a Document, and Reprint Information]
          + + imprimatur + : ( + imprimatur) + contains a formal statement authorizing the publication of a work, sometimes required to appear on a title page or its verso.[ + 4.6. Title Pages]
          + + imprint + : + groups information relating to the publication or distribution of a bibliographic item.[ + 3.12.2.4. Imprint, Size of a Document, and Reprint Information]
          + + index + : ( + index entry) + marks a location to be indexed for whatever purpose.[ + 3.9.2. Index Entries]
          + + interpretation + : ( + interpretation) + describes the scope of any analytic or interpretive information added to the text in addition to the transcription.[ + 2.3.3. The Editorial Practices Declaration]
          + + item + : ( + item) + contains one component of a list.[ + 3.8. Lists + 2.6. The Revision Description]
          + + join + : ( + join) + identifies a possibly fragmented segment of text, by pointing at the possibly discontiguous elements which compose it.[ + 16.7. Aggregation]
          + + joinGrp + : ( + join group) + groups a collection of + <join>elements and possibly pointers.[ + 16.7. Aggregation]
          + + keywords + : ( + keywords) + contains a list of keywords or phrases identifying the topic or nature of a text.[ + 2.4.3. The Text Classification]
          + + l + : ( + verse line) + contains a single, possibly incomplete, line of verse.[ + 3.13.1. Core Tags for Verse + 3.13. Passages of Verse or Drama + 7.2.5. Speech Contents]
          + + label + : ( + label) + contains any label or heading used to identify part of a text, typically but not exclusively in a list or glossary.[ + 3.8. Lists]
          + + langUsage + : ( + language usage) + describes the languages, sublanguages, registers, dialects, etc. represented within a text.[ + 2.4.2. Language Usage + 2.4. The Profile Description + 15.3.2. Declarable Elements]
          + + language + : ( + language) + characterizes a single language or sublanguage used within a text.[ + 2.4.2. Language Usage]
          + + lb + : ( + line beginning) + marks the beginning of a new (typographic) line in some edition or version of a text.[ + 3.11.3. Milestone Elements + 7.2.5. Speech Contents]
          + + lg + : ( + line group) + contains one or more verse lines functioning as a formal unit, e.g. a stanza, refrain, verse paragraph, etc.[ + 3.13.1. Core Tags for Verse + 3.13. Passages of Verse or Drama + 7.2.5. Speech Contents]
          + + licence + : + contains information about a licence or other legal agreement applicable to the text.[ + 2.2.4. Publication, Distribution, Licensing, etc.]
          + + linkGrp + : ( + link group) + defines a collection of associations or hypertextual links.[ + 16.1. Links]
          + + list + : ( + list) + contains any sequence of items organized as a list.[ + 3.8. Lists]
          + + listAnnotation + : + contains a list of annotations, typically encoded as + <annotation>, + <annotationBlock>, or + <note>, possibly organized with nested + <listAnnotation>elements.[ + 16.10. The standOff Container]
          + + listBibl + : ( + citation list) + contains a list of bibliographic citations of any kind.[ + 3.12.1. Methods of Encoding Bibliographic References and Lists of References + 2.2.7. The Source Description + 15.3.2. Declarable Elements]
          + + listChange + : + groups a number of change descriptions associated with either the creation of a source text or the revision of an encoded text.[ + 2.6. The Revision Description + 11.7. Identifying Changes and Revisions]
          + + listPrefixDef + : ( + list of prefix definitions) + contains a list of definitions of prefixing schemes used in + teidata.pointervalues, showing how abbreviated URIs using each scheme may be expanded into full URIs.[ + 16.2.3. Using Abbreviated Pointers]
          + + macro.limitedContent + : ( + paragraph content) + defines the content of prose elements that are not used for transcription of extant materials.[ + 1.3. The TEI Class System]
          + + macro.paraContent + : ( + paragraph content) + defines the content of paragraphs and similar elements.[ + 1.3. The TEI Class System]
          + + macro.phraseSeq + : ( + phrase sequence) + defines a sequence of character data and phrase-level elements.[ + 1.4.1. Standard Content Models]
          + + macro.phraseSeq.limited + : ( + limited phrase sequence) + defines a sequence of character data and those phrase-level elements that are not typically used for transcribing extant documents.[ + 1.4.1. Standard Content Models]
          + + macro.specialPara + : ( + 'special' paragraph content) + defines the content model of elements such as notes or list items, which either contain a series of component-level elements or else have the same structure as a paragraph, containing a series of phrase-level and inter-level elements.[ + 1.3. The TEI Class System]
          + + measure + : ( + measure) + contains a word or phrase referring to some quantity of an object or commodity, usually comprising a number, a unit, and a commodity name.[ + 3.6.3. Numbers and Measures]
          + + measureGrp + : ( + measure group) + contains a group of dimensional specifications which relate to the same object, for example the height and width of a manuscript page.[ + 10.3.4. Dimensions]
          + + media + : + indicates the location of any form of external media such as an audio or video clip etc.[ + 3.10. Graphics and Other Non-textual Components]
          + + meeting + : + contains the formalized descriptive title for a meeting or conference, for use in a bibliographic description for an item derived from such a meeting, or as a heading or preamble to publications emanating from it.[ + 3.12.2.2. Titles, Authors, and Editors]
          + + mentioned + : + marks words or phrases mentioned, not used.[ + 3.3.3. Quotation]
          + + milestone + : ( + milestone) + marks a boundary point separating any kind of section of a text, typically but not necessarily indicating a point at which some part of a standard reference system changes, where the change is not represented by a structural element.[ + 3.11.3. Milestone Elements]
          + + model.addrPart + : + groups elements such as names or postal codes which may appear as part of a postal address.[ + 3.6.2. Addresses]
          + + model.addressLike + : + groups elements used to represent a postal or email address.[ + 1. The TEI Infrastructure]
          + + model.annotationLike + : + groups elements used to represent annotations.[ + 16.10. The standOff Container]
          + + model.annotationPart.body + : + groups elements which may be used as an + <annotation>body.
          + + model.applicationLike + : + groups elements used to record application-specific information about a document in its header.
          + + model.attributable + : + groups elements that contain a word or phrase that can be attributed to a source.[ + 3.3.3. Quotation + 4.3.2. Floating Texts]
          + + model.availabilityPart + : + groups elements such as licences and paragraphs of text which may appear as part of an availability statement[ + 2.2.4. Publication, Distribution, Licensing, etc.]
          + + model.biblLike + : + groups elements containing a bibliographic description.[ + 3.12. Bibliographic Citations and References]
          + + model.biblPart + : + groups elements which represent components of a bibliographic description.[ + 3.12. Bibliographic Citations and References]
          + + model.catDescPart + : + groups component elements of the TEI header Category Description.
          + + model.certLike + : + groups elements which are used to indicate uncertainty or precision of other elements.
          + + model.choicePart + : + groups elements (other than + <choice>itself) which can be used within a + <choice>alternation.[ + 3.5. Simple Editorial Changes]
          + + model.common + : + groups common chunk- and inter-level elements.[ + 1.3. The TEI Class System]
          + + model.correspActionPart + : + groups elements which define the parts (usually names, dates and places) of one action related to the correspondence.
          + + model.correspContextPart + : + groups elements which may appear as part of the correspContext element
          + + model.correspDescPart + : + groups together metadata elements for describing correspondence
          + + model.dateLike + : + groups elements containing temporal expressions.[ + 3.6.4. Dates and Times + 13.4. Dates]
          + + model.descLike + : + groups elements which contain a description of their function.
          + + model.describedResource + : + groups elements which contain the content of a digital resource and its metadata; these elements may serve as the outermost or ‘root’ element of a TEI-conformant document[ + 1.3. The TEI Class System]
          + + model.div1Like + : + groups top-level structural divisions.
          + + model.div2Like + : + groups second-level structural divisions.
          + + model.div3Like + : + groups third-level structural divisions.
          + + model.div4Like + : + groups fourth-level structural divisions.
          + + model.div5Like + : + groups fifth-level structural divisions.
          + + model.div6Like + : + groups sixth-level structural divisions.
          + + model.div7Like + : + groups seventh-level structural divisions.
          + + model.divBottom + : + groups elements appearing at the end of a text division.[ + 4.2. Elements Common to All Divisions]
          + + model.divBottomPart + : + groups elements which can occur only at the end of a text division.[ + 4.6. Title Pages]
          + + model.divGenLike + : + groups elements used to represent a structural division which is generated rather than explicitly present in the source.
          + + model.divLike + : + groups elements used to represent un-numbered generic structural divisions.
          + + model.divPart + : + groups paragraph-level elements appearing directly within divisions.[ + 1.3. The TEI Class System]
          + + model.divTop + : + groups elements appearing at the beginning of a text division.[ + 4.2. Elements Common to All Divisions]
          + + model.divTopPart + : + groups elements which can occur only at the beginning of a text division.[ + 4.6. Title Pages]
          + + model.divWrapper + : + groups elements which can appear at either top or bottom of a textual division.[ + 4.2. Elements Common to All Divisions]
          + + model.editorialDeclPart + : + groups elements which may be used inside + <editorialDecl>and appear multiple times.
          + + model.egLike + : + groups elements containing examples or illustrations.[ + 22.1.1. Phrase Level Terms]
          + + model.emphLike + : + groups phrase-level elements which are typographically distinct and to which a specific function can be attributed.[ + 3.3. Highlighting and Quotation]
          + + model.encodingDescPart + : + groups elements which may be used inside + <encodingDesc>and appear multiple times.
          + + model.entryPart + : + groups non-morphological elements appearing within a dictionary entry.[ + 9.1. Dictionary Body and Overall Structure]
          + + model.frontPart + : + groups elements which appear at the level of divisions within front or back matter.[ + 7.1. Front and Back Matter]
          + + model.frontPart.drama + : + groups elements which appear at the level of divisions within front or back matter of performance texts only.[ + 7.1. Front and Back Matter]
          + + model.gLike + : + groups elements used to represent individual non-Unicode characters or glyphs.
          + + model.global + : + groups elements which may appear at any point within a TEI text.[ + 1.3. The TEI Class System]
          + + model.global.edit + : + groups globally available elements which perform a specifically editorial function.[ + 1.3. The TEI Class System]
          + + model.global.meta + : + groups globally available elements which describe the status of other elements.[ + 1.3. The TEI Class System]
          + + model.graphicLike + : + groups elements containing images, formulae, and similar objects.[ + 3.10. Graphics and Other Non-textual Components]
          + + model.headLike + : + groups elements used to provide a title or heading at the start of a text division.
          + + model.hiLike + : + groups phrase-level elements which are typographically distinct but to which no specific function can be attributed.[ + 3.3. Highlighting and Quotation]
          + + model.highlighted + : + groups phrase-level elements which are typographically distinct.[ + 3.3. Highlighting and Quotation]
          + + model.imprintPart + : + groups the bibliographic elements which occur inside imprints.[ + 3.12. Bibliographic Citations and References]
          + + model.inter + : + groups elements which can appear either within or between paragraph-like elements.[ + 1.3. The TEI Class System]
          + + model.lLike + : + groups elements representing metrical components such as verse lines.
          + + model.lPart + : + groups phrase-level elements which may appear within verse only.[ + 6.2. Components of the Verse Line]
          + + model.labelLike + : + groups elements used to gloss or explain other parts of a document.
          + + model.limitedPhrase + : + groups phrase-level elements excluding those elements primarily intended for transcription of existing sources.[ + 1.3. The TEI Class System]
          + + model.listLike + : + groups list-like elements.[ + 3.8. Lists]
          + + model.measureLike + : + groups elements which denote a number, a quantity, a measurement, or similar piece of text that conveys some numerical meaning.[ + 3.6.3. Numbers and Measures]
          + + model.milestoneLike + : + groups milestone-style elements used to represent reference systems.[ + 1.3. The TEI Class System + 3.11.3. Milestone Elements]
          + + model.nameLike + : + groups elements which name or refer to a person, place, or organization.
          + + model.nameLike.agent + : + groups elements which contain names of individuals or corporate bodies.[ + 3.6. Names, Numbers, Dates, Abbreviations, and Addresses]
          + + model.noteLike + : + groups globally-available note-like elements.[ + 3.9. Notes, Annotation, and Indexing]
          + + model.oddDecl + : + groups elements which generate declarations in some markup language in ODD documents.
          + + model.offsetLike + : + groups elements which can appear only as part of a place name.[ + 13.2.3. Place Names]
          + + model.pLike + : + groups paragraph-like elements.
          + + model.pLike.front + : + groups paragraph-like elements which can occur as direct constituents of front matter.[ + 4.6. Title Pages]
          + + model.pPart.data + : + groups phrase-level elements containing names, dates, numbers, measures, and similar data.[ + 3.6. Names, Numbers, Dates, Abbreviations, and Addresses]
          + + model.pPart.edit + : + groups phrase-level elements for simple editorial correction and transcription.[ + 3.5. Simple Editorial Changes]
          + + model.pPart.editorial + : + groups phrase-level elements for simple editorial interventions that may be useful both in transcribing and in authoring.[ + 3.5. Simple Editorial Changes]
          + + model.pPart.msdesc + : + groups phrase-level elements used in manuscript description.[ + 10. Manuscript Description]
          + + model.pPart.transcriptional + : + groups phrase-level elements used for editorial transcription of pre-existing source materials.[ + 3.5. Simple Editorial Changes]
          + + model.phrase + : + groups elements which can occur at the level of individual words or phrases.[ + 1.3. The TEI Class System]
          + + model.phrase.xml + : + groups phrase-level elements used to encode XML constructs such as element names, attribute names, and attribute values[ + 22. Documentation Elements]
          + + model.placeNamePart + : + groups elements which form part of a place name.[ + 13.2.3. Place Names]
          + + model.placeStateLike + : + groups elements which describe changing states of a place.
          + + model.profileDescPart + : + groups elements which may be used inside + <profileDesc>and appear multiple times.
          + + model.ptrLike + : + groups elements used for purposes of location and reference.[ + 3.7. Simple Links and Cross-References]
          + + model.publicationStmtPart.agency + : + groups the child elements of a + <publicationStmt>element of the TEI header that indicate an authorising agent.[ + 2.2.4. Publication, Distribution, Licensing, etc.]
          + + model.publicationStmtPart.detail + : + groups the agency-specific child elements of the + <publicationStmt>element of the TEI header.[ + 2.2.4. Publication, Distribution, Licensing, etc.]
          + + model.quoteLike + : + groups elements used to directly contain quotations.
          + + model.resource + : + groups separate elements which constitute the content of a digital resource, as opposed to its metadata.[ + 1.3. The TEI Class System]
          + + model.respLike + : + groups elements which are used to indicate intellectual or other significant responsibility, for example within a bibliographic element.
          + + model.segLike + : + groups elements used for arbitrary segmentation.[ + 16.3. Blocks, Segments, and Anchors + 17.1. Linguistic Segment Categories]
          + + model.sourceDescPart + : + groups elements which may be used inside + <sourceDesc>and appear multiple times.
          + + model.specDescLike + : + groups elements for referring to specification elements.[ + 22. Documentation Elements]
          + + model.stageLike + : + groups elements containing stage directions or similar things defined by the module for performance texts.[ + 7.3. Other Types of Performance Text]
          + + model.standOffPart + : + groups elements which may be used as children of + <standOff>.
          + + model.teiHeaderPart + : + groups high level elements which may appear more than once in a TEI header.
          + + model.titlepagePart + : + groups elements which can occur as direct constituents of a title page, such as + <docTitle>, + <docAuthor>, + <docImprint>, or + <epigraph>.[ + 4.6. Title Pages]
          + + monogr + : ( + monographic level) + contains bibliographic elements describing an item (e.g. a book or journal) published as an independent item (i.e. as a separate physical object).[ + 3.12.2.1. Analytic, Monographic, and Series Levels]
          + + name + : ( + name, proper noun) + contains a proper noun or noun phrase.[ + 3.6.1. Referring Strings]
          + + namespace + : ( + namespace) + supplies the formal name of the namespace to which the elements documented by its children belong.[ + 2.3.4. The Tagging Declaration]
          + + normalization + : ( + normalization) + indicates the extent of normalization or regularization of the original source carried out in converting it to electronic form.[ + 2.3.3. The Editorial Practices Declaration + 15.3.2. Declarable Elements]
          + + note + : ( + note) + contains a note or annotation.[ + 3.9.1. Notes and Simple Annotation + 2.2.6. The Notes Statement + 3.12.2.8. Notes and Statement of Language + 9.3.5.4. Notes within Entries]
          + + noteGrp + : + contains a group of notes[ + 3.9.1.1. Encoding Grouped Notes]
          + + notesStmt + : ( + notes statement) + collects together any notes providing information about a text additional to that recorded in other parts of the bibliographic description.[ + 2.2.6. The Notes Statement + 2.2. The File Description]
          + + num + : ( + number) + contains a number, written in any form.[ + 3.6.3. Numbers and Measures]
          + + opener + : ( + opener) + groups together dateline, byline, salutation, and similar phrases appearing as a preliminary group at the start of a division, especially of a letter.[ + 4.2. Elements Common to All Divisions]
          + + orig + : ( + original form) + contains a reading which is marked as following the original, rather than being normalized or corrected.[ + 3.5.2. Regularization and Normalization + 12. Critical Apparatus]
          + + p + : ( + paragraph) + marks paragraphs in prose.[ + 3.1. Paragraphs + 7.2.5. Speech Contents]
          + + pb + : ( + page beginning) + marks the beginning of a new page in a paginated document.[ + 3.11.3. Milestone Elements]
          + + postBox + : ( + postal box or post office box) + contains a number or other identifier for some postal delivery point other than a street address.[ + 3.6.2. Addresses]
          + + postCode + : ( + postal code) + contains a numerical or alphanumeric code used as part of a postal address to simplify sorting or delivery of mail.[ + 3.6.2. Addresses]
          + + postscript + : + contains a postscript, e.g. to a letter.[ + 4.2. Elements Common to All Divisions]
          + + prefixDef + : ( + prefix definition) + defines a prefixing scheme used in + teidata.pointervalues, showing how abbreviated URIs using the scheme may be expanded into full URIs.[ + 16.2.3. Using Abbreviated Pointers]
          + + principal + : ( + principal researcher) + supplies the name of the principal researcher responsible for the creation of an electronic text.[ + 2.2.1. The Title Statement]
          + + profileDesc + : ( + text-profile description) + provides a detailed description of non-bibliographic aspects of a text, specifically the languages and sublanguages used, the situation in which it was produced, the participants and their setting.[ + 2.4. The Profile Description + 2.1.1. The TEI Header and Its Components]
          + + projectDesc + : ( + project description) + describes in detail the aim or purpose for which an electronic file was encoded, together with any other relevant information concerning the process by which it was assembled or collected.[ + 2.3.1. The Project Description + 2.3. The Encoding Description + 15.3.2. Declarable Elements]
          + + ptr + : ( + pointer) + defines a pointer to another location.[ + 3.7. Simple Links and Cross-References + 16.1. Links]
          + + pubPlace + : ( + publication place) + contains the name of the place where a bibliographic item was published.[ + 3.12.2.4. Imprint, Size of a Document, and Reprint Information]
          + + publicationStmt + : ( + publication statement) + groups information concerning the publication or distribution of an electronic or other text.[ + 2.2.4. Publication, Distribution, Licensing, etc. + 2.2. The File Description]
          + + publisher + : ( + publisher) + provides the name of the organization responsible for the publication or distribution of a bibliographic item.[ + 3.12.2.4. Imprint, Size of a Document, and Reprint Information + 2.2.4. Publication, Distribution, Licensing, etc.]
          + + punctuation + : + specifies editorial practice adopted with respect to punctuation marks in the original.[ + 2.3.3. The Editorial Practices Declaration + 3.2. Treatment of Punctuation]
          + + q + : ( + quoted) + contains material which is distinguished from the surrounding text using quotation marks or a similar method, for any one of a variety of reasons including, but not limited to: direct speech or thought, technical terms or jargon, authorial distance, quotations from elsewhere, and passages that are mentioned but not used.[ + 3.3.3. Quotation]
          + + quotation + : ( + quotation) + specifies editorial practice adopted with respect to quotation marks in the original.[ + 2.3.3. The Editorial Practices Declaration + 15.3.2. Declarable Elements]
          + + quote + : ( + quotation) + contains a phrase or passage attributed by the narrator or author to some agency external to the text.[ + 3.3.3. Quotation + 4.3.1. Grouped Texts]
          + + rb + : ( + ruby base) + contains the base text annotated by a ruby gloss.[ + 3.4.2. Ruby Annotations]
          + + ref + : ( + reference) + defines a reference to another location, possibly modified by additional text or comment.[ + 3.7. Simple Links and Cross-References + 16.1. Links]
          + + refState + : ( + reference state) + specifies one component of a canonical reference defined by the milestone method.[ + 2.3.6.3. Milestone Method + 2.3.6. The Reference System Declaration]
          + + refsDecl + : ( + references declaration) + specifies how canonical references are constructed for this text.[ + 2.3.6.3. Milestone Method + 2.3. The Encoding Description + 2.3.6. The Reference System Declaration]
          + + reg + : ( + regularization) + contains a reading which has been regularized or normalized in some sense.[ + 3.5.2. Regularization and Normalization + 12. Critical Apparatus]
          + + relatedItem + : + contains or references some other bibliographic item which is related to the present one in some specified manner, for example as a constituent or alternative version of it.[ + 3.12.2.7. Related Items]
          + + rendition + : ( + rendition) + supplies information about the rendition or appearance of one or more elements in the source text.[ + 2.3.4. The Tagging Declaration]
          + + resp + : ( + responsibility) + contains a phrase describing the nature of a person's intellectual responsibility, or an organization's role in the production or distribution of a work.[ + 3.12.2.2. Titles, Authors, and Editors + 2.2.1. The Title Statement + 2.2.2. The Edition Statement + 2.2.5. The Series Statement]
          + + respStmt + : ( + statement of responsibility) + supplies a statement of responsibility for the intellectual content of a text, edition, recording, or series, where the specialized elements for authors, editors, etc. do not suffice or do not apply. May also be used to encode information about individuals or organizations which have played a role in the production or distribution of a bibliographic work.[ + 3.12.2.2. Titles, Authors, and Editors + 2.2.1. The Title Statement + 2.2.2. The Edition Statement + 2.2.5. The Series Statement]
          + + revisionDesc + : ( + revision description) + summarizes the revision history for a file.[ + 2.6. The Revision Description + 2.1.1. The TEI Header and Its Components]
          + + rs + : ( + referencing string) + contains a general purpose name or referring string.[ + 13.2.1. Personal Names + 3.6.1. Referring Strings]
          + + rt + : ( + ruby text) + contains a ruby text, an annotation closely associated with a passage of the main text.[ + 3.4.2. Ruby Annotations]
          + + ruby + : ( + ruby container) + contains a passage of base text along with its associated ruby gloss(es).[ + 3.4.2. Ruby Annotations]
          + + said + : ( + speech or thought) + indicates passages thought or spoken aloud, whether explicitly indicated in the source or not, whether directly or indirectly reported, whether by real people or fictional characters.[ + 3.3.3. Quotation]
          + + salute + : ( + salutation) + contains a salutation or greeting prefixed to a foreword, dedicatory epistle, or other division of a text, or the salutation in the closing of a letter, preface, etc.[ + 4.2.2. Openers and Closers]
          + + samplingDecl + : ( + sampling declaration) + contains a prose description of the rationale and methods used in sampling texts in the creation of a corpus or collection.[ + 2.3.2. The Sampling Declaration + 2.3. The Encoding Description + 15.3.2. Declarable Elements]
          + + schemaRef + : ( + schema reference) + describes or points to a related customization or schema file[ + 2.3.10. The Schema Specification]
          + + scriptNote + : + describes a particular script distinguished within the description of a manuscript or similar resource.[ + 10.7.2. Writing, Decoration, and Other Notations]
          + + seg + : ( + arbitrary segment) + represents any segmentation of text below the ‘chunk’ level.[ + 16.3. Blocks, Segments, and Anchors + 6.2. Components of the Verse Line + 7.2.5. Speech Contents]
          + + segmentation + : ( + segmentation) + describes the principles according to which the text has been segmented, for example into sentences, tone-units, graphemic strata, etc.[ + 2.3.3. The Editorial Practices Declaration + 15.3.2. Declarable Elements]
          + + series + : ( + series information) + contains information about the series in which a book or other bibliographic item has appeared.[ + 3.12.2.1. Analytic, Monographic, and Series Levels]
          + + seriesStmt + : ( + series statement) + groups information about the series, if any, to which a publication belongs.[ + 2.2.5. The Series Statement + 2.2. The File Description]
          + + sic + : ( + Latin for thus or so) + contains text reproduced although apparently incorrect or inaccurate.[ + 3.5.1. Apparent Errors]
          + + signed + : ( + signature) + contains the closing salutation, etc., appended to a foreword, dedicatory epistle, or other division of a text.[ + 4.2.2. Openers and Closers]
          + + soCalled + : ( + so called) + contains a word or phrase for which the author or narrator indicates a disclaiming of responsibility, for example by the use of scare quotes or italics.[ + 3.3.3. Quotation]
          + + sourceDesc + : ( + source description) + describes the source(s) from which an electronic text was derived or generated, typically a bibliographic description in the case of a digitized text, or a phrase such as "born digital" for a text which has no previous existence.[ + 2.2.7. The Source Description]
          + + sp + : ( + speech) + contains an individual speech in a performance text, or a passage presented as such in a prose or verse text.[ + 3.13.2. Core Tags for Drama + 3.13. Passages of Verse or Drama + 7.2.2. Speeches and Speakers]
          + + speaker + : + contains a specialized form of heading or label, giving the name of one or more speakers in a dramatic text or fragment.[ + 3.13.2. Core Tags for Drama]
          + + sponsor + : ( + sponsor) + specifies the name of a sponsoring organization or institution.[ + 2.2.1. The Title Statement]
          + + stage + : ( + stage direction) + contains any kind of stage direction within a dramatic text or fragment.[ + 3.13.2. Core Tags for Drama + 3.13. Passages of Verse or Drama + 7.2.4. Stage Directions]
          + + standOff + : + Functions as a container element for linked data, contextual information, and stand-off annotations embedded in a TEI document.[ + 16.10. The standOff Container]
          + + stdVals + : ( + standard values) + specifies the format used when standardized date or number values are supplied.[ + 2.3.3. The Editorial Practices Declaration + 15.3.2. Declarable Elements]
          + + street + : + contains a full street address including any name or number identifying a building as well as the name of the street or route on which it is located.[ + 3.6.2. Addresses]
          + + styleDefDecl + : ( + style definition language declaration) + specifies the name of the formal language in which style or renditional information is supplied elsewhere in the document. The specific version of the scheme may also be supplied.[ + 2.3.5. The Default Style Definition Language Declaration]
          + + tagUsage + : ( + element usage) + documents the usage of a specific element within a specified document.[ + 2.3.4. The Tagging Declaration]
          + + tagsDecl + : ( + tagging declaration) + provides detailed information about the tagging applied to a document.[ + 2.3.4. The Tagging Declaration + 2.3. The Encoding Description]
          + + taxonomy + : ( + taxonomy) + defines a typology either implicitly, by means of a bibliographic citation, or explicitly by a structured taxonomy.[ + 2.3.7. The Classification Declaration]
          + + teiCorpus + : ( + TEI corpus) + contains the whole of a TEI encoded corpus, comprising a single corpus header and one or more + <TEI>elements, each containing a single text header and a text.[ + 4. Default Text Structure + 15.1. Varieties of Composite Text]
          + + teiHeader + : ( + TEI header) + supplies descriptive and declarative metadata associated with a digital resource or set of resources.[ + 2.1.1. The TEI Header and Its Components + 15.1. Varieties of Composite Text]
          + + teidata.certainty + : + defines the range of attribute values expressing a degree of certainty.
          + + teidata.count + : + defines the range of attribute values used for a non-negative integer value used as a count.
          + + teidata.duration.iso + : + defines the range of attribute values available for representation of a duration in time using ISO 8601 standard formats
          + + teidata.duration.w3c + : + defines the range of attribute values available for representation of a duration in time using W3C datatypes.
          + + teidata.enumerated + : + defines the range of attribute values expressed as a single XML name taken from a list of documented possibilities.
          + + teidata.interval + : + defines attribute values used to express an interval value.
          + + teidata.language + : + defines the range of attribute values used to identify a particular combination of human language and writing system.[ + 6.1. Language Identification]
          + + teidata.name + : + defines the range of attribute values expressed as an XML Name.
          + + teidata.namespace + : + defines the range of attribute values used to indicate XML namespaces as defined by the W3C + Namespaces in XMLTechnical Recommendation.
          + + teidata.numeric + : + defines the range of attribute values used for numeric values.
          + + teidata.outputMeasurement + : + defines a range of values for use in specifying the size of an object that is intended for display.
          + + teidata.pattern + : + defines attribute values which are expressed as a regular expression.
          + + teidata.pointer + : + defines the range of attribute values used to provide a single URI, absolute or relative, pointing to some other resource, either within the current document or elsewhere.
          + + teidata.prefix + : + defines a range of values that may function as a URI scheme name.
          + + teidata.probCert + : + defines a range of attribute values which can be expressed either as a numeric probability or as a coded certainty value.
          + + teidata.probability + : + defines the range of attribute values expressing a probability.
          + + teidata.replacement + : + defines attribute values which contain a replacement template.
          + + teidata.temporal.w3c + : + defines the range of attribute values expressing a temporal expression such as a date, a time, or a combination of them, that conform to the W3C + XML Schema Part 2: Datatypes Second Editionspecification.
          + + teidata.text + : + defines the range of attribute values used to express some kind of identifying string as a single sequence of Unicode characters possibly including whitespace.
          + + teidata.truthValue + : + defines the range of attribute values used to express a truth value.
          + + teidata.version + : + defines the range of attribute values which may be used to specify a TEI or Unicode version number.
          + + teidata.versionNumber + : + defines the range of attribute values used for version numbers.
          + + teidata.word + : + defines the range of attribute values expressed as a single word or token.
          + + teidata.xTruthValue + : ( + extended truth value) + defines the range of attribute values used to express a truth value which may be unknown.
          + + teidata.xmlName + : + defines attribute values which contain an XML name.
          + + teidata.xpath + : + defines attribute values which contain an XPath expression.
          + + term + : ( + term) + contains a single-word, multi-word, or symbolic designation which is regarded as a technical term.[ + 3.4.1. Terms and Glosses]
          + + text + : ( + text) + contains a single text of any kind, whether unitary or composite, for example a poem or drama, a collection of essays, a novel, a dictionary, or a corpus sample.[ + 4. Default Text Structure + 15.1. Varieties of Composite Text]
          + + textClass + : ( + text classification) + groups information which describes the nature or topic of a text in terms of a standard classification scheme, thesaurus, etc.[ + 2.4.3. The Text Classification]
          + + textLang + : ( + text language) + describes the languages and writing systems identified within the bibliographic work being described, rather than its description.[ + 3.12.2.4. Imprint, Size of a Document, and Reprint Information + 10.6.6. Languages and Writing Systems]
          + + time + : ( + time) + contains a phrase defining a time of day in any format.[ + 3.6.4. Dates and Times]
          + + timeline + : ( + timeline) + provides a set of ordered points in time which can be linked to elements of a spoken text to create a temporal alignment of that text.[ + 16.4.2. Placing Synchronous Events in Time]
          + + title + : ( + title) + contains a title for any kind of work.[ + 3.12.2.2. Titles, Authors, and Editors + 2.2.1. The Title Statement + 2.2.5. The Series Statement]
          + + titlePage + : ( + title page) + contains the title page of a text, appearing within the front or back matter.[ + 4.6. Title Pages]
          + + titlePart + : ( + title part) + contains a subsection or division of the title of a work, as indicated on a title page.[ + 4.6. Title Pages]
          + + titleStmt + : ( + title statement) + groups information about the title of a work and those responsible for its content.[ + 2.2.1. The Title Statement + 2.2. The File Description]
          + + trailer + : + contains a closing title or footer appearing at the end of a division of a text.[ + 4.2.4. Content of Textual Divisions + 4.2. Elements Common to All Divisions]
          + + unclear + : ( + unclear) + contains a word, phrase, or passage which cannot be transcribed with certainty because it is illegible or inaudible in the source.[ + 11.3.3.1. Damage, Illegibility, and Supplied Text + 3.5.3. Additions, Deletions, and Omissions]
          + + unit + : + contains a symbol, a word or a phrase referring to a unit of measurement in any kind of formal or informal system.[ + 3.6.3. Numbers and Measures]
          + + unitDecl + : ( + unit declarations) + provides information about units of measurement that are not members of the International System of Units.[ + 2.3.9. The Unit Declaration]
          + + unitDef + : ( + unit definition) + contains descriptive information related to a specific unit of measurement.[ + 2.3.9. The Unit Declaration]
          + + when + : + indicates a point in time either relative to other elements in the same timeline tag, or absolutely.[ + 16.4.2. Placing Synchronous Events in Time]
          + + xenoData + : ( + non-TEI metadata) + provides a container element into which metadata in non-TEI formats may be placed.[ + 2.5. Non-TEI Metadata]
          +
          +

          -
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          -
          Louis-Dominique Dubeau.
          +
          + + Home 
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          +
          diff --git a/Test/expected-results/test34.rnc b/Test/expected-results/test34.rnc index b31420577..2f758b292 100644 --- a/Test/expected-results/test34.rnc +++ b/Test/expected-results/test34.rnc @@ -1095,7 +1095,8 @@ tei_att.spanning.attribute.spanTo = ## indicates the end of a span initiated by the element bearing this attribute. attribute spanTo { xsd:anyURI }? sch:pattern [ - id = "foo-att.spanning-spanTo-spanTo-2-constraint-rule-8" + id = + "foo-att.spanning-spanTo-spanTo-points-to-following-constraint-rule-8" "\x{a}" ~ " " sch:rule [ @@ -1876,7 +1877,8 @@ tei_p = element p { tei_macro.paraContent >> sch:pattern [ - id = "foo-p-abstractModel-structure-p-constraint-report-5" + id = + "foo-p-abstractModel-structure-p-in-ab-or-p-constraint-report-5" "\x{a}" ~ " " sch:rule [ @@ -1885,7 +1887,7 @@ tei_p = " " sch:report [ test = - "not(ancestor::tei:floatingText) and (ancestor::tei:p or ancestor::tei:ab) and not(parent::tei:exemplum |parent::tei:item |parent::tei:note |parent::tei:q |parent::tei:quote |parent::tei:remarks |parent::tei:said |parent::tei:sp |parent::tei:stage |parent::tei:cell |parent::tei:figure )" + " (ancestor::tei:ab or ancestor::tei:p) and not( ancestor::tei:floatingText |parent::tei:exemplum |parent::tei:item |parent::tei:note |parent::tei:q |parent::tei:quote |parent::tei:remarks |parent::tei:said |parent::tei:sp |parent::tei:stage |parent::tei:cell |parent::tei:figure )" "\x{a}" ~ " Abstract model violation: Paragraphs may not occur inside other paragraphs or ab elements.\x{a}" ~ " " @@ -1897,7 +1899,8 @@ tei_p = " " ] >> sch:pattern [ - id = "foo-p-abstractModel-structure-l-constraint-report-6" + id = + "foo-p-abstractModel-structure-p-in-l-or-lg-constraint-report-6" "\x{a}" ~ " " sch:rule [ @@ -1906,7 +1909,7 @@ tei_p = " " sch:report [ test = - "(ancestor::tei:l or ancestor::tei:lg) and not(parent::tei:figure or parent::tei:note or ancestor::tei:floatingText)" + " (ancestor::tei:l or ancestor::tei:lg) and not( ancestor::tei:floatingText |parent::tei:figure |parent::tei:note )" "\x{a}" ~ " Abstract model violation: Lines may not contain higher-level structural elements such as div, p, or ab, unless p is a child of figure or note, or is a descendant of floatingText.\x{a}" ~ " " @@ -3226,7 +3229,8 @@ tei_l = | tei_model.inter | tei_model.global)*) >> sch:pattern [ - id = "foo-l-abstractModel-structure-l-constraint-report-11" + id = + "foo-l-abstractModel-structure-l-in-l-constraint-report-11" "\x{a}" ~ " " sch:rule [ @@ -3286,7 +3290,8 @@ tei_lg = " " ] >> sch:pattern [ - id = "foo-lg-abstractModel-structure-l-constraint-report-12" + id = + "foo-lg-abstractModel-structure-lg-in-l-constraint-report-12" "\x{a}" ~ " " sch:rule [ @@ -3604,8 +3609,16 @@ tei_idno = | ## Digital Object Identifier: a unique string of letters and numbers assigned to an electronic document. "DOI" - | - ## Uniform Resource Identifier: a string of characters to uniquely identify a resource which usually contains indication of the means of accessing that resource, the name of its host, and its filepath. + | [ + a:documentation [ + "Uniform Resource Identifier: a string of characters to uniquely identify a resource, following the syntax of " + ns1:a [ + href = "https://datatracker.ietf.org/doc/html/rfc3986" + "RFC 3986" + ] + "." + ] + ] "URI" | ## A data number in the Virtual Internet Authority File assigned to link different names in catalogs around the world for the same entity. @@ -4637,7 +4650,7 @@ tei_body = ((tei_model.divLike, (tei_model.global | tei_model.divGenLike)*)+ | (tei_model.div1Like, (tei_model.global | tei_model.divGenLike)*)+ - | ((tei_model.common, tei_model.global*)+, + | (((tei_model.common), tei_model.global*)+, ((tei_model.divLike, (tei_model.global | tei_model.divGenLike)*)+ | (tei_model.div1Like, @@ -4680,12 +4693,13 @@ tei_div = element div { ((tei_model.divTop | tei_model.global)*, ((((tei_model.divLike | tei_model.divGenLike), tei_model.global*)+ - | ((tei_model.common, tei_model.global*)+, + | (((tei_model.common), tei_model.global*)+, ((tei_model.divLike | tei_model.divGenLike), tei_model.global*)*)), (tei_model.divBottom, tei_model.global*)*)?) >> sch:pattern [ - id = "foo-div-abstractModel-structure-l-constraint-report-14" + id = + "foo-div-abstractModel-structure-div-in-l-or-lg-constraint-report-14" "\x{a}" ~ " " sch:rule [ @@ -4706,7 +4720,8 @@ tei_div = " " ] >> sch:pattern [ - id = "foo-div-abstractModel-structure-p-constraint-report-15" + id = + "foo-div-abstractModel-structure-div-in-ab-or-p-constraint-report-15" "\x{a}" ~ " " sch:rule [ @@ -4739,7 +4754,7 @@ tei_div1 = element div1 { ((tei_model.divTop | tei_model.global)*, ((((tei_model.div2Like | tei_model.divGenLike), tei_model.global*)+ - | ((tei_model.common, tei_model.global*)+, + | (((tei_model.common), tei_model.global*)+, ((tei_model.div2Like | tei_model.divGenLike), tei_model.global*)*)), (tei_model.divBottom, tei_model.global*)*)?), @@ -4755,7 +4770,7 @@ tei_div2 = element div2 { ((tei_model.divTop | tei_model.global)*, ((((tei_model.div3Like | tei_model.divGenLike), tei_model.global*)+ - | ((tei_model.common, tei_model.global*)+, + | (((tei_model.common), tei_model.global*)+, ((tei_model.div3Like | tei_model.divGenLike), tei_model.global*)*)), (tei_model.divBottom, tei_model.global*)*)?), @@ -4771,7 +4786,7 @@ tei_div3 = element div3 { ((tei_model.divTop | tei_model.global)*, ((((tei_model.div4Like | tei_model.divGenLike), tei_model.global*)+ - | ((tei_model.common, tei_model.global*)+, + | (((tei_model.common), tei_model.global*)+, ((tei_model.div4Like | tei_model.divGenLike), tei_model.global*)*)), (tei_model.divBottom, tei_model.global*)*)?), @@ -4787,7 +4802,7 @@ tei_div4 = element div4 { ((tei_model.divTop | tei_model.global)*, ((((tei_model.div5Like | tei_model.divGenLike), tei_model.global*)+ - | ((tei_model.common, tei_model.global*)+, + | (((tei_model.common), tei_model.global*)+, ((tei_model.div5Like | tei_model.divGenLike), tei_model.global*)*)), (tei_model.divBottom, tei_model.global*)*)?), @@ -4803,7 +4818,7 @@ tei_div5 = element div5 { ((tei_model.divTop | tei_model.global)*, ((((tei_model.div6Like | tei_model.divGenLike), tei_model.global*)+ - | ((tei_model.common, tei_model.global*)+, + | (((tei_model.common), tei_model.global*)+, ((tei_model.div6Like | tei_model.divGenLike), tei_model.global*)*)), (tei_model.divBottom, tei_model.global*)*)?), @@ -4819,7 +4834,7 @@ tei_div6 = element div6 { ((tei_model.divTop | tei_model.global)*, ((((tei_model.div7Like | tei_model.divGenLike), tei_model.global*)+ - | ((tei_model.common, tei_model.global*)+, + | (((tei_model.common), tei_model.global*)+, ((tei_model.div7Like | tei_model.divGenLike), tei_model.global*)*)), (tei_model.divBottom, tei_model.global*)*)?), @@ -4834,7 +4849,7 @@ tei_div7 = ## (level-7 text division) contains the smallest possible subdivision of the front, body or back of a text, larger than a paragraph. [4.1.2. Numbered Divisions] element div7 { ((tei_model.divTop | tei_model.global)*, - ((tei_model.common, tei_model.global*)+, + (((tei_model.common), tei_model.global*)+, (tei_model.divBottom, tei_model.global*)*)?), tei_att.global.attributes, tei_att.divLike.attributes, @@ -5210,7 +5225,8 @@ tei_ab = element ab { tei_macro.paraContent >> sch:pattern [ - id = "foo-ab-abstractModel-structure-ab-constraint-report-16" + id = + "foo-ab-abstractModel-structure-ab-in-ab-or-p-constraint-report-16" "\x{a}" ~ " " sch:rule [ @@ -5219,7 +5235,7 @@ tei_ab = " " sch:report [ test = - "not(ancestor::tei:floatingText) and (ancestor::tei:p or ancestor::tei:ab) and not(parent::tei:exemplum |parent::tei:item |parent::tei:note |parent::tei:q |parent::tei:quote |parent::tei:remarks |parent::tei:said |parent::tei:sp |parent::tei:stage |parent::tei:cell |parent::tei:figure)" + " (ancestor::tei:p or ancestor::tei:ab) and not( ancestor::tei:floatingText |parent::tei:exemplum |parent::tei:item |parent::tei:note |parent::tei:q |parent::tei:quote |parent::tei:remarks |parent::tei:said |parent::tei:sp |parent::tei:stage |parent::tei:cell |parent::tei:figure )" "\x{a}" ~ " Abstract model violation: ab may not occur inside paragraphs or other ab elements.\x{a}" ~ " " @@ -5231,7 +5247,8 @@ tei_ab = " " ] >> sch:pattern [ - id = "foo-ab-abstractModel-structure-l-constraint-report-17" + id = + "foo-ab-abstractModel-structure-ab-in-l-or-lg-constraint-report-17" "\x{a}" ~ " " sch:rule [ @@ -5240,7 +5257,7 @@ tei_ab = " " sch:report [ test = - "(ancestor::tei:l or ancestor::tei:lg) and not(parent::tei:figure or parent::tei:note or ancestor::tei:floatingText)" + " (ancestor::tei:l or ancestor::tei:lg) and not( ancestor::tei:floatingText |parent::tei:figure |parent::tei:note )" "\x{a}" ~ " Abstract model violation: Lines may not contain higher-level divisions such as p or ab, unless ab is a child of figure or note, or is a descendant of floatingText.\x{a}" ~ " " diff --git a/Test/expected-results/test35.rnc b/Test/expected-results/test35.rnc index a8df6ddfc..6355721c6 100644 --- a/Test/expected-results/test35.rnc +++ b/Test/expected-results/test35.rnc @@ -1093,7 +1093,8 @@ tei_att.spanning.attribute.spanTo = ## indicates the end of a span initiated by the element bearing this attribute. attribute spanTo { xsd:anyURI }? sch:pattern [ - id = "foo-att.spanning-spanTo-spanTo-2-constraint-rule-8" + id = + "foo-att.spanning-spanTo-spanTo-points-to-following-constraint-rule-8" "\x{a}" ~ " " sch:rule [ @@ -1869,7 +1870,8 @@ tei_p = element tei:p { tei_macro.paraContent >> sch:pattern [ - id = "foo-p-abstractModel-structure-p-constraint-report-5" + id = + "foo-p-abstractModel-structure-p-in-ab-or-p-constraint-report-5" "\x{a}" ~ " " sch:rule [ @@ -1878,7 +1880,7 @@ tei_p = " " sch:report [ test = - "not(ancestor::tei:floatingText) and (ancestor::tei:p or ancestor::tei:ab) and not(parent::tei:exemplum |parent::tei:item |parent::tei:note |parent::tei:q |parent::tei:quote |parent::tei:remarks |parent::tei:said |parent::tei:sp |parent::tei:stage |parent::tei:cell |parent::tei:figure )" + " (ancestor::tei:ab or ancestor::tei:p) and not( ancestor::tei:floatingText |parent::tei:exemplum |parent::tei:item |parent::tei:note |parent::tei:q |parent::tei:quote |parent::tei:remarks |parent::tei:said |parent::tei:sp |parent::tei:stage |parent::tei:cell |parent::tei:figure )" "\x{a}" ~ " Abstract model violation: Paragraphs may not occur inside other paragraphs or ab elements.\x{a}" ~ " " @@ -1890,7 +1892,8 @@ tei_p = " " ] >> sch:pattern [ - id = "foo-p-abstractModel-structure-l-constraint-report-6" + id = + "foo-p-abstractModel-structure-p-in-l-or-lg-constraint-report-6" "\x{a}" ~ " " sch:rule [ @@ -1899,7 +1902,7 @@ tei_p = " " sch:report [ test = - "(ancestor::tei:l or ancestor::tei:lg) and not(parent::tei:figure or parent::tei:note or ancestor::tei:floatingText)" + " (ancestor::tei:l or ancestor::tei:lg) and not( ancestor::tei:floatingText |parent::tei:figure |parent::tei:note )" "\x{a}" ~ " Abstract model violation: Lines may not contain higher-level structural elements such as div, p, or ab, unless p is a child of figure or note, or is a descendant of floatingText.\x{a}" ~ " " @@ -3219,7 +3222,8 @@ tei_l = | tei_model.inter | tei_model.global)*) >> sch:pattern [ - id = "foo-l-abstractModel-structure-l-constraint-report-11" + id = + "foo-l-abstractModel-structure-l-in-l-constraint-report-11" "\x{a}" ~ " " sch:rule [ @@ -3279,7 +3283,8 @@ tei_lg = " " ] >> sch:pattern [ - id = "foo-lg-abstractModel-structure-l-constraint-report-12" + id = + "foo-lg-abstractModel-structure-lg-in-l-constraint-report-12" "\x{a}" ~ " " sch:rule [ @@ -3578,8 +3583,16 @@ tei_idno = | ## Digital Object Identifier: a unique string of letters and numbers assigned to an electronic document. "DOI" - | - ## Uniform Resource Identifier: a string of characters to uniquely identify a resource which usually contains indication of the means of accessing that resource, the name of its host, and its filepath. + | [ + a:documentation [ + "Uniform Resource Identifier: a string of characters to uniquely identify a resource, following the syntax of " + ns1:a [ + href = "https://datatracker.ietf.org/doc/html/rfc3986" + "RFC 3986" + ] + "." + ] + ] "URI" | ## A data number in the Virtual Internet Authority File assigned to link different names in catalogs around the world for the same entity. @@ -4613,7 +4626,7 @@ tei_body = ((tei_model.divLike, (tei_model.global | tei_model.divGenLike)*)+ | (tei_model.div1Like, (tei_model.global | tei_model.divGenLike)*)+ - | ((tei_model.common, tei_model.global*)+, + | (((tei_model.common), tei_model.global*)+, ((tei_model.divLike, (tei_model.global | tei_model.divGenLike)*)+ | (tei_model.div1Like, @@ -4656,12 +4669,13 @@ tei_div = element tei:div { ((tei_model.divTop | tei_model.global)*, ((((tei_model.divLike | tei_model.divGenLike), tei_model.global*)+ - | ((tei_model.common, tei_model.global*)+, + | (((tei_model.common), tei_model.global*)+, ((tei_model.divLike | tei_model.divGenLike), tei_model.global*)*)), (tei_model.divBottom, tei_model.global*)*)?) >> sch:pattern [ - id = "foo-div-abstractModel-structure-l-constraint-report-14" + id = + "foo-div-abstractModel-structure-div-in-l-or-lg-constraint-report-14" "\x{a}" ~ " " sch:rule [ @@ -4682,7 +4696,8 @@ tei_div = " " ] >> sch:pattern [ - id = "foo-div-abstractModel-structure-p-constraint-report-15" + id = + "foo-div-abstractModel-structure-div-in-ab-or-p-constraint-report-15" "\x{a}" ~ " " sch:rule [ @@ -4715,7 +4730,7 @@ tei_div1 = element tei:div1 { ((tei_model.divTop | tei_model.global)*, ((((tei_model.div2Like | tei_model.divGenLike), tei_model.global*)+ - | ((tei_model.common, tei_model.global*)+, + | (((tei_model.common), tei_model.global*)+, ((tei_model.div2Like | tei_model.divGenLike), tei_model.global*)*)), (tei_model.divBottom, tei_model.global*)*)?), @@ -4731,7 +4746,7 @@ tei_div2 = element tei:div2 { ((tei_model.divTop | tei_model.global)*, ((((tei_model.div3Like | tei_model.divGenLike), tei_model.global*)+ - | ((tei_model.common, tei_model.global*)+, + | (((tei_model.common), tei_model.global*)+, ((tei_model.div3Like | tei_model.divGenLike), tei_model.global*)*)), (tei_model.divBottom, tei_model.global*)*)?), @@ -4747,7 +4762,7 @@ tei_div3 = element tei:div3 { ((tei_model.divTop | tei_model.global)*, ((((tei_model.div4Like | tei_model.divGenLike), tei_model.global*)+ - | ((tei_model.common, tei_model.global*)+, + | (((tei_model.common), tei_model.global*)+, ((tei_model.div4Like | tei_model.divGenLike), tei_model.global*)*)), (tei_model.divBottom, tei_model.global*)*)?), @@ -4763,7 +4778,7 @@ tei_div4 = element tei:div4 { ((tei_model.divTop | tei_model.global)*, ((((tei_model.div5Like | tei_model.divGenLike), tei_model.global*)+ - | ((tei_model.common, tei_model.global*)+, + | (((tei_model.common), tei_model.global*)+, ((tei_model.div5Like | tei_model.divGenLike), tei_model.global*)*)), (tei_model.divBottom, tei_model.global*)*)?), @@ -4779,7 +4794,7 @@ tei_div5 = element tei:div5 { ((tei_model.divTop | tei_model.global)*, ((((tei_model.div6Like | tei_model.divGenLike), tei_model.global*)+ - | ((tei_model.common, tei_model.global*)+, + | (((tei_model.common), tei_model.global*)+, ((tei_model.div6Like | tei_model.divGenLike), tei_model.global*)*)), (tei_model.divBottom, tei_model.global*)*)?), @@ -4795,7 +4810,7 @@ tei_div6 = element tei:div6 { ((tei_model.divTop | tei_model.global)*, ((((tei_model.div7Like | tei_model.divGenLike), tei_model.global*)+ - | ((tei_model.common, tei_model.global*)+, + | (((tei_model.common), tei_model.global*)+, ((tei_model.div7Like | tei_model.divGenLike), tei_model.global*)*)), (tei_model.divBottom, tei_model.global*)*)?), @@ -4810,7 +4825,7 @@ tei_div7 = ## (level-7 text division) contains the smallest possible subdivision of the front, body or back of a text, larger than a paragraph. [4.1.2. Numbered Divisions] element tei:div7 { ((tei_model.divTop | tei_model.global)*, - ((tei_model.common, tei_model.global*)+, + (((tei_model.common), tei_model.global*)+, (tei_model.divBottom, tei_model.global*)*)?), tei_att.global.attributes, tei_att.divLike.attributes, @@ -5186,7 +5201,8 @@ tei_ab = element tei:ab { tei_macro.paraContent >> sch:pattern [ - id = "foo-ab-abstractModel-structure-ab-constraint-report-16" + id = + "foo-ab-abstractModel-structure-ab-in-ab-or-p-constraint-report-16" "\x{a}" ~ " " sch:rule [ @@ -5195,7 +5211,7 @@ tei_ab = " " sch:report [ test = - "not(ancestor::tei:floatingText) and (ancestor::tei:p or ancestor::tei:ab) and not(parent::tei:exemplum |parent::tei:item |parent::tei:note |parent::tei:q |parent::tei:quote |parent::tei:remarks |parent::tei:said |parent::tei:sp |parent::tei:stage |parent::tei:cell |parent::tei:figure)" + " (ancestor::tei:p or ancestor::tei:ab) and not( ancestor::tei:floatingText |parent::tei:exemplum |parent::tei:item |parent::tei:note |parent::tei:q |parent::tei:quote |parent::tei:remarks |parent::tei:said |parent::tei:sp |parent::tei:stage |parent::tei:cell |parent::tei:figure )" "\x{a}" ~ " Abstract model violation: ab may not occur inside paragraphs or other ab elements.\x{a}" ~ " " @@ -5207,7 +5223,8 @@ tei_ab = " " ] >> sch:pattern [ - id = "foo-ab-abstractModel-structure-l-constraint-report-17" + id = + "foo-ab-abstractModel-structure-ab-in-l-or-lg-constraint-report-17" "\x{a}" ~ " " sch:rule [ @@ -5216,7 +5233,7 @@ tei_ab = " " sch:report [ test = - "(ancestor::tei:l or ancestor::tei:lg) and not(parent::tei:figure or parent::tei:note or ancestor::tei:floatingText)" + " (ancestor::tei:l or ancestor::tei:lg) and not( ancestor::tei:floatingText |parent::tei:figure |parent::tei:note )" "\x{a}" ~ " Abstract model violation: Lines may not contain higher-level divisions such as p or ab, unless ab is a child of figure or note, or is a descendant of floatingText.\x{a}" ~ " " diff --git a/Test/expected-results/test39.xml b/Test/expected-results/test39.xml index 8e707238c..89de5b965 100644 --- a/Test/expected-results/test39.xml +++ b/Test/expected-results/test39.xml @@ -130,7 +130,7 @@

          This file and the associated profile, as well as a mini Web converter are available at http://nl.ijs.si/tei/convert/

          In this document we give as examples the actual Word styles used, and when we refer to them, they are set in italic, e.g. the style Quote. To give TEI structures that these styles are converted to we use XPath and underline them, for <note place="left"> we write note[@place = "left"].

          Here are some general hints about the conversion of the Word document to TEI using this profile:

          - + Very fancy formatting and esp. layout are not preserved in the TEI. The conversion heavily depends on using Word styles, so using “raw” formatting will not work well. The styles are here visually distinguished in a certain way, but changing their appearance to better suit individual use does not affect the conversion. Styles that are not used can be also deleted, to have less clutter in the Style gallery. Please note that English style names should be used; the conversion does currently not support styles names in other languages. For repetitive tasks (e.g. marking various types of names) it is convenient to define keyboard shortcuts; if only one style (e.g. tei:name) is being repeatedly applied, then CTRL-Y works as well. @@ -156,8 +156,8 @@
          Paragraph level styles

          Bulleted and numbered lists are supported, although the numbering style will not survive the conversion, e.g.:

          - - First itemSubitemSubsubitem + + First itemSubitemSubsubitem

          By using the paragraph level Quote style a quote can be produced:

          My fake plants died because I did not pretend to water them.

          @@ -399,7 +399,7 @@ Page number Running Head

          When transcribing primary sources, the fw element is used to mark text in the headers and footers of the pages, where the fw/@type is used to distinguish different types of these “forme works«. To make this annotation easier, several styles are defined which already set the value of @type:

          - + catch-words: tei:fwCatch (fw[@type="catch"]), example at bottom of previous page; running heads: tei:fwHeader (fw[@type="header"]), example at top of this page; page numbers: tei:fwPageNum (fw[@type="pageNum"]), example at top of this page; @@ -409,7 +409,7 @@
          Character level styles

          Character level Word styles map to various TEI phrase level elements:

          - + Basic style (elements) supported are tei:bibl (bibl), tei:foreign (foreign), tei:q (q), e.g.:“text Bibl text Foreign text Quoted text”. There is also tei:quote, which is used when a quote is to be used on the character level (note that for paragraph level quote one must use the default Word Quote style, as explained in the Section on Paragraph level styles), e.g.:“text Longer quoted text and some text”. Named entities are marked with tei:name (name), tei:persName (name[@type="person"]), tei:placeName (name[@type="place"]), tei:orgName (name[@type="org"]), e.g.:“text Name text Person text Place text Organisation text”. @@ -420,7 +420,7 @@ Janus elements

          So called Janus (two-faced) elements are used mostly in text-critical editions and are special in that they can represent two alternative paths through the text of the document. When taken as alternative encodings they are wrapped in a subst or choice element. In particular, a contiguous series of del and add elements gets in the TEI the parent element subst , while ordered pairs of abbr followed by expan, orig followed by reg and sic followed by corr get a parent choice element.

          Examples of use:

          - + For deletions and additions in the source text use tei:del (del) and tei:add (add):“Delete text Delete Add, text Add Delete, text Delete Add Delete Add, text Add”. For abbreviations and their expansions use tei:abbr (abbr) and tei:expan (expan):“Abbreviation text Abbreviation Expansion, text Expansion”. For original and regularised text use tei:orig (orig) and tei:reg (reg):“Orig text Orig Regularised, text Regularised”. @@ -441,13 +441,13 @@ Conclusions and further work

          We’ve used approach to authoring TEI documents via Word for many years now, but so far the workflow was from RTF to TEI with home grown XSLT, c.f. http://nl.ijs.si/e-zrc/rtf2tei/. Now we’ve switched to standard Stylesheets, and this document and the associated profile are our attempt in this direction.

          The plan is to:

          - + Fix bugs & add features, c.f. below Make a better converter than the current one? Maybe install OxGarage? - Split current profile into two: for social studies (focus on tables, figures, indexes, names, potentially soft pbs) for humanities (facsimile, text-critical and other tei: styles). + Split current profile into two: for social studies (focus on tables, figures, indexes, names, potentially soft pbs) for humanities (facsimile, text-critical and other tei: styles).

          Including facsimiles:

          - + extend the idea of tei: styles to section headings (pass 4?): if it is “tei:facsimile” this is the facsimile. it can be empty (or maybe just a p) – then a facsimile with hard pb number of surfaces is created can have figures directly (with captions or not) @@ -456,7 +456,7 @@
          TEI Stylesheet bugs - + pb’s at start / end of elements should be promoted upwards as far as they go (and containing elements zapped if then empty) //fixed locally in pass4// footnotes are numbered wrongly, as the take note/@n = w:footnoteReference/@w:id but w:id is not necessarily the correct number of the footnote //fixed locally in pass2// Embedded Excel spreadsheets are not converted. diff --git a/Test/expected-results/test4.html b/Test/expected-results/test4.html new file mode 100644 index 000000000..37da4485f --- /dev/null +++ b/Test/expected-results/test4.html @@ -0,0 +1,132 @@ + + + + + + Test3 + + + + + + + + + +
          +

          Test3

          +
          + +

          Table of contents

          + + +
          +
          +
          +

          + 1. + Welcome: 1st section +

          +
          +

          Lorem ipsum dolor sit amet

          +

          + Consectetueradipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          + Utwisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          + Iriuredolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +
          +
          +
          +

          + 2. + Goodbye: 2nd section +

          +
          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

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          + 2.1. + The insider story +

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          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

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          + 3. + Farewell: 3rd section +

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          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

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          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

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          + + Home 
          +
          Sebastian Rahtz. Date: 1970-01-01 +
          +
          +
          + + diff --git a/Test/expected-results/test5.xhtml b/Test/expected-results/test5.xhtml index 6534bff67..d515d77f4 100644 --- a/Test/expected-results/test5.xhtml +++ b/Test/expected-results/test5.xhtml @@ -1,33 +1,42 @@ - - + + - + Ridván 2009 Botschaft des Universalen Hauses der Gerechtigkeitan die Bahá’í der Welt - - - - - - - + + + + + + + -
          -
          -
          Ridván 2009 Botschaft des Universalen Hauses der Gerechtigkeitan die Bahá’í der Welt
          +
          +
          +
          +
          Ridván 2009 Botschaft des + Universalen Hauses der Gerechtigkeitan die Bahá’í der Welt
          +
          +
          durch + Das Universale Haus der Gerechtigkeit
          +
          Copyright © + Ridván 2009, alle Rechte vorbehalten, + + Bahá’íWeltzentrum, Haifa, Israel.
          -
          durch Das Universale Haus der Gerechtigkeit
          -
          Copyright © Ridván 2009, alle Rechte vorbehalten, Bahá’íWeltzentrum, Haifa, Israel.
          -
          -
          -

          - The front part -

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          -

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          +
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          + The front part +

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          Suscipit lobortis nisl ut

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          Table of contents

            @@ -37,27 +46,27 @@
          -
          -

          - 1. - cit and quote -

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          Quote 1, with <p>:

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          Ils ne produisent qu’en collaborant d’une manière déterminée et en échangeant entre eux leurs activités. Pour produire, ils entrent en relations et en rapports déterminés les uns avec les autres, et ce n’est que dans les limites de ces relations et de ces rapports sociaux que s’établit leur action sur la nature, la production.

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          Quote 2, with @rend=display

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          Ils ne produisent qu’en collaborant d’une manière déterminée et en échangeant entre eux leurs activités. Pour produire, ils entrent en relations et en rapports déterminés les uns avec les autres, et ce n’est que dans les limites de ces relations et de ces rapports sociaux que s’établit leur action sur la nature, la production.

          -
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          Quote 3, testing length

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          Ils ne produisent qu’en collaborant d’une manière déterminée et en échangeant entre eux leurs activités. Pour produire, ils entrent en relations et en rapports déterminés les uns avec les autres, et ce n’est que dans les limites de ces relations et de ces rapports sociaux que s’établit leur action sur la nature, la production.

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          Quote 4, short length ‘Ils ne produisent qu’en collaborant d’une manière déterminée et en échangeant entre eux leurs activités. ’

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          Quote 5, with rend="inline" ‘Ils ne produisent qu’en collaborant d’une manière déterminée et en échangeant entre eux leurs activités. Pour produire, ils entrent en relations et en rapports déterminés les uns avec les autres, et ce n’est que dans les limites de ces relations et de ces rapports sociaux que s’établit leur action sur la nature, la production. ’

          -
          -
          +
          +
          +
          +

          + 1. + cit and quote +

          +
          +

          Quote 1, with + <p>:

          +

          Ils ne produisent qu’en collaborant d’une manière déterminée et en échangeant entre eux leurs activités. Pour produire, ils entrent en relations et en rapports déterminés les uns avec les autres, et ce n’est que dans les limites de ces relations et de ces rapports sociaux que s’établit leur action sur la nature, la production.

          +
          +

          Quote 2, with @rend=display

          +
          Ils ne produisent qu’en collaborant d’une manière déterminée et en échangeant entre eux leurs activités. Pour produire, ils entrent en relations et en rapports déterminés les uns avec les autres, et ce n’est que dans les limites de ces relations et de ces rapports sociaux que s’établit leur action sur la nature, la production.
          +

          Quote 3, testing length

          +
          Ils ne produisent qu’en collaborant d’une manière déterminée et en échangeant entre eux leurs activités. Pour produire, ils entrent en relations et en rapports déterminés les uns avec les autres, et ce n’est que dans les limites de ces relations et de ces rapports sociaux que s’établit leur action sur la nature, la production.
          +

          Quote 4, short length + ‘Ils ne produisent qu’en collaborant d’une manière déterminée et en échangeant entre eux leurs activités. ’

          +

          Quote 5, with rend="inline" + ‘Ils ne produisent qu’en collaborant d’une manière déterminée et en échangeant entre eux leurs activités. Pour produire, ils entrent en relations et en rapports déterminés les uns avec les autres, et ce n’est que dans les limites de ces relations et de ces rapports sociaux que s’établit leur action sur la nature, la production. ’

          +
          +
          +

          Ils ne produisent qu’en collaborant d’une manière déterminée et en échangeant entre eux leurs activités. Pour produire, ils entrent en relations et en rapports déterminés les uns avec les autres, et ce n’est que dans les limites de ces relations et de ces rapports sociaux que s’établit leur action sur la nature, la production.

          +
          + + Karl Marx, + Travail salarié et capital, suivi de Salaire, prix et profit, p. 31, + Éditions sociales, + Paris, + 1952.
          - Karl Marx, Travail salarié et capital, suivi de Salaire, prix et profit, p. 31, Éditions sociales, Paris, 1952. -
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          - 2. - Welcome: 1st section -

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          - 2.1. - Welcome 1st subsection -

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          - 2.2.1. - Going into 3rd level -

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          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

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          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +
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          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

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          Lorem ipsum dolor sit amet

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          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          -

          Lorem ipsum dolor sit amet

          -

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          -

          Lorem ipsum dolor sit amet

          -

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          -

          Lorem ipsum dolor sit amet

          -

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          -

          Lorem ipsum dolor sit amet

          -

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          -

          Lorem ipsum dolor sit amet

          -

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          -

          Lorem ipsum dolor sit amet

          -

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          -

          Lorem ipsum dolor sit amet

          -

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

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          Suscipit lobortis nisl ut

          -
          -
          -

          - 4. - Goodbye: 2nd section -

          -

          Lorem ipsum dolor sit amet

          -

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Ut wisi enim ad minim veniam

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          Quis nostrud exerci tation ullamcorper

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          Suscipit lobortis nisl ut

          -
          -

          - 4.1. - The insider story -

          -

          Lorem ipsum dolor sit amet

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          Lorem ipsum dolor sit amet

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          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          -

          Lorem ipsum dolor sit amet

          -

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          + +
          +
          +

          + 3. + Section level 2 again +

          +
          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          Lorem ipsum dolor sit amet

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          Lorem ipsum dolor sit amet

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          Lorem ipsum dolor sit amet

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          Lorem ipsum dolor sit amet

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          Lorem ipsum dolor sit amet

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          Lorem ipsum dolor sit amet

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          Lorem ipsum dolor sit amet

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          Lorem ipsum dolor sit amet

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          -

          Lorem ipsum dolor sit amet

          -

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +
          +
          +
          +

          + 4. + Goodbye: 2nd section +

          +

          Lorem ipsum dolor sit amet

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          -

          Lorem ipsum dolor sit amet

          -

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          -

          Lorem ipsum dolor sit amet

          -

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          -

          Lorem ipsum dolor sit amet

          -

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +
          +

          + 4.1. + The insider story +

          +

          Lorem ipsum dolor sit amet

          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

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          Quis nostrud exerci tation ullamcorper

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          Suscipit lobortis nisl ut

          +

          Lorem ipsum dolor sit amet

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          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

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          Quis nostrud exerci tation ullamcorper

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          Suscipit lobortis nisl ut

          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

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          Quis nostrud exerci tation ullamcorper

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          Suscipit lobortis nisl ut

          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +

          Lorem ipsum dolor sit amet

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          +
          +
          +
          +
          +

          + 5. + Farewell: 3rd section +

          +

          Lorem ipsum dolor sit amet

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          Lorem ipsum dolor sit amet

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          Lorem ipsum dolor sit amet

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          Lorem ipsum dolor sit amet

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          Lorem ipsum dolor sit amet

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          Lorem ipsum dolor sit amet

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          Lorem ipsum dolor sit amet

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

          Duis autem vel eum

          -

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          +

          Duis autem vel eum

          +

          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          Ut wisi enim ad minim veniam

          -

          Quis nostrud exerci tation ullamcorper

          -

          Suscipit lobortis nisl ut

          +

          Quis nostrud exerci tation ullamcorper

          +

          Suscipit lobortis nisl ut

          Lorem ipsum dolor sit amet

          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

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          Ut wisi enim ad minim veniam

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          Quis nostrud exerci tation ullamcorper

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          Quis nostrud exerci tation ullamcorper

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          Ut wisi enim ad minim veniam

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          -

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          -

          Ut wisi enim ad minim veniam

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          - 5. - Farewell: 3rd section -

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          -

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          Ut wisi enim ad minim veniam

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          Lorem ipsum dolor sit amet

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          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

          -

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          Ut wisi enim ad minim veniam

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          Lorem ipsum dolor sit amet

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          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

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          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

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          Duis autem vel eum

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          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

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          Ut wisi enim ad minim veniam

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          Quis nostrud exerci tation ullamcorper

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          Lorem ipsum dolor sit amet

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          Consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi.

          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

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          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

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          Ut wisi enim ad minim veniam

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          Lorem ipsum dolor sit amet

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          -

          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

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          Duis autem vel eum

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          Iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

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          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

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          Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea commodo consequat. Duis autem vel eum iriure dolor in hendrerit in vulputate velit esse molestie consequat, vel illum dolore eu feugiat nulla facilisis at vero eros et accumsan et iusto odio dignissim qui blandit praesent luptatum zzril delenit augue duis dolore te feugait nulla facilisi. Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat.

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          Ut wisi enim ad minim veniam

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          Quis nostrud exerci tation ullamcorper

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          Suscipit lobortis nisl ut

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          -
          Home 
          -
          Das Universale Haus der Gerechtigkeit. Date: 1970-01-01
          +
          + + Home 
          +
          Das Universale Haus der Gerechtigkeit. Date: 1970-01-01 +
          +
          diff --git a/Test/expected-results/test6.html b/Test/expected-results/test6.html index e2ca87938..a764758c0 100644 --- a/Test/expected-results/test6.html +++ b/Test/expected-results/test6.html @@ -1,16 +1,16 @@ - - + + - + Test 6 - - - - - - - + + + + + + +
          @@ -18,124 +18,177 @@

          Test 6

          -
          -

          Table of contents

          - -
          -
          -

          - 1. - Part 1 -

          -

          - Cats - - +

          +
          +

          Table of contents

          +           +
          +
          +
          +

          + 1. + Part 1 +

          +
          +

          + Cats + + + 1 + + +

          +
          +
          +
          +

          + 2. + Part 2 +

          +
          +

          Dogs + + 1 - -

          -
          -
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          - 2. - Part 2 -

          -

          Dogs1

          -
          -
          -

          - 3. - cit and quote -

          -
          -
          -

          Ils ne produisent qu’en collaborant d’une manière déterminée et en échangeant entre eux leurs activités. Pour produire, ils entrent en relations et en rapports déterminés les uns avec les autres, et ce n’est que dans les limites de ces relations et de ces rapports sociaux que s’établit leur action sur la nature, la production.

          +

          + +
          +
          +

          + 3. + cit and quote +

          +
          +
          +
          +

          Ils ne produisent qu’en collaborant d’une manière déterminée et en échangeant entre eux leurs activités. Pour produire, ils entrent en relations et en rapports déterminés les uns avec les autres, et ce n’est que dans les limites de ces relations et de ces rapports sociaux que s’établit leur action sur la nature, la production.

          +
          +
          + Karl Marx, + Travail salarié et capital, suivi de Salaire, prix et profit, p. 31, + Éditions sociales, + Paris, + 1952.
          -
          Karl Marx, Travail salarié et capital, suivi de Salaire, prix et profit, p. 31, Éditions sociales, Paris, 1952.
          -
          -

          Some text introducing all things bibliographic, followed by some more text.

          -
          -
          -

          - 4. - Verbatim -

          -
          <xsl:template name="makeExternalLink" -   xmlns:xsl="http://www.w3.org/1999/XSL/Transform"> - <xsl:param name="ptr" as="xs:boolean" -  select="false()"/> - <xsl:param name="dest"/> - <xsl:choose> -  <xsl:when test="$ptr"> -   <xsl:text>{\small\ttfamily </xsl:text> -   <xsl:sequence select="$dest"/> -   <xsl:text>}</xsl:text> -  </xsl:when> -  <xsl:otherwise> -   <xsl:apply-templates/> -  </xsl:otherwise> - </xsl:choose> -</xsl:template> -<xsl:template name="tableHline"> - <xsl:text>\hline </xsl:text> -</xsl:template>
          -
          -
          -

          - 5. - Lists -

          -
          -
          - [label here] -
          -
          item here
          -
          +

          Some text introducing + all things bibliographic, followed by some more text.

          + +
          +
          +

          + 4. + Verbatim +

          +
          +
          + <xsl:template  + name=" + makeExternalLink"    xmlns:xsl="http://www.w3.org/1999/XSL/Transform">  + <xsl:param  + name=" + ptr"  + as=" + xs:boolean"    + select=" + false()"/>  + <xsl:param  + name=" + dest"/>  + <xsl:choose>   + <xsl:when  + test=" + $ptr">    + <xsl:text>{\small\ttfamily + </xsl:text>    + <xsl:sequence  + select=" + $dest"/>    + <xsl:text>} + </xsl:text>   + </xsl:when>   + <xsl:otherwise>    + <xsl:apply-templates/>   + </xsl:otherwise>  + </xsl:choose> + </xsl:template> + <xsl:template  + name=" + tableHline">  + <xsl:text>\hline + </xsl:text> + </xsl:template>
          +
          +
          +
          +

          + 5. + Lists +

          +
          +
          +
          + [label here] +
          +
          item here
          +
          +
          Notes
          - 1 -
          A Cat (http://en.wikipedia.org/wiki/Cat) is a fine beast, as in this picture:
          + 1 +
          A Cat ( + + http://en.wikipedia.org/wiki/Cat + ) is a fine beast, as in this picture: +
          Notes
          - 1 -
          A Dog (http://en.wikipedia.org/wiki/Dog) is a dreary beast, unlike the cat in this picture:
          + 1 +
          A Dog ( + + http://en.wikipedia.org/wiki/Dog + ) is a dreary beast, unlike the cat in this picture: +
          -
          Home 
          -
          Date: 1970-01-01
          +
          + + Home 
          +
          Date: 1970-01-01 +
          +
          diff --git a/Test/expected-results/testdrama.compiled.xml b/Test/expected-results/testdrama.compiled.xml index a7caa3538..62a036218 100644 --- a/Test/expected-results/testdrama.compiled.xml +++ b/Test/expected-results/testdrama.compiled.xml @@ -1983,7 +1983,7 @@ the TEI header.

          The authoritative list of registered language subtags is maintained by IANA and is available at . For a good general overview of the construction of language tags, see - , and for + , and for a practical step-by-step guide, see .

          The value used must conform with BCP 47. If the value is a @@ -2009,7 +2009,7 @@ the TEI header.

          Si no se especifica ningún valor para xml:lang, el valor de xml:lang para el elemento inmediatamente englobado, se hereda; por esta razón, un valor se debe especificar siempre en el elemento exterior (TEI).

          -

          xml:lang の値は、直接の親要素、そのまた親要素からというように、文書の上位階層から継承されてくる。できるだけ高い適切な階層に xml:lang を指定するのが一般には望ましいが、teiHeader には関連するリソース要素と異なるデフォルト値が必要となったり、一つのTEI文書が多くの言語のテキストを含みうることには注意されたい。登録された言語タグの正式なリストはIANAが管理しており、 から確認できる。言語タグの構造についての良い概説は を、手順を追った実用的なガイドは を参照されたい。利用する値は、BCP 47 に準拠しなければならない。もし値が私用コード（x- から始まったり -x- を含む）ならば、その ident 属性と一致する値を持つ language 要素をTEIヘッダ内に追加して内容を説明すべきである。この説明は私用コード以外にも任意で追加できるが、IETFInternet Engineering Task Force による定義と整合していなければならない。

           +

          xml:lang の値は、直接の親要素、そのまた親要素からというように、文書の上位階層から継承されてくる。できるだけ高い適切な階層に xml:lang を指定するのが一般には望ましいが、teiHeader には関連するリソース要素と異なるデフォルト値が必要となったり、一つのTEI文書が多くの言語のテキストを含みうることには注意されたい。登録された言語タグの正式なリストはIANAが管理しており、 から確認できる。言語タグの構造についての良い概説は を、手順を追った実用的なガイドは を参照されたい。利用する値は、BCP 47 に準拠しなければならない。もし値が私用コード（x- から始まったり -x- を含む）ならば、その ident 属性と一致する値を持つ language 要素をTEIヘッダ内に追加して内容を説明すべきである。この説明は私用コード以外にも任意で追加できるが、IETFInternet Engineering Task Force による定義と整合していなければならない。

           @@ -2087,11 +2087,11 @@ the TEI header.

          -

          The XML +

          The XML specification provides further guidance on the use of this attribute. Note that many parsers may not handle xml:space correctly.

           -

          この属性の利用に関する案内はXML仕様を参照。xml:spaceを適切に扱うパーサーは多くない。

           +

          この属性の利用に関する案内はXML仕様を参照。xml:spaceを適切に扱うパーサーは多くない。

           @@ -2262,7 +2262,7 @@ ressource informatique selon une taxinomie normalisée.

          In this example mimeType is used to indicate that the URL points to a TEI XML file encoded in UTF-8.

          - +           @@ -3500,7 +3500,7 @@ subject, predicate etc. may be more appropriate. Such constraints will typically indicates the end of a span initiated by the element - bearing this attribute. + bearing this attribute. 이 속성을 포함하는 요소에 의해 시작된 구간의 끝을 나타낸다. 指出文字段的結尾，該文字段以帶有此屬性的元素開頭。 当該要素が示す範囲の終点を示す． @@ -3508,14 +3508,14 @@ subject, predicate etc. may be more appropriate. Such constraints will typically indica el final de un fragmento de texto iniciado con el elemento al cual es asignaado el atributo. indica la fine della porzione di testo che ha inizio con l'elemento a cui è assegnato l'attributo - + The @spanTo attribute must point to an element following the - current element + current element The element indicated by @spanTo () must follow the current element - + @@ -5790,7 +5790,7 @@ integer value used as a count. number-letter pairs are present, then the separator T must precede the first time number-letter pair.

          -

          For complete details, see the W3C +

          For complete details, see the W3C specification.

           @@ -5806,7 +5806,7 @@ integer value used as a count.

          詳細については， - + W3C specificationを参照のこと．

          @@ -5819,7 +5819,7 @@ integer value used as a count. (minute), ou S (seconde) sont présentes, alors le séparateur T doit précéder la première paire alphanumérique time.

          -

          Pour des détails complets, voir W3C +

          Pour des détails complets, voir W3C specification.

          @@ -5994,7 +5994,7 @@ value. Spanish as spoken in Latin America

          -

          The W3C Internationalization Activity has published a useful introduction to BCP 47, Language +

          The W3C Internationalization Activity has published a useful introduction to BCP 47, Language tags in HTML and XML.

          @@ -6065,7 +6065,7 @@ value. スペイン語，ラテンアメリカ

          -

          W3Cの国際化活動では，BCP 47の解説を以下に用意している． +

          W3Cの国際化活動では，BCP 47の解説を以下に用意している． HTMLとXMLで使用される言語タグ.

          @@ -6082,7 +6082,7 @@ value. Code de langue enregistré par l'IANA. Il est presque toujours identique au code de langue alphabétique ISO 639-2, s'il y en a un. La liste des sous-étiquettes de langue - enregistrées est disponible à : Il est recommandé + enregistrées est disponible à : . Il est recommandé d'écrire ce code en minuscules. Code ISO 15924 pour l'écriture. Ces codes sont constitués de 4 lettres, et il est @@ -6154,7 +6154,7 @@ value. Espagnol parlé en Amérique latine

          -

          La W3C Internationalization Activity a publié une introduction à la norme BCP 47 dont la lecture peut être utile : Language +

          La W3C Internationalization Activity a publié une introduction à la norme BCP 47 dont la lecture peut être utile : Language tags in HTML and XML.

           @@ -6163,13 +6163,13 @@ value.           defines the range of attribute values used to indicate XML namespaces as defined by the W3C - Namespaces in XML + Namespaces in XML Technical Recommendation. - W3C Namespaces in XML 기술적 권고안에 의해 + W3C Namespaces in XML 기술적 권고안에 의해 정의된 XML 이름공간을 나타내는 속성 값 범위를 정의한다. 定義的屬性值範圍指出XML名稱空間，由XML technical recommendation中的W3C名稱空間所定義。 - W3Cの + W3Cの XML名前空間で定義されている名前空間を示す属性値の範囲を示す． définit la gamme des valeurs d'attributs exprimant une espace de noms XML tels qu'ils @@ -6177,11 +6177,11 @@ value. W3C. define la gama de valores de atributos usados para indicar los nombres de los espacios en XML como establecen las recomendaciones técnicas del W3C - para los + para los definisce la gamma di valori di attributi usati per indicare i nomi degli spazi in XML come stabilito dalle raccomandazioni tecniche del W3C per gli - spazi dei nomi in XML. + spazi dei nomi in XML. @@ -6239,18 +6239,18 @@ value.

          These values map directly onto the values used by XSL-FO and CSS. For definitions of the units see those specifications; at the time of this writing the most complete list is in the - CSS3 working + CSS3 working draft.

           -

          当該値は，XSLFOやCSSで使用される値になる．詳細は各規格を参照のこと． 現時点で一番詳細なリストは， CSS3 working +

          当該値は，XSLFOやCSSで使用される値になる．詳細は各規格を参照のこと． 現時点で一番詳細なリストは， CSS3 working draftになる．

          Ces valeurs peuvent être reportées directement sur des valeurs utilisées par XSL-FO et CSS. Pour les définitions des unités, voir ces spécifications ; à ce jour la liste la plus complète est dans un - CSS3 working + CSS3 working draft.

           @@ -6503,16 +6503,16 @@ which contain an XPath expression.

          Attributes using this datatype must contain a single word which follows the rules defining a - legal XML name (see ): for example they + legal XML name (see ): for example they cannot include whitespace or begin with digits.

          -

          当該属性は，妥当なXML名前(詳細は を参照)である +

          当該属性は，妥当なXML名前(詳細は を参照)である ひとつの単語をとる．例えば，空白文字を含まず，数字が先頭文字にこな いもの．

          Les attributs utilisant ce type de données doivent contenir un seul mot, qui suit les règles - de définition d'un nom XML valide (voir ) : + de définition d'un nom XML valide (voir ) : par exemple ils ne peuvent contenir de blancs ou commencer par des chiffres.

          @@ -6560,13 +6560,13 @@ which contain an XPath expression. list in the associated attribute specification, expressed with a valList element.

          -

          当該データ型は，妥当なXML名前 (詳細は +

          当該データ型は，妥当なXML名前 (詳細は を参照のこと)である単語でなくてはならない．例えば， 属性値として空白文字，または数値で始まる名前をとることはできない．

          典型例は，可能な記述またはその例のリストが，要素valList 中に属性定義として示されている．

          Les attributs utilisant ce type de données doivent contenir un mot qui suit les règles de - définition d'un nom XML valide (voir ): + définition d'un nom XML valide (voir ): par exemple ils ne peuvent pas contenir des blancs ni commencer par des chiffres.

          Normalement, la liste des possibilités documentées est fournie (ou exemplifiée) par une liste de valeurs dans la spécification de l'attribut associé, exprimée par un élément @@ -7047,7 +7047,7 @@ Elements 2.3.6.3. Milestone Method 2.3.6. The Reference System Declaration - + paragraph 문단 段落 @@ -7073,18 +7073,18 @@ Elements - + - + Abstract model violation: Paragraphs may not occur inside other paragraphs or ab elements. - + - + - + Abstract model violation: Lines may not contain higher-level structural elements such as div, p, or ab, unless p is a child of figure or note, or is a descendant of floatingText. - + @@ -12966,7 +12966,7 @@ psychological significance. a single word which follows the rules defining a - legal XML name (see ), supplying a name to specify which index (of several) the index entry belongs to. + legal XML name (see ), supplying a name to specify which index (of several) the index entry belongs to. 색인 표제 항목의 색인을 명시하기 위한 이름을 제시한다. 提供該索引項目所屬索引名稱。 索引項目となったものを特定する名前を示す． @@ -15656,7 +15656,7 @@ relatedItem element must be empty 3.12.2.7. Related Items - + verse line 운문 시행 詩行 @@ -15680,21 +15680,19 @@ relatedItem element must be empty - - - - - - - - - + + + + + + + - + - + Abstract model violation: Lines may not contain lines or lg elements. - + @@ -15718,7 +15716,7 @@ relatedItem element must be empty 3.13. Passages of Verse or Drama 7.2.5. Speech Contents - + line group 시행군 行組 @@ -15747,48 +15745,40 @@ relatedItem element must be empty - - - - - - + + + + - - - - - - - - - - - - - - - - + + + + + + + + + + - + An lg element must contain at least one child l, lg, or gap element. - + - + Abstract model violation: Lines may not contain line groups. - + @@ -16811,7 +16801,7 @@ element in the TEI header. -

          The syntax used should follow that defined by W3C XPath syntax. Note that parenthesized groups are used not only for establishing order of precedence and atoms for +

          The syntax used should follow that defined by W3C XPath syntax. Note that parenthesized groups are used not only for establishing order of precedence and atoms for quantification, but also for creating subpatterns to be referenced by the replacementPattern attribute.

           @@ -17098,7 +17088,7 @@ element in the TEI header. 파일 기술 檔案描述 Dateibeschreibung - Descripción del archivo. + Descripción del archivo descrizione del file contains a full bibliographic description of an electronic file. contient une description bibliographique complète du @@ -17107,8 +17097,7 @@ element in the TEI header. 包含對電子檔案的完整書目敘述。 電子ファイルに関する完全な書誌情報を示す． enthält die vollständige bibliografische Beschreibung einer elektronischen Datei. - contiene una descripción bibliográfica completa del - archivo electrónico. + contiene una descripción bibliográfica completa del archivo electrónico. contiene una descrizione bibliografica completa di un file elettronico. @@ -17945,20 +17934,24 @@ distribution of a text. Identifikator número identificativo numero identificatore - supplies any form of identifier used to identify some object, - such as a bibliographic item, a person, a title, an organization, - etc. in a standardized way. - donne un identifiant standardisé qui peut être utilisé - pour identifier une référence bibliographique, une personne, un titre d'ouvrage ou une organisation. + supplies any form of identifier used to identify some + object, such as a bibliographic item, a person, a title, an organization, etc. in a standardized + way. + donne un identifiant standardisé qui peut être + utilisé pour identifier une référence bibliographique, une personne, un titre d'ouvrage ou une + organisation. 서지 정보 항목을 식별하기 위해 사용되는 표준 또는 비표준 숫자를 제시한다. 提供任何用來識別書目項目的標準或非標準編碼。 書誌項目、人物、タイトル、組織など、何らかのオブジェクトを標準化された方法で識別するために使用される任意の形式の識別子を提供する。 - enthält einen frei wählbaren Identifikator, der ein beliebiges Objekt, z. B. eine bibliografische Einheit, - eine Person, einen Titel, eine Organisation, in standardisierter Weise identifiziert. - proporciona un identificador estándar para un objecto; se usa parla la - identificación de, por ejemplo, un elemento bibliográfico, una persona, un título o una organización. - fornisce un identificatore, standard o meno, usato per - identificare un oggetto, come per esempio un'unità bibliografica, una persona, un titolo, un'organizzazione, ecc. + enthält einen frei wählbaren Identifikator, der ein + beliebiges Objekt, z. B. eine bibliografische Einheit, eine Person, einen Titel, eine + Organisation, in standardisierter Weise identifiziert. + proporciona un identificador estándar para un + objecto; se usa parla la identificación de, por ejemplo, un elemento bibliográfico, una persona, + un título o una organización. + fornisce un identificatore, standard o meno, usato + per identificare un oggetto, come per esempio un'unità bibliografica, una persona, un titolo, + un'organizzazione, ecc. @@ -17971,38 +17964,65 @@ distribution of a text. - - - - - + + + + + - categorizes the identifier, for example as an ISBN, Social - Security number, etc. + categorizes the identifier, for example as an + ISBN, Social Security number, etc. classe un numéro dans une catégorie, par exemple comme étant un numéro ISBN ou comme appartenant une autre série normalisée. 예를 들어 ISBN 또는 기타 표준 일련번호로, 숫자를 범주화한다. 表明編碼的種類，例如國際標準書號 (ISBN) 或其他標準系列編碼。 当該数値の分類を示す．例えば，ISBNなど． - bestimmt die Art des Identifikators (z. B. ISBN, Sozialversicherungsnummer, URI) + bestimmt die Art des Identifikators (z. B. ISBN, + Sozialversicherungsnummer, URI) clasifica el número, por ejemplo como un ISBN o cualquier otro número estándard. - classifica l'identificatore, ad esempio come codice - ISBN o altri generi di identificatori standard. - + classifica l'identificatore, ad esempio come + codice ISBN o altri generi di identificatori standard. + + + - International Standard Book Number: a 13- or (if assigned prior to 2007) 10-digit identifying number assigned by the publishing industry to a published book or similar item, registered with the International ISBN Agency. - + + International Standard Book Number: a 13- or + (if assigned prior to 2007) 10-digit identifying number assigned by the publishing + industry to a published book or similar item, registered with the International ISBN Agency. + + + + International Standard Serial Number: an + eight-digit number to uniquely identify a serial publication. + + + Digital Object Identifier: a unique string of + letters and numbers assigned to an electronic document. + + + Uniform Resource Identifier: a string of + characters to uniquely identify a resource, following the syntax of RFC 3986. + + + A data number in the Virtual Internet + Authority File assigned to link different names in catalogs around the world for the + same entity. + + + English Short-Title Catalogue number: an + identifying number assigned to a document in English printed in the British Isles or + North America before 1801. + + + OCLC control number (record number) for the + union catalog record in WorldCat, a union catalog for member libraries in the Online + Computer Library Center global cooperative. - International Standard Serial Number: an eight-digit number to uniquely identify a serial publication. - Digital Object Identifier: a unique string of letters and numbers assigned to an electronic document. - Uniform Resource Identifier: a string of characters to uniquely identify a resource which usually contains indication of the means of accessing that resource, the name of its host, and its filepath. - A data number in the Virtual Internet Authority File assigned to link different names in catalogs around the world for the same entity. - English Short-Title Catalogue number: an identifying number assigned to a document in English printed in the British Isles or North America before 1801. - OCLC control number (record number) for the union catalog record in WorldCat, a union catalog for member libraries in the Online Computer Library Center global cooperative. @@ -18017,9 +18037,9 @@ distribution of a text. C695 345 -

          In the last case, the identifier includes a non-Unicode character -which is defined elsewhere by -means of a glyph or char element referenced here as #sym.

          +

          In the last case, the identifier includes a non-Unicode character which is defined elsewhere + by means of a glyph or char element referenced here as #sym. +

          @@ -18034,7 +18054,7 @@ means of a glyph or char element referenced here as #sym

          In letztgenanntem Fall enthält der Identifikator ein Nicht-Unicode-Zeichen, das an anderer Stelle mit Hilfe eines glyph oder char-Elements definiert ist und hier als - #sym referenziert wird.

          + #sym referenziert wird.

           @@ -18044,21 +18064,18 @@ means of a glyph or char element referenced here as #sym -

          idno should be used for labels which identify an - object or concept in a formal cataloguing system such as a - database or an RDF store, or in a distributed system such as the - World Wide Web. Some suggested values for type on idno - are ISBN, ISSN, DOI, and - URI.

          +

          idno should be used for labels which identify an object or concept in a formal + cataloguing system such as a database or an RDF store, or in a distributed system such as the + World Wide Web. Some suggested values for type on idno are + ISBN, ISSN, DOI, and URI.

           -

          - idno sollte für Identifikatoren genutzt werden, die ein Objekt - oder Konzept in einem formalen Katalogsystem wie z. B. einer Datenbank - oder einem RDF store oder in einem verteilten System wie dem World Wide Web - eindeutig identifizieren. Als Werte für type von idno - bieten sich z. B. die ISBN, die ISSN, ein DOI oder ein URI an. -

          +

          + idno sollte für Identifikatoren genutzt werden, die ein Objekt oder Konzept in einem + formalen Katalogsystem wie z. B. einer Datenbank oder einem RDF store oder in einem verteilten + System wie dem World Wide Web eindeutig identifizieren. Als Werte für type von + idno bieten sich z. B. die ISBN, die ISSN, ein DOI + oder ein URI an.

          13.3.1. Basic Principles @@ -20430,22 +20447,22 @@ the target element

          The result of the substitution may be either an absolute or a relative URI reference. In the latter case it is combined with the value of xml:base in force at the place where the cRef attribute occurs to form an absolute URI in the usual manner as prescribed - by XML Base.

          + by XML Base.

          Le résultat de la substitution peut être la référence à une URI relative ou absolue. Dans ce dernier cas, il est combiné avec la valeur de l'attribut xml:base en vigueur à la place où apparaît l'attribut cRef pour former une URI absolue selon - l'usage habituel indiqué par XML Base.

          + l'usage habituel indiqué par XML Base.

          El resultado de la substitución puede ser una referencia URI absoluta o relativa. En el último caso se combina con el valor de xml:base en vigor en el lugar donde el atributo cRef aparece para formar un URI absoluto de manera común según lo - prescrito por Base de XML.

          + prescrito por Base de XML.

           -

          置換による結果は，絶対・相対URIであるかもしれない．相対URIの場合， XML +

          置換による結果は，絶対・相対URIであるかもしれない．相対URIの場合， XML Baseに示され ているように，属性xml:baseの値と共に，属性 cRefが絶対URIを示す場所で使用される．

          @@ -20494,7 +20511,7 @@ the target element an absolute or a relative URI reference. In the latter case it is combined with the value of xml:base in force at the place where the pointing attribute occurs to form an absolute URI - in the usual manner as prescribed by XML Base.

          + in the usual manner as prescribed by XML Base.

          16.2.3. Using Abbreviated Pointers @@ -21719,6 +21736,8 @@ elements of profileDesc unless these are documenting multiple texts. contains a summary or formal abstract prefixed to an existing source document by the encoder. + contiene un riepilogo o abstract formale aggiunto, in testa a un dato documento di origine, da chi codifica. + enthält eine (formale) Zusammenfassung, die einem bestehenden Quelldokument vorangestellt wird. 符号化する人によって既存の元文書の前に付加された要約または正式な要約を含む． @@ -23745,139 +23764,90 @@ during the evolution of the encoded representation of that text.

          單篇文章的整體部分，不包含正文前及正文後資訊。 前付，後付を除いた，単一の作品の本文全体を示す． contient la totalité du corps d’un seul texte simple, à - l’exclusion de toute partie pré- ou post-liminaire. + l’exclusion de toute partie pré- ou post-liminaire. enthält den gesamten Textkörper eines eigenständigen Textes, außer den Vorspann (front) und Nachspann (back). contiene el cuerpo completo de un texto unitario, - excluyendo los eventuales añadidos paratextuales (prólogos, dedicatorias, apéndices, etc.) al - inicio o fin de un texto. + excluyendo los eventuales añadidos paratextuales (prólogos, dedicatorias, apéndices, etc.) al + inicio o fin de un texto. contiene l'intero corpo di un testo unitario, esclusi - eventuale peritesto iniziale e finale + eventuale peritesto iniziale e finale + + + + + + + + + + + + + + + + + + - - - - - - - - - - - - - - - + + + + + + + + - - - - - + + + + + - - - - - - - + - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - + + + + + + + + + + - - - - - - + + + + + - - - - - - - - - - - - - - - - - - - - - - - - - - - - - + + + + + - - - - - - - - - - - - - - + + + + + + + + @@ -24156,7 +24126,7 @@ during the evolution of the encoded representation of that text.

          4.3.2. Floating Texts -           + text division 텍스트 구역 文本區段 @@ -24169,12 +24139,12 @@ during the evolution of the encoded representation of that text.

          文本的正文前資訊、正文、及正文後資訊的分段。 前付，本文，後付中のテキスト部分を示す． contient une subdivision dans le texte préliminaire, dans le - corps d’un texte ou dans le texte postliminaire. + corps d’un texte ou dans le texte postliminaire. enthält einen Unterabschnitt in Vorspann (front), Textkörper oder Nachspann (back) eines Textes. contiene una subdivisión del paratexto inicial, del - cuerpo del texto o del paratexto final. + cuerpo del texto o del paratexto final. contiene una suddivisione del peritesto iniziale, del - corpo del testo, o del peritesto finale + corpo del testo, o del peritesto finale @@ -24185,69 +24155,56 @@ during the evolution of the encoded representation of that text.

           - - - - - - - + + + + + - - - - - - - - - - - + + + + + + + - + + - - - - + + - - - + - - - - - - + + - + - + Abstract model violation: Lines may not contain higher-level structural elements such as div, unless div is a descendant of floatingText. - + - + - + Abstract model violation: p and ab may not contain higher-level structural elements such as div, unless div is a descendant of floatingText. - + @@ -24256,15 +24213,15 @@ during the evolution of the encoded representation of that text.

          Fallacies of Authority

          The subject of which is Authority in various shapes, and the object, to repress all - exercise of the reasoning faculty.

          + exercise of the reasoning faculty.

          The Nature of Authority

          With reference to any proposed measures having for their object the greatest - happiness of the greatest number [...]

          + happiness of the greatest number [...]

          Analysis of Authority

          What on any given occasion is the legitimate weight or influence to be attached to - authority [...]

          + authority [...]

          Appeal to Authority, in What Cases Fallacious. @@ -24288,11 +24245,11 @@ during the evolution of the encoded representation of that text.

          I

          Dans les premiers jours de l'an VIII, au commencement de vendémiaire, ou, pour - se conformer au calendrier actuel, vers la fin du mois de septembre 1799, une - centaine de paysans et un assez grand nombre de bourgeois, partis le matin de - Fougères pour se rendre à Mayenne, gravissaient la montagne de la Pèlerine, - située à mi-chemin environ de Fougères à Ernée, petite ville où les voyageurs - ont coutume de se reposer.

          + se conformer au calendrier actuel, vers la fin du mois de septembre 1799, une + centaine de paysans et un assez grand nombre de bourgeois, partis le matin de + Fougères pour se rendre à Mayenne, gravissaient la montagne de la Pèlerine, + située à mi-chemin environ de Fougères à Ernée, petite ville où les voyageurs + ont coutume de se reposer.

          @@ -24337,17 +24294,17 @@ during the evolution of the encoded representation of that text.

          contains a first-level subdivision of the front, body, or back of a text. 텍스트의 전면부, 본문 또는 후면부의 첫 번째 층위 하위 구역을 포함한다. 文本的正文前資訊、正文及正文後資訊的第一層分段 - (若未使用區段層次零，區段層次一是最高層的分段。若使用區段層次零，則區段層次一為第二層分段) 。 + (若未使用區段層次零，區段層次一是最高層的分段。若使用區段層次零，則區段層次一為第二層分段) 。 前付，本文，後付中の第1位のテキスト部分を示す． contient une subdivision de premier niveau dans - le texte préliminaire, dans le corps d’un texte ou dans le texte postliminaire. + le texte préliminaire, dans le corps d’un texte ou dans le texte postliminaire. enthält die erste Gliederungsebene von Vorspann (front), - Kerntext oder Nachspann (back) eines Textes. + Kerntext oder Nachspann (back) eines Textes. contiene una subdivisión del primer nivel en el paratexto - inicial, en el cuerpo del texto o en el paratexto final. + inicial, en el cuerpo del texto o en el paratexto final. contiene una sezione di primo livello del peritesto - iniziale, del corpo del testo, o del peritesto finale (la più ampia, se div0 non è usato, - altrimenti la seconda in ordine gerarchico) + iniziale, del corpo del testo, o del peritesto finale (la più ampia, se div0 non è usato, + altrimenti la seconda in ordine gerarchico) @@ -24357,12 +24314,10 @@ during the evolution of the encoded representation of that text.

           - - - - - - + + + + @@ -24370,37 +24325,28 @@ during the evolution of the encoded representation of that text.

           - - - +           - + + - - - - + + - - - + - - - - - - + +           @@ -24426,8 +24372,8 @@ during the evolution of the encoded representation of that text.

          La Grand'salle

          Il y a aujourd'hui trois cent quarante-huit ans six mois et dix-neuf jours que les - parisiens s'éveillèrent au bruit de toutes les cloches sonnant à grande volée dans la - triple enceinte de la Cité, de l'Université et de la Ville.

          + parisiens s'éveillèrent au bruit de toutes les cloches sonnant à grande volée dans la + triple enceinte de la Cité, de l'Université et de la Ville.

          @@ -24435,7 +24381,7 @@ during the evolution of the encoded representation of that text.

          De Charybde en Scylla

          La nuit arrive de bonne heure en janvier. Les rues étaient déjà sombres quand - Gringoire sortit du Palais.

          + Gringoire sortit du Palais.

                     @@ -24456,11 +24402,11 @@ during the evolution of the encoded representation of that text.

          any sequence of low-level structural elements, possibly grouped into lower - subdivisions.

          + subdivisions.

          Cet élément contient une séquence d'éléments structurels de bas niveau, - éventuellement groupés en subdivisions.

          + éventuellement groupés en subdivisions.

          下位区分と成りうる一連の構造単位．

          @@ -24477,12 +24423,12 @@ during the evolution of the encoded representation of that text.

          división textual de segundo nivel partizione testuale di livello 2 contains a second-level subdivision of the front, body, or back of a - text. + text. 텍스트의 전면부, 본문 또는 후면부의 두 번째 층위 하위 구역을 포함한다. 文本的正文前資訊、正文及正文後資訊的第二層分段。 前付，本文，後付中の第2位のテキスト部分を示す． contient une subdivision de deuxième niveau dans - le texte prélimaire, dans le corps d’un texte ou dans le texte postliminaire. + le texte prélimaire, dans le corps d’un texte ou dans le texte postliminaire. enthält die zweite Gliederungsebene von Vorspann (front), Kerntext oder Nachspann (back) eines Textes. contiene una subdivisión del segundo nivel en el paratexto inicial, en el cuerpo del texto o en el paratexto final. contiene una sezione di secondo livello del peritesto iniziale, del corpo del testo, o del peritesto finale @@ -24495,12 +24441,10 @@ during the evolution of the encoded representation of that text.

          - - - - - - + + + + @@ -24508,37 +24452,28 @@ during the evolution of the encoded representation of that text.

           - - - +           - + + - - - - + + - - - + - - - - - - + +           @@ -24547,17 +24482,17 @@ during the evolution of the encoded representation of that text.

          The Second Partition: - The Cure of Melancholy + The Cure of Melancholy Unlawful Cures rejected.

          Inveterate melancholy, howsoever it may seem to - be a continuate, inexorable disease, hard to be - cured, accompanying them to their graves most part - (as Montanus observes), yet many - times it may be helped... -

          + be a continuate, inexorable disease, hard to be + cured, accompanying them to their graves most part + (as Montanus observes), yet many + times it may be helped... +

          @@ -24583,13 +24518,13 @@ during the evolution of the encoded representation of that text.

          Chapitre II. Traitement électronique des données en histoire de la littérature - française : bilan provisoire + française : bilan provisoire Les objectifs

          Chaque étudiant est convié à parcourir la banque à partir des différentes entrées - liées au cours magistral qu'il suit en amphithéâtre...

          + liées au cours magistral qu'il suit en amphithéâtre...

                     @@ -24597,14 +24532,14 @@ during the evolution of the encoded representation of that text.

          Sect. II. Subsection I. Exploitation pédagogique de la BDHL

          Pour la plupart des étudiants en Lettres des générations précédentes, un - enseignement de l'histoire de la littérature allait de soi...

          + enseignement de l'histoire de la littérature allait de soi...

          Sect. III. Subsection I. Etudes permises par la BDHL

          L'existence d'une banque de données, quelle qu'elle soit, permet d'envisager des - traitements statistiques.

          + traitements statistiques.

          @@ -24639,15 +24574,15 @@ during the evolution of the encoded representation of that text.

          any sequence of low-level structural elements, possibly grouped -into lower subdivisions.

          + into lower subdivisions.

          Cet élément contient une séquence d'éléments structurels de bas - niveau, éventuellement groupés en subdivisions.

          + niveau, éventuellement groupés en subdivisions.

          - 下位区分と成りうる一連の構造単位． + 下位区分と成りうる一連の構造単位．

          @@ -24668,11 +24603,11 @@ into lower subdivisions.

          contient une subdivision de troisième niveau dans le texte préliminaire, dans le corps d’un texte ou dans le texte postliminaire. enthält die dritte Gliederungsebene von Vorspann - (front), Kerntext oder Nachspann (back) eines Textes. + (front), Kerntext oder Nachspann (back) eines Textes. contiene una subdivisión de tercer nivel en el paratexto - inicial, en el cuerpo del texto o en el paratexto final. + inicial, en el cuerpo del texto o en el paratexto final. contiene una sezione di terzo livello del peritesto - iniziale, del corpo del testo, o del peritesto finale + iniziale, del corpo del testo, o del peritesto finale @@ -24682,12 +24617,10 @@ into lower subdivisions.

           - - - - - - + + + + @@ -24695,37 +24628,28 @@ into lower subdivisions.

           - - - +           - + + - - - - + + - - - + - - - - - - + +           @@ -24758,12 +24682,12 @@ into lower subdivisions.

          Sect. II. Subsect. II. Qu'est-ce qu'un dictionnaire de langue ? .

          Un dictionnaire de langue est un dictionnaire donnant les mots d'une langue et leurs - emplois...

          + emplois...

           Sect. II. Subsect. III. Qu'est-ce qu'un dictionnaire encyclopédique ?

          Un dictionnaire encyclopédique est un dictionnaire qui contient des renseignements - sur les choses, sur les idées

          + sur les choses, sur les idées

          @@ -24788,11 +24712,11 @@ into lower subdivisions.

          any sequence of low-level structural elements, possibly grouped into lower - subdivisions.

          + subdivisions.

          Cet élément contient une séquence d'éléments structurels de bas niveau, - éventuellement groupés en subdivisions.

          + éventuellement groupés en subdivisions.

          下位区分と成りうる一連の構造単位．

          @@ -24815,11 +24739,11 @@ into lower subdivisions.

          contient une subdivision de quatrième niveau dans le texte préliminaire, dans le corps d’un texte ou dans le texte postliminaire. "> enthält die vierte Gliederungsebene von - Vorspann (front), Kerntext oder Nachspann (back) eines Textes. + Vorspann (front), Kerntext oder Nachspann (back) eines Textes. contiene una subdivisión del cuarto nivel en el paratexto - inicial, en el cuerpo del texto o en el paratexto final. + inicial, en el cuerpo del texto o en el paratexto final. contiene una sezione di quarto livello del peritesto - iniziale, del corpo del testo, o del peritesto finale + iniziale, del corpo del testo, o del peritesto finale @@ -24829,12 +24753,10 @@ into lower subdivisions.

           - - - - - - + + + + @@ -24842,37 +24764,28 @@ into lower subdivisions.

           - - - +           - + + - - - - + + - - - + - - - - - - + +           @@ -24884,12 +24797,12 @@ into lower subdivisions.

          Subsect I. — Dyet rectified in substance.

          Diet, diaitotiku, victus or - living

          + living

          Subsect II. — Dyet rectified in quantity.

          Man alone, saith Cardan, eates and drinks without appetite, and useth all his pleasures - without necessity

          + without necessity

          @@ -24901,12 +24814,12 @@ into lower subdivisions.

          Alinéa I. HorlogerieLame de ressort.

          Bande d'acier enroulée formant le ressort d'une montre, d'une pendule. (Dict. XIXe - et XXe s.).

          + et XXe s.).

           Alinéa II. — MenuiserieLame de parquet

          Lame de parquet. Chacune des bandes de bois qui, emboîtées, constituent le - parquet

          + parquet

           @@ -24928,11 +24841,11 @@ into lower subdivisions.

          any sequence of low-level structural elements, possibly grouped into lower - subdivisions.

          + subdivisions.

          Cet élément contient une séquence d'éléments structurels de bas niveau, - éventuellement groupés en subdivisions.

          + éventuellement groupés en subdivisions.

          下位区分と成りうる一連の構造単位．

          @@ -24953,13 +24866,13 @@ into lower subdivisions.

          文本的正文前資訊、正文及正文後資訊的第五層分段。 前付，本文，後付中の第5位のテキスト部分を示す． contient une subdivision de cinquième niveau dans le - texte préliminaire, dans le corps d’un texte ou dans le texte postliminaire. + texte préliminaire, dans le corps d’un texte ou dans le texte postliminaire. "> enthält die fünfte Gliederungsebene von - Vorspann (front), Kerntext oder Nachspann (back) eines Textes. + Vorspann (front), Kerntext oder Nachspann (back) eines Textes. contiene una subdivisión del quinto nivel en el paratexto - inicial, en el cuerpo del texto o en el paratexto final. + inicial, en el cuerpo del texto o en el paratexto final. contiene una sezione di quinto livello del peritesto - iniziale, del corpo del testo, o del peritesto finale + iniziale, del corpo del testo, o del peritesto finale @@ -24969,12 +24882,10 @@ into lower subdivisions.

           - - - - - - + + + + @@ -24982,37 +24893,28 @@ into lower subdivisions.

           - - - +           - + + - - - - + + - - - + - - - - - - + +           @@ -25051,8 +24953,8 @@ into lower subdivisions.

          Mode

          Peel and quarter the apples taking out their cores; put them into -the stock, stew them gently till tender, Rub the whole through a -strainer, add the seasoning. give it one boil up, and serve.

          + the stock, stew them gently till tender, Rub the whole through a + strainer, add the seasoning. give it one boil up, and serve.

           Time @@ -25073,11 +24975,11 @@ strainer, add the seasoning. give it one boil up, and serve.

          The apple

          This useful fruit is mentioned in Holy Writ; and Homer describes it -as valuable in his time... As a food, the apple cannot be considered -to rank high, as more than the half of it consists of water, and -the rest of its properties are not the most nourishing. It is -however a useful adjunct to other kinds of food, and, when cooked, is -esteemed as slightly laxative.

          + as valuable in his time... As a food, the apple cannot be considered + to rank high, as more than the half of it consists of water, and + the rest of its properties are not the most nourishing. It is + however a useful adjunct to other kinds of food, and, when cooked, is + esteemed as slightly laxative.

           @@ -25094,11 +24996,11 @@ esteemed as slightly laxative.

          any sequence of low-level structural elements, possibly grouped into lower - subdivisions.

          + subdivisions.

          Cet élément contient une séquence d'éléments structurels de bas niveau, - éventuellement groupés en subdivisions.

          + éventuellement groupés en subdivisions.

          下位区分と成りうる一連の構造単位．

          @@ -25135,12 +25037,10 @@ esteemed as slightly laxative.

          - - - - - - + + + + @@ -25148,37 +25048,28 @@ esteemed as slightly laxative.

           - - - +           - + + - - - - + + - - - + - - - - - - + +           @@ -25207,7 +25098,7 @@ esteemed as slightly laxative.

          Mode

          Line a delicately clean stewpan... Strain through a very -fine hair sieve, or tammy, and it will be fit for use

          + fine hair sieve, or tammy, and it will be fit for use

           Time @@ -25233,11 +25124,11 @@ fine hair sieve, or tammy, and it will be fit for use

          any sequence of low-level structural elements, possibly grouped into lower - subdivisions.

          + subdivisions.

          Cet élément contient une séquence d'éléments structurels de bas niveau, - éventuellement groupés en subdivisions.

          + éventuellement groupés en subdivisions.

          下位区分と成りうる一連の構造単位．

          @@ -25265,109 +25156,102 @@ fine hair sieve, or tammy, and it will be fit for use

          Vorspann (front), Kerntext oder Nachspann (back) eines Textes, die größer als ein Absatz ist. contiene la subdivisión más pequeña, pero más grande que un párrafo, del paratexto inicial, del cuerpo del texto o del paratexto final. - contiene la sezione più ristretta, ma più ampia di un + contiene la sezione più ristretta, ma più ampia di un paragrafo, del peritesto iniziale, del corpo del testo, o del peritesto finale - - - - - - - - - - + + + + + + + + + - - - - - - - + + + + + + - - - - + + - - - + - - - - - - Recipes - Chapter VI. - - Fruit and vegetable soups -

          ...

          - - Stocks for all kinds of soups - - Asparagus soup - - I. - - Ingredients - - ... - - - - Mode -

          Put the beef, cut into pieces and rolled in flour, into a -stewpan...

          -           - -           - - II. - - Ingredients - - ... - - - - Mode -

          Boil the peas, and rub them through a sieve; add the gravy...

          -           -           -           -           -           -           -           -           - - - - -

          any sequence of low-level structural elements, e.g., paragraphs (p), + + + + + Recipes + Chapter VI. + + Fruit and vegetable soups +

          ...

          + + Stocks for all kinds of soups + + Asparagus soup + + I. + + Ingredients + + ... + + + + Mode +

          Put the beef, cut into pieces and rolled in flour, into a + stewpan...

          +           + +           + + II. + + Ingredients + + ... + + + + Mode +

          Boil the peas, and rub them through a sieve; add the gravy...

          +           +           +           +           + + + + + + + + +

          any sequence of low-level structural elements, e.g., paragraphs (p), lists (list), or examples (eg or egXML).

          -           - -

          Cet élément contient une séquence d'éléments structurels de bas niveau, par + + +

          Cet élément contient une séquence d'éléments structurels de bas niveau, par exemple des paragraphes (p), des listes (list), ou des exemples (eg ou egXML).

          -           - -

          一連の低レベル構造単位要素．例えば，段落(p)，リスト - (list)，用例(egまたはegXML)など．

          -           - - 4.1.2. Numbered Divisions - - +           + +

          一連の低レベル構造単位要素．例えば，段落(p)，リスト + (list)，用例(egまたはegXML)など．

          +           + + 4.1.2. Numbered Divisions + + contains a closing title or footer appearing at the end of a division of a text. 텍스트 구역의 종료부에 나타나는 마지막 제목 또는 꼬리말을 포함한다. 包含文本中一個區段結束時的結尾題名或尾錄。 @@ -27048,24 +26932,24 @@ the date of the entire document, not for any subset or part of it.

          paratexto inicial peritesto iniziale contains any prefatory matter - (headers, abstracts, title page, prefaces, dedications, etc.) found at the - start of a document, before the main body. + (headers, abstracts, title page, prefaces, dedications, etc.) found at the + start of a document, before the main body.           주 본문 앞에 나타나는 문서의 시작부에서 발견되는 서문 - 자료(헤더, 제목 페이지, 머리말, 헌정사 등)를 포함한다. + 자료(헤더, 제목 페이지, 머리말, 헌정사 등)를 포함한다. 包含位於文件最前端、正文之前的項目 - (標頭、題名頁、前言、獻詞等) 。 + (標頭、題名頁、前言、獻詞等) 。 本文より前，文書の始めにある序文としてあるもの(標題，タイトル，序文， 献辞など)． contient tout ce qui est au début - du document, avant le corps du texte : page de titre, dédicaces, préfaces, - etc. + du document, avant le corps du texte : page de titre, dédicaces, préfaces, + etc. enthält alle dem Textkörper vorangestellten Texte (Überschriften, Abstracts, Titelseite, - Vorworte, Widmungen, usw.) zu Beginn eines Dokuments. + Vorworte, Widmungen, usw.) zu Beginn eines Dokuments. contiene cualquier material - paratextual (encabezamiento, frontispicio, prefacio, dedicatoria, etc.) que - aparece delante del inicio del texto. + paratextual (encabezamiento, frontispicio, prefacio, dedicatoria, etc.) que + aparece delante del inicio del texto. contiene qualsiasi materiale - peritestuale (intestazioni, frontespizio, prefazioni, dediche, etc.) che si - trovi prima dell'inizio del testo vero e proprio + peritestuale (intestazioni, frontespizio, prefazioni, dediche, etc.) che si + trovi prima dell'inizio del testo vero e proprio @@ -27116,8 +27000,8 @@ the date of the entire document, not for any subset or part of it.

          Nam Sibyllam quidem Cumis ego ipse oculis meis vidi in ampulla - pendere, et cum illi pueri dicerent: Σίβυλλα τί - θέλεις; respondebat illa: ὰποθανεῖν θέλω. + pendere, et cum illi pueri dicerent: Σίβυλλα τί + θέλεις; respondebat illa: ὰποθανεῖν θέλω.
          @@ -27135,12 +27019,12 @@ the date of the entire document, not for any subset or part of it.

          L'amitié, l'histoire et la littérature m'ont fourni quelques-uns - des.personnages de ce livre. Toute autre ressemblance avec des - individus vivants ou ayant réellement ou fictivement existé ne - saurait être que coïncidence.

          + des.personnages de ce livre. Toute autre ressemblance avec des + individus vivants ou ayant réellement ou fictivement existé ne + saurait être que coïncidence.

          Regarde de tous tes yeux, regarde (Jules Verne, Michel - Strogoff ) + Strogoff )
          @@ -27149,13 +27033,13 @@ the date of the entire document, not for any subset or part of it.

          L'œil suit les chemins qui lui ont été ménagés dans l'oeuvre - (Paul Klee, Pädagosisches Skizzenbuch) + (Paul Klee, Pädagosisches Skizzenbuch)

          Au départ, l'art du puzzle semble un art bref, un art mince, tout - entier contenu dans un maigre enseignement de la Gestalttheorie : - ...

          + entier contenu dans un maigre enseignement de la Gestalttheorie : + ...

          @@ -27166,15 +27050,15 @@ the date of the entire document, not for any subset or part of it.

          Préface

          Tant qu'il existera, par le fait des lois et des moeurs, une - damnation sociale créant artificiellement, en pleine civilisation, - des enfers, et compliquant d'une fatalité humaine la destinée qui - est divine ; tant que les trois problèmes du siècle, la dégradation - de l'homme par le prolétariat, la déchéance de la femme par la faim, - l'atrophie de l'enfant par la nuit, ne seront pas résolus; tant que, - dans certaines régions, l'asphyxie sociale sera possible; en - d'autres termes, et à un point de vue plus étendu encore, tant qu'il - aura sur la terre ignorance et misère, des livres de la nature de - celui-ci pourront ne pas être inutiles.

          + damnation sociale créant artificiellement, en pleine civilisation, + des enfers, et compliquant d'une fatalité humaine la destinée qui + est divine ; tant que les trois problèmes du siècle, la dégradation + de l'homme par le prolétariat, la déchéance de la femme par la faim, + l'atrophie de l'enfant par la nuit, ne seront pas résolus; tant que, + dans certaines régions, l'asphyxie sociale sera possible; en + d'autres termes, et à un point de vue plus étendu encore, tant qu'il + aura sur la terre ignorance et misère, des livres de la nature de + celui-ci pourront ne pas être inutiles.

          Hauteville-House @@ -27219,29 +27103,29 @@ the date of the entire document, not for any subset or part of it.

          Author's Note

          All the characters in this book are purely imaginary, and if the - author has used names that may suggest a reference to living persons - she has done so inadvertently. ...

          + author has used names that may suggest a reference to living persons + she has done so inadvertently. ...

          - - - -
          -
          - BACKGROUND: -

          Food insecurity can put children at greater risk of obesity because + + + +

          +
          + BACKGROUND: +

          Food insecurity can put children at greater risk of obesity because of altered food choices and nonuniform consumption patterns.

          -
          -
          - OBJECTIVE: -

          We examined the association between obesity and both child-level +

          +
          + OBJECTIVE: +

          We examined the association between obesity and both child-level food insecurity and personal food insecurity in US children.

          -
          -
          - DESIGN: -

          Data from 9,701 participants in the National Health and Nutrition +

          +
          + DESIGN: +

          Data from 9,701 participants in the National Health and Nutrition Examination Survey, 2001-2010, aged 2 to 11 years were analyzed. Child-level food insecurity was assessed with the US Department of Agriculture's Food Security Survey Module based on eight @@ -27253,34 +27137,36 @@ the date of the entire document, not for any subset or part of it.

          regressions adjusted for sex, race/ethnic group, poverty level, and survey year were conducted to describe associations between obesity and food insecurity.

          -
          -
          - RESULTS: -

          Obesity was significantly associated with personal food insecurity +

          +
          + RESULTS: +

          Obesity was significantly associated with personal food insecurity for children aged 6 to 11 years (odds ratio=1.81; 95% CI 1.33 to 2.48), but not in children aged 2 to 5 years (odds ratio=0.88; 95% CI 0.51 to 1.51). Child-level food insecurity was not associated with obesity among 2- to 5-year-olds or 6- to 11-year-olds.

          -
          -
          - CONCLUSIONS: -

          Personal food insecurity is associated with an increased risk of +

          +
          + CONCLUSIONS: +

          Personal food insecurity is associated with an increased risk of obesity only in children aged 6 to 11 years. Personal food-insecurity measures may give different results than aggregate food-insecurity measures in children.

          -
          - +
          +
          +           +           +

          Because cultural conventions differ as to which elements are grouped as - front matter and which as back matter, the content models for the - front and back elements are identical.

          + front matter and which as back matter, the content models for the + front and back elements are identical.

          Aufgrund von unterschiedlichen kulturellen Konventionen, die Angaben in Vorspann und Nachspann - betreffend, sind die Inhaltsmodelle für die Elemente front und back - identisch.

          + betreffend, sind die Inhaltsmodelle für die Elemente front und back + identisch.

           - 4.6. Title Pages 4. Default Text Structure @@ -27294,25 +27180,24 @@ the date of the entire document, not for any subset or part of it.

          paratexto final peritesto finale contains any appendixes, etc. following the main part - of a text. + of a text. 텍스트의 주요부 뒤에 오는 부록 등을 포함한다. 在正文之後，包含附錄等。 後付．本文の後に続く付録などを示す． contient tout supplément placé après la partie - principale d'un texte : appendice, etc. + principale d'un texte : appendice, etc. enthält Anhänge jeglicher Art, die auf den Hauptteil - eines Textes folgen. + eines Textes folgen. contiene cualquier tipo de apéndice, etc. que aparece - detrás del texto. + detrás del texto. contiene qualsiasi appendice che segua il testo vero - e proprio + e proprio - @@ -27320,50 +27205,31 @@ the date of the entire document, not for any subset or part of it.

           - - - - - - - - - - - - - - - - - - -           @@ -27372,8 +27238,8 @@ the date of the entire document, not for any subset or part of it.

          The Golden Dream or, the Ingenuous Confession

          TO shew the Depravity of human Nature, and how apt the Mind is to be misled by Trinkets - and false Appearances, Mrs. Two-Shoes does acknowledge, that after she became rich, she - had like to have been, too fond of Money + and false Appearances, Mrs. Two-Shoes does acknowledge, that after she became rich, she + had like to have been, too fond of Money

          @@ -27381,26 +27247,26 @@ the date of the entire document, not for any subset or part of it.

          A letter from the Printer, which he desires may be inserted Sir.

          I have done with your Copy, so you may return it to the Vatican, if you please; - +

          The Books usually read by the Scholars of Mrs Two-Shoes are these and are sold at Mr - Newbery's at the Bible and Sun in St Paul's Church-yard. + Newbery's at the Bible and Sun in St Paul's Church-yard. The Christmas Box, Price 1d. The History of Giles Gingerbread, 1d. A Curious Collection of Travels, selected from the Writers of all Nations, - 10 Vol, Pr. bound 1l. + 10 Vol, Pr. bound 1l.
          By the KING's Royal Patent, Are sold by J. NEWBERY, at the Bible and Sun in St. - Paul's Church-Yard. + Paul's Church-Yard. Dr. James's Powders for Fevers, the Small-Pox, Measles, Colds, &c. 2s. - 6d + 6d Dr. Hooper's Female Pills, 1s. @@ -27415,15 +27281,15 @@ the date of the entire document, not for any subset or part of it.

          APPENDICE I CHAPITRE XV bis

          Des cruautez exercées par les Turcs, et autres peuples : et nommément par les - Espagnols, beaucoup plus barbares que les Sauvages mesmes

          + Espagnols, beaucoup plus barbares que les Sauvages mesmes

          Premierement Chalcondile en son histoire de la decadence de l'Empire des Grecs, ...

          Appendice 2 Advertissement de l'autheur

          Outre les augmentations bien amples, et la revision beaucoup plus exacte que je n'avoye - fait és precedentes Editions, j'ai pour le contentement des Lecteurs, plusieurs endroits - de ceste quatrieme et derniere monstré ...

          + fait és precedentes Editions, j'ai pour le contentement des Lecteurs, plusieurs endroits + de ceste quatrieme et derniere monstré ...

          @@ -27460,21 +27326,21 @@ the date of the entire document, not for any subset or part of it.

          Because cultural conventions differ as to which elements are grouped as back matter and which - as front matter, the content models for the back and front elements are - identical.

          + as front matter, the content models for the back and front elements are + identical.

          Le modèle de contenu de l'élément back est identique à celui de l'élément - front, ce qui permet de rendre compte de pratiques éditoriales qui ont évolué avec - l'histoire culturelle.

          + front, ce qui permet de rendre compte de pratiques éditoriales qui ont évolué avec + l'histoire culturelle.

          後付の内容モデルは，文化的背景によっては，前付に相当するものになる．

          Aufgrund von unterschiedlichen kulturellen Konventionen, die Angaben in Vorspann und Nachspann - betreffend, sind die Inhaltsmodelle für die Elemente front und back - identisch.

          + betreffend, sind die Inhaltsmodelle für die Elemente front und back + identisch.

           4.7. Back Matter @@ -27873,7 +27739,7 @@ the date of the entire document, not for any subset or part of it.

          16.1. Links -           + anonymous block 익명 구역 匿名區塊 @@ -27899,18 +27765,18 @@ the date of the entire document, not for any subset or part of it.

          - + - + Abstract model violation: ab may not occur inside paragraphs or other ab elements. - + - + - + Abstract model violation: Lines may not contain higher-level divisions such as p or ab, unless ab is a child of figure or note, or is a descendant of floatingText. - + diff --git a/Test/expected-results/testnotes/index.html b/Test/expected-results/testnotes/index.html index 0952c773d..7ed242e05 100644 --- a/Test/expected-results/testnotes/index.html +++ b/Test/expected-results/testnotes/index.html @@ -1,9 +1,8 @@ - - + - - + + The title @@ -17,107 +16,168 @@

          The title

          - +

          Table of contents

          - -
          Note: A free-standing note
          -

          Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit ametNote: plain note in first paragraph Lorem ipsum dolor sit amet

          -

          Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet1

          -

          Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit ametMarginal note in third paragraph with an embedded list catsdogs innit ipsum dolor sit amet Lorem ipsum dolor sit amet ipsum dolor sit amet Lorem ipsum dolor sit amet BEFORE Marginal note with para in third paragraph with an embedded list catsdogs innit AFTER ipsum dolor sit amet Lorem ipsum dolor sit amet

          -

          Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet

          -
          Note: Display note in fourth paragraph dolor sit amet Lorem ipsum dolor sit amet dolor sit amet Lorem ipsum dolor sit amet dolor sit amet Lorem ipsum dolor sit amet dolor sit amet Lorem ipsum dolor sit amet dolor sit amet Lorem ipsum dolor sit amet
          -

          ipsum dolor sit amet Lorem ipsum dolor sit amet

          -

          Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit ametNote: Inline note in fifth paragraph ipsum dolor sit amet Lorem ipsum dolor sit amet

          -

          Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet1 ipsum dolor sit amet Lorem ipsum dolor sit amet

          -

          Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit ametLeft margin note in seventh paragraph ipsum dolor sit amet Lorem ipsum dolor sit amet

          -

          Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit Lorem amet ipsum dolor sit ametOuter margin note in eighth paragraph ipsum dolor sit amet Lorem ipsum dolor sit amet

          -

          Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit ametRight margin note in nineth paragraph ipsum dolor sit amet Lorem ipsum dolor sit amet

          -

          And ‘Besides, tuus Apollo is spoke in relation to Latona, Sister to Apollo.V. Epit. ad Livium c. 134. V. Petav.Pacatum{que} reget patriis virtutibus Orbem,’ could not be meant of Augustus, who assumed not that name till the Battel of Actium was over, which was about the Year of Rome 718, five Years after Pollio's Consulship, when this Poem was wrote.

          -
          - - - - - - - - - - - - - + + + + + + + + + + + + + + + + + + + + + +
          Table with notes
          1text2
          2textNote: with ordinary note
          3 - - - 3 + +
          +
          + Note:A free-standing note
          +

          Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet + + Note:plain note in first paragraphLorem ipsum dolor sit amet

          +

          Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet + + + 1 + +

          +

          Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet + Marginal note in third paragraph with an embedded list + + cats + dogs + innitipsum dolor sit amet Lorem ipsum dolor sit amet ipsum dolor sit amet Lorem ipsum dolor sit amet BEFORE + + Marginal note with para in third paragraph with an embedded list + + cats + dogs + + innit + AFTER ipsum dolor sit amet Lorem ipsum dolor sit amet

          +

          Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet

          +
          + Note:Display note in fourth paragraph dolor sit amet Lorem ipsum dolor sit amet dolor sit amet Lorem ipsum dolor sit amet dolor sit amet Lorem ipsum dolor sit amet dolor sit amet Lorem ipsum dolor sit amet dolor sit amet Lorem ipsum dolor sit amet
          +

          ipsum dolor sit amet Lorem ipsum dolor sit amet

          +

          Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet + + Note:Inline note in fifth paragraphipsum dolor sit amet Lorem ipsum dolor sit amet

          +

          Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet + + + 1 + + ipsum dolor sit amet Lorem ipsum dolor sit amet

          +

          Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet + Left margin note in seventh paragraphipsum dolor sit amet Lorem ipsum dolor sit amet

          +

          Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit Lorem amet ipsum dolor sit amet + Outer margin note in eighth paragraphipsum dolor sit amet Lorem ipsum dolor sit amet

          +

          Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet Lorem ipsum dolor sit amet + Right margin note in nineth paragraphipsum dolor sit amet Lorem ipsum dolor sit amet

          +

          And + ‘ + + + Besides,tuus Apollo + is spoke in relation toLatona, + Sister toApollo. + V. Epit. ad Livium c. 134. V. Petav. + Pacatum{que} reget patriis virtutibus Orbem,’could not be meant of + Augustus,who assumed not that name till the Battel of + Actiumwas over, which was about the Year of + Rome718, five Years after + Pollio's Consulship, when this Poem was wrote.

          +
          + + + + + - - - - - - - - - - - - - -
          Table with notes
          1text + + + 2 - -
          4 - Note: no text, with note -
          5 -
          Note: Display note (no other content in cell)
          -
          6Some ordinary context and
          Note: Display note
          +
          2text + + Note:with ordinary note
          3 + + + 3 + + +
          4 + + Note:no text, with note +
          5 +
          + Note:Display note (no other content in cell)
          +
          6Some ordinary context and +
          + Note:Display note
          +
          - - + +
          Notes
          - 1 + 1
          Foot note in second paragraph
          - 2 + 2
          with footnote
          - 3 + 3
          no text, with footnote
          Notes
          - 1 + 1
          End note in sixth paragraph
          -
          Home 
          -
          Date: 1970-01-01
          +
          + + Home 
          +
          Date: 1970-01-01 +
          +
          diff --git a/Test/expected-results/testnotes/one.html b/Test/expected-results/testnotes/one.html index 4dc4d56ca..2de232890 100644 --- a/Test/expected-results/testnotes/one.html +++ b/Test/expected-results/testnotes/one.html @@ -1,9 +1,8 @@ - - + - - + + Section one @@ -16,32 +15,38 @@

          - 1. + 1. Section one

          -
          - Up: +
          + Next: + + 2.Section two +

          the words

          -
          - Up: +
          + Next: + + 2.Section two +
          -
          Home 
          -
          Date: 1970-01-01
          +
          + + Home 
          +
          Date: 1970-01-01 +
          +
          diff --git a/Test/expected-results/testnotes/three.html b/Test/expected-results/testnotes/three.html index b956e5f02..3e120cf63 100644 --- a/Test/expected-results/testnotes/three.html +++ b/Test/expected-results/testnotes/three.html @@ -1,9 +1,8 @@ - - + - - + + Section two @@ -16,40 +15,51 @@

          - 2. + 2. Section two

          -
          - Up: +
          + Previous: + + 1.Section one +
          -

          A note 5

          +

          A note + + + 5 + +

          - +
          Notes
          - 5 + 5
          A footnote in section 2
          -
          - Up: +
          + Previous: + + 1.Section one +
          -
          Home 
          -
          Date: 1970-01-01
          +
          + + Home 
          +
          Date: 1970-01-01 +
          +
          diff --git a/Test/expected-results/testnotes/two.html b/Test/expected-results/testnotes/two.html index a60854fab..5c3cad89e 100644 --- a/Test/expected-results/testnotes/two.html +++ b/Test/expected-results/testnotes/two.html @@ -1,9 +1,8 @@ - - + - - + + subsection heading @@ -16,37 +15,48 @@

          - 1.1. + 1.1. subsection heading

          -
          - Up: - 1. Section one -
          +

          hello

          -

          A note here 4

          +

          A note here + + + 4 + +

          - +
          Notes
          - 4 + 4
          A footnote in section 1
          -
          - Up: - 1. Section one -
          +
          -
          Home 
          -
          Date: 1970-01-01
          +
          + + Home 
          +
          Date: 1970-01-01 +
          +
          diff --git a/Test/expected-results/testnotes2/index.html b/Test/expected-results/testnotes2/index.html index 5b7ba7bc3..8a787a0da 100644 --- a/Test/expected-results/testnotes2/index.html +++ b/Test/expected-results/testnotes2/index.html @@ -1,9 +1,8 @@ - - + - - + + The title @@ -17,43 +16,54 @@

          The title

          - +

          Table of contents

          - -

          A note here 1

          - - + +
          +

          A note here + + + 1 + +

          +
          + +
          Notes
          - 1 + 1
          outsidenote
          -
          Home 
          -
          Date: 1970-01-01
          +
          + + Home 
          +
          Date: 1970-01-01 +
          +
          diff --git a/Test/expected-results/testnotes2/one.html b/Test/expected-results/testnotes2/one.html index c6adb5292..ed4349261 100644 --- a/Test/expected-results/testnotes2/one.html +++ b/Test/expected-results/testnotes2/one.html @@ -1,9 +1,8 @@ - - + - - + + Section heading @@ -16,48 +15,59 @@

          - 1. + 1. Section heading

          -
          - Up: +
          + Next: + + 2.Section2 +

          the words

          -

          - 1.1. +

          + 1.1. subsection heading -

          +

          hello

          -

          A note here 2

          +

          A note here + + + 2 + +

          - +
          Notes
          - 2 + 2
          First footnote
          -
          - Up: +
          + Next: + + 2.Section2 +
          -
          Home 
          -
          Date: 1970-01-01
          +
          + + Home 
          +
          Date: 1970-01-01 +
          +
          diff --git a/Test/expected-results/testnotes2/three.html b/Test/expected-results/testnotes2/three.html index 5181b8384..66945f154 100644 --- a/Test/expected-results/testnotes2/three.html +++ b/Test/expected-results/testnotes2/three.html @@ -1,9 +1,8 @@ - - + - - + + Section2 @@ -16,40 +15,51 @@

          - 2. + 2. Section2

          -
          - Up: +
          + Previous: + + 1.Section heading +
          -

          A note 3

          +

          A note + + + 3 + +

          - +
          Notes
          - 3 + 3
          Second footnote
          -
          - Up: +
          + Previous: + + 1.Section heading +
          -
          Home 
          -
          Date: 1970-01-01
          +
          + + Home 
          +
          Date: 1970-01-01 +
          +
          diff --git a/Test/expected-results/testnotes3/index.html b/Test/expected-results/testnotes3/index.html index ff0a8c2d9..b08301a85 100644 --- a/Test/expected-results/testnotes3/index.html +++ b/Test/expected-results/testnotes3/index.html @@ -1,9 +1,8 @@ - - + - - + + The title @@ -17,43 +16,54 @@

          The title

          - +

          Table of contents

          - -

          A note here 1

          - - + +
          +

          A note here + + + 1 + +

          +
          + +
          Notes
          - 1 + 1
          outsidenote
          -
          Home 
          -
          Date: 1970-01-01
          +
          + + Home 
          +
          Date: 1970-01-01 +
          +
          diff --git a/Test/expected-results/testnotes3/one.html b/Test/expected-results/testnotes3/one.html index f11402fe0..87ccefa1f 100644 --- a/Test/expected-results/testnotes3/one.html +++ b/Test/expected-results/testnotes3/one.html @@ -1,9 +1,8 @@ - - + - - + + Section heading @@ -16,32 +15,38 @@

          - 1. + 1. Section heading

          -
          - Up: +
          + Next: + + 2.Section2 +

          the words

          -
          - Up: +
          + Next: + + 2.Section2 +
          -
          Home 
          -
          Date: 1970-01-01
          +
          + + Home 
          +
          Date: 1970-01-01 +
          +
          diff --git a/Test/expected-results/testnotes3/three.html b/Test/expected-results/testnotes3/three.html index 5181b8384..66945f154 100644 --- a/Test/expected-results/testnotes3/three.html +++ b/Test/expected-results/testnotes3/three.html @@ -1,9 +1,8 @@ - - + - - + + Section2 @@ -16,40 +15,51 @@

          - 2. + 2. Section2

          -
          - Up: +
          + Previous: + + 1.Section heading +
          -

          A note 3

          +

          A note + + + 3 + +

          - +
          Notes
          - 3 + 3
          Second footnote
          -
          - Up: +
          + Previous: + + 1.Section heading +
          -
          Home 
          -
          Date: 1970-01-01
          +
          + + Home 
          +
          Date: 1970-01-01 +
          +
          diff --git a/Test/expected-results/testnotes3/two.html b/Test/expected-results/testnotes3/two.html index 91a8670e3..35b000108 100644 --- a/Test/expected-results/testnotes3/two.html +++ b/Test/expected-results/testnotes3/two.html @@ -1,9 +1,8 @@ - - + - - + + subsection heading @@ -16,37 +15,48 @@

          - 1.1. + 1.1. subsection heading

          -
          - Up: - 1. Section heading -
          +

          hello

          -

          A note here 2

          +

          A note here + + + 2 + +

          - +
          Notes
          - 2 + 2
          First footnote
          -
          - Up: - 1. Section heading -
          +
          -
          Home 
          -
          Date: 1970-01-01
          +
          + + Home 
          +
          Date: 1970-01-01 +
          +
          diff --git a/Test/mdtest2.md b/Test/mdtest2.md index d508d3994..1a38f5aef 100644 --- a/Test/mdtest2.md +++ b/Test/mdtest2.md @@ -83,7 +83,7 @@ An external link as ref and as ptr: . # Tables Tables may have cells that span multiple columns and rows. -ImageDescriptionCamera directionSVG, JPEG, GIF or PNG formatAll pictures were taken on Jun 27, 2007 Mountain flowers. northSunset over a secondary ridge.north-eastGlacier lake at 2100m altitude.eastSpans HorizontallyHeader 3Spans HorizontallySpans VerticallyabcdeSpans bothfggijSpans Horizontallyklmno +ImageDescriptionCamera directionSVG, JPEG, GIF or PNG formatAll pictures were taken on Jun 27, 2007 ![graphic](nature1.jpg "graphic")Mountain flowers. north![graphic](nature2.jpg "graphic")Sunset over a secondary ridge.north-east![graphic](nature3.jpg "graphic")Glacier lake at 2100m altitude.eastSpans HorizontallyHeader 3Spans HorizontallySpans VerticallyabcdeSpans bothfggijSpans Horizontallyklmno # Lists Various sorts of list are legal within paragraphs, and you can reference items in lists... @@ -141,7 +141,7 @@ banana # Pictures -width="2.5in" width=".5in" scale=".5"width="1in"width="1in" style="border:solid green 2pt"height="1in"height="1in" width="2in"height="2in" width="1in"width="10%"height="10%" width="10%" +![graphic](portrait.jpg "graphic")width="2.5in" ![graphic](portrait.jpg "graphic"){: width="2.5in"}width=".5in" ![graphic](portrait.jpg "graphic"){: width="0.5in"}scale=".5"![graphic](portrait.jpg "graphic")width="1in"![graphic](portrait.jpg "graphic"){: width="1in"}width="1in" style="border:solid green 2pt"![graphic](portrait.jpg "graphic"){: width="1in"}height="1in"![graphic](portrait.jpg "graphic"){: height="1in"}height="1in" width="2in"![graphic](portrait.jpg "graphic"){: height="1in" width="2in"}height="2in" width="1in"![graphic](portrait.jpg "graphic"){: height="2in" width="1in"}width="10%"![graphic](portrait.jpg "graphic"){: width="10%"}height="10%" width="10%"![graphic](portrait.jpg "graphic"){: height="10%" width="10%"} # MS catalogue where is itrepository nameidentifier # Extended prose: MARLEY'S GHOST diff --git a/Test/test25.xml b/Test/test25.xml index ded157dcc..a90eb0a8e 100644 --- a/Test/test25.xml +++ b/Test/test25.xml @@ -18,7 +18,7 @@ xmlns:math="http://www.w3.org/1998/Math/MathML">
          Math

          An example formula: - x=−b±b2−4⁢a⁢c2⁢a + x=−b±b2−4⁢a⁢c2⁢a

          diff --git a/Test2/build_utilities.xml b/Test2/build_utilities.xml index ca54e3a94..99dafe419 100644 --- a/Test2/build_utilities.xml +++ b/Test2/build_utilities.xml @@ -140,7 +140,7 @@ it takes a single parameter, inFile. - + @@ -238,7 +238,7 @@ Current test processes don't process any such files. - + - + diff --git a/Test2/expected-results/generalP5.fo b/Test2/expected-results/generalP5.fo index 7acabf1b5..2dbaba224 100644 --- a/Test2/expected-results/generalP5.fo +++ b/Test2/expected-results/generalP5.fo @@ -1263,7 +1263,7 @@ - width="2.5in" + portrait with a width of 2.5in @@ -1275,7 +1275,7 @@ - width=".5in" + portrait with a width of 0.5in @@ -1287,7 +1287,7 @@ - scale=".5" + portrait with a scale of .5 @@ -1297,7 +1297,7 @@ - width="1in" + portrait with a width of 1in @@ -1309,7 +1309,7 @@ - width="1in" style="border:solid green 2pt" + portrait with a width of 1in and solid green 2pt border @@ -1321,7 +1321,7 @@ - height="1in" + portrait with a height of 1in @@ -1333,7 +1333,7 @@ - height="1in" width="2in" + portrait with a height of 1in and a width of 2in @@ -1346,7 +1346,7 @@ - height="2in" width="1in" + portrait with a height of 2in and a width of 1in @@ -1359,7 +1359,7 @@ - width="10%" + portrait with a width of 10% @@ -1371,7 +1371,7 @@ - height="10%" width="10%" + portrait with both height & width set to 10% diff --git a/Test2/expected-results/generalP5.md b/Test2/expected-results/generalP5.md index 617768cda..bedd84992 100644 --- a/Test2/expected-results/generalP5.md +++ b/Test2/expected-results/generalP5.md @@ -83,7 +83,7 @@ An external link as ref and as ptr: . # Tables Tables may have cells that span multiple columns and rows. -ImageDescriptionCamera directionSVG, JPEG, GIF or PNG formatAll pictures were taken on Jun 27, 2007 Mountain flowers. northSunset over a secondary ridge.north-eastGlacier lake at 2100m altitude.eastSpans HorizontallyHeader 3Spans HorizontallySpans VerticallyabcdeSpans bothfggijSpans Horizontallyklmno +ImageDescriptionCamera directionSVG, JPEG, GIF or PNG formatAll pictures were taken on Jun 27, 2007 ![graphic](./../Images/nature1.jpg "graphic")Mountain flowers. north![graphic](./../Images/nature2.jpg "graphic")Sunset over a secondary ridge.north-east![graphic](./../Images/nature3.jpg "graphic")Glacier lake at 2100m altitude.eastSpans HorizontallyHeader 3Spans HorizontallySpans VerticallyabcdeSpans bothfggijSpans Horizontallyklmno # Lists Various sorts of list are legal within paragraphs, and you can reference items in lists... @@ -141,7 +141,7 @@ banana # Pictures -width="2.5in" This description is here just to test desc child of graphic.width=".5in" scale=".5"width="1in"width="1in" style="border:solid green 2pt"height="1in"height="1in" width="2in"height="2in" width="1in"width="10%"height="10%" width="10%" +![graphic](./../Images/portrait.jpg "graphic")portrait with a width of 2.5in![This description is here just to test desc child of graphic.](./../Images/portrait.jpg "This description is here just to test desc child of graphic."){: width="2.5in"}portrait with a width of 0.5in![graphic](./../Images/portrait.jpg "graphic"){: width="0.5in"}portrait with a scale of .5![graphic](./../Images/portrait.jpg "graphic")portrait with a width of 1in![graphic](./../Images/portrait.jpg "graphic"){: width="1in"}portrait with a width of 1in and solid green 2pt border![graphic](./../Images/portrait.jpg "graphic"){: width="1in"}portrait with a height of 1in![graphic](./../Images/portrait.jpg "graphic"){: height="1in"}portrait with a height of 1in and a width of 2in![graphic](./../Images/portrait.jpg "graphic"){: height="1in" width="2in"}portrait with a height of 2in and a width of 1in![graphic](./../Images/portrait.jpg "graphic"){: height="2in" width="1in"}portrait with a width of 10%![graphic](./../Images/portrait.jpg "graphic"){: width="10%"}portrait with both height & width set to 10%![graphic](./../Images/portrait.jpg "graphic"){: height="10%" width="10%"} # MS catalogue where is itrepository nameidentifier # Extended prose: MARLEY'S GHOST diff --git a/Test2/expected-results/generalP5DocxDocument.xml b/Test2/expected-results/generalP5DocxDocument.xml index fe413c603..2363c4ffb 100644 --- a/Test2/expected-results/generalP5DocxDocument.xml +++ b/Test2/expected-results/generalP5DocxDocument.xml @@ -3455,7 +3455,7 @@ - width="2.5in" + portrait with a width of 2.5in @@ -3528,7 +3528,7 @@ - width=".5in" + portrait with a width of 0.5in @@ -3601,7 +3601,7 @@ - scale=".5" + portrait with a scale of .5 @@ -3674,7 +3674,7 @@ - width="1in" + portrait with a width of 1in @@ -3747,7 +3747,7 @@ - width="1in" style="border:solid green 2pt" + portrait with a width of 1in and solid green 2pt border @@ -3820,7 +3820,7 @@ - height="1in" + portrait with a height of 1in @@ -3893,7 +3893,7 @@ - height="1in" width="2in" + portrait with a height of 1in and a width of 2in @@ -3966,7 +3966,7 @@ - height="2in" width="1in" + portrait with a height of 2in and a width of 1in @@ -4039,7 +4039,7 @@ - width="10%" + portrait with a width of 10% @@ -4112,7 +4112,7 @@ - height="10%" width="10%" + portrait with both height & width set to 10% diff --git a/Test2/expected-results/generalP5OdtContent.xml b/Test2/expected-results/generalP5OdtContent.xml index b89478f65..56d0f8a67 100644 --- a/Test2/expected-results/generalP5OdtContent.xml +++ b/Test2/expected-results/generalP5OdtContent.xml @@ -672,7 +672,7 @@ - width="2.5in" + portrait with a width of 2.5in @@ -693,7 +693,7 @@ - width=".5in" + portrait with a width of 0.5in @@ -714,7 +714,7 @@ - scale=".5" + portrait with a scale of .5 @@ -735,7 +735,7 @@ - width="1in" + portrait with a width of 1in @@ -756,7 +756,7 @@ - width="1in" style="border:solid green 2pt" + portrait with a width of 1in and solid green 2pt border @@ -777,7 +777,7 @@ - height="1in" + portrait with a height of 1in @@ -798,7 +798,7 @@ - height="1in" width="2in" + portrait with a height of 1in and a width of 2in @@ -819,7 +819,7 @@ - height="2in" width="1in" + portrait with a height of 2in and a width of 1in @@ -840,7 +840,7 @@ - width="10%" + portrait with a width of 10% @@ -861,7 +861,7 @@ - height="10%" width="10%" + portrait with both height & width set to 10% diff --git a/Test2/expected-results/testBinaryObjects1.html b/Test2/expected-results/testBinaryObjects1.html index 2dd16657d..91829dcb8 100644 --- a/Test2/expected-results/testBinaryObjects1.html +++ b/Test2/expected-results/testBinaryObjects1.html @@ -1,4 +1,4 @@ - + Test rendering of binaryObject elements @@ -27,25 +27,29 @@

          Table of contents

          binaryObject elements with base64-encoded content -
          -

          - 1. - - <binaryObject> elements with base64-encoded content -

          -

          Right now this only consists of images, but ultimately other mime types might be added.

          -

          This should be the TEI website banner in JPEG format:

          -
          - -
          -

          This should be Einstein as a PNG:

          -
          - -
          +
          +
          +
          +

          + 1. + + <binaryObject> elements with base64-encoded content +

          +
          +

          Right now this only consists of images, but ultimately other mime types might be added.

          +

          This should be the TEI website banner in JPEG format:

          +
          + +
          +

          This should be Einstein as a PNG:

          +
          + +
          +
          diff --git a/Test2/expected-results/testCorpus1.html b/Test2/expected-results/testCorpus1.html index 6b3f598f4..bff342a33 100644 --- a/Test2/expected-results/testCorpus1.html +++ b/Test2/expected-results/testCorpus1.html @@ -1,5 +1,5 @@ - - + + title of corpus - +

          title of corpus

          @@ -25,12 +25,16 @@

          Table of contents

          href="index.xml-MyTextNumber1.html#index.xml-MyTextNumber1-body.1_div.1">A first heading -
          -

          - 1. - A first heading -

          -

          In the first corpus

          +
          +
          +
          +

          + 1. + A first heading +

          +
          +

          In the first corpus

          +

          Text 2

          @@ -43,12 +47,16 @@

          Table of contents

          href="index.xml-MyTextNumber2.html#index.xml-MyTextNumber2-body.1_div.1">A second heading -
          -

          - 1. - A second heading -

          -

          In the second corpus

          +
          +
          +
          +

          + 1. + A second heading +

          +
          +

          In the second corpus

          +
          diff --git a/Test2/expected-results/testDocxListsTables1.xml b/Test2/expected-results/testDocxListsTables1.xml index 961484a2d..4787a37dd 100644 --- a/Test2/expected-results/testDocxListsTables1.xml +++ b/Test2/expected-results/testDocxListsTables1.xml @@ -38,7 +38,7 @@
          Simple ordered - + Cats Bats Flats @@ -47,7 +47,7 @@
          Simple unordered - + Cats Bats Flats @@ -56,9 +56,9 @@
          Nested and ordered - + Cats - Dogs + Dogs Alsatians Greyhounds @@ -69,9 +69,9 @@
          Nested and unordered - + Cats - Dogs + Dogs Alsatians Greyhounds @@ -82,7 +82,7 @@
          Now insert a List Number - + Cats Bats Flats @@ -90,7 +90,7 @@
          List Number 2 - + Cats Bats Flats @@ -98,7 +98,7 @@
          List Bullet - + Cats Bats Flats diff --git a/Test2/expected-results/testMathML.html b/Test2/expected-results/testMathML.html index f558e2db9..5f097d9cf 100644 --- a/Test2/expected-results/testMathML.html +++ b/Test2/expected-results/testMathML.html @@ -1,4 +1,4 @@ - + Title @@ -27,42 +27,46 @@

          Table of contents

          Math -
          -

          - 1. - Math -

          -

          An example formula: - - x - = - - - − - b - ± - - - b - 2 - - − - 4 +

          +
          +
          +

          + 1. + Math +

          +
          +

          An example formula: + + x + = + + + − + b + ± + + + b + 2 + + − + 4 + ⁢ + a + ⁢ + c + + + + 2 ⁢ a - ⁢ - c - - - - 2 - ⁢ - a - - - - -

          + + + + +

          +
          diff --git a/Test2/expected-results/testNonTeiOdd1.rng b/Test2/expected-results/testNonTeiOdd1.rng index 994a75d4f..c9c4b2a27 100644 --- a/Test2/expected-results/testNonTeiOdd1.rng +++ b/Test2/expected-results/testNonTeiOdd1.rng @@ -36,9 +36,12 @@ xmlns:gcse="http://www.google.com/cse" xmlns:sch="http://purl.oclc.org/dsdl/schematron" xmlns:xh="http://www.w3.org/1999/xhtml" - test="if (child::xh:h3) then count(ancestor::xh:div) = 0 else if (child::xh:h4) then count(ancestor::xh:div) = 1 else if (child::xh:h5) then count(ancestor::xh:div) = 2 else not(child::xh:h3 or child::xh:h4 or child::xh:h5)"> The level of your heading (h3, h4 or h5) must fit with the depth of - your division nesting; so the top-level div would have h3, a div inside - it would have h4, and a div inside that would have h5. + test="if (child::xh:h3) then count(ancestor::xh:div) = 0 else if (child::xh:h4) then count(ancestor::xh:div) = 1 else if (child::xh:h5) then count(ancestor::xh:div) = 2 else not(child::xh:h3 or child::xh:h4 or child::xh:h5)"> + The level of your heading (h3, h4 or h5) must fit + with the depth of your division nesting; so the + top-level div would have h3, a div inside it would + have h4, and a div inside that would have h5. + @@ -170,8 +173,8 @@ xmlns:sch="http://purl.oclc.org/dsdl/schematron" xmlns:xh="http://www.w3.org/1999/xhtml" test="(@alt and @title) or following-sibling::xh:figcaption or ancestor::xh:ul[@class='gallery']"> If your img element is not inside a figure element with a figcaption, - then it requires @alt and @title attributes to provide help for - visually-impaired users. + then it requires @alt and @title attributes to provide help for + visually-impaired users. @@ -179,7 +182,7 @@ (The class attribute provides styles through rules in the CSS - stylesheet. ) + stylesheet. ) @@ -208,19 +211,19 @@ (path to a larger version of the image to show as a popup (usually a - relative path)) + relative path)) (description of the image for visually-impaired users. If not - supplied, then figcaption will be used instead.) + supplied, then figcaption will be used instead.) (description of the image which will pop up on mouseover. If not - supplied, then figcaption will be used instead.) + supplied, then figcaption will be used instead.) @@ -249,7 +252,7 @@ (explanation of what is being linked to. Will pop up when mousing over - the link.) + the link.) @@ -268,18 +271,18 @@ (The class attribute provides styles through rules in the CSS - stylesheet. ) + stylesheet. ) leftFloat (Float this figure to the left and flow the text around - it.) + it.) center (Centre this figure and do not float text around it.) rightFloat (Float this figure to the right and flow the text around - it.) + it.) @@ -390,7 +393,7 @@ (The class attribute provides styles through rules in the CSS - stylesheet. ) + stylesheet. ) @@ -401,8 +404,8 @@ (The style attribute provides one-off style options for specific and - unusual cases. Do not use this unless you know that the element you're - styling is unlike any other element on the site.) + unusual cases. Do not use this unless you know that the element you're + styling is unlike any other element on the site.) @@ -447,8 +450,8 @@ xmlns:xh="http://www.w3.org/1999/xhtml" context="text()[not(ancestor::xh:script)]"> Do not use straight - quotes in text. Use the q element wherever possible; for - apostrophes, use the smart version (’). + quotes in text. Use the q element wherever possible; for + apostrophes, use the smart version (’). There's no need - to wrap a figure element in a div. + to wrap a figure element in a div. Only the following attributes are allowed on img: 'src', - 'alt', 'title', 'id', 'style', 'class', 'width' and - 'height'. + 'alt', 'title', 'id', 'style', 'class', 'width' and + 'height'. Don't forget to put a - space after every period. + space after every period. There should be no spaces in - href attributes (links). + href attributes (links). Don't place links inside - other links. + other links. Don't include trailing periods and commas inside link text. - + diff --git a/Test2/expected-results/testP5ExTcp1.html b/Test2/expected-results/testP5ExTcp1.html index e43b80dbf..7e20a91e7 100644 --- a/Test2/expected-results/testP5ExTcp1.html +++ b/Test2/expected-results/testP5ExTcp1.html @@ -1,4 +1,4 @@ - + An historical and geographical description of Formosa: an island subject to the Emperor of Japan. ... To which is prefix'd, a preface in vindication of himself from the reflections of a Jesuit ... By George Psalmanaazaar, ... Illustrated with several cuts. @@ -19,121 +19,276 @@
          -

          An historical and geographical description of Formosa: an island subject to the Emperor of Japan. ... To which is prefix'd, a preface in vindication of himself from the reflections of a Jesuit ... By George Psalmanaazaar, ... Illustrated with several cuts.

          +

          An historical and geographical description of Formosa: an island subject to the Emperor + of Japan. ... To which is prefix'd, a preface in vindication of himself from the reflections + of a Jesuit ... By George Psalmanaazaar, ... Illustrated with several cuts.

          -
          -
          - [Page] -
          -

          AN HISTORICAL and GEOGRAPHICAL DESCRIPTION OF FORMOSA, AN Island subject to the Emperor of JAPAN. GIVING An Account of the Religion, Customs, Manners, &c. of the Inhabitants. Together with a Relation of what happen'd to the Author in his Travels; particularly his Conferences with the Jesuits, and others, in several Parts of Europe. Also the History and Reasons of his Conversion to Christianity, with his Objections against it (in defence of Paganism) and their Answers. To which is prefix'd, A PREFACE in Vindication of himself from the Reflections of a Jesuit lately come from China, with an Account of what passed between them. By GEORGE PSALMANAAZAAR, a Native of the said Island, now in London. Illustrated with several Cuts.

          -

          LONDON: Printed for Dan. Brown, at the Black Swan without Temple-Bar; G. Strahan, and W. Davis, in Cornhill; Fran. Coggan, in the Inner-Temple-Lane; and Bernard Lintott, at the Middle-Temple Gate in Fleet-Street. 1704.

          -
          -
          -
          - [Page] -
          -

          - TO THE RIGHT HONOURABLE AND Right Reverend Father in GOD, HENRY, By Divine Providence, Ld Bishop of LONDON, AND ONE OF Her MAJESTY's most Honourable PRIVY COUNCIL. -

          -

          I Know not, My Lord, whether what I now most humbly dedicate to Your Lordship, may merit Your Perusal, - [Page] - especially at this time, when Your Lordship is busied about Affairs of the greatest moment: But since Your Noble Soul [be it concern'd about Things never so weighty and intricate] must be allow'd some Minutes to unbend, I submissively beg You would please to bestow some of them upon this Treatise; well knowing, if Your Lordship smile upon it, the World cannot dislike it.

          -

          The Europeans have such obscure and various Notions of Japan, and especially of our Island Formosa, that they can believe nothing for Truth that has been said of it. But the prevailing Reason for this my Undertaking was, because the - [Page] - - Jesuits I found had impos'd so many Stories, and such gross Fallacies upon the Public, that they might the better excuse themselves from those base Actions, which deservedly brought upon them that fierce Persecution in Japan: I thought therefore it would not be unacceptable if I publish'd a short Description of the Island Formosa, and told the Reasons why this wicked Society, and at last all that profess'd Christianity, were, with them, expell'd that Country.

          -

          - My LORD, -

          -

          I look upon my self as much obliged to Your Lordship, as ever Man was to his Patron, having - [Page] - experienc'd Your Goodness ever since I came into England; I have therefore earnestly desired by any honest and humble way, to express my Gratitude; but tho' Your transcendent Generosity, and the meanness of my Fortune and Capacity render it impossible for me to pay Your Lordship all that Respect and Acknowledgment which are due for Your Lordship's many and great Favours; yet since my present leisure and enjoyments are owing to Your Munificence, I most willingly lay hold on this Occasion, and consecrate the First-fruits of such Blessings to the Hand that bestowed them upon me, not in the least doubting but Your Lordship, according - [Page] - to your wonted Charity and Goodness, will vouchsafe to receive this little Book as a thankful Testimony how vastly I am indebted to You; and as such it is, with all Humility and Veneration offered by,

          -
          My LORD,
          -
          Your Lordship's Most Grateful and Obsequious Servant, GEORGE PSALMANAAZAAR.
          -
          -
          -
          - [Page i] -
          -

          - THE PREFACE. -

          -

          WHen I first arriv'd in England, every one was curious to Discourse me about my own Country; and forasmuch as my Account of it was entirely new, they thought it my Duty to publish it; and I readily comply'd with their Advice, both for my own ease and their satisfaction. But when I had met with so many Romantic Stories of all those remote Eastern Countries, especially of my own, which had been impos'd upon you as undoubted Truths, and universally believed, then I was much discourag'd from proceeding in my Description of it; yet since Truth ought to dispel these Clouds of fabulous Reports, and I cou'd not escape uncensur'd even by my self, should I (by my silence) suffer you to remain in Ignorance, or rather deceiv'd by Misrepresentations, I thought my self indispensably oblig'd to give you a more faithful History of the Isle of - [Page ii] - - Formosa, than as yet you have met with. But before I enter upon this Subject, 'tis convenient I should premise some few things. Since then (as I before observed) there are such various Accounts, and all different from what I shall give you, this is no Reason for me to expect greater Credit; but I leave it to the unbiass'd Judge to prefer which he pleaseth, for 'tis not so much my Concern to be reputed sincere, as 'tis really to be so. But here I must entreat you diligently to observe what followeth, because the Reputation of my Book depends much upon it. In the first place there are several things in their Story which you are oblig'd to suspect, because they contradict one another in those Matters which every Relater assures you he has been an Eye-witness of; since then their Tale is so inconsistent, there is very little in it that you ought to depend upon. But that I may expose some of their Falshoods, I will strengthen what I assert by the Authority of some English Merchants trading to China, whose Relations are much the same with mine, but vastly different from theirs. As for example: Candidius, and others, in their Account of Formosa, tell us, there is neither Monarchical nor Democratical Government in the Island; that there is no Law nor Punishment against Theft, Adultery, or Murther, - [Page iii] - and such black Crimes; but every Man judgeth and revengeth in his own Case: For instance, if a Man rob me of a hundred Pound, I may steal from him as much by way of reprizal. If a Man murthers me, any of my Family, or Friends, may, by the Murther of him revenge mine; and so of Adultery, &c. They tell us farther, that there is no Oeconomy or Order amongst the Natives, that they are even Strangers to the distinction of Master and Servant; that neither Mines of Gold or Silver are to be found there, and that they have no Spices. In answer to which, let me tell you, that those Merchants I before mention'd, inform us, that there is a Governour to whom they paid large Customs for every thing they exported. If then there be a Governour, certainly there must be Laws, let Candidius, and others, say what they please. That they have Gold, Silver, and Spices also, is likewise prov'd by those Traders, who have exported vast Sums of the one, and large Quantities of the other.

          -

          Reason it self is sufficient to confute what they say of Anarchy in our Island: For how is it possible for any Kingdom to stand, if no Law or Degrees of Dignity are observ'd? Or how can a Community be preserv'd, if there are no Penal Statutes to correct Offenders? - [Page iv] - In my Opinion, if every one was left to revenge himself, such a Place must be a continued Scene of Murther and Rapine; especially since the Formosans (as Candidius, and others wou'd have you believe) do not look upon these Facts as monstrous Crimes, but only as little Tricks and Piccadillo's. -

          -

          There are some likewise that tell you, that the Island of Formosa belongs to the Chann of China; but if so, why do the Chinese pay so great Tribute to our Governour? For the truth of this, I dare appeal even to the Dutch themselves, who are competent Judges in the Case, ever since the Emperor of Japan has given them leave to renew their Trade in Formosa, after they had many Years been banish'd from thence; as you may see in the Book, Chap. 37. Of the Success of the Dutch in Japan. -

          -

          - 1. I could here also add much more, which for brevity-sake I omit: For 'tis convincing enough to say, that he who so grosly errs in one particular, may reasonably be thought an unfaithful Relater of every thing else. But whether these ridiculous Story-Tellers above-mention'd, vend their Legends out of a Design, or for want of a true Knowledge of Matter of Fact, is not my Business now to enquire.

          -

          - - [Page v] - 2. The second thing I wou'd have you take notice of, is, That I pretend not to give you a perfect and complete History of my Island, because I was a meer Youth when I left it, but nineteen Years of Age, and therefore uncapable of giving an exact Account of it: Besides I have now been six Years from home, so many things of moment may perhaps slip my Memory which would have adorn'd the Description of my Country. But whatsoever I can recollect, I have freely publish'd; and I assure you, I have not positively asserted any thing which is not as positively true; but if I have said what I did not know, as a certain Truth, as such I have admonish'd you of it. I have discharged my Conscience, receive it as you please; for since I have done my Duty, I shall no more be concern'd about it.

          -

          3. In my Book I have told you the Reasons that mov'd my Country-men to make so great a Slaughter of the Christians; for the Jesuits then made such weak Excuses for themselves, that many, not without Reason, believ'd they had other Designs than what they pretended; I thought it therefore proper to give you from the Records and Tradition of my Country, the best Account of these - [Page vi] - Matters I could. In vain the Jesuits assign the Envy of our Pagan Priests, and the Emulation of the Dutch, as the Causes of this Persecution, such things could never induce us to treat so cruelly all that profess'd Christianity: Certainly there was a Snake in the Grass, which they would not, but I have discover'd. I am confident by my revealing this and much more, I shall draw all the Spite and Malice of the Jesuits upon me, of which I have already met with a notorious Instance in Father Fountenay, who is lately return'd from China, having been eighteen Years a Missionary there; this Man is now in London, and some Body had told him I was publishing a Book, in which I speak much against the Roman Church, and especially against the Jesuits: This has so enrag'd him, that he endeavours by all means imaginable to destroy my Credit, as I am daily inform'd by many Gentlemen; to whom I only reply'd, Let him alone, I am little concern'd at what such a suspicious Person says against me: The truth is, and will be, I hope, evident, notwithstanding his Attempts to stifle it, so I shall apply the Words of the Poet to him, ‘Parturiunt montes, nascetur ridiculus mus.’ -

          -

          - - [Page vii] - I have had three Conferences with him, without coming to any conclusion; the first was before the Royal Society, on Wednesday the second of this instant February, when there was a Publick Meeting of the illustrious Members of that celebrated Body: That he might the more easily defend himself, he had Notice of my coming: After we had saluted each other, we began our Discourse. The first Question that was propos'd to him, was, To whom doth the Island of Formosa belong? He presently reply'd, It was tributary to the Emperor of China. Some of the Gentlemen ask'd him how he knew it to be so; he quickly answer'd, That a certain English Ship call'd the Harwich, was by stormy Weather forc'd upon the Shore of Formosa; that five Jesuits were Passengers in it, one of them was drown'd, the other four escap'd to the Island, from whence they sent Letters to this Father Fontenay, who then was in a certain City in China. Father Fontenay writes to the Chann, or Emperor; the Chann sends a Letter to the Formosans, demanding them and the Ship; and so the Formosans were compell'd to restore both them and the Ship, I answer'd, That this Story was nothing to the purpose; for since we are not at Wars with the Chinese, if any of their Ships should be driven on our Coast, and the Chann should - [Page viii] - reclaim them, altho' we live not in his Dominions, we are in Justice oblig'd to restore them: And thus I then answered his Story. But it appears since by the Testimony of several Merchants, that the afore-mentioned Ship was cast upon the Coast of China, and not of Formosa: Had I known as much then, I would before the illustrious Society have detected the Falshood of the Jesuit; but mistrusting he might be mistaken in the Name of the the Place, and take another Island for Formosa, I desir'd him to tell me by what Name the Chinese call'd Formosa; he answer'd, That he knew no other Name for it but Formosa, or Tyowan; but it's very plain, not only from what I (who should know best) assert, but also from a certain Gentleman who has been in Tyowan, that it is an Island somewhat remote and distinct from ours, and is now a Colony belonging to the beforemention'd Dutch. This indeed he confess'd he was ignorant of. I told him farther, That the Chinese call our Island by the Name of Pak-Ando, which agrees with Gad-Avia, as we call it, both which signifie the Island Formosa. Pak, Pak, says he, there is not such a word in the whole Chinese Language, that ended with a Consonant as Pak doth; which is very false, for the Name of almost all their great Cities end with a Consonant, - [Page ix] - as Nanking, Kanton, Peking, &c. 2. When at my desire he discours'd in the Chinese Language, near half his Words terminated with Consonants: This was so plain a Contradiction, that all the Auditory observ'd it. At the same Meeting also he deny'd there was any variety of Languages, or Dialects, thro' the whole Empire of China, but that all the Natives spoke with one and the same Tongue; which when it was demonstrated to be false by many then present, he made no manner of Reply, only unreasonably and obstinately persisted in affirming what he before had said. At length, that if possible I might make the matter yet more plain, I told him, Either what all the Jesuits, and others, had written of the Chinese Language, was not true, or what he said must be false; for they assure us, the Chinese in every Province speak various Dialects, - - * - - and they have different Languages, according to their Degrees or Quality; as for instance, the Noble-men speak the Mandarin Language; the Bonzees, or Priests, use another for the Divine Service, which is unintelligible to the Lay-People; and the Plebeans a third; so that I told him, either they, or he, (pardon the expression) must lye grosly: But he endeavour'd by impertinent - [Page x] - Shifts to excuse himself. He deny'd also, that the Chinese had any Tone in their Speech by which they distinguish the signification of a word: This I likewise affirm'd to be false: For I have, in Formosa, heard many Chinese talking together; but they seem'd to me rather to sing than discourse; besides, this contradicts what the Jesuits themselves tell us. At length, after so many Interruptions, we ended our Conference: Let the Reader judge who had the better.

          -

          I have since had two Assignations to meet him, once at my Lady Powis's, another time at Sion-College; but he fail'd to answer the Appointments.

          -

          Eight Days after, being Wednesday the Ninth of February, I was to Dine with Dr. Sloane, Secretary to the Royal Society; where were present the Right Honourable my Lord Pembroke; his Excellency, Spanhemins, the King of Prussia's Envoy; another Noble-man, and this Father Fontenay; when he was ask'd by his Excellency, to whom the Island Formosa belong'd; he reply'd, Here is a young Man, (pointing to me) who is a Native of that Country, he can better inform you than I, who have only been - [Page xi] - in China. I then answer'd him, that it did belong to the Emperor of Japan. We had nothing else remarkable in this Conference; neither had he the Assurance at this time to say any thing more to me: He wondred indeed to see me eat raw Flesh; because, says he, the Chinese dress their Meat after the same manner as the Europeans, tho' at the same time he confess'd the Tartars differ'd from them in their Cookery; for they only warm'd their Flesh before they eat it.

          -

          A third time I met him in the Temple-Coffee-House in Devereux-Court in the Strand, near Temple-Bar, where several Noble-men were present; and there he ask'd me the Manner, Time, and Reasons of my leaving my Country; and I rightly informed him: Neither had he the Face to raise any Objections, unless that he never knew Father de Rhode, who brought me out of my Country.

          -

          I am well inform'd he takes a great deal of freedom in aspersing me; but I shall return him no other Answer than that of the Mendicant Friar, to some false Accusations against him, Mentitur impudentissimé. But sure 'tis much more becoming - [Page xii] - a Man of Probity to speak openly, and Face to Face, than thus clandestinely to backbite and calumniate. I have just touch'd upon this Subject, that you may see how much this Narrative will incense the Jesuits against me; but I trust that Providence which so often has deliver'd me out of their Hands, will frustrate all their Designs and Contrivances, that I may say with the Psalmist, He shall reward Evil unto mine Enemies: destroy thou them in thy Truth, Psal. 54. v. 5. -

          -

          I fear this trifling Performance will not be very acceptable to you, because 'tis not so elegant and polite as you perhaps might wish; I was sensible of my own Weakness and Incapacity for it, and therefore depend upon your Goodness to pardon my Errors, and supply my Defects; elegant Expressions, and pomp of Words, are not to be expected from a raw and unpolish'd Japanese. But since I wrote this Treatise in Latine, that it might be afterwards turn'd into English; and oblig'd the Translator to make no Additions or Alterations, 'tis mine, and not his Fault, if you meet with any Imperfections in it.

          -

          - - [Page xiii] - It was translated out of Latin by Mr Oswald, except from Page 94. to 144. which part I wrote in English, and was prepar'd for the Press by another Hand.

          -

          I thought it might not be amiss to begin with an Account of my Travels and Conversion, which will (I hope) afford you some things that are entertaining.

          -

          'Tis not my delight, but my grief, that I am obliged to publish my Arguments against those Religions which I could not conform to, because some perhaps will interpret what I have said to reflect upon them; but that was far from my intentions, who only design'd to give you my Reasons why I could not subscribe to them; which if they please not others, yet they do abundantly satisfie me, especially since I as yet was tinctur'd with the Prejudices of the Idolatry I was educated in. Far be it from me to condemn any Man; but as I said before, I only acquaint you, that these things were offensive to me, which perhaps are not so to others.

          -

          Now to the Omnipotent and All-wise GOD, I return my most humble Thanks, - [Page xiv] - who by the assistance of his Holy Spirit, has brought me to the knowledge of that Religion in which only Salvation is to be found, and to that Christian Communion which is most conformable to the Institutions of our Saviour: To whom be all Honour and Praise now and for ever. Amen. -

          -
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          -

          - The Reader is desired to mend the following ERRATA. -

          -

          PAge 1. l. 4. after 1549. add as himself tells us in his Epistles. p. 4. l. 3. after de Rode, add but went by the Name of Ammo-Samna. p. 4. l. 19. after Tongue instead of a. put a, p. 7. l. 24. for, said they, r. they said. p. 12. l. 5. for were, r. where. ibid. l. 13. for R••kmo r. Rochmoo. ibid. after weighing dele; ibid. l. 26. for Bale•ns. r. Balc•ns. p. 13. l. 20. for on r. a. p. 19. l. 13. after Sacrament, add 4thly. p. 26. l. 16. for whether r. whither. p. 29. l. 21. for the r. their. ibid. l. 22. for their r. the. p. 34. l. 22. after appear r. to. p. 39. l. 21. after which dele we. p. 40. l. 15. for natual r. natural. p. 43. l. 26. for supposion r. supposition. p. 44. l. 14. for Christion r. Christ on. p. 45. l. 23. for hvae r. have. ibid. l. 29. after same dele, p. 46. l. 23. for indicious r. judicious. p. 51. l. 26. for has a being r. is produc'd. p. 57. l. 7. for ther r. either. p. 64. l. 14. after Works r. of God. p. 83. l. 6. for the r. this. p. 84. l. 7. for but this r. which. p. 100. l. 29. for two Covenants r. two Seals of the Covenant. p. 102. l. 13. after Holiness r. and. p. 117. l. 3. for justly r. godly. p. 147. l. penult. after subdued r. it. p. 153. l. 19. for come r. came. p. 154. l. 26. for evpress't r. express'd. p. 162. l. 15. for mde r. made. p. 168. l. 8. for Prowers r. Powers. p. 172. l. 10. for visisted r. visited. p. 179. l. 20. instead of our Clocks, &c. r. the Clocks us'd in Europe. ibid. l. 22. for our r. an. p. 205. l. 17. for like ours r. like those here in England. p. 222. l. 22. for Merchants r. Tradesmen and Shopkeepers. p. 235. l. 22. for twelve r. one. ibid. l. penult. for six r. sixteen. p. 240. l. 26. for at r. to. p. 243. l. 8. for Brass r. Copper. p. 244. l. 3. for Copper r. Brass. ibid. l. 5. for Brass r. Copper. p. 272. for Malsion r. Mal-fien. p. 288. l. 26. for they r. the. p. 292. l. 2. after down r. to. p. 294. l. 2. and 8. for Merchants r. Shop-keepers. p. 295. l. 13. for when he goes r. before they go. Append. p. 129. l. 2. for thereby r. there by. p. 128. l. 5. in the Append. for 1700. r. 1701.

          -

          Pref. p. 4. l. 14. after is now, add, or was lately. -

          +
          +
          +
          + [Page] +
          +

          AN HISTORICAL and GEOGRAPHICAL DESCRIPTION OF FORMOSA, AN Island subject to the Emperor + of JAPAN. GIVING An Account of the Religion, Customs, Manners, &c. of the Inhabitants. Together with a Relation of what happen'd to the Author in his + Travels; particularly his Conferences with the Jesuits, and others, in several Parts of Europe. Also the History and Reasons of his Conversion to Christianity, with his Objections + against it (in defence of Paganism) and their Answers. To which is prefix'd, A PREFACE + in Vindication of himself from the Reflections of a Jesuit lately come from China, with an Account of what passed between them. By GEORGE PSALMANAAZAAR, a Native of + the said Island, now in London. Illustrated with several Cuts.

          +

          LONDON: Printed for Dan. Brown, at the Black Swan without Temple-Bar; G. Strahan, and W. Davis, in Cornhill; Fran. Coggan, in the Inner-Temple-Lane; and Bernard Lintott, at the Middle-Temple Gate in Fleet-Street. 1704.

          +
          +
          +
          + [Page] +
          +
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          + TO THE RIGHT HONOURABLE AND Right Reverend Father in GOD, HENRY, By Divine Providence, + Ld Bishop of LONDON, AND ONE OF Her MAJESTY's most Honourable PRIVY COUNCIL. +

          +
          +

          I Know not, My Lord, whether what I now most humbly dedicate to Your Lordship, may merit Your Perusal, + + [Page] + especially at this time, when Your Lordship is busied about Affairs of the greatest + moment: But since Your Noble Soul [be it concern'd about Things never so weighty and + intricate] must be allow'd some Minutes to unbend, I submissively beg You would please + to bestow some of them upon this Treatise; well knowing, if Your Lordship smile upon + it, the World cannot dislike it.

          +

          The Europeans have such obscure and various Notions of Japan, and especially of our Island Formosa, that they can believe nothing for Truth that has been said of it. But the prevailing + Reason for this my Undertaking was, because the + [Page] + + Jesuits I found had impos'd so many Stories, and such gross Fallacies upon the Public, that + they might the better excuse themselves from those base Actions, which deservedly + brought upon them that fierce Persecution in Japan: I thought therefore it would not be unacceptable if I publish'd a short Description + of the Island Formosa, and told the Reasons why this wicked Society, and at last all that profess'd Christianity, + were, with them, expell'd that Country.

          +

          + My LORD, +

          +

          I look upon my self as much obliged to Your Lordship, as ever Man was to his Patron, + having + [Page] + experienc'd Your Goodness ever since I came into England; I have therefore earnestly desired by any honest and humble way, to express my Gratitude; + but tho' Your transcendent Generosity, and the meanness of my Fortune and Capacity + render it impossible for me to pay Your Lordship all that Respect and Acknowledgment + which are due for Your Lordship's many and great Favours; yet since my present leisure + and enjoyments are owing to Your Munificence, I most willingly lay hold on this Occasion, + and consecrate the First-fruits of such Blessings to the Hand that bestowed them upon + me, not in the least doubting but Your Lordship, according + [Page] + to your wonted Charity and Goodness, will vouchsafe to receive this little Book as + a thankful Testimony how vastly I am indebted to You; and as such it is, with all + Humility and Veneration offered by,

          +
          My LORD,
          +
          Your Lordship's Most Grateful and Obsequious Servant, GEORGE PSALMANAAZAAR.
          +
          +
          +
          + [Page i] +
          +
          +

          + THE PREFACE. +

          +
          +

          WHen I first arriv'd in England, every one was curious to Discourse me about my own Country; and forasmuch as my Account + of it was entirely new, they thought it my Duty to publish it; and I readily comply'd + with their Advice, both for my own ease and their satisfaction. But when I had met + with so many Romantic Stories of all those remote Eastern Countries, especially of + my own, which had been impos'd upon you as undoubted Truths, and universally believed, + then I was much discourag'd from proceeding in my Description of it; yet since Truth + ought to dispel these Clouds of fabulous Reports, and I cou'd not escape uncensur'd + even by my self, should I (by my silence) suffer you to remain in Ignorance, or rather + deceiv'd by Misrepresentations, I thought my self indispensably oblig'd to give you + a more faithful History of the Isle of + [Page ii] + + Formosa, than as yet you have met with. But before I enter upon this Subject, 'tis convenient + I should premise some few things. Since then (as I before observed) there are such + various Accounts, and all different from what I shall give you, this is no Reason + for me to expect greater Credit; but I leave it to the unbiass'd Judge to prefer which + he pleaseth, for 'tis not so much my Concern to be reputed sincere, as 'tis really + to be so. But here I must entreat you diligently to observe what followeth, because + the Reputation of my Book depends much upon it. In the first place there are several + things in their Story which you are oblig'd to suspect, because they contradict one + another in those Matters which every Relater assures you he has been an Eye-witness + of; since then their Tale is so inconsistent, there is very little in it that you + ought to depend upon. But that I may expose some of their Falshoods, I will strengthen + what I assert by the Authority of some English Merchants trading to China, whose Relations are much the same with mine, but vastly different from theirs. As + for example: Candidius, and others, in their Account of Formosa, tell us, there is neither Monarchical nor Democratical Government in the Island; + that there is no Law nor Punishment against Theft, Adultery, or Murther, + [Page iii] + and such black Crimes; but every Man judgeth and revengeth in his own Case: For instance, + if a Man rob me of a hundred Pound, I may steal from him as much by way of reprizal. + If a Man murthers me, any of my Family, or Friends, may, by the Murther of him revenge + mine; and so of Adultery, &c. They tell us farther, that there is no Oeconomy or Order amongst the Natives, that + they are even Strangers to the distinction of Master and Servant; that neither Mines + of Gold or Silver are to be found there, and that they have no Spices. In answer to + which, let me tell you, that those Merchants I before mention'd, inform us, that there + is a Governour to whom they paid large Customs for every thing they exported. If then + there be a Governour, certainly there must be Laws, let Candidius, and others, say what they please. That they have Gold, Silver, and Spices also, is + likewise prov'd by those Traders, who have exported vast Sums of the one, and large + Quantities of the other.

          +

          Reason it self is sufficient to confute what they say of Anarchy in our Island: For + how is it possible for any Kingdom to stand, if no Law or Degrees of Dignity are observ'd? + Or how can a Community be preserv'd, if there are no Penal Statutes to correct Offenders? + + [Page iv] + In my Opinion, if every one was left to revenge himself, such a Place must be a continued + Scene of Murther and Rapine; especially since the Formosans (as Candidius, and others wou'd have you believe) do not look upon these Facts as monstrous Crimes, + but only as little Tricks and Piccadillo's. +

          +

          There are some likewise that tell you, that the Island of Formosa belongs to the Chann of China; but if so, why do the Chinese pay so great Tribute to our Governour? For the truth of this, I dare appeal even + to the Dutch themselves, who are competent Judges in the Case, ever since the Emperor of Japan has given them leave to renew their Trade in Formosa, after they had many Years been banish'd from thence; as you may see in the Book, + Chap. 37. Of the Success of the Dutch in Japan. +

          +

          + 1. I could here also add much more, which for brevity-sake I omit: For 'tis convincing + enough to say, that he who so grosly errs in one particular, may reasonably be thought + an unfaithful Relater of every thing else. But whether these ridiculous Story-Tellers + above-mention'd, vend their Legends out of a Design, or for want of a true Knowledge + of Matter of Fact, is not my Business now to enquire.

          +

          + + [Page v] + 2. The second thing I wou'd have you take notice of, is, That I pretend not to give + you a perfect and complete History of my Island, because I was a meer Youth when I + left it, but nineteen Years of Age, and therefore uncapable of giving an exact Account + of it: Besides I have now been six Years from home, so many things of moment may perhaps + slip my Memory which would have adorn'd the Description of my Country. But whatsoever + I can recollect, I have freely publish'd; and I assure you, I have not positively + asserted any thing which is not as positively true; but if I have said what I did + not know, as a certain Truth, as such I have admonish'd you of it. I have discharged + my Conscience, receive it as you please; for since I have done my Duty, I shall no + more be concern'd about it.

          +

          3. In my Book I have told you the Reasons that mov'd my Country-men to make so great + a Slaughter of the Christians; for the Jesuits then made such weak Excuses for themselves, + that many, not without Reason, believ'd they had other Designs than what they pretended; + I thought it therefore proper to give you from the Records and Tradition of my Country, + the best Account of these + [Page vi] + Matters I could. In vain the Jesuits assign the Envy of our Pagan Priests, and the + Emulation of the Dutch, as the Causes of this Persecution, such things could never induce us to treat so + cruelly all that profess'd Christianity: Certainly there was a Snake in the Grass, + which they would not, but I have discover'd. I am confident by my revealing this and + much more, I shall draw all the Spite and Malice of the Jesuits upon me, of which + I have already met with a notorious Instance in Father Fountenay, who is lately return'd from China, having been eighteen Years a Missionary there; this Man is now in London, and some Body had told him I was publishing a Book, in which I speak much against + the Roman Church, and especially against the Jesuits: This has so enrag'd him, that he endeavours by all means imaginable to destroy my + Credit, as I am daily inform'd by many Gentlemen; to whom I only reply'd, Let him + alone, I am little concern'd at what such a suspicious Person says against me: The + truth is, and will be, I hope, evident, notwithstanding his Attempts to stifle it, + so I shall apply the Words of the Poet to him, ‘Parturiunt montes, nascetur ridiculus mus.’ +

          +

          + + [Page vii] + I have had three Conferences with him, without coming to any conclusion; the first + was before the Royal Society, on Wednesday the second of this instant February, when there was a Publick Meeting of the illustrious Members of that celebrated Body: + That he might the more easily defend himself, he had Notice of my coming: After we + had saluted each other, we began our Discourse. The first Question that was propos'd + to him, was, To whom doth the Island of Formosa belong? He presently reply'd, It was tributary to the Emperor of China. Some of the Gentlemen ask'd him how he knew it to be so; he quickly answer'd, That + a certain English Ship call'd the Harwich, was by stormy Weather forc'd upon the Shore of Formosa; that five Jesuits were Passengers in it, one of them was drown'd, the other four + escap'd to the Island, from whence they sent Letters to this Father Fontenay, who then was in a certain City in China. Father Fontenay writes to the Chann, or Emperor; the Chann sends a Letter to the Formosans, demanding them and the Ship; and so the Formosans were compell'd to restore both them and the Ship, I answer'd, That this Story was + nothing to the purpose; for since we are not at Wars with the Chinese, if any of their Ships should be driven on our Coast, and the Chann should + [Page viii] + reclaim them, altho' we live not in his Dominions, we are in Justice oblig'd to restore + them: And thus I then answered his Story. But it appears since by the Testimony of + several Merchants, that the afore-mentioned Ship was cast upon the Coast of China, and not of Formosa: Had I known as much then, I would before the illustrious Society have detected the + Falshood of the Jesuit; but mistrusting he might be mistaken in the Name of the the + Place, and take another Island for Formosa, I desir'd him to tell me by what Name the Chinese call'd Formosa; he answer'd, That he knew no other Name for it but Formosa, or Tyowan; but it's very plain, not only from what I (who should know best) assert, but also from a certain Gentleman who has been in Tyowan, that it is an Island somewhat remote and distinct from ours, and is now a Colony + belonging to the beforemention'd Dutch. This indeed he confess'd he was ignorant of. I told him farther, That the Chinese call our Island by the Name of Pak-Ando, which agrees with Gad-Avia, as we call it, both which signifie the Island Formosa. Pak, Pak, says he, there is not such a word in the whole Chinese Language, that ended with a Consonant as Pak doth; which is very false, for the Name of almost all their great Cities end with + a Consonant, + [Page ix] + as Nanking, Kanton, Peking, &c. 2. When at my desire he discours'd in the Chinese Language, near half his Words terminated with Consonants: This was so plain a Contradiction, + that all the Auditory observ'd it. At the same Meeting also he deny'd there was any + variety of Languages, or Dialects, thro' the whole Empire of China, but that all the Natives spoke with one and the same Tongue; which when it was demonstrated + to be false by many then present, he made no manner of Reply, only unreasonably and + obstinately persisted in affirming what he before had said. At length, that if possible + I might make the matter yet more plain, I told him, Either what all the Jesuits, and + others, had written of the Chinese Language, was not true, or what he said must be false; for they assure us, the Chinese in every Province speak various Dialects, + + * + + and they have different Languages, according to their Degrees or Quality; as for + instance, the Noble-men speak the Mandarin Language; the Bonzees, or Priests, use another for the Divine Service, which is unintelligible + to the Lay-People; and the Plebeans a third; so that I told him, either they, or he, + (pardon the expression) must lye grosly: But he endeavour'd by impertinent + [Page x] + Shifts to excuse himself. He deny'd also, that the Chinese had any Tone in their Speech by which they distinguish the signification of a word: + This I likewise affirm'd to be false: For I have, in Formosa, heard many Chinese talking together; but they seem'd to me rather to sing than discourse; besides, this + contradicts what the Jesuits themselves tell us. At length, after so many Interruptions, + we ended our Conference: Let the Reader judge who had the better.

          +

          I have since had two Assignations to meet him, once at my Lady Powis's, another time at Sion-College; but he fail'd to answer the Appointments.

          +

          Eight Days after, being Wednesday the Ninth of February, I was to Dine with Dr. Sloane, Secretary to the Royal Society; where were present the Right Honourable my Lord Pembroke; his Excellency, Spanhemins, the King of Prussia's Envoy; another Noble-man, and this Father Fontenay; when he was ask'd by his Excellency, to whom the Island Formosa belong'd; he reply'd, Here is a young Man, (pointing to me) who is a Native of that + Country, he can better inform you than I, who have only been + [Page xi] + in China. I then answer'd him, that it did belong to the Emperor of Japan. We had nothing else remarkable in this Conference; neither had he the Assurance at + this time to say any thing more to me: He wondred indeed to see me eat raw Flesh; + because, says he, the Chinese dress their Meat after the same manner as the Europeans, tho' at the same time he confess'd the Tartars differ'd from them in their Cookery; for they only warm'd their Flesh before they + eat it.

          +

          A third time I met him in the Temple-Coffee-House in Devereux-Court in the Strand, near Temple-Bar, where several Noble-men were present; and there he ask'd me the Manner, Time, and + Reasons of my leaving my Country; and I rightly informed him: Neither had he the Face + to raise any Objections, unless that he never knew Father de Rhode, who brought me out of my Country.

          +

          I am well inform'd he takes a great deal of freedom in aspersing me; but I shall return + him no other Answer than that of the Mendicant Friar, to some false Accusations against + him, Mentitur impudentissimé. But sure 'tis much more becoming + [Page xii] + a Man of Probity to speak openly, and Face to Face, than thus clandestinely to backbite + and calumniate. I have just touch'd upon this Subject, that you may see how much this + Narrative will incense the Jesuits against me; but I trust that Providence which so + often has deliver'd me out of their Hands, will frustrate all their Designs and Contrivances, + that I may say with the Psalmist, He shall reward Evil unto mine Enemies: destroy thou them in thy Truth, Psal. 54. v. 5. +

          +

          I fear this trifling Performance will not be very acceptable to you, because 'tis + not so elegant and polite as you perhaps might wish; I was sensible of my own Weakness + and Incapacity for it, and therefore depend upon your Goodness to pardon my Errors, + and supply my Defects; elegant Expressions, and pomp of Words, are not to be expected + from a raw and unpolish'd Japanese. But since I wrote this Treatise in Latine, that it might be afterwards turn'd into English; and oblig'd the Translator to make no Additions or Alterations, 'tis mine, and not + his Fault, if you meet with any Imperfections in it.

          +

          + + [Page xiii] + It was translated out of Latin by Mr Oswald, except from Page 94. to 144. which part I wrote in English, and was prepar'd for the Press by another Hand.

          +

          I thought it might not be amiss to begin with an Account of my Travels and Conversion, + which will (I hope) afford you some things that are entertaining.

          +

          'Tis not my delight, but my grief, that I am obliged to publish my Arguments against + those Religions which I could not conform to, because some perhaps will interpret + what I have said to reflect upon them; but that was far from my intentions, who only + design'd to give you my Reasons why I could not subscribe to them; which if they please + not others, yet they do abundantly satisfie me, especially since I as yet was tinctur'd + with the Prejudices of the Idolatry I was educated in. Far be it from me to condemn + any Man; but as I said before, I only acquaint you, that these things were offensive + to me, which perhaps are not so to others.

          +

          Now to the Omnipotent and All-wise GOD, I return my most humble Thanks, + [Page xiv] + who by the assistance of his Holy Spirit, has brought me to the knowledge of that + Religion in which only Salvation is to be found, and to that Christian Communion which + is most conformable to the Institutions of our Saviour: To whom be all Honour and + Praise now and for ever. Amen. +

          +
          +
          +
          + [Page] +
          +
          +

          + The Reader is desired to mend the following ERRATA. +

          +
          +

          PAge 1. l. 4. after 1549. add as himself tells us in his Epistles. p. 4. l. 3. after de Rode, add but went by the Name of Ammo-Samna. p. 4. l. 19. after Tongue instead of a. put a, p. 7. l. 24. for, said they, r. they said. p. 12. l. 5. for were, r. where. ibid. l. 13. for R••kmo r. Rochmoo. ibid. after weighing dele; ibid. l. 26. for Bale•ns. r. Balc•ns. p. 13. l. 20. for on r. a. p. 19. l. 13. after Sacrament, add 4thly. p. 26. l. 16. for whether r. whither. p. 29. l. 21. for the r. their. ibid. l. 22. for their r. the. p. 34. l. 22. after appear r. to. p. 39. l. 21. after which dele we. p. 40. l. 15. for natual r. natural. p. 43. l. 26. for supposion r. supposition. p. 44. l. 14. for Christion r. Christ on. p. 45. l. 23. for hvae r. have. ibid. l. 29. after same dele, p. 46. l. 23. for indicious r. judicious. p. 51. l. 26. for has a being r. is produc'd. p. 57. l. 7. for ther r. either. p. 64. l. 14. after Works r. of God. p. 83. l. 6. for the r. this. p. 84. l. 7. for but this r. which. p. 100. l. 29. for two Covenants r. two Seals of the Covenant. p. 102. l. 13. after Holiness r. and. p. 117. l. 3. for justly r. godly. p. 147. l. penult. after subdued r. it. p. 153. l. 19. for come r. came. p. 154. l. 26. for evpress't r. express'd. p. 162. l. 15. for mde r. made. p. 168. l. 8. for Prowers r. Powers. p. 172. l. 10. for visisted r. visited. p. 179. l. 20. instead of our Clocks, &c. r. the Clocks us'd in Europe. ibid. l. 22. for our r. an. p. 205. l. 17. for like ours r. like those here in England. p. 222. l. 22. for Merchants r. Tradesmen and Shopkeepers. p. 235. l. 22. for twelve r. one. ibid. l. penult. for six r. sixteen. p. 240. l. 26. for at r. to. p. 243. l. 8. for Brass r. Copper. p. 244. l. 3. for Copper r. Brass. ibid. l. 5. for Brass r. Copper. p. 272. for Malsion r. Mal-fien. p. 288. l. 26. for they r. the. p. 292. l. 2. after down r. to. p. 294. l. 2. and 8. for Merchants r. Shop-keepers. p. 295. l. 13. for when he goes r. before they go. Append. p. 129. l. 2. for thereby r. there by. p. 128. l. 5. in the Append. for 1700. r. 1701.

          +

          Pref. p. 4. l. 14. after is now, add, or was lately. +

          +

          Table of contents

          • - TO THE RIGHT HONOURABLE AND Right Reverend Father in GOD, HENRY, By Divine Providence, Ld Bishop of LONDON, AND ONE OF Her MAJESTY's most Honourable PRIVY COUNCIL. + TO THE RIGHT HONOURABLE AND Right Reverend Father in GOD, HENRY, By Divine Providence, + Ld Bishop of LONDON, AND ONE OF Her MAJESTY's most Honourable PRIVY COUNCIL.
          • THE PREFACE. @@ -145,7 +300,9 @@

            Table of contents

            • 1. - AN ACCOUNT OF THE TRAVELS OF Mr. George Psalmanaazaar, a Native of the Isle Formosa, thro' several parts of Europe; with the Reasons of his Conversion to the Christian Religion. + AN ACCOUNT OF THE TRAVELS OF Mr. George Psalmanaazaar, a Native of the Isle Formosa, + thro' several parts of Europe; with the Reasons of his Conversion to the Christian + Religion. -
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              - [Page 1] -
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              - 1. - AN ACCOUNT OF THE TRAVELS OF Mr. George Psalmanaazaar, a Native of the Isle Formosa, thro' several parts of Europe; with the Reasons of his Conversion to the Christian Religion. - -

              -

              WHen Xaverius the great Apostle of the Indies first arrived, with the Jesuits his Companions, at Cangoxima in Japan, in the Year 1549; they were civilly entertain'd by the Inhabitants of - [Page] - - 〈1 page duplicate〉 - - [Page 1] - - 〈1 page duplicate〉 - - [Page 2] - that Place, and after this the Jesuits and other Missionaries, being encourag'd by the kind Reception they met with, flock'd in great Numbers to Japan, and there boldly profess'd and propagated the Christian Faith, with good success, for many years: But since the Emperour of Japan, about the year 1616, (for certain reasons hereafter mention'd) has forbidden any Christian to come into his Dominions under pain of Death, and hath appointed Searchers in every City to examine all Forreigners, whether they be Christians or no, by this test, of Trampling upon the Crucifix; the Jesuits and other Missionaries of the Romish-Church, are so far from venturing to appear there bare-fac'd, or making publick Profession of the Christian Religion, and endeavouring to make Proselites, to it, that they industriously mask themselves under several disguises, lest they should be known to be Christians or Forreigners. And to this end they first Travel to Goa, where there are Academies in which all the Oriental Languages are Taught; and after they have Perfectly Learn'd the Japanese Language, and can speak it as easily and readily as any Native, Then they Cloth themselves in a Japan Habit, and so they venture to Travel into some Island within the Dominions of the Empire - [Page 3] - of Japan. When they are come there, they pretend to be Natives of some other Island in the same Empire▪ which is easily believ'd to be true by the Inhabitants, who have no suspicion of them, because they speak their Language exactly, and wear their Cloths after the mode of the Country. And thus having secur'd their admission into a City with safety, their next business is to prevent any umbrage of suspicion which may arise from their idle way of living, and to this purpose they seem as much concern'd for some Trade, or Employment, as if they really wanted means of Subsistance. Thus some set up for Merchants, Artificers, or Toy-sellers, others for School-masters or Pedagogues, to teach the Natives Children some Language they want to learn: And so every one acts his part, and Cloaks himself with some disguise, lest he should be discover'd to be a Forreigner, and consequently be oblig'd to trample upon the Crucifix. By this means they continue securely and free from danger, in any City of Japan, for the space of four years, which is the time allotted by their Superiors for their stay in those parts; after which time they are oblig'd to return to their own Country, and give place to other Missionaries who are then sent to succeed them.

              -

              - - [Page 4] - Among the rest, there was a certain Jesuit of Avignon, whose true Name was Father de Rode, descended of an Honourable Family, who after he had learned the Japanese Language at the University of Goa, came into the Island of Formosa, about the Year 1694, which was then and had been for some years Subject to the Empire of Japan; and, being better qualified to be a Tutor to young Men than for any other Employment, he gave out, that he was a Native of Japan, descended of a rich Father, and that all his estate was divided among four Wives, and 13 Sons, he had left behind him, besides Daughters; that he being the youngest, the Portion which fell to his share was so small, that he was forc'd, at Twenty Years of Age, to leave his Fathers House, and Travel abroad, to get a Lively-hood by teaching the Latin Tongue. Which he had been taught; and that for this end he was come to Formosa after he had been in several other parts of Japan; by chance this Story happen'd to come to my Father's Ears, who sent for him, and after he had seen and discoursed him, he took him for a Learned and well-disposed Person; and therefore resolv'd to take him into his House to teach me the Latin Tongue. My Fa¦ther acquainted me with the design, and told me that I should give over the Learning of - [Page 5] - the Greek Tongue, which I was then, Studying because I might Learn it at any time in our own Academies, and that I must make use of the present opportunity of Learning the Latin Tongue by this Man, because he did not know when he should meet with the like opportunity. I readily submitted to my Father's Commands, as in Duty bound, and Father de Rode seem'd to be as glad of the opportunity as we were. My Father offer'd to allow him yearly 17 Copans for instructing me in the Latin Tongue, besides Diet and Cloths, which he accepted of; and so a Bargain was struck between them: Now a Copan is one pound weight in Gold, which in English Money, according to our way of value, is about six Crowns.

              -

              After this he came and liv'd at my Fathers House in Xternetsa the Capital City of Formosa, for the space of four Years, and behav'd himself so well in all respects towards my Father and my self, that we were both very well satisfi'd with him. He accompanied me to all places whither I went, except when I entred into our Temples, for then he always left me at the Gate, because, as he pretended, he being a Japanner was of a different Religion, from that which was establish'd in the Isle of Formosa, and therefore, - [Page 6] - he said, he would return home and worship his God after his own way. In the mean time he took care to instruct me in all the Articles of our Religion, as exactly as if he had believ'd it himself, and never spoke so much to me as one word of Christianity; and indeed he employed his whole time and pains in Teaching me the Latin Tongue, and instructing me in the Principles of our Faith, and of Moral Honesty: In fine, he appear'd to me, in all his discourse and actions, to be a Person of so great probity, honesty and candor, that I lov'd him almost as well as my Father. But at length, after four Years were expir'd, when I had acquir'd a competent knowledge in the Latin Tongue, he received Letters whereby he was oblig'd to return into his own Country; and therefore he begg'd the Favour of me, that I would acquaint my Father with his design of going away, and pray him, on his behalf, that he would dismiss him, and pay him the Salary that was due to him, according to the Agreement made between them; I lov'd him so well, that I was mightily troubled to hear of his departure, and therefore, being ignorant of the secret Mistery of his Mission, I did all that I could to divert him from leaving the place; but he declard - [Page 7] - that he was fully resolv'd to be gone, and Travel over the World, and see all other other Countries, and especially those that were Christian, which he extoll'd above all others, commending them highly upon several accounts, which I afterwards found to be false; In answer to this I told him, smiling, what are you mad to go among the Christians, where you will be kill'd for your Religion, as we kill them here upon the account of theirs: But he very seriously affirmed the contrary, and assured me that the Christians were very good Men, and that they were so far from any Cruelty, that they were always kind and generous to Strangers, and entertain'd them very Civilly and Nobly. Besides, he told me, that he did not believe those Men who were formerly in Japan, to be true Christians, as they pretended themselves to be, for, said he, I have discours'd with many Japanners who have been in Christian Countries, and they mightily commended both the Country and the Inhabitants; for the Country said they was the most Pleasant place in the World, and the Christian Natives gave them a very honourable reception, they showed them all the Curiosities of Art and Nature that were in those Parts, and when they came away, the Christians so loaded them with Gifts and - [Page 8] - Presents, that they returned home to their own Country with great Riches; upon which accounts the same Japanners continue still to Praise the Christians, and their Countries. My Tutor added farther, that in these Countries there is great plenty of those things which are here very scarce and precious, and besides there are many curious and valuable things in the Christian Countries, which were never seen nor known in Japan or Formosa. Lastly, he told me, that he would not stay any long time in Christendom, but only for the space of two or three Years at most, that he intended to spend three Years in his Travels, for assoon as he departed hence he would go to China, and from thence to the East-Indies, and after he had continued some time in these parts, he resolved to sail for Africa, and from thence into Europe, and there, continued he, I shall see Spain, France, Germany, Italy, Holland &c. The worst of which is more Beautiful and pleasant than this Island of Formosa. And at length after I have Travelled over all the parts of the known World, which are most Celebrated, either for the Curiosities of Nature, or the improvements of Arts and Sciences, I shall return home to my own Native Country, full Freighted with the Riches and experience I - [Page 9] - have gained, and then I shall have nothing else to do, but to spend the remaining part of my Life in Mirth and good Company, for all Persons of Ingenuity will be glad to see me, and delight to hear me discourse of the strange Rarities I have observed in other Countries, of their different and surprising Manners and Customs; of their Laws and Politicks in time of Peace and War, of the wonderful improvments of Arts beyond what is known in our Native Country, of their Methods of Trade and Commerce; And lastly, of the several Notable Accidents which happened to me in my Travels: And by these so Pleasant and useful Relations, I shall Purchase to myself great Honour and Esteem. These things he represented to me with such enticing Circumstances, that I could not but think with my self he had a mind to perswade me to go along with him, and I being then a young Man, about 19 Years of Age, was the more easily prevailed upon: For by the allurements he mentioned, he did so strike my Fancy, and excite my Curiosity of seeing the Christian Countries he so much commended, that I could not forbear to tell him, That if there was no Danger, but we might safely return again after five or six Years into our Native Country; - [Page 10] - I had a great mind to be his Companion, and Travel with him thro' all these Countries; But he, dissembling his design upon me, seem'd to be very averse to my Proposal, and told me in a feigned Passion, God forbid, that ever I should entice you away from your Father's House, If he should know that I had any such Design, what could I expect, but that he would presently put me to Death, and therefore I pray you, continued he, talk no more to me of any such things: But after he had inflamed my desire of seeing of the foresaid Countries, by the charming prospect he gave of them, this seeming refusal did rather irritate than extinguish my Curiosity, and therefore I was still the more importunate that I might accompany him in his Travels; and to remove his jealousies and fears, I promised him very seriously, that I would never speak one word of our design to any Soul alive, but carry it on with the greatest Secrecy that his own Heart could wish. But notwithstanding my promises he still seemed to continue backwards and unwilling to consent to my desire, upon account of the danger that attended him, which provoked me to repeat with greater earnestness my Solemn asseverations and vows of Secrecy and Fidelity; until at last after a long Conference, and reiterated supplications - [Page 11] - and assurances, he condescended to tell me plainly, that he had always a great opinion of my Candor and Sincerity, and he believed I had some respect for him, (as indeed I had a great Love and honour for him) that now he was resolved to show the great confidence he had in me, by putting his Life in my Hands, which he looked upon as the strongest obligation to Fidelity, and therefore continued he, since you are so urgent to be my Fellow-traveller, I am willing to take you along with me; but then you must be sure to be very cautious, and manage all things so secretly, that nothing may happen which will give the least Suspicion of our design. After the main matter was thus agreed between us, he used great Freedom with me, in concerting the manner of our Escape, and securing some part of a Fund for Subsisting us in our Travels. To this purpose, he told me one day, in our private Conversation, your Father is a rich Man and has great plenty of Gold both in Money and Goods, and since we are to undertake so long and expensive a Voyage, it will be very convenient that we should take a good quantity of this Gold along with us, which will help to defray our Expences; but then to prevent all Danger of Discovery, nothing of this nature must be attempted, - [Page 12] - till such time as we intend to make our escape; and then about midnight we shall seize upon all the Gold and Money we can safely come at, and pack up our Bagage, and march off to the next Port, were we may have a Ship. -

              -

              Having thus fix'd our matters, when the time appointed came, I made ready to be gone, and carried off with me, (besides other Necessaries for our Journey) 25 pound weight in Gold, partly in Money and partly in Ʋtensils; viz. one piece of coin'd Gold, call'd Rockmo weighing; 8 pounds 3 Copans, whereof each being a piece of coin'd Gold weighs 1 pound; and 14 pound weight of Gold in Utensils, as Pots, Plates, &c. besides what I took in Silver and Steel Money, to the value of 600 Crowns or thereabout. With this Stock of Gold and Money, my Tutor and I set forth, having left all my Father's Family fast asleep, and we arrived about midnight at a Port of the Sea, called by the Formosans Khadzey, which is distant from my Father's House, in Xternetsa, about Nine English Miles: And there I met with one of my Fathers Baleons or Gallies, and commanded the Steers-Man to carry me to Luconia, pretending I had earnest business to dispatch there for my Father. Luconia is the chief of the Philippine Isles, distant from - [Page 13] - - Khadzey about 100 Leagues, where we stay'd about Eight Days, during which time, I kept the Steers Man and all the Marriners there, lest they should return back and acquaint my Father where I was: And after Eight Days we found a Ship going to Goa, in which we embark'd, and arriv'd at Goa, distant from Luconia about a 1000 Leagues. There we continued about six Weeks, during which time we were very Civily and Nobly treated in the Monastery of the Jesuits, which my Tutor told me, was a House built by the Christians for entertaining Forreigners, and indeed by the kind reception we met with there, he did in some measure convince me of the truth of what he had formerly told me in Formosa, about the Probity and Generosity of the Christians. After six weeks were expir'd, we went a board on Ship that was going from Goa to Spain, and arriv'd at Gibralter, in the space of Nine or Ten Months, where I was forced to stay for the space of five Weeks, being very much indisposed by the change of Climates, Air and Diet. At length after my Recovery we sailed from Gibralter towards Toulon, which is a Sea-Port-Town in France, where I saw a great many several sorts of Monks in different Habits, which seem'd strange to me, whereupon - [Page 14] - I ask'd my Tutor who these Men were, who told me they were Men come from different parts of the World for Trade and Commerce; and that every one of them wore the Habit of his own Country. And as we passed through Thoulon, Marseils and Aix, in Provence, I observed a great many Crosses on the Road, which moved me to tell my Tutor; surely there must be a great many Thieves in this Country where there are so many Gallows; but he answer'd, that these Gallows were only intended to fright Thieves and Robbers, by the Terror of such a violent Death. And we arrived at last at Avignon, before I knew my Tutor to be a Christian: But after we went into the Monastery of the Jesuits there; when I perceived the Porter call him by his Name, show him great respect, and talk to him in their Langage, I began to doubt of my Tutor whether he were not a Christian; and when I saw all the Fathers of the Convent come to him, salute him, and congratulate his safe Return; and after that, all his Kindred, and lastly all the Noble Men and Gentlemen of the City, came to visit him, and express their great joy for his safe Arrival; I could no longer keep silence, but ask'd him, Whether he had not been here before? How it came to pass - [Page 15] - that so many People in this City received him very gladly, and pray'd him to tell the me truth how the matter stood. Whereupon he confess'd to me ingeniously, that he was a Native of that Country; and that h• d•d profess the Christian Religion; and t••n he assured me, that I should find all things true, both as to the Country and the Inhabitants, which he had told me in the Isle of Formosa. I have indeed added he, brought you from your Father's House; but you know you were very willing and desirous to come along with me: And now I will make you a very fair offer, If you be willing to Learn, we will Instruct you in all the Principles of our Religion; and if you can be perswaded to embrace it, we will take care to provide so well for you, that you shall live as well here as you did at home: But if you have a mind to return into your own Country, we will assist you and furnish you with Necessaries for your Journey. This last part of his Proposal was only a Copy of his Countenance, which he never intended to make good, as appeared by the sequel: For he knew, there was no advantage to be reap'd by my return into my own Country, which he might expect if I continu'd there, by making a Convert of me to their Religion. - [Page 16] - However, this Discourse made me very thoughtful and anxious, and when I reflected seriously upon my condition, and the great danger to which I was reduc'd, I was so astonish'd, that I knew not what to say or do: Yet I concluded with my self, it would be my safest and best way, to give my Tutor and the rest of the Fathers good Words, and carry my self fairly towards them, lest they should treat me after the same way as we do the Christians in our Country; of which I was sometimes very apprehensive. At length to show my self tractable, and gain their good Opinion, I made them this frank offer, That if they could show me greater Evidence for the truth of their Religion, than I could show for the truth of mine, I was ready to renounce my own Religion and embrace theirs. Father de Rode presently accepted of this Proposal, hoping I would yield to his Arguments upon the first onset: But to procure himself the greater Glory, he gave out that I was the Son of a King, (how truly God knows), and that I had accompanied him into Europe, out of a desire I had to embrace the Christian Religion.

              -

              There were only three ways by which they could hope to make a Convert of me, by Arguments and Demonstrative Proofs, - [Page 17] - by flattering Insinuations and fair Promises, or by Threats and Violence. By Arguments they could not convince me, for I was able to show greater absurdities in their Religion than they could prove in mine; and particularly, in their Doctrine of Transubstantiation; Against which I argu'd several ways: As, First from the Testimony of our Senses, viz. of seeing, feeling, tasting, all which do assure us, that it is Bread, which we receive in the Sacrament and not Flesh: If therefore we believe our Senses, we cannot believe that the Substance of the Bread is chang'd into the natural Flesh of Christ, which is corporally present in this Sacrament: And then I prov'd that we must believe the Testimony of our Senses; because upon them depends the certainty of the Relations we have concerning the Miracles wrought by Jesus Christ, for the confirmation of his Doctrine: For if those who were Eye-witnesses, could not be certain by their Senses, that such Miracles were wrought, as are related in the Life of Christ, than we have no certainty of the truth of these Relations which depends upon the Testimony of those Eye-witnesses, who affirm that they saw such Miracles wrought by Christ, and consequently all the Evidence for the truth of - [Page 18] - Christianity, from the Miracles pretended to be wrought in confirmation of it, is subverted and destroyed. Thus the belief of Transubstantiation is inconsistent with the Belief of these Miracles; for if we believe them we must allow the Testimony of Sense to be a sufficient proof of them; But if we believe Transubstantiation we must renounce our Senses, and deny them to be a certain proof of any thing we see or feel.

              -

              Secondly, I argu'd, That their Doctrine of Transubstanatition must be false; because the same Body cannot, at the same time, be in two distant places: But according to their Doctrine, the same Body of Christ was corporally present in a 1000 distant places at the same time, viz. in all those places where this Sacrament is Celebrated, over the face of the whole Earth, however distant and remote from one another. Their distinction which they applied to this Argument, That the same Body could not be in more places than one Circumscriptive, but only Definitive, appear'd to me frivolous and impertinent; for still it appeared to me impossible, that the same Body should be Corporally present (tho' it were only Definitive as they called it) in several distant places at the same time; for then the same Body - [Page 19] - might be kill'd and dead in one place, while it was alive in another.

              -

              Thirdly, I argu'd, That when Christ said at the Institution of this Sacrament, Do this in remembrance of me, he supposed that he would be absent from them when they should Celebrate this Sacrament; for it is neither necessary nor usual to remember a Friend present, but only one that is absent; And therefore, these words of Christ, Do this in remembrance of me, do plainly imply, that he is not Bodily present (in this Sacrament.) I argu'd that their Doctrine of Transubstantiation could not be true, because it supposed, that the accidents of Bread (as they call them) remained without the Substance, and the Substance of Christ's Flesh was corporally present without the accidents that are peculiar to Flesh, both which appeared to me impossible: For I cannot conceive how the whiteness of Bread can subsist, when there is nothing that is white, and how there can be the Substance of Flesh, which can neither be seen, felt nor tasted.

              -

              These were some of the Arguments I urg'd against their Doctrine of Transubstantiation, to which I could never receive a Satisfactory Answer, and tho' they alledg'd several Arguments to turn me from - [Page 20] - Heathenism; yet because I thought there were greater absurdities in their Religion than they could shew in mine, I still adhered to my own Religion. And therefore finding that by Arguments they could not prevail, they attempted to bribe my Affections, and so win me over to their Party, by many fair Promises, and wheedling Insinuations; But I knew so well their Insincerity and cheating Tricks, by their counterfeiting themselves to be Heathens in Formosa, and by breaking their Promise of allowing me Liberty of Conscience, that I could put no Confidence in any Promises they made me. And besides, I very well knew, that I could have more Riches and Honour, if I should return into my own Native Country, than I could expect from them. In fine, the earnest desire and probable hope I had of returning to my Father, being join'd with the fear of continuing in this remote Country, far distant from my Relations, among Strangers and Hypocrites, made me flight all the offers they made me: Which induced them at last to use Threats and Violence; and these I endur'd with great meekness, and endeavour'd to mittigate their Anger with soft words, while in the mean time, I was contriving and preparing, by the most probable - [Page 21] - means I could think of to make my escape out of their Hands.

              -

              I continued at Avignon for the space of 15 Months, six in the Monastery of the Jesuits, and nine in other places: See the Appendix. While I continued in the Monastery, I found they were continually teasing and persecuting me with Enticements, and Arguments to embrace their Religion, and therefore to get rid of them, I pretended a great desire to hear their publick Prelections, for which end I went sometimes to their Schools of Philosophy, and sometimes of Theology. But being still liable to their troublesome Solicitations, at last I left the Monastery, and took a private Lodging in the City, where I lived at my own proper Charges: And because they had a great part of my Money in their Hands, which they thought I would not leave behind me, they gave me leave to satisfie my Curiosity, and ramble over the Countries round about, which I did, travelling from City to City, for the space of six Months: After I returned to Avignon again, I continued there only for the space of three Months, from the time I first took a private Lodging in that City. And they welcom'd me, and seem'd at first to receive me very kindly, but when they found that I put off from Day to Day, to - [Page 22] - declare my self a Convert, then they begun to attack me more closely, and told me plainly, We have waited a long time to receive you into the Bosom of the Catholick Church, and used many arguments to convince you of the truth of our Religion, but since you still continue obstinate, we must desire you to take notice, that we can no longer bear with your delays; for hitherto we have entreated the Fathers Inquisitors that they would not give you any trouble, which they have forbore to do upon our request: But now since you have rejected all the fair means that we have used for so long a time for your Conversion, they are resolved not to wait any longer. And to show they were in good earnest, about eight Days after there came Letters from the Grand Inquisitor, expresly requiring that I should be put into the Inquisition, unless I would embrace the Christian Religion. Whether these Letters were real or supposititious I know not, but this is certain, that the Inquisitors show'd me such Letters, and withal told me, That if I did not change my Religion within Ten Days, they were obliged to imprison me. The Jesuits were present, when these things were done, who having consulted with the Inquisitors, they both agreed to allow me Fifteen Days - [Page 23] - wherein to make a publick profession of their Religion. The reason of granting me this further time, was this, because the Day on which they spoke to me was the first of August, and the 15th of that Month being, according to them, the Day of the Assumption of the Blessed Virgin, they had a great mind that I should publickly declare my Conversion, and be baptized on that Solemn Festival. All these Proposals I was forc'd to submit unto, and durst not refuse them in my present Circumstances: Whereupon they, conceiving good hopes of me, began anew to explain to me the Mysteries of their Religion, which they did by similitudes; Thus, for Example, they illustrated to me the Mystery of the Trinity, by the similitude of a piece of Cloth which is thrice folded, which, notwithstanding the three folds, is one and the same Cloth. They would never allow me to read the Bible, but they furnish'd me with abundance of Books about the Miracles pretended to be wrought by some of their Saints, in confirmation of their peculiar Opinions. For the first four or five Days, of the Fifteen which were allotted me, I heard, with great appearance of submission, all the demonstrations they pretended to give for their Doctrines, and when they answered my - [Page 24] - Arguments with Philosophical distinctions, and used a multitude of hard words, which were to me unintelligible, I granted all that they said, and confessed they had almost made me a Convert. For when I said that I could not understand those Answers, or Philosophical Arguments; This Father De Rode began to say to me, My dear, since you cannot understand what this Reverend Father says, I will explain it to you in your own Japanois Language; and so instead of explaining it to me, he said, My dear Son, You see that the Fathers Inquisitors, have a great mind to put you into the Inquisition, because you won't confess your self a Convert; therefore it would be better for you to say that you understand what they say, than to be any longer obstinate; their Arguments are very well grounded and reasonable, but you cannot conceive the strength of them; therefore let me desire you to say publickly, that you are now perswaded of the goodness of their Arguments, and that you don't require any more. So I was obliged to speak in Latin, and say, Now I understand very well, Let us come to another Article. -

              -

              But still I trusted, under God, to my heels, hoping by some means or other to get out of their Hands, and to run away in such - [Page 25] - a Road that they should not be able to find me out again. After Ten Days of the Fifteen were expired, I had sold all that I had, and then I attempted to get out of the City, but I found that the Centinel, who watched at the Gate to which I came, was expresly forbidden to suffer me to go out; such care was taken by the Inquisitors to prevent my Escape. However I did not despair, but being returned to my Lodging, I put off my Japan Clothes, which I had hitherto wore, and clad my self after the Mode of the Country; and then I attempted to pass out by another Gate: But I was so much taken notice of by all the People that were in the City, that the Soldier who stood Centinel at that Gate, knew me under the disguise of my Clothes, and stopp'd me. This second disappointment frighted me not a little, but having recollected my Spirits, I considered that Money rules the World, and prevails over the generallity of Men, and therefore I offered the Soldier a Pistol if he would suffer me to go out, which he accepted of, and so let me go, hoping it could never be discovered that he was the Man that did it. Thus God delivered me out of the Hands of the Jesuits and Inquisitors, from whom I could expect no Mercy, if I had not in - [Page 26] - Hypocrisie professed their Religion, which I could never heartily believe. -

              -

              Having thus made my escape out of Avignon, I travelled along the River Rhone with all the speed I could, as far as Lyons, from Lyons I went to Salines, from Salines to Brisac, and at last from Brisac I travelled by the side of the Rhone, as far as Andernach, where the Soldiers of the Elector of Colen seized me by force, according to the Orders they had received from the Elector, to Press all Passengers that came that way, to fill up the New Regiments he was Raising. There were then three Companies in Andernach, three in Lintz, and six in Bonn, whether all the other Companies resorted, being the place appointed for their Rendezvous; And when they were all come together, my Captain, thinking to gratifie the Colonel's Curiosity, acquainted him with what I had told him, that I was a Native of the Isle Formosa, belonging to Emperor of Japan, and by Religion a Pagan; that I had travelled from this far distant Country to satisfie my Curiosity of seeing Europe, having heard strange things about it: But the Colonel who was a Savoyard, and call'd le Chevalier St. Maurice, being a Bigot of the Romish Church, thought it a damnable thing to retain a Pagan in the - [Page 27] - Service of the Elector; who being informed about me, commanded me to be carried to some Jesuits, that they might endeavour to Convert me. Whereupon I was obliged to go with the Colonel and some other Officers to the Jesuits, with whom I was to dispute about Religion; tho' I knew very well by my former experience, that they are not able by strength of Argument to convince any Man, and much less, a Jew, a Turk, or a Heathen. And now, being well acquainted with their Opinions before hand, and the several Evasions and Distinctions they made use of to defend them, I was the better prepared to enter the Lists with the Jesuits, against whom I endeavoured to demonstrate; that there were greater Absurdities in their Religion, than they could show in mine; which I did with so much readiness and briskness, and such a fair appearance of Reason, that the Colonel cried out, like one astonished, It was not I that spoke, but some Devil that spoke within me. At last one of the Jesuits took me aside to a private place, and told me, that I was in a most miserable condition, if I should continue in the Pagan Religion, but if I would declare my self a Convert to the Romish Faith, he was able to obtain great - [Page 28] - things for me from the Prince Elector; But I told him he should first convince me of the Truth of his Religion, before he made me any such Promises; which he not being able to do I slighted his offer, and continued still in my own Religion. Whereupon the Colonel was so exasperated against me, that he threatned to throw me into Prison, and feed me with Bread and Water, until such time as I should declare my self a Convert. But my Captain, who was much the honester Man of the two, having seized me by force, would not suffer any hurt to be done me; and therefore prayed the Colonel to permit me to go off, and to grant me a Pass, for traveling whethersoever I would; which was presently done. After I got out of Bonn, I continued my Journey till I came to Colen, and there the Centinel who kept the Gate seized me again, and carried me before the Captain of the main Guard, to whom I showed my dismission out of Bonn, upon the account of my Religion; but he told me, If others be Fools, I am not, though you are a Pagan, you may serve in the Army as well as the best Christian, and so I was obliged to List my self a Soldier in that Regiment. The Colonel whose Name was Buchwald, and the Major who was my - [Page 29] - Captain, and whose Name was Warmsdorff, were both Lutherans: The Lieutenant Colonel, whose Name was Vanduil, was a Roman Catholick, and many of the Officers in the Regiment were Calvinists, and all of them belonged to the Prince of Mechlenburg, but the Regiment was hir'd by the Dutch for some Years.

              -

              The Colonel and my Captain sent for some Lutheran Ministers, whereof one was at Colen, another at a Village about an Hour distant, and two more who served in the Brandenburg Regiments. All these four came and disputed with me about Religion for a whole Day; but their Consubstantiation offended me as much as the Roman Transubstantiation.

              -

              For it is liable to many of the same absurdities with the Romish Doctrine, about the Eucharist; First, because it denies the certainty of our Senses in the proper objects, and consequently destroys their great Evidence of the Christian Religion, from the Miracles wrought in confirmation of it, which depends upon the Testimony of their Senses, who were Eye-witnesses of them. Secondly, The Lutheran Doctrine, as well as the Romish, supposes, that the Body of Christ which is now Glorious and Immortal in Heaven, is Corporally present in the - [Page 30] - Eucharist, and at the same time in all those places where this Sacrament is celebrated, which appeared to me impossible.

              -

              But besides these Absurdities, which are common to them both, the Lutheran Doctrine is encumbred with several that are peculiar to it: For first they say, that these Words, This is my Body, are to be understood literally, and that the Substance of the Bread is really present; so that according to their Interpretation the meaning of the Words is, This Substance of the Bread is really the Flesh of Christ, which is a contradiction in terminis; for it is plainly impossible, that the same Substance should, at the same time, be both Bread and Flesh. Secondly, They affirm that the Bread in the Eucharist is the Sacrament and Sign of Christ's Body, and at the same time that it is the real Body; whereas it is impossible that the same thing should be both the Sign and the Thing signified, or that any thing should be a sign of it self. Thirdly, They maintain that the Body of Christ is alive in the Eucharist (for they deny the Popish Sacrifice of the Mass, wherein the Body is slain and offered up) which being united to the Divinity, is certainly the object of Adoration, and yet they deny that it is to be worshipped.

              -

              - - [Page 31] - These and several other Arguments I urged against the Lutherans, whereby they perceived that they were not likely to convince me of the Truth of their Doctrine about the Eucharist: Whereupon the Minister who lived at the Village near Colen, took me home with him, and kept me there for Fifteen Days, and thither the Captain came also, and both of them joined together in making me many large Promises to entice me to declare for their Religion; but I continued inflexible, and could not be prevailed upon by any such Motives. After this the Lieutenant Colonel, who was a Roman Catholick, carried me to the Capuchins, and from them to the Jesuits; but all the means they could use with me proved ineffectual. At last the Officers that were Calvinists carried me to a Minister of their Church, who dealt so effectually with me, that he almost convinc'd me of the truth of the Christian Religion, because he removed those stumbling blocks which were laid in the way by the Papists and Lutherans: But when he proposed to me the Doctrine of Absolute Predestination, and endeavoured to prove it from Scripture, I was so shock'd by the apparent absurdity of it, that I begun to doubt of all those things he had - [Page 32] - convinced me of before: Whereupon I told him, if absolute Predestination was necessary to be believed, then it was a sign of my Reprobation, that I could not be perswaded to believe it. Besides I added further, That, supposing absolute Predestination I should never be condemned for my Infidelity, but because I was reprobated by an Absolute and Eternal Decree of God. And Lastly, I insisted upon this Argument, That I could not be perswaded to believe in Christ, unless I were certain that Christ died for me; but, supposing absolute Predestination, I could never be certain of this, because Christ died only for those who were to be saved by an absolute Decree, and it was impossible for me to know whether I was one of that number or no. These, and such-like arguments, I proposed to him, but he, to excuse himself for not answering them, pretended that I was obstinate and would not be convinced by Reason: And thus, after all the attempts that had been made to convert me to Christianity, I continued still firm in my old Religion. In the mean time our Regiment marched from Colen to Boisleduc in Holland, where some Calvinist Ministers came to see me, rather out of curiosity, than any design of converting me, whom I opposed with the argument - [Page 33] - against Predestination which I last mentioned, but could never meet with any satisfactory Answer to it. From the Bosch we marched to Sluse in Flanders, where we stay'd for the space of Three Months and a half, during which time, the most generous and candid Brigadier Lauder, who was then Governor of Sluse, invited to his House a Minister of the French Church, called D' Amalvy. This French Minister who had a good Opinion of himself, for a very learned Man, challenged me to Dispute with him about Religion, and time and place were agreed upon. When the Day came, there appeared a great multitude of learned Men, who came to hear us: And in the presence of them all D' Amalvy made me this offer; That if I could show greater Evidence for my Religion than he could show for his, he was ready to renounce his own Religion and embrace mine; and in return for this frank offer, I promised him to do the same thing, if he could give me clearer demonstrations for the truth of his Religion, than I could for mine. Having thus settled the Preliminaries, I was first to give an account of the God we adored, and our manner of worshipping him, which I did as well as I could Extempore; But when I told him, that we - [Page 34] - are commanded by our God to offer up Infants in Sacrifice to him, he stopp'd me, and ask'd, Does not this savour of Cruelty in your God, that he will have Men Sacrific'd to him; To which I answer'd, that it was indeed most cruel to require such Human Sacrifices; but from hence I took occasion to retort the argument upon him, by shewing that his God was yet more cruel, according to his Opinion of him, For if it be cruel to deprive Men of this Temporal Life, tho' by this means they are admitted to Eternal Life; certainly it is infinitely more cruel to create Men on purpose to make them Eternally miserable, and to condemn them to this Misery before they are Born, without any respect to the Good or Evil they shall do, and so to Sacrifice them to the Devil. To this Retortion he could not answer, and so I proceeded further to inform him, that our God did appear to us in the shape of an Elephant, an Oxe, &c. and that under these shapes we worshipp'd him: Against this Apparition of God under such Figures, he objected, That it was impossible that God who was Omnipotent, Infinite, Immense, Incomprehensible and Eternal, could be included in the Body of such a Beast. To which I answer'd, That if it is impossible for God - [Page 35] - to be included in the Body of such a Beast, he was bound to maintain the like absurdity by the Principles of his own Religion; For, said I, you believe that the Holy Ghost, who is God Infinite, Immense, &c. did appear under the shape of a Dove, which is much less than either an Elephant or an Oxe. To this he made no reply, and tho' there were many present who would have answer'd this and other Arguments, yet he commanded them all to be silent, and would suffer no body to speak but himself. In fine he exhorted me very much to the practice of Christian Humility and Meekness, as if he intended to reserve to himself alone the Priviledge of Pride and Arrogance, which I could plainly discern, by his Words and Actions, to be very predominant in his Temper. Thus this Conference ended, without producing any good effect upon me, and if by God's Providence I had not met with a better Guide to direct me in the Course I should Steer to arrive at a safe Harbour in this dangerous Sea of Controversies, I must have split upon the Rocks and Shelves of the absurd Opinions I met with among some sort of Christians, and adhear'd more obstinately than ever to the Idoltry in which I was educated. For I could never bring my - [Page 36] - Mind to believe such a Scheme of the Christian Religion, as was proposed, but not demonstrated by him; Such a System of Religion could never find entertainment with me, which places Cerberus in the very Threshold, I mean, which imposes as a necessary Article of Faith, the horrible decree of absolute Reprobation, for this Doctrine gives a very odious and frightful Idea of a most Good and Gracious God, by representing him as Cruel and Tyranical to his poor Creatures, as one that designs and delights in their Eternal Ruine; it perfectly overturns all Religion, by destroying the use of all Laws, and their Rewards and Punishments, to those that are f etter'd with the Adamantine Chains of this fatal Decree; who according to the Calvinists are the greatest part of Mankind. But while I was in this uncertain and dangerous Condition, it pleased God, who is infinitely Wise and Good, and will not suffer that Religion which he has planted and maintain'd by his own Almighty Power, to be check'd in its progress by the Ignorance or Mistake of his Ministers: I say, it pleased this good God to provide for me such a Judicious and Honest Guide, as was very successful in all things relating to my Conversion, who - [Page 37] - proposed to me the Christian Religion in its Purity, without those Monstrous Doctrines of Transubstantiation, Consubstantiation and absolute Predestination: A Religion that was not embarass'd with any of those absurdities which are maintain'd by the many various Sects in Christendom: Whereof he gave me a Scheme in a Mathematical method by way of Difinitions, Axioms, Postulata and Propositions; which he divided into 2 Parts, whereof the first contains the grounds of the Christian Religion in general, the second contains the particular grounds of the Church of England, as it is a Society distinct from all Schismatical Assemblies. And first, the grounds of the Christian Religion he propos'd in the following Order, whereby I was, thro' God's Mercy, deliver'd from the Errors and Superstitions of my Pagan Religion.

              -
              -

              - 1.1. - The Grounds of the Author's Conversion. -

              -
              DEFINITIONS.
              -
                -
              • - Defin. 1. By God, I understand a Being infinite, uncreated, eternal, &c. Containing in himself all Perfections that either astually exist, or are possible.
                • -
              • - - [Page 38] - - 2. A thing is said to be Created for the Glory of God, which manifests one, or more of his Attributes, according to its natural State and Power.
                • -
              • - 3. By Miracles, I understand certain Effects that are clear and evident, which exceed all the Powers of natural Causes, and are design'd for the Confirmation of a good Religion.
                • -
              • - 4. By Revelation, I understand the extraordinary Manifestation of the Divine Will, which Men by their natural faculties could not attain to.
                • -
              • - 5. By Religion, I understand that Worship, or way of Worshipping, which God requires of us, and we owe unto him.
                • -
              • - 6. By Creatures of the same kind, I understand either such as are Vegetative, Sensitive, or Rational, &c. -
                • -
              • - 7. That is said to exist by absolute necessity, without which nothing else can exist.
                • -
              -
              AXIOMS.
              -
                -
              • - 1. All Creatures are not endow'd with equal Perfections.
                • -
              • - 2. Two or more Propositions, contradicting two or more Propositions, cannot be both true.
                • -
              • - 3. If there be two or more things, consisting of two or more Propositions which are repugnant to one another, these things cannot be both true.
                • -
              • - 4. There are different Religions in the World.
                • -
              • - - [Page 39] - - 5. All different Religions whatsoever, consist of a certain Number of Propositions, which are either all false, or all true, or partly false, partly true.
                • -
              • - 6. Ʋnless we had a thinking faculty, the Glory of God would not appear to us.
                • -
              • - 7. The stronger the faculty is in any Man, the more clearly are the properties of a thing conceiv'd by him, viz. Of that thing which is the object of the faculty.
                • -
              • - 8. Nothing can be made by nothing.
                • -
              -
              POSTULATA.
              -
                -
              • - 1. That the Glory of God, the Publick Good, and the Advantage of every Private Man, be the great ends which are design'd by all true Religion.
                • -
              • - 2. That Men must either believe something or nothing.
                • -
              • - 3. That nothing be believ'd without sufficient Evidence.
                • -
              • - 4. That those things which have the same or equal degrees of Evidence, should obtain wtih us, the same or an equal degree of Assent.
                • -
              -
              PROPOSITIONS.
              -
                -
              • - 1. There is a God.
                • -
              • - 2. All things were Created for his Glory.
                • -
              • - - [Page 40] - - 3. The more we know of an object, the more, naturally speaking, should the Contemplation of that object excite in us the love or hatred of it.
                • -
              • - 4. All the different Religions in the World, proceed either from the love or hatred of the object of our Adoration, or the different degrees of these Affections.
                • -
              • - 5. No Worship is to be given to God, which is not grateful to him.
                • -
              • - 6. All the Religions in the World, taken collectively, are not acceptable to God.
                • -
              • - 7. There is one Religion, consider'd distinctly by it self, which alone is grateful to God.
                • -
              • - 8. Men in their Natural State, cannot discover this one Religion.
                • -
              • - 9. There are certain means, whereby the true Religion may be discern'd from those that are false.
                • -
              • - 10. Revelation is absolutely necessary.
                • -
              • - 11. 'Tis most agreeable to the Wisdom of God, that the Creatures of the same kind, should express the Glory of God in one and the same Harmonious manner; Nay, this is a thing inseparable from the nature of these Creatures.
                • -
              • - 12. God may reveal himself more or less to Mankind, according to his own good pleasure.
                • -
              • - 13. The more universal the Evidence is for any Revelation, the more perfect and universal the Religion it self is.
                • -
              • - - [Page 41] +
                +
                +
                + [Page 1] +
                +
                +

                + 1. + AN ACCOUNT OF THE TRAVELS OF Mr. George Psalmanaazaar, a Native of the Isle Formosa, thro' several parts of Europe; with the Reasons of his Conversion to the Christian Religion. - 14. That Religion was never design'd by God, to be embrac'd by all Mankind, which had not the Degrees of Evidence proportionable to that Ʋniversality.

                • -
              • - 15. That Revelation is of all others most perfect, whose Evidence is most universal.
                • -
              • - 16. That Revelation, and consequently Religion, is justly to be esteem'd most universal, whose Evidence is so clear, that none can call it in question if he believes any thing, and which contains such arguments exciting Men to the Practice of it, as are suited to the meanest capacity.
                • -
              -

              Upon these sure Foundations laid down by my faithful Guide, which he more particularly explain'd and prov'd to me by word of Mouth, the Divine Grace assisting me, I did heartily embrace the Christian Religion.

              -

              And I will be bold to affirm, that if any one shall carefully examine all the Religions in the World, by the Rules aforemention'd, it will plainly appear, that neither the Jewish, nor Pagan, nor Mahometan Religion, but only the Christian, has a just Title to be the Universal Religion of Mankind.

              -

              But then finding there were several Societies of Christians, I was for some time - [Page 42] - doubtful to which Communion I should joyn my self, for the Ministers of the Dutch Church, endeavour'd to perswade me to their Communion; Alledging that a Church Govern'd by Bishops, was not agreeable to Scripture, and the Primitive Church: And on the contrary, Mr. Innes affirm'd, and endeavour'd to prove, that Episcopal Government was the most Ancient and the Primitive form of Government, that was us'd in the Christian Church: But while I was thus doubtful, at length certain Principles were agreed upon between them both, which being propos'd in a Mathematical method, and clearly demonstrated, remov'd all doubts out of my mind, and fix'd me to be a most faithful Member of the Church of England. + + +

              WHen Xaverius the great Apostle of the Indies first arrived, with the Jesuits his Companions, at Cangoxima in Japan, in the Year 1549; they were civilly entertain'd by the Inhabitants of + [Page] + + 〈1 page duplicate〉 + + [Page 1] + + 〈1 page duplicate〉 + + [Page 2] + that Place, and after this the Jesuits and other Missionaries, being encourag'd by the kind Reception they met with, flock'd in great Numbers to + Japan, and there boldly profess'd and propagated the Christian Faith, with good success, + for many years: But since the Emperour of Japan, about the year 1616, (for certain reasons hereafter mention'd) has forbidden any + Christian to come into his Dominions under pain of Death, and hath appointed Searchers + in every City to examine all Forreigners, whether they be Christians or no, by this + test, of Trampling upon the Crucifix; the Jesuits and other Missionaries of the Romish-Church, are so far from venturing to appear there bare-fac'd, or making publick Profession + of the Christian Religion, and endeavouring to make Proselites, to it, that they industriously + mask themselves under several disguises, lest they should be known to be Christians + or Forreigners. And to this end they first Travel to Goa, where there are Academies in which all the Oriental Languages are Taught; and after they have Perfectly Learn'd the Japanese Language, and can speak it as easily and readily as any Native, Then they Cloth themselves + in a Japan Habit, and so they venture to Travel into some Island within the Dominions of the + Empire + [Page 3] + of Japan. When they are come there, they pretend to be Natives of some other Island in the + same Empire▪ which is easily believ'd to be true by the Inhabitants, who have no suspicion + of them, because they speak their Language exactly, and wear their Cloths after the + mode of the Country. And thus having secur'd their admission into a City with safety, + their next business is to prevent any umbrage of suspicion which may arise from their + idle way of living, and to this purpose they seem as much concern'd for some Trade, + or Employment, as if they really wanted means of Subsistance. Thus some set up for + Merchants, Artificers, or Toy-sellers, others for School-masters or Pedagogues, to + teach the Natives Children some Language they want to learn: And so every one acts + his part, and Cloaks himself with some disguise, lest he should be discover'd to be + a Forreigner, and consequently be oblig'd to trample upon the Crucifix. By this means + they continue securely and free from danger, in any City of Japan, for the space of four years, which is the time allotted by their Superiors for their stay in those parts; after + which time they are oblig'd to return to their own Country, and give place to other + Missionaries who are then sent to succeed them.

              +

              + + [Page 4] + Among the rest, there was a certain Jesuit of Avignon, whose true Name was Father de Rode, descended of an Honourable Family, who after he had learned the Japanese Language at the University of Goa, came into the Island of Formosa, about the Year 1694, which was then and had been for some years Subject to the Empire of Japan; and, being better qualified to be a Tutor to young Men than for any other Employment, + he gave out, that he was a Native of Japan, descended of a rich Father, and that all his estate was divided among four Wives, + and 13 Sons, he had left behind him, besides Daughters; that he being the youngest, + the Portion which fell to his share was so small, that he was forc'd, at Twenty Years + of Age, to leave his Fathers House, and Travel abroad, to get a Lively-hood by teaching + the Latin Tongue. Which he had been taught; and that for this end he was come to Formosa after he had been in several other parts of Japan; by chance this Story happen'd to come to my Father's Ears, who sent for him, and + after he had seen and discoursed him, he took him for a Learned and well-disposed + Person; and therefore resolv'd to take him into his House to teach me the Latin Tongue. My Fa¦ther acquainted me with the design, and told me that I should give over the + Learning of + [Page 5] + the Greek Tongue, which I was then, Studying because I might Learn it at any time in our own Academies, + and that I must make use of the present opportunity of Learning the Latin Tongue by + this Man, because he did not know when he should meet with the like opportunity. I + readily submitted to my Father's Commands, as in Duty bound, and Father de Rode seem'd to be as glad of the opportunity as we were. My Father offer'd to allow him + yearly 17 Copans for instructing me in the Latin Tongue, besides Diet and Cloths, which he accepted + of; and so a Bargain was struck between them: Now a Copan is one pound weight in Gold, which in English Money, according to our way of value, + is about six Crowns.

              +

              After this he came and liv'd at my Fathers House in Xternetsa the Capital City of Formosa, for the space of four Years, and behav'd himself so well in all respects towards + my Father and my self, that we were both very well satisfi'd with him. He accompanied + me to all places whither I went, except when I entred into our Temples, for then he + always left me at the Gate, because, as he pretended, he being a Japanner was of a different Religion, from that which was establish'd in the Isle of Formosa, and therefore, + [Page 6] + he said, he would return home and worship his God after his own way. In the mean + time he took care to instruct me in all the Articles of our Religion, as exactly as if he had believ'd it himself, and never spoke so much to me as one word of Christianity; + and indeed he employed his whole time and pains in Teaching me the Latin Tongue, and instructing me in the Principles of + our Faith, and of Moral Honesty: In fine, he appear'd to me, in all his discourse + and actions, to be a Person of so great probity, honesty and candor, that I lov'd + him almost as well as my Father. But at length, after four Years were expir'd, when + I had acquir'd a competent knowledge in the Latin Tongue, he received Letters whereby + he was oblig'd to return into his own Country; and therefore he begg'd the Favour + of me, that I would acquaint my Father with his design of going away, and pray him, + on his behalf, that he would dismiss him, and pay him the Salary that was due to him, + according to the Agreement made between them; I lov'd him so well, that I was mightily + troubled to hear of his departure, and therefore, being ignorant of the secret Mistery + of his Mission, I did all that I could to divert him from leaving the place; but he + declard + [Page 7] + that he was fully resolv'd to be gone, and Travel over the World, and see all other + other Countries, and especially those that were Christian, which he extoll'd above + all others, commending them highly upon several accounts, which I afterwards found to be false; In answer to this I told him, smiling, what are you mad to go among the Christians, + where you will be kill'd for your Religion, as we kill them here upon the account + of theirs: But he very seriously affirmed the contrary, and assured me that the Christians + were very good Men, and that they were so far from any Cruelty, that they were always + kind and generous to Strangers, and entertain'd them very Civilly and Nobly. Besides, + he told me, that he did not believe those Men who were formerly in Japan, to be true Christians, as they pretended themselves to be, for, said he, I have discours'd with many Japanners who have been in Christian Countries, and they mightily commended both the Country and + the Inhabitants; for the Country said they was the most Pleasant place in the World, + and the Christian Natives gave them a very honourable reception, they showed them + all the Curiosities of Art and Nature that were in those Parts, and when they came + away, the Christians so loaded them with Gifts and + [Page 8] + Presents, that they returned home to their own Country with great Riches; upon which + accounts the same Japanners continue still to Praise the Christians, and their Countries. My Tutor added farther, + that in these Countries there is great plenty of those things which are here very + scarce and precious, and besides there are many curious and valuable things in the + Christian Countries, which were never seen nor known in Japan or Formosa. Lastly, he told me, that he would not stay any long time in Christendom, but only + for the space of two or three Years at most, that he intended to spend three Years + in his Travels, for assoon as he departed hence he would go to China, and from thence to the East-Indies, and after he had continued some time in these parts, he resolved to sail for Africa, and from thence into Europe, and there, continued he, I shall see Spain, France, Germany, Italy, Holland &c. The worst of which is more Beautiful and pleasant than this Island of Formosa. And at length after I have Travelled over all the parts of the known World, which + are most Celebrated, either for the Curiosities of Nature, or the improvements of + Arts and Sciences, I shall return home to my own Native Country, full Freighted with + the Riches and experience I + [Page 9] + have gained, and then I shall have nothing else to do, but to spend the remaining + part of my Life in Mirth and good Company, for all Persons of Ingenuity will be glad + to see me, and delight to hear me discourse of the strange Rarities I have observed + in other Countries, of their different and surprising Manners and Customs; of their + Laws and Politicks in time of Peace and War, of the wonderful improvments of Arts + beyond what is known in our Native Country, of their Methods of Trade and Commerce; + And lastly, of the several Notable Accidents which happened to me in my Travels: And + by these so Pleasant and useful Relations, I shall Purchase to myself great Honour + and Esteem. These things he represented to me with such enticing Circumstances, that + I could not but think with my self he had a mind to perswade me to go along with him, + and I being then a young Man, about 19 Years of Age, was the more easily prevailed + upon: For by the allurements he mentioned, he did so strike my Fancy, and excite my + Curiosity of seeing the Christian Countries he so much commended, that I could not + forbear to tell him, That if there was no Danger, but we might safely return again + after five or six Years into our Native Country; + [Page 10] + I had a great mind to be his Companion, and Travel with him thro' all these Countries; + But he, dissembling his design upon me, seem'd to be very averse to my Proposal, and + told me in a feigned Passion, God forbid, that ever I should entice you away from + your Father's House, If he should know that I had any such Design, what could I expect, + but that he would presently put me to Death, and therefore I pray you, continued he, + talk no more to me of any such things: But after he had inflamed my desire of seeing + of the foresaid Countries, by the charming prospect he gave of them, this seeming + refusal did rather irritate than extinguish my Curiosity, and therefore I was still + the more importunate that I might accompany him in his Travels; and to remove his + jealousies and fears, I promised him very seriously, that I would never speak one + word of our design to any Soul alive, but carry it on with the greatest Secrecy that + his own Heart could wish. But notwithstanding my promises he still seemed to continue + backwards and unwilling to consent to my desire, upon account of the danger that attended + him, which provoked me to repeat with greater earnestness my Solemn asseverations + and vows of Secrecy and Fidelity; until at last after a long Conference, and reiterated + supplications + [Page 11] + and assurances, he condescended to tell me plainly, that he had always a great opinion + of my Candor and Sincerity, and he believed I had some respect for him, (as indeed + I had a great Love and honour for him) that now he was resolved to show the great + confidence he had in me, by putting his Life in my Hands, which he looked upon as + the strongest obligation to Fidelity, and therefore continued he, since you are so + urgent to be my Fellow-traveller, I am willing to take you along with me; but then + you must be sure to be very cautious, and manage all things so secretly, that nothing + may happen which will give the least Suspicion of our design. After the main matter + was thus agreed between us, he used great Freedom with me, in concerting the manner + of our Escape, and securing some part of a Fund for Subsisting us in our Travels. + To this purpose, he told me one day, in our private Conversation, your Father is a + rich Man and has great plenty of Gold both in Money and Goods, and since we are to + undertake so long and expensive a Voyage, it will be very convenient that we should + take a good quantity of this Gold along with us, which will help to defray our Expences; + but then to prevent all Danger of Discovery, nothing of this nature must be attempted, + + [Page 12] + till such time as we intend to make our escape; and then about midnight we shall + seize upon all the Gold and Money we can safely come at, and pack up our Bagage, and + march off to the next Port, were we may have a Ship.

              -

              These Principles were propos'd to me in the following Order.

              -
              DEFINITIONS.
              -
                -
              • - 1. By a certain order of Men, I understand some select persons in a Society, enjoying a power or priviledge which is not communicable to every particular member of that Society. -
                • -
              • - - [Page 43] - - 2. By Ordination I understand a power received of another or others, for administring the Holy Sacraments and other Sacred Ordinances, according to our blessed Saviours Institution.
                • -
              • - 3. By a Church I understand a Society of Men believing and professing the Christian Doctrine, and having a power of administring the Holy Sacraments and other sacred Ordinances according to our blessed Savour's Institutions.
                • -
              -
              POSTULATA.
              -
                -
              • - 1. A Society may be said to have a Power, when one or more of the Society are Ʋested with it, tho' every particular member cannot pretend to it.
                • -
              • - 2. What absolute necessity Obliges a Society to do in time of Confusion, ought not to be made a standard for the same, or another Society, when they come to enjoy their Power or Priviledges without any disturbance; nay in this case Necessity makes not the thing Lawful but pardonable only, and loses its name when any Escape occasion'd by it can be redress'd.
                • -
              • - 3. In matters of Fact, a supposition of the contrary being possible, is not sufficient to enervate the Truth of what is pass'd, i. e. none can say such a thing has not been so, because, - [Page 44] - Perhaps it could have been otherwise.
                • -
              -
              AXIOMS.
              -
                -
              • - 1. Nothing is to be believ'd in the Christian Religion but what is built upon certain Evidence.
                • -
              • - 2. Nothing is to be practis'd by Christians (I mean in that Capacity) which is not believed.
                • -
              • - 3. One Man, or number of Men, cannot give that to another Man, or another Number of Men, which they themselves have not and is not in their power.
                • -
              -
              PROPOSITIONS.
              -
                -
              • - 1. There hath been a Church of Christians upon Earth since the days of our blessed Saviour and his Apostles.
                • -
              • - 2. The Church hath no power, but what she hath deriv'd from our blessed Saviour and his Apostles.
                • -
              • - 3. The Apostles were Cloath'd with a power which was not communicable to all Christians in General.
                • -
              • - 4. All Christians in general, in the days of the Apostles or the Primitive Church, had not a power of administring the holy Sacraments and Preaching the Gospel.
                • -
              • - 5. Those who had not this power themselves - [Page 45] - could not be in a Capacity of Communicating it to others.
                • -
              • - 6. This Power then has been continually lodg'd in a certain Order of Men to whom our blessed Saviour or his Apostles did communicate it.
                • -
              • - 7. This power has been transmitted down to us by this Order of men inviolably and uninterruptedly from the first Ages of the Christian Church.
                • -
              • - 8. Those are not a Church, who separate themselves from that, or those Societies of Christians, in whom the power of Administring the holy Sacraments, and other sacred Ordinances is only lodg'd.
                • -
              • - 9. No Person ought to joyn himself in Communion with that Society which has no Power of Administring the Holy Sacraments, and other Sacred Ordinances.
                • -
              • - 10. No man ought to assume to himself that Power, unless he receives it from those who are in a Capacity of giving it.
                • -
              • - 11. Every one that receives it this way, ought to be fully assured, and have sufficient evidence, that those from whom he receives it, have a real Power of granting it, and a bare Probability can never vindicate him from Ʋsurping that Power.
                • -
              • - 12. No man can be assured of this unless at the same, time he hath sufficient evidence, that those who give it him be in the Number of that Order of Men, to whom the Apostles did Communicate - [Page 46] - this Power, to be transmitted down inviolably and uninterruptedly from the first Ages of the Christian Church.
                • -
              • - 13. There is no other way for People to be assured of this, but by going backward from their own times to those of the Apostles or the Primitive Church.
                • -
              • - 14. Those who cannot produce this Evidence, cannot be that Order of Men to whom the Apostles did communicate this Power to be inviolably and uninteruptedly preserv'd and transmitted down to us from the first Ages of the Christian Church.
                • -
              • - 15. The Church of England is able to produce this Evidence, and consequently is in the number of that Order of Men, to whom the Apostles did communicate this Power, to be transmitted down to us inviolably and uninterruptedly from the first Ages of the Christian Church.
                • -
              -

              These were the Propositions concerning Church-Communion that were given to me by my Learned and Judicious Guide Mr. Jnnes, which I shall not now pretend to demonstrate, but shall only add, That by their native Force and Evidence, all my doubts and Scruples, about the various Societies of Christians, were dissolv'd and vanished away, and I did heartily joyn my self to the Church of England, as a true Apostolical - [Page 47] - Church, and free from all sorts of Error either as to its Government or Doctrine. I know very well, that no Truths are so clear but they may be liable to some Objections from Men of contrary Principles; but this I told to the Ministers of Sluce, Reverend Sirs, if ye can give me as clear a Scheme of the Principles upon which your Communion is founded, as this which is given me by Mr. Jnnes, I shall readily compare them together, and determine my self according to the best of my Judgment; but until you do this, you must Pardon me that I do not joyn my self to your Communion: And since these good Men never attempted to give me any such Scheme, I did Frankly and Publickly profess my self a Member of the Church of England. +

              Having thus fix'd our matters, when the time appointed came, I made ready to be gone, + and carried off with me, (besides other Necessaries for our Journey) 25 pound weight + in Gold, partly in Money and partly in Ʋtensils; viz. one piece of coin'd Gold, call'd Rockmo weighing; 8 pounds 3 Copans, whereof each being a piece of coin'd Gold weighs 1 pound; and 14 pound weight of + Gold in Utensils, as Pots, Plates, &c. besides what I took in Silver and Steel Money, to the value of 600 Crowns or thereabout. + With this Stock of Gold and Money, my Tutor and I set forth, having left all my Father's + Family fast asleep, and we arrived about midnight at a Port of the Sea, called by + the Formosans Khadzey, which is distant from my Father's House, in Xternetsa, about Nine English Miles: And there I met with one of my Fathers Baleons or Gallies, and commanded the Steers-Man to carry me to Luconia, pretending I had earnest business to dispatch there for my Father. Luconia is the chief of the Philippine Isles, distant from + [Page 13] + + Khadzey about 100 Leagues, where we stay'd about Eight Days, during which time, I kept the + Steers Man and all the Marriners there, lest they should return back and acquaint + my Father where I was: And after Eight Days we found a Ship going to Goa, in which we embark'd, and arriv'd at Goa, distant from Luconia about a 1000 Leagues. There we continued about six Weeks, during which time we were + very Civily and Nobly treated in the Monastery of the Jesuits, which my Tutor told + me, was a House built by the Christians for entertaining Forreigners, and indeed by + the kind reception we met with there, he did in some measure convince me of the truth + of what he had formerly told me in Formosa, about the Probity and Generosity of the Christians. After six weeks were expir'd, + we went a board on Ship that was going from Goa to Spain, and arriv'd at Gibralter, in the space of Nine or Ten Months, where I was forced to stay for the space of five + Weeks, being very much indisposed by the change of Climates, Air and Diet. At length + after my Recovery we sailed from Gibralter towards Toulon, which is a Sea-Port-Town in France, where I saw a great many several sorts of Monks in different Habits, which seem'd + strange to me, whereupon + [Page 14] + I ask'd my Tutor who these Men were, who told me they were Men come from different + parts of the World for Trade and Commerce; and that every one of them wore the Habit + of his own Country. And as we passed through Thoulon, Marseils and Aix, in Provence, I observed a great many Crosses on the Road, which moved me to tell my Tutor; surely + there must be a great many Thieves in this Country where there are so many Gallows; + but he answer'd, that these Gallows were only intended to fright Thieves and Robbers, + by the Terror of such a violent Death. And we arrived at last at Avignon, before I knew my Tutor to be a Christian: But after we went into the Monastery of + the Jesuits there; when I perceived the Porter call him by his Name, show him great + respect, and talk to him in their Langage, I began to doubt of my Tutor whether he + were not a Christian; and when I saw all the Fathers of the Convent come to him, salute + him, and congratulate his safe Return; and after that, all his Kindred, and lastly + all the Noble Men and Gentlemen of the City, came to visit him, and express their + great joy for his safe Arrival; I could no longer keep silence, but ask'd him, Whether + he had not been here before? How it came to pass + [Page 15] + that so many People in this City received him very gladly, and pray'd him to tell + the me truth how the matter stood. Whereupon he confess'd to me ingeniously, that + he was a Native of that Country; and that h• d•d profess the Christian Religion; and t••n he assured me, that I should find all things true, both as to the Country and the + Inhabitants, which he had told me in the Isle of Formosa. I have indeed added he, brought you from your Father's House; but you know you were + very willing and desirous to come along with me: And now I will make you a very fair offer, If you be willing to Learn, we will Instruct you in all the Principles of our Religion; + and if you can be perswaded to embrace it, we will take care to provide so well for + you, that you shall live as well here as you did at home: But if you have a mind to + return into your own Country, we will assist you and furnish you with Necessaries + for your Journey. This last part of his Proposal was only a Copy of his Countenance, + which he never intended to make good, as appeared by the sequel: For he knew, there + was no advantage to be reap'd by my return into my own Country, which he might expect + if I continu'd there, by making a Convert of me to their Religion. + [Page 16] + However, this Discourse made me very thoughtful and anxious, and when I reflected + seriously upon my condition, and the great danger to which I was reduc'd, I was so + astonish'd, that I knew not what to say or do: Yet I concluded with my self, it would + be my safest and best way, to give my Tutor and the rest of the Fathers good Words, + and carry my self fairly towards them, lest they should treat me after the same way + as we do the Christians in our Country; of which I was sometimes very apprehensive. + At length to show my self tractable, and gain their good Opinion, I made them this + frank offer, That if they could show me greater Evidence for the truth of their Religion, + than I could show for the truth of mine, I was ready to renounce my own Religion and + embrace theirs. Father de Rode presently accepted of this Proposal, hoping I would yield to his Arguments upon the + first onset: But to procure himself the greater Glory, he gave out that I was the + Son of a King, (how truly God knows), and that I had accompanied him into Europe, out of a desire I had to embrace the Christian Religion.

              +

              There were only three ways by which they could hope to make a Convert of me, by Arguments + and Demonstrative Proofs, + [Page 17] + by flattering Insinuations and fair Promises, or by Threats and Violence. By Arguments + they could not convince me, for I was able to show greater absurdities in their Religion than they could prove in mine; and particularly, in their Doctrine + of Transubstantiation; Against which I argu'd several ways: As, First from the Testimony + of our Senses, viz. of seeing, feeling, tasting, all which do assure us, that it is Bread, which we receive + in the Sacrament and not Flesh: If therefore we believe our Senses, we cannot believe + that the Substance of the Bread is chang'd into the natural Flesh of Christ, which + is corporally present in this Sacrament: And then I prov'd that we must believe the + Testimony of our Senses; because upon them depends the certainty of the Relations + we have concerning the Miracles wrought by Jesus Christ, for the confirmation of his + Doctrine: For if those who were Eye-witnesses, could not be certain by their Senses, + that such Miracles were wrought, as are related in the Life of Christ, than we have + no certainty of the truth of these Relations which depends upon the Testimony of those + Eye-witnesses, who affirm that they saw such Miracles wrought by Christ, and consequently + all the Evidence for the truth of + [Page 18] + Christianity, from the Miracles pretended to be wrought in confirmation of it, is + subverted and destroyed. Thus the belief of Transubstantiation is inconsistent with + the Belief of these Miracles; for if we believe them we must allow the Testimony of + Sense to be a sufficient proof of them; But if we believe Transubstantiation we must + renounce our Senses, and deny them to be a certain proof of any thing we see or feel.

              +

              Secondly, I argu'd, That their Doctrine of Transubstanatition must be false; because + the same Body cannot, at the same time, be in two distant places: But according to + their Doctrine, the same Body of Christ was corporally present in a 1000 distant places + at the same time, viz. in all those places where this Sacrament is Celebrated, over the face of the whole + Earth, however distant and remote from one another. Their distinction which they applied + to this Argument, That the same Body could not be in more places than one Circumscriptive, but only Definitive, appear'd to me frivolous and impertinent; for still it appeared to me impossible, + that the same Body should be Corporally present (tho' it were only Definitive as they called it) in several distant places at the same time; for then the same + Body + [Page 19] + might be kill'd and dead in one place, while it was alive in another.

              +

              Thirdly, I argu'd, That when Christ said at the Institution of this Sacrament, Do this in remembrance of me, he supposed that he would be absent from them when they should Celebrate this Sacrament; + for it is neither necessary nor usual to remember a Friend present, but only one that + is absent; And therefore, these words of Christ, Do this in remembrance of me, do plainly imply, that he is not Bodily present (in this Sacrament.) I argu'd that + their Doctrine of Transubstantiation could not be true, because it supposed, that + the accidents of Bread (as they call them) remained without the Substance, and the + Substance of Christ's Flesh was corporally present without the accidents that are + peculiar to Flesh, both which appeared to me impossible: For I cannot conceive how + the whiteness of Bread can subsist, when there is nothing that is white, and how there + can be the Substance of Flesh, which can neither be seen, felt nor tasted.

              +

              These were some of the Arguments I urg'd against their Doctrine of Transubstantiation, + to which I could never receive a Satisfactory Answer, and tho' they alledg'd several + Arguments to turn me from + [Page 20] + Heathenism; yet because I thought there were greater absurdities in their Religion + than they could shew in mine, I still adhered to my own Religion. And therefore finding + that by Arguments they could not prevail, they attempted to bribe my Affections, and + so win me over to their Party, by many fair Promises, and wheedling Insinuations; + But I knew so well their Insincerity and cheating Tricks, by their counterfeiting themselves to be Heathens in Formosa, and by breaking their Promise of allowing me Liberty of Conscience, that I could + put no Confidence in any Promises they made me. And besides, I very well knew, that + I could have more Riches and Honour, if I should return into my own Native Country, + than I could expect from them. In fine, the earnest desire and probable hope I had + of returning to my Father, being join'd with the fear of continuing in this remote + Country, far distant from my Relations, among Strangers and Hypocrites, made me flight + all the offers they made me: Which induced them at last to use Threats and Violence; + and these I endur'd with great meekness, and endeavour'd to mittigate their Anger + with soft words, while in the mean time, I was contriving and preparing, by the most + probable + [Page 21] + means I could think of to make my escape out of their Hands.

              +

              I continued at Avignon for the space of 15 Months, six in the Monastery of the Jesuits, and nine in other + places: See the Appendix. While I continued in the Monastery, I found they were continually teasing and persecuting + me with Enticements, and Arguments to embrace their Religion, and therefore to get + rid of them, I pretended a great desire to hear their publick Prelections, for which + end I went sometimes to their Schools of Philosophy, and sometimes of Theology. But + being still liable to their troublesome Solicitations, at last I left the Monastery, + and took a private Lodging in the City, where I lived at my own proper Charges: And + because they had a great part of my Money in their Hands, which they thought I would + not leave behind me, they gave me leave to satisfie my Curiosity, and ramble over + the Countries round about, which I did, travelling from City to City, for the space + of six Months: After I returned to Avignon again, I continued there only for the space of three Months, from the time I first + took a private Lodging in that City. And they welcom'd me, and seem'd at first to + receive me very kindly, but when they found that I put off from Day to Day, to + [Page 22] + declare my self a Convert, then they begun to attack me more closely, and told me + plainly, We have waited a long time to receive you into the Bosom of the Catholick + Church, and used many arguments to convince you of the truth of our Religion, but + since you still continue obstinate, we must desire you to take notice, that we can + no longer bear with your delays; for hitherto we have entreated the Fathers Inquisitors + that they would not give you any trouble, which they have forbore to do upon our request: + But now since you have rejected all the fair means that we have used for so long a + time for your Conversion, they are resolved not to wait any longer. And to show they + were in good earnest, about eight Days after there came Letters from the Grand Inquisitor, + expresly requiring that I should be put into the Inquisition, unless I would embrace + the Christian Religion. Whether these Letters were real or supposititious I know not, + but this is certain, that the Inquisitors show'd me such Letters, and withal told + me, That if I did not change my Religion within Ten Days, they were obliged to imprison + me. The Jesuits were present, when these things were done, who having consulted with + the Inquisitors, they both agreed to allow me Fifteen Days + [Page 23] + wherein to make a publick profession of their Religion. The reason of granting me + this further time, was this, because the Day on which they spoke to me was the first + of August, and the 15th of that Month being, according to them, the Day of the Assumption of + the Blessed Virgin, they had a great mind that I should publickly declare my Conversion, + and be baptized on that Solemn Festival. All these Proposals I was forc'd to submit + unto, and durst not refuse them in my present Circumstances: Whereupon they, conceiving + good hopes of me, began anew to explain to me the Mysteries of their Religion, which + they did by similitudes; Thus, for Example, they illustrated to me the Mystery of + the Trinity, by the similitude of a piece of Cloth which is thrice folded, which, + notwithstanding the three folds, is one and the same Cloth. They would never allow + me to read the Bible, but they furnish'd me with abundance of Books about the Miracles + pretended to be wrought by some of their Saints, in confirmation of their peculiar + Opinions. For the first four or five Days, of the Fifteen which were allotted me, + I heard, with great appearance of submission, all the demonstrations they pretended + to give for their Doctrines, and when they answered my + [Page 24] + Arguments with Philosophical distinctions, and used a multitude of hard words, which + were to me unintelligible, I granted all that they said, and confessed they had almost + made me a Convert. For when I said that I could not understand those Answers, or Philosophical + Arguments; This Father De Rode began to say to me, My dear, since you cannot understand what this Reverend Father + says, I will explain it to you in your own Japanois Language; and so instead of explaining it to me, he said, My dear Son, You see that the Fathers Inquisitors, have a great mind to put you into + the Inquisition, because you won't confess your self a Convert; therefore it would + be better for you to say that you understand what they say, than to be any longer + obstinate; their Arguments are very well grounded and reasonable, but you cannot conceive + the strength of them; therefore let me desire you to say publickly, that you are now + perswaded of the goodness of their Arguments, and that you don't require any more. So I was obliged to speak in Latin, and say, Now I understand very well, Let us come to another Article.

              -

              Leaving therefore any further dispute about Church-Communion, I shall pursue the grounds and principles given me by my Guide for demonstrating the Truth and Certainty of the Christian Religion. And in doing this I shall observe this order in the following discourse, viz. +

              But still I trusted, under God, to my heels, hoping by some means or other to get + out of their Hands, and to run away in such + [Page 25] + a Road that they should not be able to find me out again. After Ten Days of the Fifteen + were expired, I had sold all that I had, and then I attempted to get out of the City, + but I found that the Centinel, who watched at the Gate to which I came, was expresly + forbidden to suffer me to go out; such care was taken by the Inquisitors to prevent + my Escape. However I did not despair, but being returned to my Lodging, I put off + my Japan Clothes, which I had hitherto wore, and clad my self after the Mode of the Country; + and then I attempted to pass out by another Gate: But I was so much taken notice of + by all the People that were in the City, that the Soldier who stood Centinel at that + Gate, knew me under the disguise of my Clothes, and stopp'd me. This second disappointment + frighted me not a little, but having recollected my Spirits, I considered that Money + rules the World, and prevails over the generallity of Men, and therefore I offered + the Soldier a Pistol if he would suffer me to go out, which he accepted of, and so + let me go, hoping it could never be discovered that he was the Man that did it. Thus + God delivered me out of the Hands of the Jesuits and Inquisitors, from whom I could + expect no Mercy, if I had not in + [Page 26] + Hypocrisie professed their Religion, which I could never heartily believe.

              -

              1. I shall prove the Existence of a God by whom all things are Created, and distinctly explain the Attributes of God. 2. I shall consider the final causes for which God made the Heaven, and the Earth, and all things that are in them; and from thence - [Page 48] - conclude, that they were made by a most Intelligent and Wise being. 3. I shall assert the necessity of a particular Revelation from God, to discover the manner in which he will be worship'd by Mankind; which worship is properly call'd by the Name of Religion. 4. I shall produce such Characteristicks and evidences whereby every one from the light of Nature, may distinguish between a true and false Religion. 5. I shall demonstrate the Christian Religion to be the only true Religion, revealed by God to Mankind, and that all the other Religions in the World are false. And lastly, I shall answer the principal Objections which I made while a Heathen, against the truth and certainty of the Christian Religion.

              -
              -

              - 1.1.1. - SECT. I. Of the Existence of God. - -

              -

              'TIs certain that the being of God is the Foundation of all Religion, for all enquiries about the right way of Worshiping him, would be superfluous and impertinent, unless we be first certain that there - [Page 49] - is a God. The far greatest part of Mankind, as well Pagans as others, are agreed in the Existence of a God; yet because some do call it in question, I shall endeavour to prove it by a few Arguments, that I may secure this fundamental Doctrine of all reveal'd Religion, from all the attacks of unreasonable Men.

              -

              But before I proceed to these Arguments, it may be necessary to observe the various Opinions of learned Men concerning the means of attaining the Knowledge of God: Some think that the notion of God is imprinted on the Hearts of all Men by nature; others deny that there is any such Idea of a God in the Minds of Men by nature: Some think that the Knowledge of God is convey'd to us by Revelation, or deriv'd by Tradition from the first Man, who was immediately created by God. But without entring upon a nice Examination of these several Opinions, I hope this will be granted on all Hands, That by the right use of our rational Faculties, with the help of those Principles that are known by the Light of Nature, we may may arrive at the certain Knowledge of God, whose Existence therefore I shall endeavour to demonstrate by the following Arguments.

              -
              -
              - [Page 50] -
              -
              - 1.1.1.1. - ARGƲMENT I. +

              Having thus made my escape out of Avignon, I travelled along the River Rhone with all the speed I could, as far as Lyons, from Lyons I went to Salines, from Salines to Brisac, and at last from Brisac I travelled by the side of the Rhone, as far as Andernach, where the Soldiers of the Elector of Colen seized me by force, according to the Orders they had received from the Elector, to + Press all Passengers that came that way, to fill up the New Regiments he was Raising. + There were then three Companies in Andernach, three in Lintz, and six in Bonn, whether all the other Companies resorted, being the place appointed for their Rendezvous; + And when they were all come together, my Captain, thinking to gratifie the Colonel's + Curiosity, acquainted him with what I had told him, that I was a Native of the Isle + Formosa, belonging to Emperor of Japan, and by Religion a Pagan; that I had travelled from this far distant Country to satisfie my Curiosity of seeing + Europe, having heard strange things about it: But the Colonel who was a Savoyard, and call'd le Chevalier St. Maurice, being a Bigot of the Romish Church, thought it a damnable thing to retain a Pagan in the + [Page 27] + Service of the Elector; who being informed about me, commanded me to be carried to + some Jesuits, that they might endeavour to Convert me. Whereupon I was obliged to + go with the Colonel and some other Officers to the Jesuits, with whom I was to dispute + about Religion; tho' I knew very well by my former experience, that they are not able + by strength of Argument to convince any Man, and much less, a Jew, a Turk, or a Heathen. And now, being well acquainted with their Opinions before hand, and the several Evasions + and Distinctions they made use of to defend them, I was the better prepared to enter + the Lists with the Jesuits, against whom I endeavoured to demonstrate; that there + were greater Absurdities in their Religion, than they could show in mine; which I + did with so much readiness and briskness, and such a fair appearance of Reason, that + the Colonel cried out, like one astonished, It was not I that spoke, but some Devil + that spoke within me. At last one of the Jesuits took me aside to a private place, + and told me, that I was in a most miserable condition, if I should continue in the + Pagan Religion, but if I would declare my self a Convert to the Romish Faith, he was able to obtain great + [Page 28] + things for me from the Prince Elector; But I told him he should first convince me + of the Truth of his Religion, before he made me any such Promises; which he not being + able to do I slighted his offer, and continued still in my own Religion. Whereupon + the Colonel was so exasperated against me, that he threatned to throw me into Prison, + and feed me with Bread and Water, until such time as I should declare my self a Convert. + But my Captain, who was much the honester Man of the two, having seized me by force, + would not suffer any hurt to be done me; and therefore prayed the Colonel to permit + me to go off, and to grant me a Pass, for traveling whethersoever I would; which was + presently done. After I got out of Bonn, I continued my Journey till I came to Colen, and there the Centinel who kept the Gate seized me again, and carried me before the + Captain of the main Guard, to whom I showed my dismission out of Bonn, upon the account of my Religion; but he told me, If others be Fools, I am not, though you are a Pagan, you may serve in the Army as well as the best Christian, and so I was obliged to List my self a Soldier in that Regiment. The Colonel + whose Name was Buchwald, and the Major who was my + [Page 29] + Captain, and whose Name was Warmsdorff, were both Lutherans: The Lieutenant Colonel, whose Name was Vanduil, was a Roman Catholick, and many of the Officers in the Regiment were Calvinists, and all of them belonged to the Prince of Mechlenburg, but the Regiment was hir'd by the Dutch for some Years.

              +

              The Colonel and my Captain sent for some Lutheran Ministers, whereof one was at Colen, another at a Village about an Hour distant, and two more who served in the Brandenburg Regiments. All these four came and disputed with me about Religion for a whole Day; + but their Consubstantiation offended me as much as the Roman Transubstantiation.

              +

              For it is liable to many of the same absurdities with the Romish Doctrine, about the Eucharist; First, because it denies the certainty of our Senses + in the proper objects, and consequently destroys their great Evidence of the Christian + Religion, from the Miracles wrought in confirmation of it, which depends upon the + Testimony of their Senses, who were Eye-witnesses of them. Secondly, The Lutheran Doctrine, as well as the Romish, supposes, that the Body of Christ which is now Glorious and Immortal in Heaven, is + Corporally present in the + [Page 30] + Eucharist, and at the same time in all those places where this Sacrament is celebrated, + which appeared to me impossible.

              +

              But besides these Absurdities, which are common to them both, the Lutheran Doctrine is encumbred with several that are peculiar to it: For first they say, that + these Words, This is my Body, are to be understood literally, and that the Substance of the Bread is really present; + so that according to their Interpretation the meaning of the Words is, This Substance + of the Bread is really the Flesh of Christ, which is a contradiction in terminis; for it is plainly impossible, that the same Substance should, at the same time, + be both Bread and Flesh. Secondly, They affirm that the Bread in the Eucharist is + the Sacrament and Sign of Christ's Body, and at the same time that it is the real + Body; whereas it is impossible that the same thing should be both the Sign and the + Thing signified, or that any thing should be a sign of it self. Thirdly, They maintain + that the Body of Christ is alive in the Eucharist (for they deny the Popish Sacrifice + of the Mass, wherein the Body is slain and offered up) which being united to the Divinity, + is certainly the object of Adoration, and yet they deny that it is to be worshipped.

              +

              + + [Page 31] + These and several other Arguments I urged against the Lutherans, whereby they perceived that they were not likely to convince me of the Truth of their + Doctrine about the Eucharist: Whereupon the Minister who lived at the Village near + Colen, took me home with him, and kept me there for Fifteen Days, and thither the Captain + came also, and both of them joined together in making me many large Promises to entice + me to declare for their Religion; but I continued inflexible, and could not be prevailed + upon by any such Motives. After this the Lieutenant Colonel, who was a Roman Catholick, carried me to the Capuchins, and from them to the Jesuits; but all the + means they could use with me proved ineffectual. At last the Officers that were Calvinists carried me to a Minister of their Church, who dealt so effectually with me, that + he almost convinc'd me of the truth of the Christian Religion, because he removed + those stumbling blocks which were laid in the way by the Papists and Lutherans: But when he proposed to me the Doctrine of Absolute Predestination, and endeavoured to prove it from Scripture, I was so shock'd by the apparent absurdity + of it, that I begun to doubt of all those things he had + [Page 32] + convinced me of before: Whereupon I told him, if absolute Predestination was necessary + to be believed, then it was a sign of my Reprobation, that I could not be perswaded + to believe it. Besides I added further, That, supposing absolute Predestination I + should never be condemned for my Infidelity, but because I was reprobated by an Absolute + and Eternal Decree of God. And Lastly, I insisted upon this Argument, That I could + not be perswaded to believe in Christ, unless I were certain that Christ died for + me; but, supposing absolute Predestination, I could never be certain of this, because + Christ died only for those who were to be saved by an absolute Decree, and it was + impossible for me to know whether I was one of that number or no. These, and such-like + arguments, I proposed to him, but he, to excuse himself for not answering them, pretended + that I was obstinate and would not be convinced by Reason: And thus, after all the + attempts that had been made to convert me to Christianity, I continued still firm + in my old Religion. In the mean time our Regiment marched from Colen to Boisleduc in Holland, where some Calvinist Ministers came to see me, rather out of curiosity, than any design of converting + me, whom I opposed with the argument + [Page 33] + against Predestination which I last mentioned, but could never meet with any satisfactory + Answer to it. From the Bosch we marched to Sluse in Flanders, where we stay'd for the space of Three Months and a half, during which time, the + most generous and candid Brigadier Lauder, who was then Governor of Sluse, invited to his House a Minister of the French Church, called D' Amalvy. This French Minister who had a good Opinion of himself, for a very learned Man, challenged me + to Dispute with him about Religion, and time and place were agreed upon. When the + Day came, there appeared a great multitude of learned Men, who came to hear us: And + in the presence of them all D' Amalvy made me this offer; That if I could show greater Evidence for my Religion than he + could show for his, he was ready to renounce his own Religion and embrace mine; and + in return for this frank offer, I promised him to do the same thing, if he could give + me clearer demonstrations for the truth of his Religion, than I could for mine. Having + thus settled the Preliminaries, I was first to give an account of the God we adored, + and our manner of worshipping him, which I did as well as I could Extempore; But when I told him, that we + [Page 34] + are commanded by our God to offer up Infants in Sacrifice to him, he stopp'd me, + and ask'd, Does not this savour of Cruelty in your God, that he will have Men Sacrific'd + to him; To which I answer'd, that it was indeed most cruel to require such Human Sacrifices; + but from hence I took occasion to retort the argument upon him, by shewing that his + God was yet more cruel, according to his Opinion of him, For if it be cruel to deprive + Men of this Temporal Life, tho' by this means they are admitted to Eternal Life; certainly + it is infinitely more cruel to create Men on purpose to make them Eternally miserable, + and to condemn them to this Misery before they are Born, without any respect to the + Good or Evil they shall do, and so to Sacrifice them to the Devil. To this Retortion + he could not answer, and so I proceeded further to inform him, that our God did appear + to us in the shape of an Elephant, an Oxe, &c. and that under these shapes we worshipp'd him: Against this Apparition of God under + such Figures, he objected, That it was impossible that God who was Omnipotent, Infinite, + Immense, Incomprehensible and Eternal, could be included in the Body of such a Beast. + To which I answer'd, That if it is impossible for God + [Page 35] + to be included in the Body of such a Beast, he was bound to maintain the like absurdity + by the Principles of his own Religion; For, said I, you believe that the Holy Ghost, + who is God Infinite, Immense, &c. did appear under the shape of a Dove, which is much less than either an Elephant + or an Oxe. To this he made no reply, and tho' there were many present who would have + answer'd this and other Arguments, yet he commanded them all to be silent, and would + suffer no body to speak but himself. In fine he exhorted me very much to the practice + of Christian Humility and Meekness, as if he intended to reserve to himself alone + the Priviledge of Pride and Arrogance, which I could plainly discern, by his Words and Actions, to be very predominant in + his Temper. Thus this Conference ended, without producing any good effect upon me, + and if by God's Providence I had not met with a better Guide to direct me in the Course + I should Steer to arrive at a safe Harbour in this dangerous Sea of Controversies, + I must have split upon the Rocks and Shelves of the absurd Opinions I met with among + some sort of Christians, and adhear'd more obstinately than ever to the Idoltry in + which I was educated. For I could never bring my + [Page 36] + Mind to believe such a Scheme of the Christian Religion, as was proposed, but not + demonstrated by him; Such a System of Religion could never find entertainment with me, which places Cerberus in the very Threshold, I mean, which imposes as a necessary Article of Faith, the + horrible decree of absolute Reprobation, for this Doctrine gives a very odious and + frightful Idea of a most Good and Gracious God, by representing him as Cruel and Tyranical + to his poor Creatures, as one that designs and delights in their Eternal Ruine; it + perfectly overturns all Religion, by destroying the use of all Laws, and their Rewards + and Punishments, to those that are f etter'd with the Adamantine Chains of this fatal + Decree; who according to the Calvinists are the greatest part of Mankind. But while I was in this uncertain and dangerous + Condition, it pleased God, who is infinitely Wise and Good, and will not suffer that + Religion which he has planted and maintain'd by his own Almighty Power, to be check'd + in its progress by the Ignorance or Mistake of his Ministers: I say, it pleased this + good God to provide for me such a Judicious and Honest Guide, as was very successful + in all things relating to my Conversion, who + [Page 37] + proposed to me the Christian Religion in its Purity, without those Monstrous Doctrines + of Transubstantiation, Consubstantiation and absolute Predestination: A Religion that + was not embarass'd with any of those absurdities which are maintain'd by the many + various Sects in Christendom: Whereof he gave me a Scheme in a Mathematical method by way of Difinitions, Axioms, Postulata and Propositions; which he divided into 2 Parts, whereof the first contains the grounds of the Christian + Religion in general, the second contains the particular grounds of the Church of England, as it is a Society distinct from all Schismatical Assemblies. And first, the grounds + of the Christian Religion he propos'd in the following Order, whereby I was, thro' + God's Mercy, deliver'd from the Errors and Superstitions of my Pagan Religion.

              +
              +

              + 1.1. + The Grounds of the Author's Conversion. +

              +
              DEFINITIONS.
              +
                +
              • + Defin. 1. By God, I understand a Being infinite, uncreated, eternal, &c. Containing in himself all Perfections that either astually exist, or are possible.
                • +
              • + + [Page 38] -
              -

              Every thing that is, must either be from it self, or from another. If it be from it self, then it is uncreated, independent and eternal, and consequently God: If from another, seeing all second Causes are produced by some other which give them being, (as we derive our original from our Fathers, and they from their Fathers, and so upwards) then either these second Causes must produce one another in infinitum, without any beginning; or the effect must sometimes produce a prior Cause, and so they must produce one another in a Circle, or we must acknowledge some first Cause, by which all other things are produced, which is God.

              -

              Now there cannot be an infinite succession of Causes producing one another from all Eternity: For every Cause that produces a new thing out of nothing, must have some beginning of its operation, which must be perfected in a limited time, and therefore there can be no such production of any thing from all Eternity, but every thing must be produced in a certain determinate time, which is plainly inconsistent with the nature of Eternity.

              -

              - - [Page 51] - And neither can there be any such circular production of Causes, whereby the last effect is the efficient of the first Cause, for then the same thing would be the Cause of its Cause, it would be Prior and Posterior to its Cause, and to it self, which is plainly impossible, and therefore we must conclude, that there is a first Cause which is uncreated, and the Creator of all things else.

              -
              -
              -
              - 1.1.1.2. - ARG. II. + 2. A thing is said to be Created for the Glory of God, which manifests one, or more + of his Attributes, according to its natural State and Power.
              • +
            • + 3. By Miracles, I understand certain Effects that are clear and evident, which exceed + all the Powers of natural Causes, and are design'd for the Confirmation of a good + Religion.
              • +
            • + 4. By Revelation, I understand the extraordinary Manifestation of the Divine Will, which + Men by their natural faculties could not attain to.
              • +
            • + 5. By Religion, I understand that Worship, or way of Worshipping, which God requires + of us, and we owe unto him.
              • +
            • + 6. By Creatures of the same kind, I understand either such as are Vegetative, Sensitive, + or Rational, &c. +
              • +
            • + 7. That is said to exist by absolute necessity, without which nothing else can exist.
              • +
            +
            AXIOMS.
            +
              +
            • + 1. All Creatures are not endow'd with equal Perfections.
              • +
            • + 2. Two or more Propositions, contradicting two or more Propositions, cannot be both + true.
              • +
            • + 3. If there be two or more things, consisting of two or more Propositions which are + repugnant to one another, these things cannot be both true.
              • +
            • + 4. There are different Religions in the World.
              • +
            • + + [Page 39] + + 5. All different Religions whatsoever, consist of a certain Number of Propositions, + which are either all false, or all true, or partly false, partly true.
              • +
            • + 6. Ʋnless we had a thinking faculty, the Glory of God would not appear to us.
              • +
            • + 7. The stronger the faculty is in any Man, the more clearly are the properties of a + thing conceiv'd by him, viz. Of that thing which is the object of the faculty.
              • +
            • + 8. Nothing can be made by nothing.
              • +
            +
            POSTULATA.
            +
              +
            • + 1. That the Glory of God, the Publick Good, and the Advantage of every Private Man, + be the great ends which are design'd by all true Religion.
              • +
            • + 2. That Men must either believe something or nothing.
              • +
            • + 3. That nothing be believ'd without sufficient Evidence.
              • +
            • + 4. That those things which have the same or equal degrees of Evidence, should obtain + wtih us, the same or an equal degree of Assent.
              • +
            +
            PROPOSITIONS.
            +
              +
            • + 1. There is a God.
              • +
            • + 2. All things were Created for his Glory.
              • +
            • + + [Page 40] + + 3. The more we know of an object, the more, naturally speaking, should the Contemplation + of that object excite in us the love or hatred of it.
              • +
            • + 4. All the different Religions in the World, proceed either from the love or hatred + of the object of our Adoration, or the different degrees of these Affections.
              • +
            • + 5. No Worship is to be given to God, which is not grateful to him.
              • +
            • + 6. All the Religions in the World, taken collectively, are not acceptable to God.
              • +
            • + 7. There is one Religion, consider'd distinctly by it self, which alone is grateful + to God.
              • +
            • + 8. Men in their Natural State, cannot discover this one Religion.
              • +
            • + 9. There are certain means, whereby the true Religion may be discern'd from those that + are false.
              • +
            • + 10. Revelation is absolutely necessary.
              • +
            • + 11. 'Tis most agreeable to the Wisdom of God, that the Creatures of the same kind, should + express the Glory of God in one and the same Harmonious manner; Nay, this is a thing + inseparable from the nature of these Creatures.
              • +
            • + 12. God may reveal himself more or less to Mankind, according to his own good pleasure.
              • +
            • + 13. The more universal the Evidence is for any Revelation, the more perfect and universal + the Religion it self is.
              • +
            • + + [Page 41] - -

              I am sure that there is something now in the World, for I am conscious to my self, that I think, I perceive, I doubt; which Actions cannot proceed from nothing, and therefore I am certain, that there is a thinking Being. And from hence these two things will undeniably follow, 1st. That there was something from all Eternity, for either there was always something, and so there was an eternal Being, or there was a time when there was nothing, and then nothing could ever have been; for there is no Principle more certain than this, that nothing can produce nothing; but every thing that has a Being, must be produc'd by something; and therefore if there was a time when there was nothing, nothing could ever have been produced. - [Page 52] - 2dly, Since 'tis certain that there is now in the World a thinking Being, which knows and understands; from hence it will no less evidently follow, that there was a Knowing, Understanding Being from all Eternity; for it is no less impossible for a Being devoid of Knowledge to produce a knowing Being, than for nothing to produce something; and if there was a time when there was no such knowing Being, it could never have begun to be, because there was no cause to produce it; and therefore such a knowing Being must be from Eternity. After the same manner we may deduce all the perfections of God, for we find there is Power, Wisdom and Goodness in the World; all which must be deriv'd from the same eternal Source: For if there had been a time when these things were not, they could never have begun to be, there being then no cause to produce them; and therefore this eternal Being must be also most Knowing, Powerful, Wise and Good, and be the first cause and original of all these Perfections we find in the World; for nothing can ever give to another any Perfection that it hath not in it self, and therefore the first eternal Cause of all things must contain in it all the Perfections that can ever after exist.

              -

              - - [Page 53] - Having thus establish'd the Existence of a God, I shall next proceed to prove, that he is the Ruler of the World, who directs and governs all things by his wise Providence: Which will appear by considering, 1. That all things in nature do act for certain ends, which they attain by using proper means fitted to those ends that are design'd; but to design and pursue an end, and make choice of fit means for compassing that end, are such actions as require Reason, Wisdom, and Foresight, which no inanimate Creature is capable of; and therefore all inanimate Creatures must be directed and guided by some wise Superintendent, in pursuing their several ends by proper means, which themselves know nothing of. 2. We see that all things in nature are subordinate to one another, and made subservient to several excellent uses and purposes, which must be the contrivance of a wise Governour that ruleth over all.

              -

              Thus the Plants and Herbs serve for food to Animals, and both Plants and Animals are useful for many purposes to Man, as for Food and Physick, and several other necessary ends in humane Life: Man himself is wonderfully made, all the parts of his Body being wisely adapted to perform their several Functions, and mutually - [Page 54] - subservient to one another, and to the good of the whole, as might be largely prov'd by particular instances, if it were necessary. We cannot open our Eyes but we meet with many Arguments of a wise over-ruling Providence; for the Air serves us to breath in, and is so necessary to our Life, that it cannot subsist many Minutes without it. The Earth supplies us with Corn for food, and Wood for firing; it supports or houses, and furnishes the materials for buildings of them: The Sea serves to transport our Ships and Commodities to the most distant parts of the Earth, and to bring home into our Harbours the Products of all other Countries. The Sun does not shine for himself, but appears to be made on purpose to give Light to them that live upon the Earth, and it is placed at such a convenient distance, and moves in such a constant uniform course, as is necessary to refresh all things on Earth with its heat, and to ripen all the Fruits of the Ground. By which, and many thousand other Instances wherein the Creatures are admirably fitted for useful and excellent purposes, it plainly appears, that the Works of Nature cannot possibly be the Effects of blind Chance and Necessity, but must be the contrivance of an All-wise Creator and Governour. 3. To - [Page 55] - these Arguments we might add for a farther confirmation of this Truth, 1st. The Universal consent of all Nations, which generally agree, that there is one supreme God, who made and governs the World. 2dly, The Natural Power of Conscience, which reproves and torments a Man for the heinous Crimes he has committed, tho' the Person be above the fear of human Punishment, or the Crime be committed so secretly, as to escape all natural means of discovery; in which Cases Conscience by its Sentence does, as it were, bind a Man over to the Judgment of a superiour invisible Judge. But I shall conclude all with this Reflexion: That from what has been said it appears, that tho' Mankind had not any innate Notion of a God, yet they are endow'd with such a rational Faculty, by which they can deduce the existence of a God, from such Principles as are universally known and acknowledg'd by the Light of Nature: And this they can do without the help of Revelation, which must always presuppose the being of a God who makes that Revelation.

              + 14. That Religion was never design'd by God, to be embrac'd by all Mankind, which had + not the Degrees of Evidence proportionable to that Ʋniversality.
              • +
            • + 15. That Revelation is of all others most perfect, whose Evidence is most universal.
              • +
            • + 16. That Revelation, and consequently Religion, is justly to be esteem'd most universal, + whose Evidence is so clear, that none can call it in question if he believes any thing, + and which contains such arguments exciting Men to the Practice of it, as are suited + to the meanest capacity.
              • +
            +

            Upon these sure Foundations laid down by my faithful Guide, which he more particularly + explain'd and prov'd to me by word of Mouth, the Divine Grace assisting me, I did + heartily embrace the Christian Religion.

            +

            And I will be bold to affirm, that if any one shall carefully examine all the Religions + in the World, by the Rules aforemention'd, it will plainly appear, that neither the + Jewish, nor Pagan, nor Mahometan Religion, but only the Christian, has a just Title to be the Universal Religion of Mankind.

            +

            But then finding there were several Societies of Christians, I was for some time + [Page 42] + doubtful to which Communion I should joyn my self, for the Ministers of the Dutch Church, endeavour'd to perswade me to their Communion; Alledging that a Church Govern'd + by Bishops, was not agreeable to Scripture, and the Primitive Church: And on the contrary, + Mr. Innes affirm'd, and endeavour'd to prove, that Episcopal Government was the most Ancient + and the Primitive form of Government, that was us'd in the Christian Church: But while + I was thus doubtful, at length certain Principles were agreed upon between them both, + which being propos'd in a Mathematical method, and clearly demonstrated, remov'd all + doubts out of my mind, and fix'd me to be a most faithful Member of the Church of + England. +

            +

            These Principles were propos'd to me in the following Order.

            +
            DEFINITIONS.
            +
              +
            • + 1. By a certain order of Men, I understand some select persons in a Society, enjoying + a power or priviledge which is not communicable to every particular member of that + Society. +
              • +
            • + + [Page 43] + + 2. By Ordination I understand a power received of another or others, for administring + the Holy Sacraments and other Sacred Ordinances, according to our blessed Saviours + Institution.
              • +
            • + 3. By a Church I understand a Society of Men believing and professing the Christian + Doctrine, and having a power of administring the Holy Sacraments and other sacred + Ordinances according to our blessed Savour's Institutions.
              • +
            +
            POSTULATA.
            +
              +
            • + 1. A Society may be said to have a Power, when one or more of the Society are Ʋested + with it, tho' every particular member cannot pretend to it.
              • +
            • + 2. What absolute necessity Obliges a Society to do in time of Confusion, ought not to + be made a standard for the same, or another Society, when they come to enjoy their + Power or Priviledges without any disturbance; nay in this case Necessity makes not + the thing Lawful but pardonable only, and loses its name when any Escape occasion'd + by it can be redress'd.
              • +
            • + 3. In matters of Fact, a supposition of the contrary being possible, is not sufficient + to enervate the Truth of what is pass'd, i. e. none can say such a thing has not been so, because, + [Page 44] + Perhaps it could have been otherwise.
              • +
            +
            AXIOMS.
            +
              +
            • + 1. Nothing is to be believ'd in the Christian Religion but what is built upon certain + Evidence.
              • +
            • + 2. Nothing is to be practis'd by Christians (I mean in that Capacity) which is not believed.
              • +
            • + 3. One Man, or number of Men, cannot give that to another Man, or another Number of + Men, which they themselves have not and is not in their power.
              • +
            +
            PROPOSITIONS.
            +
              +
            • + 1. There hath been a Church of Christians upon Earth since the days of our blessed Saviour + and his Apostles.
              • +
            • + 2. The Church hath no power, but what she hath deriv'd from our blessed Saviour and + his Apostles.
              • +
            • + 3. The Apostles were Cloath'd with a power which was not communicable to all Christians + in General.
              • +
            • + 4. All Christians in general, in the days of the Apostles or the Primitive Church, had + not a power of administring the holy Sacraments and Preaching the Gospel.
              • +
            • + 5. Those who had not this power themselves + [Page 45] + could not be in a Capacity of Communicating it to others.
              • +
            • + 6. This Power then has been continually lodg'd in a certain Order of Men to whom our + blessed Saviour or his Apostles did communicate it.
              • +
            • + 7. This power has been transmitted down to us by this Order of men inviolably and uninterruptedly + from the first Ages of the Christian Church.
              • +
            • + 8. Those are not a Church, who separate themselves from that, or those Societies of + Christians, in whom the power of Administring the holy Sacraments, and other sacred + Ordinances is only lodg'd.
              • +
            • + 9. No Person ought to joyn himself in Communion with that Society which has no Power + of Administring the Holy Sacraments, and other Sacred Ordinances.
              • +
            • + 10. No man ought to assume to himself that Power, unless he receives it from those who + are in a Capacity of giving it.
              • +
            • + 11. Every one that receives it this way, ought to be fully assured, and have sufficient + evidence, that those from whom he receives it, have a real Power of granting it, and + a bare Probability can never vindicate him from Ʋsurping that Power.
              • +
            • + 12. No man can be assured of this unless at the same, time he hath sufficient evidence, + that those who give it him be in the Number of that Order of Men, to whom the Apostles + did Communicate + [Page 46] + this Power, to be transmitted down inviolably and uninterruptedly from the first + Ages of the Christian Church.
              • +
            • + 13. There is no other way for People to be assured of this, but by going backward from + their own times to those of the Apostles or the Primitive Church.
              • +
            • + 14. Those who cannot produce this Evidence, cannot be that Order of Men to whom the Apostles + did communicate this Power to be inviolably and uninteruptedly preserv'd and transmitted + down to us from the first Ages of the Christian Church.
              • +
            • + 15. The Church of England is able to produce this Evidence, and consequently is in the + number of that Order of Men, to whom the Apostles did communicate this Power, to be + transmitted down to us inviolably and uninterruptedly from the first Ages of the Christian + Church.
              • +
            +

            These were the Propositions concerning Church-Communion that were given to me by my + Learned and Judicious Guide Mr. Jnnes, which I shall not now pretend to demonstrate, but shall only add, That by their native + Force and Evidence, all my doubts and Scruples, about the various Societies of Christians, + were dissolv'd and vanished away, and I did heartily joyn my self to the Church of + England, as a true Apostolical + [Page 47] + Church, and free from all sorts of Error either as to its Government or Doctrine. + I know very well, that no Truths are so clear but they may be liable to some Objections + from Men of contrary Principles; but this I told to the Ministers of Sluce, Reverend Sirs, if ye can give me as clear a Scheme of the Principles upon which your + Communion is founded, as this which is given me by Mr. Jnnes, I shall readily compare them together, and determine my self according to the best + of my Judgment; but until you do this, you must Pardon me that I do not joyn my self + to your Communion: And since these good Men never attempted to give me any such Scheme, + I did Frankly and Publickly profess my self a Member of the Church of England. +

            +

            Leaving therefore any further dispute about Church-Communion, I shall pursue the grounds + and principles given me by my Guide for demonstrating the Truth and Certainty of the + Christian Religion. And in doing this I shall observe this order in the following + discourse, viz. +

            +

            1. I shall prove the Existence of a God by whom all things are Created, and distinctly + explain the Attributes of God. 2. I shall consider the final causes for which God + made the Heaven, and the Earth, and all things that are in them; and from thence + [Page 48] + conclude, that they were made by a most Intelligent and Wise being. 3. I shall assert + the necessity of a particular Revelation from God, to discover the manner in which + he will be worship'd by Mankind; which worship is properly call'd by the Name of Religion. + 4. I shall produce such Characteristicks and evidences whereby every one from the + light of Nature, may distinguish between a true and false Religion. 5. I shall demonstrate + the Christian Religion to be the only true Religion, revealed by God to Mankind, and + that all the other Religions in the World are false. And lastly, I shall answer the + principal Objections which I made while a Heathen, against the truth and certainty + of the Christian Religion.

            +
            +

            + 1.1.1. + SECT. I. Of the Existence of God. + +

            +

            'TIs certain that the being of God is the Foundation of all Religion, for all enquiries + about the right way of Worshiping him, would be superfluous and impertinent, unless + we be first certain that there + [Page 49] + is a God. The far greatest part of Mankind, as well Pagans as others, are agreed in the Existence of a God; yet because some do call it in question, + I shall endeavour to prove it by a few Arguments, that I may secure this fundamental + Doctrine of all reveal'd Religion, from all the attacks of unreasonable Men.

            +

            But before I proceed to these Arguments, it may be necessary to observe the various + Opinions of learned Men concerning the means of attaining the Knowledge of God: Some + think that the notion of God is imprinted on the Hearts of all Men by nature; others + deny that there is any such Idea of a God in the Minds of Men by nature: Some think + that the Knowledge of God is convey'd to us by Revelation, or deriv'd by Tradition + from the first Man, who was immediately created by God. But without entring upon a + nice Examination of these several Opinions, I hope this will be granted on all Hands, + That by the right use of our rational Faculties, with the help of those Principles + that are known by the Light of Nature, we may may arrive at the certain Knowledge + of God, whose Existence therefore I shall endeavour to demonstrate by the following + Arguments.

            +
            +
            + [Page 50] +
            +

            + 1.1.1.1. + ARGƲMENT I. + +

            +

            Every thing that is, must either be from it self, or from another. If it be from it + self, then it is uncreated, independent and eternal, and consequently God: If from + another, seeing all second Causes are produced by some other which give them being, + (as we derive our original from our Fathers, and they from their Fathers, and so upwards) + then either these second Causes must produce one another in infinitum, without any beginning; or the effect must sometimes produce a prior Cause, and so + they must produce one another in a Circle, or we must acknowledge some first Cause, + by which all other things are produced, which is God.

            +

            Now there cannot be an infinite succession of Causes producing one another from all + Eternity: For every Cause that produces a new thing out of nothing, must have some + beginning of its operation, which must be perfected in a limited time, and therefore + there can be no such production of any thing from all Eternity, but every thing must + be produced in a certain determinate time, which is plainly inconsistent with the + nature of Eternity.

            +

            + + [Page 51] + And neither can there be any such circular production of Causes, whereby the last + effect is the efficient of the first Cause, for then the same thing would be the Cause + of its Cause, it would be Prior and Posterior to its Cause, and to it self, which + is plainly impossible, and therefore we must conclude, that there is a first Cause + which is uncreated, and the Creator of all things else.

            +
            +
            +

            + 1.1.1.2. + ARG. II. + +

            +

            I am sure that there is something now in the World, for I am conscious to my self, + that I think, I perceive, I doubt; which Actions cannot proceed from nothing, and + therefore I am certain, that there is a thinking Being. And from hence these two things + will undeniably follow, 1st. That there was something from all Eternity, for either there was always something, + and so there was an eternal Being, or there was a time when there was nothing, and + then nothing could ever have been; for there is no Principle more certain than this, + that nothing can produce nothing; but every thing that has a Being, must be produc'd + by something; and therefore if there was a time when there was nothing, nothing could + ever have been produced. + [Page 52] + 2dly, Since 'tis certain that there is now in the World a thinking Being, which knows and + understands; from hence it will no less evidently follow, that there was a Knowing, + Understanding Being from all Eternity; for it is no less impossible for a Being devoid + of Knowledge to produce a knowing Being, than for nothing to produce something; and + if there was a time when there was no such knowing Being, it could never have begun + to be, because there was no cause to produce it; and therefore such a knowing Being + must be from Eternity. After the same manner we may deduce all the perfections of + God, for we find there is Power, Wisdom and Goodness in the World; all which must + be deriv'd from the same eternal Source: For if there had been a time when these things + were not, they could never have begun to be, there being then no cause to produce + them; and therefore this eternal Being must be also most Knowing, Powerful, Wise and + Good, and be the first cause and original of all these Perfections we find in the + World; for nothing can ever give to another any Perfection that it hath not in it + self, and therefore the first eternal Cause of all things must contain in it all the + Perfections that can ever after exist.

            +

            + + [Page 53] + Having thus establish'd the Existence of a God, I shall next proceed to prove, that + he is the Ruler of the World, who directs and governs all things by his wise Providence: + Which will appear by considering, 1. That all things in nature do act for certain + ends, which they attain by using proper means fitted to those ends that are design'd; + but to design and pursue an end, and make choice of fit means for compassing that + end, are such actions as require Reason, Wisdom, and Foresight, which no inanimate + Creature is capable of; and therefore all inanimate Creatures must be directed and + guided by some wise Superintendent, in pursuing their several ends by proper means, + which themselves know nothing of. 2. We see that all things in nature are subordinate + to one another, and made subservient to several excellent uses and purposes, which + must be the contrivance of a wise Governour that ruleth over all.

            +

            Thus the Plants and Herbs serve for food to Animals, and both Plants and Animals are + useful for many purposes to Man, as for Food and Physick, and several other necessary + ends in humane Life: Man himself is wonderfully made, all the parts of his Body being + wisely adapted to perform their several Functions, and mutually + [Page 54] + subservient to one another, and to the good of the whole, as might be largely prov'd + by particular instances, if it were necessary. We cannot open our Eyes but we meet + with many Arguments of a wise over-ruling Providence; for the Air serves us to breath + in, and is so necessary to our Life, that it cannot subsist many Minutes without it. + The Earth supplies us with Corn for food, and Wood for firing; it supports or houses, + and furnishes the materials for buildings of them: The Sea serves to transport our + Ships and Commodities to the most distant parts of the Earth, and to bring home into + our Harbours the Products of all other Countries. The Sun does not shine for himself, + but appears to be made on purpose to give Light to them that live upon the Earth, + and it is placed at such a convenient distance, and moves in such a constant uniform + course, as is necessary to refresh all things on Earth with its heat, and to ripen + all the Fruits of the Ground. By which, and many thousand other Instances wherein + the Creatures are admirably fitted for useful and excellent purposes, it plainly appears, + that the Works of Nature cannot possibly be the Effects of blind Chance and Necessity, + but must be the contrivance of an All-wise Creator and Governour. 3. To + [Page 55] + these Arguments we might add for a farther confirmation of this Truth, 1st. The Universal consent of all Nations, which generally agree, that there is one supreme + God, who made and governs the World. 2dly, The Natural Power of Conscience, which reproves and torments a Man for the heinous + Crimes he has committed, tho' the Person be above the fear of human Punishment, or + the Crime be committed so secretly, as to escape all natural means of discovery; in + which Cases Conscience by its Sentence does, as it were, bind a Man over to the Judgment + of a superiour invisible Judge. But I shall conclude all with this Reflexion: That + from what has been said it appears, that tho' Mankind had not any innate Notion of + a God, yet they are endow'd with such a rational Faculty, by which they can deduce + the existence of a God, from such Principles as are universally known and acknowledg'd + by the Light of Nature: And this they can do without the help of Revelation, which + must always presuppose the being of a God who makes that Revelation.

            +
            -
          -
          -
          - [Page 56] +
          +
          + [Page 56] +
          +

          + 1.1.2. + SECT. II. Of the Attributes of GOD in general. +

          +

          ALtho' we conceive the Divine Essence in it self to be one and the same, which consists + in all possible perfection; yet the Attributes of God may be distinguish'd and call'd + by peculiar Names, with respect to the different Objects upon which they are exercis'd, + and the different Operations that are exerted upon them; not that there is any real + diversity in God himself, but only in our Conceptions of him; for such is the weakness + of our Understanding, that we cannot in one Thought comprehend all the Divine Perfections, + but are forc'd to represent them to our Minds severally, as exerting themselves upon + different Objects; and so there is no difference in the Attributes themselves, but + only in our manner of conceiving, with respect to their different Operations.

          +

          But before we proceed to a particular enumeration of the Divine Attributes, we must + premise, that these Attributes are not to be confounded with the peculiar Effects + proceeding from them, but these two are to be distinctly consider'd and explain'd. + + [Page 57] + Thus Justice is to be distinguish'd from Punishment, and Goodness from Beneficence, + as Causes are commonly distinguish'd from their proper Effects.

          +

          This being premis'd, we may divide the Divine Attributes into two sorts: For ther + God is consider'd simply as a Being, and so Spirituality and Eternity are attributed + to him; or as a living Being, and so Understanding and Will are ascrib'd to him. The + Attributes of God that are in the Will, may be consider'd two ways, either after the + manner of Affections, such as we feel in our selves, and so Love, Hatred, Anger, Desire, + Joy, and Sorrow, &c. are attributed to God; or after the manner of Moral Vertues, as Justice, Goodness, + Long-suffering, Severity, &c. to which we may add, as that which results from all his other Attributes, his Glory + and Happiness.

          -

          - 1.1.2. - SECT. II. Of the Attributes of GOD in general. -

          -

          ALtho' we conceive the Divine Essence in it self to be one and the same, which consists in all possible perfection; yet the Attributes of God may be distinguish'd and call'd by peculiar Names, with respect to the different Objects upon which they are exercis'd, and the different Operations that are exerted upon them; not that there is any real diversity in God himself, but only in our Conceptions of him; for such is the weakness of our Understanding, that we cannot in one Thought comprehend all the Divine Perfections, but are forc'd to represent them to our Minds severally, as exerting themselves upon different Objects; and so there is no difference in the Attributes themselves, but only in our manner of conceiving, with respect to their different Operations.

          -

          But before we proceed to a particular enumeration of the Divine Attributes, we must premise, that these Attributes are not to be confounded with the peculiar Effects proceeding from them, but these two are to be distinctly consider'd and explain'd. - [Page 57] - Thus Justice is to be distinguish'd from Punishment, and Goodness from Beneficence, as Causes are commonly distinguish'd from their proper Effects.

          -

          This being premis'd, we may divide the Divine Attributes into two sorts: For ther God is consider'd simply as a Being, and so Spirituality and Eternity are attributed to him; or as a living Being, and so Understanding and Will are ascrib'd to him. The Attributes of God that are in the Will, may be consider'd two ways, either after the manner of Affections, such as we feel in our selves, and so Love, Hatred, Anger, Desire, Joy, and Sorrow, &c. are attributed to God; or after the manner of Moral Vertues, as Justice, Goodness, Long-suffering, Severity, &c. to which we may add, as that which results from all his other Attributes, his Glory and Happiness.

          -
          -
          -
          - [Page 58] +
          +
          + [Page 58] +
          +

          + 1.1.3. + SECT. III. Of the Divine Attributes in particular. +

          +

          OF the Attributes which belong to to God as he is simply a Being, we shall reckon + in the first place Unity; for God is properly and numerically one, as being undivided + in himself, and divided from all other things; and because the Divine Nature cannot + be multiplied into different Gods, as the Human Nature is into several Men, therefore + there is one only true God, and there is no other God besides him.

          +

          The second Attribute which belongs to God as he is simply a Being, is Spirituality; + for God is a Spirit, i. e. a most pure and immaterial Being, devoid of all bulk, whose most essential Act is + Cogitation; and he is not only incorporeal, but the most pure and simple of all Spirits.

          +

          The third Attribute of this sort belonging to God, is Eternity, which is nothing else + but a Duration that has neither beginning nor end. But when we say that God is eternal, + both a parte ante, and a parte post, we include under this Notion his Immutability, and affirm, that God + [Page 59] + is free from all variation and change.

          +

          The fourth Attribute of God is his Immensity, whereby he filleth all places: And therefore + when we say that God is immense, we affirm that no place can contain him, and that + he is every-where present in all imaginable spaces. And so much may suffice for the + Explication of the first sort of Attributes.

          +

          The second sort of Attributes are such as belong to him as he is a living Being: And + in speaking to them, we are first to consider his Life, as being the Foundation of + all this kind of Attributes and their Operations, without which he could neither exist, + nor act as an intelligent Being, nor be capable of Happiness, which is contrary to + the Idea we have already fram'd of God.

          +

          The second Attribute of this sort is Understanding, which may be distinguish'd into + Knowledge and Wisdom. The Object of the Divine Knowledge is every thing that is knowable, + all things that are, have been, or shall be, all things that are possible and impossible. + When therefore we say that God is Omniscient, we affirm that God does, 1. Know himself, + and all his own infinite Perfections. 2. That he knows all things that are in himself, + or from himself, or without himself; within himself, + [Page 60] + as his Decrees; from himself, as his external Actions of Creation, Preservation, + &c. without himself, as the Sins of Men, &c. +

          +

          The Wisdom of God is that Perfection in God, whereby he foreknows and directs the + means which he thinks fit for attaining a certain End, which is either subordinate, + as the Redemption of Mankind, which he accomplish'd by the Incarnation of his only + Son, or ultimate, which is the demonstration of his own Glory, to which all other + things are made subservient.

          +

          The third Attribute is the Divine Will, which may be either consider'd as the Faculty, + or the Act of willing such and such things to be done, for wise, just, and good Ends: + Such are all the Decrees of God whereby he resolves within himself to accomplish certain + Ends, by such means as conduce most to his own Glory. And these Decrees are either + absolute, as those of the Creation, and sending his own Son into the World; or conditional, + as the Decrees of saving Mankind, upon the Conditions of Faith and Repentance.

          +

          In the Divine Will we may consider two kinds of Attributes, whereof the first is conceiv'd + after the manner of the Affections we feel in our selves; the second is conceiv'd + after the manner of the Moral + [Page 61] + Vertues, which in us do govern the Affections.

          +

          Love in God is an Affection whereby he delights in that which is good, and in communicating + himself unto it, whence arises Goodness. This Love includes in it self, Grace, Mercy, + &c. +

          +

          Hatred is that Affection which is opposite to Love, whereby God abhors every thing + that is evil.

          +

          Anger hath great affinity with Hatred, and in us it is an Affection whereby we keep + off any thing that is evil from our selves, but in God it signifies his purpose of + punishing Evil-doers.

          +

          The Justice of God does perfectly agree with his Holiness, and is that Perfection + whereby he always wills and does that which is good, holy, just, and right, and this + is call'd Universal Justice; but his particular Justice is that which distributes + to every one what is due, or that whereby he rewards the Good, and punishes the Evil, + and so it respects Man as subject to the Law of Nature.

          +

          This Justice is temper'd with Mildness and Long-suffering, which are those Perfections + in God that restrain his Anger against Sinners without a great cause.

          +

          The Omnipotence of God is that Perfection whereby he can do all things that + [Page 62] + do not imply a contradiction, and is such a Power as nothing can resist. The Glory + of God is the Excellency of the Divine Nature, whereby he infinitely exceeds all the + Creatures. The Happiness of God is the result of all the Divine Perfections, in which + he cannot but take great complacency, and so they make him infinitely happy by the + contemplation of them.

          +

          From what has been said, we may infer, That since God is a most simple Being, and + his Attributes are not really distinguish'd from one another, his Actions do not proceed + from one Attribute alone, but from an harmonious concurrence of all his Attributes + together.

          -

          - 1.1.3. - SECT. III. Of the Divine Attributes in particular. -

          -

          OF the Attributes which belong to to God as he is simply a Being, we shall reckon in the first place Unity; for God is properly and numerically one, as being undivided in himself, and divided from all other things; and because the Divine Nature cannot be multiplied into different Gods, as the Human Nature is into several Men, therefore there is one only true God, and there is no other God besides him.

          -

          The second Attribute which belongs to God as he is simply a Being, is Spirituality; for God is a Spirit, i. e. a most pure and immaterial Being, devoid of all bulk, whose most essential Act is Cogitation; and he is not only incorporeal, but the most pure and simple of all Spirits.

          -

          The third Attribute of this sort belonging to God, is Eternity, which is nothing else but a Duration that has neither beginning nor end. But when we say that God is eternal, both a parte ante, and a parte post, we include under this Notion his Immutability, and affirm, that God - [Page 59] - is free from all variation and change.

          -

          The fourth Attribute of God is his Immensity, whereby he filleth all places: And therefore when we say that God is immense, we affirm that no place can contain him, and that he is every-where present in all imaginable spaces. And so much may suffice for the Explication of the first sort of Attributes.

          -

          The second sort of Attributes are such as belong to him as he is a living Being: And in speaking to them, we are first to consider his Life, as being the Foundation of all this kind of Attributes and their Operations, without which he could neither exist, nor act as an intelligent Being, nor be capable of Happiness, which is contrary to the Idea we have already fram'd of God.

          -

          The second Attribute of this sort is Understanding, which may be distinguish'd into Knowledge and Wisdom. The Object of the Divine Knowledge is every thing that is knowable, all things that are, have been, or shall be, all things that are possible and impossible. When therefore we say that God is Omniscient, we affirm that God does, 1. Know himself, and all his own infinite Perfections. 2. That he knows all things that are in himself, or from himself, or without himself; within himself, - [Page 60] - as his Decrees; from himself, as his external Actions of Creation, Preservation, &c. without himself, as the Sins of Men, &c. -

          -

          The Wisdom of God is that Perfection in God, whereby he foreknows and directs the means which he thinks fit for attaining a certain End, which is either subordinate, as the Redemption of Mankind, which he accomplish'd by the Incarnation of his only Son, or ultimate, which is the demonstration of his own Glory, to which all other things are made subservient.

          -

          The third Attribute is the Divine Will, which may be either consider'd as the Faculty, or the Act of willing such and such things to be done, for wise, just, and good Ends: Such are all the Decrees of God whereby he resolves within himself to accomplish certain Ends, by such means as conduce most to his own Glory. And these Decrees are either absolute, as those of the Creation, and sending his own Son into the World; or conditional, as the Decrees of saving Mankind, upon the Conditions of Faith and Repentance.

          -

          In the Divine Will we may consider two kinds of Attributes, whereof the first is conceiv'd after the manner of the Affections we feel in our selves; the second is conceiv'd after the manner of the Moral - [Page 61] - Vertues, which in us do govern the Affections.

          -

          Love in God is an Affection whereby he delights in that which is good, and in communicating himself unto it, whence arises Goodness. This Love includes in it self, Grace, Mercy, &c. -

          -

          Hatred is that Affection which is opposite to Love, whereby God abhors every thing that is evil.

          -

          Anger hath great affinity with Hatred, and in us it is an Affection whereby we keep off any thing that is evil from our selves, but in God it signifies his purpose of punishing Evil-doers.

          -

          The Justice of God does perfectly agree with his Holiness, and is that Perfection whereby he always wills and does that which is good, holy, just, and right, and this is call'd Universal Justice; but his particular Justice is that which distributes to every one what is due, or that whereby he rewards the Good, and punishes the Evil, and so it respects Man as subject to the Law of Nature.

          -

          This Justice is temper'd with Mildness and Long-suffering, which are those Perfections in God that restrain his Anger against Sinners without a great cause.

          -

          The Omnipotence of God is that Perfection whereby he can do all things that - [Page 62] - do not imply a contradiction, and is such a Power as nothing can resist. The Glory of God is the Excellency of the Divine Nature, whereby he infinitely exceeds all the Creatures. The Happiness of God is the result of all the Divine Perfections, in which he cannot but take great complacency, and so they make him infinitely happy by the contemplation of them.

          -

          From what has been said, we may infer, That since God is a most simple Being, and his Attributes are not really distinguish'd from one another, his Actions do not proceed from one Attribute alone, but from an harmonious concurrence of all his Attributes together.

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          - [Page 63] +
          +
          + [Page 63] +
          +

          + 1.1.4. + SECT. IV. Of God's End in Creating the World. +

          +

          HAving thus establish'd the Existence of a God, and prov'd him to be the Creator and + Governor of all things, so far as was necessary in a matter so clear and evident in + it self, I proceed now to consider the End which God might propose to himself in creating + the World, which must be such as is sutable to his own infinite Perfections: And seeing + the Glory of God is the result of his most excellent Nature, we cannot imagine, that + he did propose to himself any other End in all his Works, besides his own Glory. And + this seems to me as clear as the Sun at Noon-day. But if all the Creatures were made + for the Glory of God, then 'tis certain that every one of them is bound to glorifie + God in that Station wherein it was created; and so we say, that the Heavens declare + the Glory of God, because by them we come to the knowledge of God: But Man being the + most perfect of all the visible Creatures, and endow'd with the most excellent Faculties, + ought so much the more to shew forth the Glory of God + [Page 64] + above all the other Creatures, by how much he is more capable and adapted by Nature + to that end. And indeed the inanimate Creatures can only silently commend their Maker, + but it is the Duty of Man to make their Praises vocal, and to declare the infinite + Power, Wisdom, and Goodness of God, which plainly appear in the Works of the Creation. + And this is the Great End for which his Faculties were given him by God; for therefore + has he Eyes to see, and an Understanding to perceive and apprehend the wonderful Works; + therefore has he a Tongue given him to publish the Praise that's due to his most excellent + and bountiful Creator. Whether therefore we consider the End for which Man was created, + or the many and great Benefits he has receiv'd from God, as the creating him of such + an excellent Nature, his Preservation, &c. he cannot but be sensible that he is strictly oblig'd to worship and serve him in + some way or other: For all Men will own, that we ought not only to remember our Benefactors, + but to return them hearty Thanks suitable to the greatness of the Benefits we have + receiv'd.

          -

          - 1.1.4. - SECT. IV. Of God's End in Creating the World. -

          -

          HAving thus establish'd the Existence of a God, and prov'd him to be the Creator and Governor of all things, so far as was necessary in a matter so clear and evident in it self, I proceed now to consider the End which God might propose to himself in creating the World, which must be such as is sutable to his own infinite Perfections: And seeing the Glory of God is the result of his most excellent Nature, we cannot imagine, that he did propose to himself any other End in all his Works, besides his own Glory. And this seems to me as clear as the Sun at Noon-day. But if all the Creatures were made for the Glory of God, then 'tis certain that every one of them is bound to glorifie God in that Station wherein it was created; and so we say, that the Heavens declare the Glory of God, because by them we come to the knowledge of God: But Man being the most perfect of all the visible Creatures, and endow'd with the most excellent Faculties, ought so much the more to shew forth the Glory of God - [Page 64] - above all the other Creatures, by how much he is more capable and adapted by Nature to that end. And indeed the inanimate Creatures can only silently commend their Maker, but it is the Duty of Man to make their Praises vocal, and to declare the infinite Power, Wisdom, and Goodness of God, which plainly appear in the Works of the Creation. And this is the Great End for which his Faculties were given him by God; for therefore has he Eyes to see, and an Understanding to perceive and apprehend the wonderful Works; therefore has he a Tongue given him to publish the Praise that's due to his most excellent and bountiful Creator. Whether therefore we consider the End for which Man was created, or the many and great Benefits he has receiv'd from God, as the creating him of such an excellent Nature, his Preservation, &c. he cannot but be sensible that he is strictly oblig'd to worship and serve him in some way or other: For all Men will own, that we ought not only to remember our Benefactors, but to return them hearty Thanks suitable to the greatness of the Benefits we have receiv'd.

          -
          -
          -
          - [Page 65] +
          +
          + [Page 65] +
          +

          + 1.1.5. + SECT. V. Of the Necessity of a Divine Revelation. +

          +

          AND, 1. Since the Divine Favours are so great and so valuable, 'tis certain that no + Man can render him any Worship and Service that is equivalent to them. 2. Since God + is a most perfect and simple Being, he will be worshipp'd in a perfect and simple + manner; but 'tis impossible that Mankind should now in its present State of Corruption, + unanimously agree in the true Way of worshipping God, if it were left to their Invention; + for besides that the Reason of Men is infinitely various, according to their different + Tempers, Capacities, Prejudices of Education, &c. Human Nature is so much corrupted, and does daily so far degenerate more and more, + as we find by sad Experience, that they can neither discern the right manner of worshipping + God, nor perform him pure and acceptable Service.

          +

          Besides, supposing that Mankind could agree in a certain Form of Divine Service, and + preserve it sound and entire, yet still this Doubt would always remain in their Minds, + Whether such a Worship were acceptable + [Page 66] + to God or no? For whether we offer to him Gifts or Sacrifices, they all belong to + him as Lord of the whole Creation; nay, if we should sacrifice to him our Soul and + Body, we give him nothing but what we have receiv'd of his free Bounty; and therefore + we can never be certain that we are acceptable to him by any thing we can do, or offering + we can make. And this is what Socrates said of old, a little before his Death: I have labour'd all my Life-time, and done what I could to render my self acceptable + to God, and yet I still doubt whether I have pleas'd him: As Regis relates in his Discourse of Philosophy. From whence we may conclude, that Mankind by Nature is so much mistaken in their + Notions of God, and has so far err'd from the right way of worshipping him, being + wholly addicted to sensible Things and Pleasures, that a Revelation from God was absolutely + necessary to teach him the true Knowledge of God and of his Will, particularly as + to the manner of performing him acceptable Service; and therefore our infinitely-good + and merciful God, taking pity of the natural Blindness of Mankind, was pleased of + his infinite Goodness to reveal his Will to them, and the particular manner wherein + he will be worshipt. And this Revelation being + [Page 67] + once made, all Men to whom it is sufficiently propos'd, are bound, as they hope for + Salvation, and would avoid eternal Torment, to keep the Commands of God, and observe + that Form of Divine Worship which he himself has prescrib'd: Which Observation of + Divine Worship is that which is commonly call'd Religion.

          +

          But before we proceed to treat of Religion, it may be necessary to observe, that because + Men are stiff-necked, and slow to believe Divine Truth, therefore lest any should + call in question the Revelation that comes from God, and take him for an Impostor + who deliver'd it, 'twas necessary that it should be confirm'd by certain Evidence, + the better to persuade Men to believe that it came from God; and so we find that the + Christian Religion was confirm'd by Miracles, and supernatural Signs at the time of + its first publication: And because cunning and ingenious Men may do many things by + their extraordinary Art and Skill, which may seem to us miraculous when they really + are not, we shall hereafter shew how any Man may discern between a true Miracle, and + that which is falsly pretended to be one. This being premis'd, I shall now subjoyn,

          -

          - 1.1.5. - SECT. V. Of the Necessity of a Divine Revelation. -

          -

          AND, 1. Since the Divine Favours are so great and so valuable, 'tis certain that no Man can render him any Worship and Service that is equivalent to them. 2. Since God is a most perfect and simple Being, he will be worshipp'd in a perfect and simple manner; but 'tis impossible that Mankind should now in its present State of Corruption, unanimously agree in the true Way of worshipping God, if it were left to their Invention; for besides that the Reason of Men is infinitely various, according to their different Tempers, Capacities, Prejudices of Education, &c. Human Nature is so much corrupted, and does daily so far degenerate more and more, as we find by sad Experience, that they can neither discern the right manner of worshipping God, nor perform him pure and acceptable Service.

          -

          Besides, supposing that Mankind could agree in a certain Form of Divine Service, and preserve it sound and entire, yet still this Doubt would always remain in their Minds, Whether such a Worship were acceptable - [Page 66] - to God or no? For whether we offer to him Gifts or Sacrifices, they all belong to him as Lord of the whole Creation; nay, if we should sacrifice to him our Soul and Body, we give him nothing but what we have receiv'd of his free Bounty; and therefore we can never be certain that we are acceptable to him by any thing we can do, or offering we can make. And this is what Socrates said of old, a little before his Death: I have labour'd all my Life-time, and done what I could to render my self acceptable to God, and yet I still doubt whether I have pleas'd him: As Regis relates in his Discourse of Philosophy. From whence we may conclude, that Mankind by Nature is so much mistaken in their Notions of God, and has so far err'd from the right way of worshipping him, being wholly addicted to sensible Things and Pleasures, that a Revelation from God was absolutely necessary to teach him the true Knowledge of God and of his Will, particularly as to the manner of performing him acceptable Service; and therefore our infinitely-good and merciful God, taking pity of the natural Blindness of Mankind, was pleased of his infinite Goodness to reveal his Will to them, and the particular manner wherein he will be worshipt. And this Revelation being - [Page 67] - once made, all Men to whom it is sufficiently propos'd, are bound, as they hope for Salvation, and would avoid eternal Torment, to keep the Commands of God, and observe that Form of Divine Worship which he himself has prescrib'd: Which Observation of Divine Worship is that which is commonly call'd Religion.

          -

          But before we proceed to treat of Religion, it may be necessary to observe, that because Men are stiff-necked, and slow to believe Divine Truth, therefore lest any should call in question the Revelation that comes from God, and take him for an Impostor who deliver'd it, 'twas necessary that it should be confirm'd by certain Evidence, the better to persuade Men to believe that it came from God; and so we find that the Christian Religion was confirm'd by Miracles, and supernatural Signs at the time of its first publication: And because cunning and ingenious Men may do many things by their extraordinary Art and Skill, which may seem to us miraculous when they really are not, we shall hereafter shew how any Man may discern between a true Miracle, and that which is falsly pretended to be one. This being premis'd, I shall now subjoyn,

          -
          -
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          - [Page 68] +
          +
          + [Page 68] +
          +

          + 1.1.6. + SECT. VI. Of Religion in general. +

          +

          SInce God is a most perfect Being, 'tis certain that he cannot contradict himself, + and establish two contrary Religions, having different and inconsistent Objects of + Worship; and therefore when we see so many different Religions in the World, every + one of which is contrary to another, and condemns another, we must conclude that only + one of these Religions is true, and of Divine Authority, and that the rest are Human + Inventions, Frauds, and Forgeries: It concerns us therefore to enquire after the Means + whereby we may distinguish the true Religion from those that are false.

          +

          These Means may be consider'd two ways, either with respect to the Evidence, or to + the Object. We have already observ'd, that the great Evidence of the true Religion, + is the Miracles that are wrought for the confirmation of it; but that we may be able + to discern true Miracles from those that are counterfeit, I shall lay down the three + chief Conditions which are requisite in a true Miracle. The first is, That he + [Page 69] + who works a Miracle, should know beforehand that he is to work it, and have a mind + to do it. The second is, That it be certainly known that the Miracle, or Sign, was + wrought, and that the Effect of it be obvious to our Senses. The third, That the Thing + done be such as transcends all the Power of natural Causes; which may be done two + ways: The first is, when it so far transcends all the Powers of Nature, that it appears + plainly impossible to be wrought by them, as the raising of the Dead to Life again. + The second is, when the thing done is such as does not exceed the force of natural + Causes, but the manner of doing it is plainly supernatural, as the curing of Diseases + by a Word-speaking, without applying any Remedy.

          +

          As to the Object of true Religion, it ought to respect the Glory of God, the Publick + Good, and the Private Good of every particular Man. And these are the Means which + I think sufficient for discerning a true Religion from that which is false. For, 1. + As to Miracles, 'tis certain, that God will not exert his Almighty Power to confirm + a Lye, and justifie an Impostor. 2. As to the Object of Religion, 'tis likewise certain, + that every false Religion which is invented by a Deceiver, is attended with some absurdity + in its Doctrine + [Page 70] + or Precepts, and contains in it something either contrary to the Divine Nature, or + the Good and Welfare of Mankind. If therefore we can discover such a Religion as has + the above-mention'd Evidence and Object, we may safely conclude that it is revealed + by God; but if it be defective in either of these two, we must believe that it is + false, and ought to be rejected by all.

          -

          - 1.1.6. - SECT. VI. Of Religion in general. -

          -

          SInce God is a most perfect Being, 'tis certain that he cannot contradict himself, and establish two contrary Religions, having different and inconsistent Objects of Worship; and therefore when we see so many different Religions in the World, every one of which is contrary to another, and condemns another, we must conclude that only one of these Religions is true, and of Divine Authority, and that the rest are Human Inventions, Frauds, and Forgeries: It concerns us therefore to enquire after the Means whereby we may distinguish the true Religion from those that are false.

          -

          These Means may be consider'd two ways, either with respect to the Evidence, or to the Object. We have already observ'd, that the great Evidence of the true Religion, is the Miracles that are wrought for the confirmation of it; but that we may be able to discern true Miracles from those that are counterfeit, I shall lay down the three chief Conditions which are requisite in a true Miracle. The first is, That he - [Page 69] - who works a Miracle, should know beforehand that he is to work it, and have a mind to do it. The second is, That it be certainly known that the Miracle, or Sign, was wrought, and that the Effect of it be obvious to our Senses. The third, That the Thing done be such as transcends all the Power of natural Causes; which may be done two ways: The first is, when it so far transcends all the Powers of Nature, that it appears plainly impossible to be wrought by them, as the raising of the Dead to Life again. The second is, when the thing done is such as does not exceed the force of natural Causes, but the manner of doing it is plainly supernatural, as the curing of Diseases by a Word-speaking, without applying any Remedy.

          -

          As to the Object of true Religion, it ought to respect the Glory of God, the Publick Good, and the Private Good of every particular Man. And these are the Means which I think sufficient for discerning a true Religion from that which is false. For, 1. As to Miracles, 'tis certain, that God will not exert his Almighty Power to confirm a Lye, and justifie an Impostor. 2. As to the Object of Religion, 'tis likewise certain, that every false Religion which is invented by a Deceiver, is attended with some absurdity in its Doctrine - [Page 70] - or Precepts, and contains in it something either contrary to the Divine Nature, or the Good and Welfare of Mankind. If therefore we can discover such a Religion as has the above-mention'd Evidence and Object, we may safely conclude that it is revealed by God; but if it be defective in either of these two, we must believe that it is false, and ought to be rejected by all.

          -
          -
          -

          - 1.1.7. - SECT. VII. Of the Christian Religion in general, and particularly of the Miracles wrought in Confirmation of it. -

          -

          IT would be an endless as well as useless Work, to run over all the several Religions that are in the World, for choosing one from among them which is establish'd upon good Principles and sure Foundations; and therefore I shall single out the Christian Religion, as that which seems to me, at the first proposal, to be more excellent than the rest, and endeavour to prove, That it is founded upon the clearest and strongest Evidence, that any rational Man - [Page 71] - can desire in matters of that nature. And this I hope will give full Satisfaction to the Reader of the following Discourse, if he be a Christian; and I desire him to judge for himself in this Case, by comparing his own Religion with all the other Religions profess'd in the World, and he will undoubtedly find it to excel all the rest, for the reasonableness and certainty of its Doctrines, and the holiness and goodness of its Laws. But if the Reader be a Jew, a Turk, or Heathen, I hope he will take the pains to compare his own Religion impartially with the Christian, and I doubt not he will quickly perceive on which side the advantage lies, as to the evidence of Principles, and goodness of Precepts. For 1. The Miracles of Christ were infinitely more numerous and greater than those of Moses; and Mahomet never pretended to work any Miracles for Confirmation of his Religion, but us'd the Sword only for its propagation: And as to the Pagans, the strange Feats which they pretend to, are either ridiculous and incredible, or the Tricks and Forgeries of their Priests, which cannot endure a fair Trial, as will appear more fully hereafter. At present I shall apply my self to the Consideration of Christ's Miracles, and shew that they have all the Characteristicks of true Miracles, - [Page 72] - and that they were undoubtedly wrought by him for the Confirmation of his Religion, when it was first delivered in Judaea. -

          -

          And, 1. The Miracles of Christ have all the three Conditions afore-mention'd which are requisite in true Miracles: For, 1. Christ knew before-hand that he was to do his Miracles, and freely chose to work them in some places, and not in others, as appears from the History of his Life, recorded by the Evangelists. 2. He did not work his Miracles in secret places, or in a corner, but publickly and openly, in the Face of the Sun, before great Multitudes of People▪ of all sorts, not only Friends but Enemies, and the wonderful Effects of them were apparent to the Senses of all that were present: And therefore that such Miracles were wrought by him, is own'd not only by Christians, but even by the Jews in their Talmud, by Mahomet in his Alcoran, and by many Pagan Authors, whose Names and Testimonies shall be hereafter mention'd. And Lastly, The Miracles of Christ were such as transcended all the Powers of natural Causes; as to raise the Dead to Life again, to give Sight to the Blind, Hearing to the Deaf, Health to the Sick, without the use of any Medicines, or natural Means, that are proper - [Page 73] - to cure those People; all which Effects therefore must needs proceed from a supernatural Power, and can be ascrib'd to God only.

          -

          Tho' what has been said may be thought sufficient, yet to convince all Men more fully of the supernatural force and energy that was conspicuous in Christ's Miracles, I shall add the following Considerations: 1. That they were in a manner infinite for number, so that they cannot be particularly reckon'd up; for he went thro' all the Cities and Villages of Judaea, curing all Diseases, and heal'd all that were possess'd of the Devil: And the Writers of his Life declare, that he wrought many other Miracles besides those which are mention'd in their History. 2. That they extended universally to all sorts of Creatures, over which he shew'd an absolute Dominion, by the miraculous Effects he produc'd; as over Devils, by driving them out of Men that were possess'd with them; over the Winds and Seas, by allaying the Storm and Tempest at his Command; over the Fishes and Loaves, by multiplying a few of them to such a prodigious quantity as was sufficient to feed Five thousand; over the Swine, by suffering the Devils to enter into them, and drive them head-long into the Sea; over the Fig-Tree, by blasting - [Page 74] - it with his Word; over the Water, by changing it into Wine; over all sorts of Diseases, by healing of them; and lastly, over Death it self, by raising the Dead to Life again. 3. The Miracles of Christ produc'd such Effects as were not transient but permanent: For the Dead being rais'd to Life, continu'd to live; the Blind having receiv'd their Sight, continu'd to see; the Lepers being cleans'd, continu'd clean: And all these things were done in the presence of many Beholders, who saw and observ'd the wonderful change that was wrought. 4. All the Miracles of Christ but two, were Miracles of great Mercy and Goodness as well as Power; as the healing of Diseases, the raising the Dead to Life again, &c. I say, except two, which were his sending the Devils into the Herd of Swine, and the cursing of the Fig-Tree: And these serv'd to shew his absolute Dominion over Plants and Animals. 5. All the Miracles of Christ, even those that require the greatest Power and Energy, were wrought by a Word-speaking. After Lazarus had lain three Days in the Grave, he did but say to him, Come forth; and immediately he arose, with all his Grave-Cloaths upon him: He did but take the Ruler's Daughter by the Hand, and say unto her, Maid, arise; and presently her - [Page 75] - Spirit came again, and she arose straightway. He had such a divine commanding Power over all natural Causes, that he cur'd the most desperate Diseases, even at a distance, by speaking a few Words: Thus he cur'd the Noble-man's Son, when he was at the point of Death, by saying, Thy Son liveth; and the Centurion's Servant, by saying, As thou hast believ'd, so be it done unto thee: Nay, the diseased Woman that follow'd him in a Croud was cur'd by touching the Hem of his Garment, because she believ'd, when he perceiv'd that Vertue was gone out of him. All these Miracles he wrought without using means; and when he applied some means, they were such as were naturally unfit to produce the Effect intended: As when he cur'd the Man born blind, by spitting on the Ground, and making Clay of his Spittle, and anointing his Eyes with it, sending him to the Pool of Siloam; and the performing this Cure by such unfit means, was no less an Argument of his Divine Power in working the Miracle, than if he had us'd no means at all. 6. Christ had not only this Power in himself of working Miracles, but he dispos'd of that Power to his Apostles, who wrought many Signs and Wonders in his Name: So St. Peter cur'd the lame Man, by commanding him - [Page 76] - in the Name of Jesus to rise up and walk; a Miracle that was notoriously known to all that dwelt at Jerusalem, and which the Rulers of the Jews could not deny, tho' they were their malicious Enemies. Nay, the Dead were raised by them, Tabitha by St. Peter, and Eutychus by St. Paul; and Handkerchiefs and Napkins obtain'd the Virtue of doing mighty Cures, by being sent from the Apostles Hands; and St. Peter's Shadow heal'd all that were afflicted with evil Spirits throughout all Jerusalem, and all the Cities round about it, as we read in the Acts of the Apostles. This was a wonderful demonstration of the Divine Power in Christ, that he could communicate the Gift of Miracles to his Disciples; as it was of his Divine Prescience, that he foretold a thing so strange, which requir'd an Almighty Power to accomplish, by assuring those that believed in him, that they should out-do the many Miracles he himself had wrought; both which were his peculiar Prerogatives, whereby he excell'd the first Founders of all the other pretended Religions in the World, who never pretended to the Power of bestowing the Gift of Miracles upon their Disciples, or to foretel the working of them. 7. The Apostles, after they receiv'd their Commission from Christ to preach the Gospel to - [Page 77] - all Nations, wrought Miracles not only in Jerusalem and the Land of Judaea, but in Samaria, Phenice, Cyprus, Antioch, Ephesus, and many other Cities and Countries thro' which the Apostles travell'd for planting the Christian Faith, in all which places God confirm'd the Word of his Grace, by doing Signs and Wonders by the Apostles Hands, as we read in the Acts of the Apostles; and St. Paul assures us, that from Jerusalem round about unto Illyricum, the Gospel had been preach'd by him with mighty Signs and Wonders: Nay, so universally spread was the Fame of the Apostles Doctrine and Miracles, that their Sound went into all the Earth, and their Words unto the Ends of the World; for not only the Jews but Gentiles, the Romans, Corinthians, and some of all the most famous Countries then known, were converted to the Christian Faith, by the Preaching and Miracles of the Apostles, who could all testifie, that they saw such mighty Works done by them, as convinc'd them that their Doctrine was from God: So that this Evidence was not only publickly but universally known. 8. This Gift of Miracles was not confin'd to the Days of the Apostles, but was continued in the Christian Church for the first three Centuries, as appears from the Writings of Irenaeus, Origen, - [Page 78] - Tertullian, and other Primitive Christians, who relate innumerable Instances of this miraculous Power in the second and third Ages of the Church, and appeal for the Truth of their Relations to the Heathens who liv'd in those Times: And of its continuance in the fourth Century, Eusebius, Cyril, and Austin, are sufficient Witnesses; all which are cited in several late Writers, to whom I refer the Reader. And some of the Miracles wrought in these Ages, are not only testified by Christians, but also by Heathens; for Marcus Aurelius himself testified publickly in his Letters to the Senate, the Miracle that was wrought at his Battle with the Marcomanni, when the Christian Soldiers obtain'd by their Prayers, a refreshing Shower to the Roman Army distress'd for want of Water; while at the same time the Forces of the Barbarians were overwhelm'd with Hail and Thunder. It appears to be a thing so commonly known, that it is mention'd by the Poet Claudian, in 6. Cons. Hon. -

          -
          -
          —Chaldaea mago seu carmina ritu
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          Armavere Deos, seu quod reor omne Tonantis
          -
          Obsequium Marci mores potuere mereri.
          +
          +

          + 1.1.7. + SECT. VII. Of the Christian Religion in general, and particularly of the Miracles + wrought in Confirmation of it. +

          +

          IT would be an endless as well as useless Work, to run over all the several Religions + that are in the World, for choosing one from among them which is establish'd upon + good Principles and sure Foundations; and therefore I shall single out the Christian + Religion, as that which seems to me, at the first proposal, to be more excellent than + the rest, and endeavour to prove, That it is founded upon the clearest and strongest + Evidence, that any rational Man + [Page 71] + can desire in matters of that nature. And this I hope will give full Satisfaction + to the Reader of the following Discourse, if he be a Christian; and I desire him to + judge for himself in this Case, by comparing his own Religion with all the other Religions + profess'd in the World, and he will undoubtedly find it to excel all the rest, for + the reasonableness and certainty of its Doctrines, and the holiness and goodness of + its Laws. But if the Reader be a Jew, a Turk, or Heathen, I hope he will take the + pains to compare his own Religion impartially with the Christian, and I doubt not + he will quickly perceive on which side the advantage lies, as to the evidence of Principles, + and goodness of Precepts. For 1. The Miracles of Christ were infinitely more numerous + and greater than those of Moses; and Mahomet never pretended to work any Miracles for Confirmation of his Religion, but us'd the + Sword only for its propagation: And as to the Pagans, the strange Feats which they + pretend to, are either ridiculous and incredible, or the Tricks and Forgeries of their + Priests, which cannot endure a fair Trial, as will appear more fully hereafter. At + present I shall apply my self to the Consideration of Christ's Miracles, and shew + that they have all the Characteristicks of true Miracles, + [Page 72] + and that they were undoubtedly wrought by him for the Confirmation of his Religion, + when it was first delivered in Judaea. +

          +

          And, 1. The Miracles of Christ have all the three Conditions afore-mention'd which + are requisite in true Miracles: For, 1. Christ knew before-hand that he was to do + his Miracles, and freely chose to work them in some places, and not in others, as + appears from the History of his Life, recorded by the Evangelists. 2. He did not work + his Miracles in secret places, or in a corner, but publickly and openly, in the Face + of the Sun, before great Multitudes of People▪ of all sorts, not only Friends but + Enemies, and the wonderful Effects of them were apparent to the Senses of all that + were present: And therefore that such Miracles were wrought by him, is own'd not only + by Christians, but even by the Jews in their Talmud, by Mahomet in his Alcoran, and by many Pagan Authors, whose Names and Testimonies shall be hereafter mention'd. + And Lastly, The Miracles of Christ were such as transcended all the Powers of natural + Causes; as to raise the Dead to Life again, to give Sight to the Blind, Hearing to + the Deaf, Health to the Sick, without the use of any Medicines, or natural Means, + that are proper + [Page 73] + to cure those People; all which Effects therefore must needs proceed from a supernatural + Power, and can be ascrib'd to God only.

          +

          Tho' what has been said may be thought sufficient, yet to convince all Men more fully + of the supernatural force and energy that was conspicuous in Christ's Miracles, I + shall add the following Considerations: 1. That they were in a manner infinite for + number, so that they cannot be particularly reckon'd up; for he went thro' all the + Cities and Villages of Judaea, curing all Diseases, and heal'd all that were possess'd of the Devil: And the Writers + of his Life declare, that he wrought many other Miracles besides those which are mention'd + in their History. 2. That they extended universally to all sorts of Creatures, over + which he shew'd an absolute Dominion, by the miraculous Effects he produc'd; as over + Devils, by driving them out of Men that were possess'd with them; over the Winds and + Seas, by allaying the Storm and Tempest at his Command; over the Fishes and Loaves, + by multiplying a few of them to such a prodigious quantity as was sufficient to feed + Five thousand; over the Swine, by suffering the Devils to enter into them, and drive + them head-long into the Sea; over the Fig-Tree, by blasting + [Page 74] + it with his Word; over the Water, by changing it into Wine; over all sorts of Diseases, + by healing of them; and lastly, over Death it self, by raising the Dead to Life again. + 3. The Miracles of Christ produc'd such Effects as were not transient but permanent: + For the Dead being rais'd to Life, continu'd to live; the Blind having receiv'd their + Sight, continu'd to see; the Lepers being cleans'd, continu'd clean: And all these + things were done in the presence of many Beholders, who saw and observ'd the wonderful + change that was wrought. 4. All the Miracles of Christ but two, were Miracles of great + Mercy and Goodness as well as Power; as the healing of Diseases, the raising the Dead + to Life again, &c. I say, except two, which were his sending the Devils into the Herd of Swine, and + the cursing of the Fig-Tree: And these serv'd to shew his absolute Dominion over Plants + and Animals. 5. All the Miracles of Christ, even those that require the greatest Power + and Energy, were wrought by a Word-speaking. After Lazarus had lain three Days in the Grave, he did but say to him, Come forth; and immediately he arose, with all his Grave-Cloaths upon him: He did but take the + Ruler's Daughter by the Hand, and say unto her, Maid, arise; and presently her + [Page 75] + Spirit came again, and she arose straightway. He had such a divine commanding Power + over all natural Causes, that he cur'd the most desperate Diseases, even at a distance, + by speaking a few Words: Thus he cur'd the Noble-man's Son, when he was at the point + of Death, by saying, Thy Son liveth; and the Centurion's Servant, by saying, As thou hast believ'd, so be it done unto thee: Nay, the diseased Woman that follow'd him in a Croud was cur'd by touching the Hem + of his Garment, because she believ'd, when he perceiv'd that Vertue was gone out of + him. All these Miracles he wrought without using means; and when he applied some means, + they were such as were naturally unfit to produce the Effect intended: As when he + cur'd the Man born blind, by spitting on the Ground, and making Clay of his Spittle, + and anointing his Eyes with it, sending him to the Pool of Siloam; and the performing this Cure by such unfit means, was no less an Argument of his + Divine Power in working the Miracle, than if he had us'd no means at all. 6. Christ + had not only this Power in himself of working Miracles, but he dispos'd of that Power + to his Apostles, who wrought many Signs and Wonders in his Name: So St. Peter cur'd the lame Man, by commanding him + [Page 76] + in the Name of Jesus to rise up and walk; a Miracle that was notoriously known to + all that dwelt at Jerusalem, and which the Rulers of the Jews could not deny, tho' they were their malicious Enemies. + Nay, the Dead were raised by them, Tabitha by St. Peter, and Eutychus by St. Paul; and Handkerchiefs and Napkins obtain'd the Virtue of doing mighty Cures, by being + sent from the Apostles Hands; and St. Peter's Shadow heal'd all that were afflicted with evil Spirits throughout all Jerusalem, and all the Cities round about it, as we read in the Acts of the Apostles. This was a wonderful demonstration of the Divine Power in Christ, that he could communicate + the Gift of Miracles to his Disciples; as it was of his Divine Prescience, that he + foretold a thing so strange, which requir'd an Almighty Power to accomplish, by assuring + those that believed in him, that they should out-do the many Miracles he himself had + wrought; both which were his peculiar Prerogatives, whereby he excell'd the first + Founders of all the other pretended Religions in the World, who never pretended to + the Power of bestowing the Gift of Miracles upon their Disciples, or to foretel the + working of them. 7. The Apostles, after they receiv'd their Commission from Christ + to preach the Gospel to + [Page 77] + all Nations, wrought Miracles not only in Jerusalem and the Land of Judaea, but in Samaria, Phenice, Cyprus, Antioch, Ephesus, and many other Cities and Countries thro' which the Apostles travell'd for planting + the Christian Faith, in all which places God confirm'd the Word of his Grace, by doing + Signs and Wonders by the Apostles Hands, as we read in the Acts of the Apostles; and St. Paul assures us, that from Jerusalem round about unto Illyricum, the Gospel had been preach'd by him with mighty Signs and Wonders: Nay, so universally + spread was the Fame of the Apostles Doctrine and Miracles, that their Sound went into + all the Earth, and their Words unto the Ends of the World; for not only the Jews but + Gentiles, the Romans, Corinthians, and some of all the most famous Countries then known, were converted to the Christian + Faith, by the Preaching and Miracles of the Apostles, who could all testifie, that + they saw such mighty Works done by them, as convinc'd them that their Doctrine was + from God: So that this Evidence was not only publickly but universally known. 8. This + Gift of Miracles was not confin'd to the Days of the Apostles, but was continued in + the Christian Church for the first three Centuries, as appears from the Writings of + Irenaeus, Origen, + [Page 78] + Tertullian, and other Primitive Christians, who relate innumerable Instances of this miraculous + Power in the second and third Ages of the Church, and appeal for the Truth of their + Relations to the Heathens who liv'd in those Times: And of its continuance in the + fourth Century, Eusebius, Cyril, and Austin, are sufficient Witnesses; all which are cited in several late Writers, to whom I + refer the Reader. And some of the Miracles wrought in these Ages, are not only testified + by Christians, but also by Heathens; for Marcus Aurelius himself testified publickly in his Letters to the Senate, the Miracle that was wrought + at his Battle with the Marcomanni, when the Christian Soldiers obtain'd by their Prayers, a refreshing Shower to the + Roman Army distress'd for want of Water; while at the same time the Forces of the Barbarians + were overwhelm'd with Hail and Thunder. It appears to be a thing so commonly known, + that it is mention'd by the Poet Claudian, in 6. Cons. Hon. +

          +
          +
          —Chaldaea mago seu carmina ritu
          +
          Armavere Deos, seu quod reor omne Tonantis
          +
          Obsequium Marci mores potuere mereri.
          +
          +

          + + [Page 79] + And the Prodigy by which Theodosius crush'd the Rebellion of Eugenius, and Arbegastes is also mention'd by the same Poet, in these words:

          +
          +
          O nimium dilecte Deo, cui fundit ab antris
          +
          Aeolus armatas hyemes, & militat aether,
          +
          Et conjurati veniunt in classica venti.
          +
          +

          +
          Claud. de 3. Cons. Hon.
          +

          + Porphyrie confesses, that wonderful Cures were done at the Tombs of Christian Martyrs, Hier. adv. Vigilant. c. 4. And that the Heathen Gods could give no help to Men, after that Jesus began to + be worshipp'd, Euseb. lib. 5. praep. Evang. And Apollo declar'd from the Oracle, That certain just Men, viz. the Christians, hinder'd him to foretel the Truth, Euseb. de Vit. Constant. and the Oracle at Delphos confess'd, That he could give no Responses, because Babylas, the Martyr's Bones, were buried near him, as is related by Chrysoft. Orat. 2. in Babylam. In fine, it was a thing so commonly known and taken Notice of in the first Ages of + Christianity, that the Heathen Oracles were struck dumb; that Plutarch wrote a Book concerning the Reason why the Oracles had ceas'd. And hence it appears, + that this Power of working Miracles was continu'd in the Christian Church for the + first + [Page 80] + four Centuries; which adds great strength and force to the Evidence, as being attested + by such a vast Cloud of Witnesses as liv'd in that large compass of time.

          +

          To conclude, I must desire the Reader to take Notice, that the force of this Argument + consists chiefly in these three things: 1. That if such Works were really perform'd, + as is pretended, they were true and proper Miracles, such as could only be done by + the Almighty Power of God. 2. That we have sufficient Assurance that these Miracles + were wrought by Christ and his Apostles, and the other Disciples, to whom they are + ascrib'd by those that relate them. 3. That these mighty Works were done in Confirmation + of the Christian Religion.

          +

          1. That the wonderful Works pretended to be done by Christ and his Apostles were true + and real Miracles, such as could only be wrought by an Almighty Power, will appear, + by considering, 1. That they could not be perform'd by the most improved Arts and + Skill of Men, or by any juggling Tricks and Frauds. To cure all Diseases, and raise + the Dead to Life again, by a Word-speaking, are too great and mighty Works for Human + Power and Skill in the highest improvement; they cannot cure Diseases without the + application of some + [Page 81] + proper Medicines, they cannot command a dead Carcase to rise out of the Grave, and + restore the Life and Soul to it again, after it has been dead three Days. These things + appear so plainly impossible to the natural Powers of Mankind, that as it were ridiculous + for any Man to assert the contrary, so it were needless to confute them. But neither + can they be done by the Tricks of Jugglers and Conjurers, who cheat and gull the People + with the counterfeit appearance of wonderful Feats, which they perform by unheeded + Causes, and secret Ways of acting; for there could be no Trick us'd in most of those + Miracles which were wrought; as in raising Lazarus from the Dead, after he had lain three Days in the Grave, before many Spectators + who knew that he was dead, and that the same Lazarus was now rais'd again; and it is altogether incredible, that a Cheat of this nature + should be carried on thro' so many instances, for so long a time, and that none of + the great Numbers that were concern'd in the Contrivance, nor of the Spectators, many + of whom were Jews and Heathens, should discover the Cheat, especially considering + that the Contrivers could serve no worldly End by imposing upon the World; but on + the contrary they met with Bonds and Death for this + [Page 82] + pretended Trick; and many of the Spectators being learned and ingenious Men, of a + contrary Religion, were sufficiently able and strongly inclin'd to have discover'd + the Cheat, if there had been any, which yet was never done; and therefore we may certainly + conclude, that the pretended Miracles were not wrought by juggling Tricks.

          +

          2. Seeing these wonderful Works could not be done by the Power or Artifice of Men, + they must be wrought either by the Power of created Spirits, or the Almighty Power + of God: But that they were not wrought by the Power of any created Spirits, will appear + by considering, that they must either be done by good Angels, or evil Spirits: As + to good Angels, besides that many of the Works afore-mention'd appear to be above + the Power of any Creature, as we shall shew presently, I shall only observe, that + if they had been done by good Angels, this would be a demonstration of the truth of + Christ's Revelation, no less than if they were wrought by a Power inherent in himself; + for the good Angels are the Ministers of the heavenly Kingdom, and are suppos'd always + to do the Will of God, and design the Welfare of Mankind. And it is utterly inconsistent + with all the Notions we have of them, + [Page 83] + that they should contribute such a mighty assistance to delude the World with a false + Doctrine; and to persuade so many Thousands of its Preachers and Professors to endure + the greatest Miseries, and most painful Deaths in the World, without any hopes of + a future Reward in another Life for their present Sufferings: such a wicked Imposture + is agreeable only to the Falshood and Malice of evil Spirits; and this indeed is the + last Refuge and Stronghold of Infidels, who denying the Truth of Christ's Revelation, + ascribe his wonderful Works to the Power of wicked Spirits, with whom, they say, he + was confederate. So did the Jews in his own time; for when the Pharisees heard of + his healing one blind and dumb, who was possess'd with a Devil, they said, This Fellow does not cast out Devils, but by Beelzebub the Prince of Devils, Mat. 12.24. i.e. He does it by a Confederacy with evil Spirits. Against which pretence Christ himself + argues very strongly in the following Verses, Every Kingdom divided against it self is brought to desolation.—And if Satan cast + out Satan, he is divided against himself, how shall then his Kingdom stand? The meaning of which Argument is this, That he who opposes Devils and unclean Spirits, + and drives them by force from the quiet possession + [Page 84] + they have enjoy'd of Mens Bodies, cannot be suppos'd to act by Collusion and Confederacy + with them, but must be an Enemy to them, and their Designs; for the Devil cannot be + thought to joyn with another to disgrace himself, to defeat his own Designs, and ruin + his Kingdom: but this appear'd plainly to be the Design of Christ, who went about doing good, and healing all that were oppress'd of the Devil: For he being a malicious Spirit, who delights in the Misery and Ruin of Mankind, + exercis'd a Dominion over the Bodies he possess'd, inflicting upon them several Diseases, + and depriving them of the use of their Senses, that he might keep them in subjection + to him, and maintain his Kingdom in the World: But, 1. Christ by dispossessing the + Devils o• Mens Bodies, and healing the Diseases they had inflicted, destroy'd their Dominion, + and ruin'd their Designs of Mischief against Mankind, which cannot be suppos'd to + be done by the Devil's Concurrence, but must be the Work of one that is an Enemy to + him. 2. Our Saviour argues, that it must not only be the Force of an Enemy, but a + Force superiour to the Power of the Devil, v.29. of the said twelfth Chapter of Matthew How can one enter into a strong Man's House, and spoil his Goods, except he + first bind the strong + [Page 95] + Man, and then he will spoil his House, i.e. the Devil having a quiet possession of Mens Bodies, will hold it until he is + forc'd to quit it; and he cannot be forc'd to leave it, but by a Power superiour to + his own, which can conquer and overcome him. 3. I may add, that the Miracles of Christ + were for the most part Miracles of Mercy and Goodness to Mankind, whereby he fed the + hungry, cur'd the sick, and rais'd the dead to life; and so they were directly contrary + to the Temper and Designs of the Devil, who seeks by all means the Misery and Destruction + of Mankind; as appears plainly in those Idolatrous Countries, where he requires the + sacrificing of many thousand Children every Year to satiate his Cruelty, and therefore + he cannot be suppos'd to contribute to the good and merciful Design of Christ's Miracles, + which was so contrary to his malicious and cruel Temper. 4. The Miracles of Christ + were wrought to confirm his Doctrine, which tended directly to the overthrow of the + Devil's Kingdom: For the Son of God was manifested to destroy the Works of the Devil: Which he did effectually by turning Men from all their Idolatrous Practices, to worship + the only true and living God, and from all those unclean Lusts which reign'd without + controul among the Gentiles, to a Life + [Page 86] + of the greatest Purity and Holiness: For the great Design of the Devil was to withdraw + Mens Hearts from the true God, and their dependence upon him, to put their trust in + Idols, and to draw to himself, and such-like wicked Spirits, all that Worship and + Adoration which is the peculiar Glory of God, whereby he gain'd an absolute Dominion + over the Souls of Men, making them do that Homage to himself, which was only due to + their Natural Lord and Maker, as he did over their Bodies, by alluring them to those + vile Lusts, which estrange their Minds from God, and make them sit Receptacles for + unclean Spirits. And in these two things the Kingdom of the Devil did chiefly consist: + But by the preaching of the Doctrine of Christ, this Kingdom of Darkness was subverted, + his Altars were deserted, his Temples demolish'd, and all Men were taught everywhere + to worship the true God, in Spirit and in Truth, and to abhor those obscene Rites + which some of the Gentiles made a part of their Religion. Seeing therefore that by + the Doctrine of Christ Men were turn'd from Darkness to Light, and from the Power + of Satan to God, those wonderful Works could not be wrought by the Power of evil Spirits, + which confirm'd such a Doctrine as was directly contrary + [Page 87] + to the Design, and did effectually overthrow the Kingdom of Darkness. And this I + think may be sufficient to shew, that the Miracles of Christ were not wrought by the + Power of evil Spirits, as the Pharisees alledg'd against him. But because the same + pretence has been made use of not only by Jews but Heathens, against all the Miracles + which were pretended to be done by Christ, or his Apostles, or the Primitive Christians + in the first four Centuries, which are ascrib'd to Magical or Aegyptian Arts, to Inchantments, or the strange Power of Words, I say, because the same pretence + has been made use of against all other Miracles pretended to be done by any Christians; + (for these Magical Arts, whatever they be, must signifie a secret Correspondence with, + and Concurrence of evil Spirits, or else they signifie nothing distinct from the Power + and Skill of Men) I shall therefore add two or three Considerations relating to all + the Miracles in general, which are pretended to be wrought for Confirmation of the + Truth of the Christian Doctrine. And, 1. The Miracles of Christ and his Apostles were + so many, so great, done so publickly and universally, through so many several Countries, + and the Power of working them was continued so long in the Christian Church, + [Page 88] + that it is altogether incredible they should be done by Magical Arts, or the Power + of evil Spirits; for who can believe that such a vast number of mighty Works, for + the space of four Centuries, as are pretended to be done in Confirmation of the Christian + Religion, should be done by the Power of evil Spirits, when the like was never pretended + to be done to confirm any other Religion that ever appear'd in the World: What Account + can be given why evil Spirits should be so mightily concern'd to propagate the Christian + Religion, above all the other Religions in the World? Was it not at least as much, + and apparently more for the Interest of their Kingdom of Darkness, to promote the + Idolatrous Practices, the filthy and obscene, the barbarous and cruel Rites of Pagan + Religions, than to promote the Worship of one only Supreme God, and the Purity and + Gentleness which is prescrib'd by the Christian Institution. 'Tis true indeed, there + are some Miracles pretended to be wrought by Pagan Priests in Confirmation of their + Religion, the truth of which pretence I shall not now enquire into; but they never + pretended, so far as I could ever learn, that they wrought so many and so great Miracles, + so publickly in so many several Countries, as Christ and his Apostles + [Page 89] + are said to have done, or that they could communicate the Power of working Miracles + to their Disciples, and transmit it for several Ages to their Successors, as is pretended + to be done for Confirmation of the Christian Religion; and it appears to me altogether + unaccountable, why the Christian should so far exceed all other Religions in this + point of Evidence, if these pretended Miracles were wrought by the Power of evil Spirits. + If Christ learn'd his Magical Art in Egypt, and taught it to his Disciples, whereby they were enabled to work Miracles, as many + both Jews and Heathens have alledg'd, how comes it to pass, that others who have been + there, could never attain to the same Art, or teach it to others? Or why do not the + Egyptians themselves, who are the great Masters of that Magical Art, shew their Skill in it, + by doing so many and so great Miracles as they taught Christ to do? But since neither + they have ever done, nor any other from them could ever learn the Art of doing such + mighty Works, so far as has hitherto appear'd to the World, we may safely conclude, + that this pretence is a groundless and incredible surmise. Besides, if Christ instructed + his Apostles in these Magical Arts, they must believe and know him to be an Impostor: + And who then can + [Page 90] + imagine, that ever any Men in their sound Senses, should be willing to sacrifice + their Lives and Fortunes for the sake of a vile Forgery, as the Apostles did, when + they might have sav'd them by detecting the Imposture.

          +

          2. There are several Miracles attributed to Christ and his Apostles, which seem to + be above the Power of evil Spirits: But supposing it were possible for them to do + all these Miracles, yet being subject to the Government of God, the great Creator + and Governor of all things visible and invisible, they could not do them without his + leave and permission, which we cannot believe that he would grant, because it appears + to be inconsistent with his infinite Goodness, to permit evil Spirits to work so many + and great Miracles, on purpose to delude the World with a Lye, and thereby expose + Mankind to an invincible Temptation to believe it. 'Tis true indeed, other Religions + have pretended to Miracles wrought in Confirmation of them; but besides that they + were neither so many nor so great, as are pretended by Christians, there was always + some means left for discovering the Imposture, either by the multitude of Gods which + they worshipp'd, contrary to the Unity of the Godhead, which may be known, as has + been prov'd, + [Page 91] + by natural Reason, or by the filthy and obscene, the barbarous and cruel Practices + they enjoyn'd, which are plainly contrary to the natural Notions we have of God, and + of Vertue and Vice: And it was just with God to give them up to strong Delusions, + that they should believe a Lye, because that when they knew God, or might have known + him by the Works of Creation, they did not glorifie him as God, but worshipt the Creature more than the Creator, and allow'd themselves in such unclean and cruel Rites, as are contrary to the natural + Notions of the Divine Purity and Goodness; and we are certain that such a Religion + cannot be from God, tho' it be confirm'd by Signs and Wonders. But when the Christian + Religion commands the Worship of one God only, and enjoyns no Practice but what is + pure, just, and gentle, [as will appear in the next Chapter;] if God should be pleas'd + to permit such a Religion to be confirm'd by evil Spirits, doing more and greater + Miracles than ever were wrought for proof of any other Religion in the World, every + one must think himself oblig'd to believe it to be from God; because there is no way + left to discover such a Religion, having such strong Evidence, to be an Imposture: + And therefore, since it is inconsistent + [Page 92] + with the Goodness of God to offer such a violent Temptation to Mankind to believe + a Lye, we must conclude, that he would never suffer evil Spirits to work so many and + great Miracles in Confirmation of it.

          +

          But besides the Miracles which Christ himself wrought here on Earth, there were several + illustrious Testimonies given to him from Heaven, which I shall but briefly mention, + as a farther Confirmation of his being assisted by a Divine Power in the Miracles + which he wrought. Of this nature was the Star which conducted the Wise Men from the + East to Bethlehem, where he was born; the frequent Apparitions of Angels to minister unto him, at his + Conception and Birth, at his Temptation in the Wilderness, in his Agony, at his Resurrection + and Ascension into Heaven; such were the Voices that were heard from Heaven, testifying, + that he was the beloved Son of God; at his Baptism, when John the Baptist saw the Heavens open'd, and the Spirit of God descending like a Dove, + and lighting upon him; at his Transfiguration, when a bright Cloud overshadow'd him + and two of his Disciples, Peter and John; and again, in his Agony, when Christ said, Father, glorifie thy Name; and a Voice was heard from + [Page 93] + Heaven, I have both glorified it, and will glorifie it again: Of the same nature were the Miracles and Prodigies that accompanied his Death on + the Cross, both in Heaven and Earth, when there was Darkness over all the Earth, from + the Sixth Hour to the Ninth, when the Veil of the Temple was rent in twain, and the + Earth did quake, and the Rocks rent, and the Graves were open'd, and many Bodies of + Saints which slept arose, and came out of the Graves after his Resurrection, and went + into the Holy City, and appear'd unto many; which Signs so astonish'd the Centurion + and the Roman Soldiers that watch'd him, that they were forc'd to confess, Truly this was the Son of God, certainly this was a righteous Man. And indeed all these Miracles were so many Divine Attestations of his Mission from + God, and that he was the peculiar Favourite of Heaven, whom God was pleased so far + to honour; for as 'tis certain that no Human Power and Skill could perform or counterfeit + such Signs from Heaven, so neither is it conceivable that evil Spirits either could, + or would give so many glorious Testimonies to him. But to conclude, The Miracles wrought + by Christ and his Apostles, and those that were done by a superiour invisible Power + in Attestation of him, were so many and + [Page 94] + so great, and extended to so many Creatures both in Heaven and Earth, that none but + he who had an universal and absolute Dominion over all the Works of Nature could perform + them, and therefore they were above the Power of evil Spirits, and could only be done + by the Almighty Power of God, the Great Creator and Governor of all things.

          +

          II. Having thus demonstrated, that the Miracles which we believe Jesus did, had all + the Conditions of true Miracles, and were such that no Power but that of Almighty + God could effect: Our next Business is to prove, that Christ did really work such + Miracles; and this from the following Considerations will plainly appear.

          +

          1. The Miracles of our Saviour were not like Transubstantiation, and others of the + Roman Church, which are the Objects of Faith only, but they were plain Objects of our Senses, every Body present could see them; they were not done in a Corner, or in a particular + secret Place, but publickly, before the Face of the Sun, so that it can never be said + that these Demonstrations of Omnipotency were subtile Deceits and Impostures.

          +

          + + [Page 95] + 2. We have a constant Tradition of Christ's Miracles from the Apostles, thro' all + Ages of Christianity, even until now; the History of them has been always the same, + and never was, or can be contradicted.

          +

          3. These Miracles are not only acknowledged by the Christians, but by their greatest + Enemies: For even the Jews, amongst other things which they relate of Christ in their + Talmud, make mention of his Miracles also. The Turks in their Alchoran have recorded some of Christ's Miracles, his Resurrection is commonly believ'd amongst + them, they look upon him as a great Prophet, and as such profess a profound Veneration + for him. Lastly, Several of the Jewish, Mahometan, and Heathen Writers, frequently mention Christ's Miracles; this the whole Christian World knows + better than I my self, I shall not therefore now trouble you with particular Quotations + out of these Authors.

          +

          4. But supposing that we had not all these Testimonies of Christ's Enemies to prove + his Miracles, yet that of the Apostles and Evangelists would be abundantly sufficient, + as we shall more clearly shew hereafter: For they had not the least prospect of any + temporal advantage by + [Page 96] + publishing these things; on the contrary they exasperated the Powers of the World + by it, and with their Blood seal'd the Doctrines they had taught: this surely is a + valid Proof that the Miracles related in the Life of Christ, were really done by him.

          +

          III. That our Saviour wrought these Miracles in Confirmation of his Religion, appears, + from what he said to the Disciples of John when they came and asked him whether he was the 〈 in non-Latin alphabet 〉, or he that is to come; he answered, Go, and tell John what you have seen, &c. And from what he had said to the Jews, If you will not believe me, at least believe the Works I do in the Name of my Father. There are many other places in Holy Scripture, which shew that the principal End + of Christ's Miracles was to confirm his Doctrine.

          -

          - - [Page 79] - And the Prodigy by which Theodosius crush'd the Rebellion of Eugenius, and Arbegastes is also mention'd by the same Poet, in these words:

          -
          -
          O nimium dilecte Deo, cui fundit ab antris
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          Aeolus armatas hyemes, & militat aether,
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          Et conjurati veniunt in classica venti.
          +
          +
          + [Page 97] +
          +

          + 1.1.8. + SECT. VIII. Of the Object of Christian Religion. +

          +

          THE Evidences for the Christian Religion being thus produc'd and examin'd, we come + next to the Object of it. We have already asserted, that the true Religion must have for its Object, + 1. Above all things the Honour and Glory of God. 2. The universal Happiness of Mankind. + 3. The Good of every Man in particular. For the clearer understanding of this, we + shall divide the Christian Religion, 1. Into the Credenda, or what a Christian ought to believe. 2. The Agenda, or the Precepts he should practice; and if we find both these Parts of Christian + Religion have the aforesaid Object, we may safely conclude it is the true Religion. + My Design (as I have intimated elsewhere) is not to run over and repeat the Principles + of all Religions, but only to demonstrate the Excellency of the Christian by its Object, + well knowing that all other Religions fall infinitely short of it.

          +

          1. As to its Credenda. It is true there are but few Nations which do not believe one Supreme Being; but + how grosly are + [Page 98] + they mistaken in their Notions of him? Some rob him of his chiefest Attributes: Some + represent him subject to almost all the Passions of Human Nature, and this leads them + into such weak and pernicious Principles and Practices, that Men [of common Sence] + of contrary Opinions, are asham'd to hear of; but the Christian Religion teacheth + not only God's Existence, but his Attributes also in the highest perfection that our + Understanding is capable to bear. Whereas other Religions adore a plurality of Gods, + this teacheth to worship one God in Unity: Some make him material, this an incomprehensible + Spirit. Some again deny his Providence, or so assert his Sublimity that he neglects + sublunary Things, as Matters much beneath his Government: But the Christian Religion + teacheth us, that his Providence is Omnipresent, and assures us of his great Love + and tender Care over all his Creatures. In short, his Goodness, Mercy, Long-suffering, + Justice, his infinite Power, Wisdom, Holiness, &c. are plainly preach'd and demonstrated by Jesus the Author of Christian Religion. + What a miserable State then are those in who deny the Providence of God? They are + Men without Faith, without Hope; are they groaning under Afflictions, they dare not + call upon + [Page 99] + him for Deliverance! Are they in their last Agonies, where can be their Trust and + Confidence? But we are taught that this God is the Creator, Preserver, and Governour + of all Things; we know he observeth all our Actions, and this makes us mindful of + our Duty; we are sure that he giveth us the Fruits of the Earth, Success, Honour, + Life, Health, Children, and all other Blessings; and this obligeth us to be thankful + to that infinite Goodness which bestow'd them upon us: We believe he orders all Events, + as Diseases, Death of Friends, Crosses and Afflictions; this shews us the great Mercy + of God, who scourgeth and punisheth us, that we may repent, and return to our Obedience. + Other Religions indeed oblige Men to confess the Frailty of their Nature, to acknowledge + the Crimes they daily commit, and the Evils to which they are inclin'd; yet it gives + them no other Remedies for the appeasing the Justice of an angry God, but the Sacrifices + of Beasts and of Men. But blessed be God, it is not so with us, we know we are Sinners, + but we are confident that the God of infinite Mercy will, upon Repentance, forgive + us all our Trespasses for the sake of Jesus Christ his beloved Son, who died for our + Sins, rose again for our Justification, and ascended + [Page 100] + into Heaven, to be our Advocate, Mediator, and Intercessor with the Father: This + is the greatest Consolation Man can wish; for whilst others are concern'd to appease + their God by an infinite multitude of Sacrifices, and these attended with so great + a number of Ceremonies, Christians enjoy a perfect Ttranquility and Freedom, relying + entirely upon God's infinite Mercy, praying, extolling, and magnifying it without + end. Yet this is not all that God hath done for us; he hath not only sent his Son + to be an Expiation for our Sins, but also to be our Prophet and Teacher, to instruct + us in the Will of his Father, by preaching publickly in the Synagogues of the Jews, + and especially to those whom he had chosen to be Witnesses of his Life and Doctrine; + and after the time of his Mission was expired, and he ascended into Heaven, he sent + the Holy Ghost the Comforter to assist them, in planting the Religion he left with + them; bestow'd the Gift of Miracles upon them to confirm it; and for the better propagation + of it he establish'd a Communion and Congregation of Saints, into which all Men may + be introduced who repent and have Faith. Lastly, He has left two Covenants, viz. the Sacraments, in his Church, by which he conveys his Graces and Blessings to us. + These, + [Page 101] + and more, are the wonderful Works of the infinite Goodness and Mercy of God; which + when we reflect upon, we cannot but say with the Psalmist, What is Man, O Lord! that thou art mindful of him, &c. This I think sufficient, to shew how much the Credenda of the Christian Religion are for the Honour and Glory of God, the universal Happiness + of Mankind, and the Good of every Man in particular.

          +

          2. The Agenda, or Precepts which a Christian ought to practice, are no less for the Honour and Glory + of God, &c. That they far excel the Rules of all other Religions there can be no dispute. The + Jews indeed have the Decalogue, or Ten Commandments, as well as we; But how strictly + do they interpret them? And how far has Christ extended them? The Jews think if they + are not Idolaters, or Blasphemers, if they observe the Sabbath by not doing any manner + of Work, if they honour Father and Mother, if they do not Murther, Steal, commit Adultery, + bear False Witness, or are not Covetous; if they observe the Ceremonies and Festivals + which the Law prescribeth, and abstain from the several Meats it forbiddeth, then + they think they have done their Duty, and that God is obliged to give them the promised + Reward. But the Precepts of the Christian + [Page 102] + Religion extend yet farther, as we shall presently shew.

          +

          God forbid the Pagan Religion should any ways be compared to the Christian, which + is so far from glorifying God, that the Honour which is only due to the Creator it + giveth to the Creature, and teacheth Men to worship Idols, the Sun, Moon, and Stars, + nay [for fear] the very Devils, and to sacrifice their very Children to them; it obligeth + its Devotees to the utmost Cruelty to their own Bodies, under the Notion of Holiness, + Merit; it allows, even prescribes the Impurity of Polygamy, and other Uncleanness: + In a word, instead of bringing Men to that degree of Holiness, without which no Man + shall see the Lord, it makes them Reprobates, and throws them into the last degree + of Imperfection, condemning all Graces and Vertues whereby we over-rule our Passions + as foolish and idle Notions, &c. But least, contrary to my purpose, I should make too great a digression in comparing + the Christian Religion to all others, I shall return, and employ the rest of this + Section in shewing, that the Christian Religion is not only above all others, but + also that it brings a Man to Regeneration and that perfect Holiness, which is the + end of his Creation.

          +

          + + [Page 103] + If we consider the Precepts of Christianity as the Rules of Human Life, we shall find + them the most accurately adapted to our Nature, as ever were made known to the World, + no ways contradictory to our Reason, but tend to make mortal Man perfect, even as + God is perfect: The greatest Libertines who do not live up to them, yet approve of + them. By these Precepts we are taught, First, Our Duty to our Maker, to believe in + him, to fear him, to love him above all things; to trust and depend entirely upon + him, to do his Will with all submission; to worship him with pure Hearts, not with + Sacrifices, for he eats not the Flesh of Bulls, or drinks the Blood of Goats; they + instruct us how to call upon him, and with fervent Zeal and Understanding, and unwearied + Constancy, to offer up our Petitions to him; to praise and glorifie his Holy Name + for all the Benefits we and all Mankind have receiv'd from him since the Creation + of the World. These Duties are founded upon the highest and most solid Reason; and + all that believe there is a God must perform them: For whom shall we fear, but him + that is Almighty? Whom shall we love, but infinite Goodness and Loving-kindness it + self? Whom shall we confide in, but him who is able and willing to help us? To + [Page 104] + whom shall we submit, and upon whom shall we depend, but upon him who is infinitely + wise? Whose Will shall we do, but his who is just and right? Shall we worship him + with Sacrifices of Beasts, who is an eternal Spirit? Briefly, since on Earth we petition + our Superiours, if we will obtain any Favours from them, and we pay our grateful Acknowledgments + for them when received; infinitely more are we obliged upon all occasions to pray + to that God, upon whom our being and well-being depends; and to offer up our Praise + and Thanksgivings to him who hath bestow'd so many Benefits upon us. Thus our Duty + to God has not only his Glory for its Object, but our own Good and Welfare also.

          +

          Our Duty to our Neighbour gives us the most incomparable Rules for Government, Society, + and Friendship; for it aims at the good of all Men in general, and of every Man in + particular; it requires from us Obedience to our Governours and Superiors, even when + they unjustly use us, and persecute us; it teacheth us the greatest Mercy, Love, and + Humanity, one to another, obliging us to forgive our bitterest Enemies, and to pray + for our Slanderers and Tormenters; it will not permit us to render evil for evil, + but on the contrary commands + [Page 105] + us to do good to those who treat us injuriously. There is no Friendship so sacred, + no Justice so impartial, no Charity so great, no Meekness so exemplary, as that which + our blessed Saviour has recommended to us; wicked Thoughts, much more wicked Deeds, + are abhorr'd by his true and genuine Followers, who live in perfect peace and tranquility + one with another.

          +

          Our Duty to our selves has the same Object as the two former: It commands us the lowest + and most profound Humility, the greatest Meekness and Patience under our Sufferings + and Reproaches; to be content in whatsoever State of Life it shall please God to call + us; to have an unshaken Faith, unspotted Chastity, and to presevere to the last Moment + of our Lives; to be temperate in Meats and Drinks, and all Recreations; to follow + our Callings with diligence; it gives us a singular Modesty, Simplicity, Gravity, + and Sincerity of Heart; it teacheth us to deny our selves, to despise worldly things, + and hunger and thirst after Righteousness; to husband well the Talent God hath given + us; to follow the things that are pure, honest, of good report, and praise-worthy; + it commands nothing that is unaccountable, nothing + [Page 106] + that is base and unbecoming reasonable Creatures; all our Actions are moderated by + it, we ought to be as innocent as Doves, but as wise as Serpents; we ought to be modest + and humble, but not afraid to appear in the defence of Truth; we ought to do Justice, + but not to be unmerciful; we ought to bear Injuries, but not to be sensless of them; + we must be kind to all Men, but without any Pride or Affectation; and thus are all + Christian Vertues moderated. If what has been said be well consider'd and digested, + it will be evident, that the Christian Religion does bring us to the highest degree + of Perfection that its possible Human Nature can attain to, and that it tends [infinitely + beyond all others] to the Glory and Honour of God, the universal Happiness of Mankind, + and the Good of every Man in particular, and consequently is the true Religion.

          -

          -
          Claud. de 3. Cons. Hon.
          -

          - Porphyrie confesses, that wonderful Cures were done at the Tombs of Christian Martyrs, Hier. adv. Vigilant. c. 4. And that the Heathen Gods could give no help to Men, after that Jesus began to be worshipp'd, Euseb. lib. 5. praep. Evang. And Apollo declar'd from the Oracle, That certain just Men, viz. the Christians, hinder'd him to foretel the Truth, Euseb. de Vit. Constant. and the Oracle at Delphos confess'd, That he could give no Responses, because Babylas, the Martyr's Bones, were buried near him, as is related by Chrysoft. Orat. 2. in Babylam. In fine, it was a thing so commonly known and taken Notice of in the first Ages of Christianity, that the Heathen Oracles were struck dumb; that Plutarch wrote a Book concerning the Reason why the Oracles had ceas'd. And hence it appears, that this Power of working Miracles was continu'd in the Christian Church for the first - [Page 80] - four Centuries; which adds great strength and force to the Evidence, as being attested by such a vast Cloud of Witnesses as liv'd in that large compass of time.

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          To conclude, I must desire the Reader to take Notice, that the force of this Argument consists chiefly in these three things: 1. That if such Works were really perform'd, as is pretended, they were true and proper Miracles, such as could only be done by the Almighty Power of God. 2. That we have sufficient Assurance that these Miracles were wrought by Christ and his Apostles, and the other Disciples, to whom they are ascrib'd by those that relate them. 3. That these mighty Works were done in Confirmation of the Christian Religion.

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          1. That the wonderful Works pretended to be done by Christ and his Apostles were true and real Miracles, such as could only be wrought by an Almighty Power, will appear, by considering, 1. That they could not be perform'd by the most improved Arts and Skill of Men, or by any juggling Tricks and Frauds. To cure all Diseases, and raise the Dead to Life again, by a Word-speaking, are too great and mighty Works for Human Power and Skill in the highest improvement; they cannot cure Diseases without the application of some - [Page 81] - proper Medicines, they cannot command a dead Carcase to rise out of the Grave, and restore the Life and Soul to it again, after it has been dead three Days. These things appear so plainly impossible to the natural Powers of Mankind, that as it were ridiculous for any Man to assert the contrary, so it were needless to confute them. But neither can they be done by the Tricks of Jugglers and Conjurers, who cheat and gull the People with the counterfeit appearance of wonderful Feats, which they perform by unheeded Causes, and secret Ways of acting; for there could be no Trick us'd in most of those Miracles which were wrought; as in raising Lazarus from the Dead, after he had lain three Days in the Grave, before many Spectators who knew that he was dead, and that the same Lazarus was now rais'd again; and it is altogether incredible, that a Cheat of this nature should be carried on thro' so many instances, for so long a time, and that none of the great Numbers that were concern'd in the Contrivance, nor of the Spectators, many of whom were Jews and Heathens, should discover the Cheat, especially considering that the Contrivers could serve no worldly End by imposing upon the World; but on the contrary they met with Bonds and Death for this - [Page 82] - pretended Trick; and many of the Spectators being learned and ingenious Men, of a contrary Religion, were sufficiently able and strongly inclin'd to have discover'd the Cheat, if there had been any, which yet was never done; and therefore we may certainly conclude, that the pretended Miracles were not wrought by juggling Tricks.

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          2. Seeing these wonderful Works could not be done by the Power or Artifice of Men, they must be wrought either by the Power of created Spirits, or the Almighty Power of God: But that they were not wrought by the Power of any created Spirits, will appear by considering, that they must either be done by good Angels, or evil Spirits: As to good Angels, besides that many of the Works afore-mention'd appear to be above the Power of any Creature, as we shall shew presently, I shall only observe, that if they had been done by good Angels, this would be a demonstration of the truth of Christ's Revelation, no less than if they were wrought by a Power inherent in himself; for the good Angels are the Ministers of the heavenly Kingdom, and are suppos'd always to do the Will of God, and design the Welfare of Mankind. And it is utterly inconsistent with all the Notions we have of them, - [Page 83] - that they should contribute such a mighty assistance to delude the World with a false Doctrine; and to persuade so many Thousands of its Preachers and Professors to endure the greatest Miseries, and most painful Deaths in the World, without any hopes of a future Reward in another Life for their present Sufferings: such a wicked Imposture is agreeable only to the Falshood and Malice of evil Spirits; and this indeed is the last Refuge and Stronghold of Infidels, who denying the Truth of Christ's Revelation, ascribe his wonderful Works to the Power of wicked Spirits, with whom, they say, he was confederate. So did the Jews in his own time; for when the Pharisees heard of his healing one blind and dumb, who was possess'd with a Devil, they said, This Fellow does not cast out Devils, but by Beelzebub the Prince of Devils, Mat. 12.24. i.e. He does it by a Confederacy with evil Spirits. Against which pretence Christ himself argues very strongly in the following Verses, Every Kingdom divided against it self is brought to desolation.—And if Satan cast out Satan, he is divided against himself, how shall then his Kingdom stand? The meaning of which Argument is this, That he who opposes Devils and unclean Spirits, and drives them by force from the quiet possession - [Page 84] - they have enjoy'd of Mens Bodies, cannot be suppos'd to act by Collusion and Confederacy with them, but must be an Enemy to them, and their Designs; for the Devil cannot be thought to joyn with another to disgrace himself, to defeat his own Designs, and ruin his Kingdom: but this appear'd plainly to be the Design of Christ, who went about doing good, and healing all that were oppress'd of the Devil: For he being a malicious Spirit, who delights in the Misery and Ruin of Mankind, exercis'd a Dominion over the Bodies he possess'd, inflicting upon them several Diseases, and depriving them of the use of their Senses, that he might keep them in subjection to him, and maintain his Kingdom in the World: But, 1. Christ by dispossessing the Devils o• Mens Bodies, and healing the Diseases they had inflicted, destroy'd their Dominion, and ruin'd their Designs of Mischief against Mankind, which cannot be suppos'd to be done by the Devil's Concurrence, but must be the Work of one that is an Enemy to him. 2. Our Saviour argues, that it must not only be the Force of an Enemy, but a Force superiour to the Power of the Devil, v.29. of the said twelfth Chapter of Matthew How can one enter into a strong Man's House, and spoil his Goods, except he first bind the strong - [Page 95] - Man, and then he will spoil his House, i.e. the Devil having a quiet possession of Mens Bodies, will hold it until he is forc'd to quit it; and he cannot be forc'd to leave it, but by a Power superiour to his own, which can conquer and overcome him. 3. I may add, that the Miracles of Christ were for the most part Miracles of Mercy and Goodness to Mankind, whereby he fed the hungry, cur'd the sick, and rais'd the dead to life; and so they were directly contrary to the Temper and Designs of the Devil, who seeks by all means the Misery and Destruction of Mankind; as appears plainly in those Idolatrous Countries, where he requires the sacrificing of many thousand Children every Year to satiate his Cruelty, and therefore he cannot be suppos'd to contribute to the good and merciful Design of Christ's Miracles, which was so contrary to his malicious and cruel Temper. 4. The Miracles of Christ were wrought to confirm his Doctrine, which tended directly to the overthrow of the Devil's Kingdom: For the Son of God was manifested to destroy the Works of the Devil: Which he did effectually by turning Men from all their Idolatrous Practices, to worship the only true and living God, and from all those unclean Lusts which reign'd without controul among the Gentiles, to a Life - [Page 86] - of the greatest Purity and Holiness: For the great Design of the Devil was to withdraw Mens Hearts from the true God, and their dependence upon him, to put their trust in Idols, and to draw to himself, and such-like wicked Spirits, all that Worship and Adoration which is the peculiar Glory of God, whereby he gain'd an absolute Dominion over the Souls of Men, making them do that Homage to himself, which was only due to their Natural Lord and Maker, as he did over their Bodies, by alluring them to those vile Lusts, which estrange their Minds from God, and make them sit Receptacles for unclean Spirits. And in these two things the Kingdom of the Devil did chiefly consist: But by the preaching of the Doctrine of Christ, this Kingdom of Darkness was subverted, his Altars were deserted, his Temples demolish'd, and all Men were taught everywhere to worship the true God, in Spirit and in Truth, and to abhor those obscene Rites which some of the Gentiles made a part of their Religion. Seeing therefore that by the Doctrine of Christ Men were turn'd from Darkness to Light, and from the Power of Satan to God, those wonderful Works could not be wrought by the Power of evil Spirits, which confirm'd such a Doctrine as was directly contrary - [Page 87] - to the Design, and did effectually overthrow the Kingdom of Darkness. And this I think may be sufficient to shew, that the Miracles of Christ were not wrought by the Power of evil Spirits, as the Pharisees alledg'd against him. But because the same pretence has been made use of not only by Jews but Heathens, against all the Miracles which were pretended to be done by Christ, or his Apostles, or the Primitive Christians in the first four Centuries, which are ascrib'd to Magical or Aegyptian Arts, to Inchantments, or the strange Power of Words, I say, because the same pretence has been made use of against all other Miracles pretended to be done by any Christians; (for these Magical Arts, whatever they be, must signifie a secret Correspondence with, and Concurrence of evil Spirits, or else they signifie nothing distinct from the Power and Skill of Men) I shall therefore add two or three Considerations relating to all the Miracles in general, which are pretended to be wrought for Confirmation of the Truth of the Christian Doctrine. And, 1. The Miracles of Christ and his Apostles were so many, so great, done so publickly and universally, through so many several Countries, and the Power of working them was continued so long in the Christian Church, - [Page 88] - that it is altogether incredible they should be done by Magical Arts, or the Power of evil Spirits; for who can believe that such a vast number of mighty Works, for the space of four Centuries, as are pretended to be done in Confirmation of the Christian Religion, should be done by the Power of evil Spirits, when the like was never pretended to be done to confirm any other Religion that ever appear'd in the World: What Account can be given why evil Spirits should be so mightily concern'd to propagate the Christian Religion, above all the other Religions in the World? Was it not at least as much, and apparently more for the Interest of their Kingdom of Darkness, to promote the Idolatrous Practices, the filthy and obscene, the barbarous and cruel Rites of Pagan Religions, than to promote the Worship of one only Supreme God, and the Purity and Gentleness which is prescrib'd by the Christian Institution. 'Tis true indeed, there are some Miracles pretended to be wrought by Pagan Priests in Confirmation of their Religion, the truth of which pretence I shall not now enquire into; but they never pretended, so far as I could ever learn, that they wrought so many and so great Miracles, so publickly in so many several Countries, as Christ and his Apostles - [Page 89] - are said to have done, or that they could communicate the Power of working Miracles to their Disciples, and transmit it for several Ages to their Successors, as is pretended to be done for Confirmation of the Christian Religion; and it appears to me altogether unaccountable, why the Christian should so far exceed all other Religions in this point of Evidence, if these pretended Miracles were wrought by the Power of evil Spirits. If Christ learn'd his Magical Art in Egypt, and taught it to his Disciples, whereby they were enabled to work Miracles, as many both Jews and Heathens have alledg'd, how comes it to pass, that others who have been there, could never attain to the same Art, or teach it to others? Or why do not the Egyptians themselves, who are the great Masters of that Magical Art, shew their Skill in it, by doing so many and so great Miracles as they taught Christ to do? But since neither they have ever done, nor any other from them could ever learn the Art of doing such mighty Works, so far as has hitherto appear'd to the World, we may safely conclude, that this pretence is a groundless and incredible surmise. Besides, if Christ instructed his Apostles in these Magical Arts, they must believe and know him to be an Impostor: And who then can - [Page 90] - imagine, that ever any Men in their sound Senses, should be willing to sacrifice their Lives and Fortunes for the sake of a vile Forgery, as the Apostles did, when they might have sav'd them by detecting the Imposture.

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          2. There are several Miracles attributed to Christ and his Apostles, which seem to be above the Power of evil Spirits: But supposing it were possible for them to do all these Miracles, yet being subject to the Government of God, the great Creator and Governor of all things visible and invisible, they could not do them without his leave and permission, which we cannot believe that he would grant, because it appears to be inconsistent with his infinite Goodness, to permit evil Spirits to work so many and great Miracles, on purpose to delude the World with a Lye, and thereby expose Mankind to an invincible Temptation to believe it. 'Tis true indeed, other Religions have pretended to Miracles wrought in Confirmation of them; but besides that they were neither so many nor so great, as are pretended by Christians, there was always some means left for discovering the Imposture, either by the multitude of Gods which they worshipp'd, contrary to the Unity of the Godhead, which may be known, as has been prov'd, - [Page 91] - by natural Reason, or by the filthy and obscene, the barbarous and cruel Practices they enjoyn'd, which are plainly contrary to the natural Notions we have of God, and of Vertue and Vice: And it was just with God to give them up to strong Delusions, that they should believe a Lye, because that when they knew God, or might have known him by the Works of Creation, they did not glorifie him as God, but worshipt the Creature more than the Creator, and allow'd themselves in such unclean and cruel Rites, as are contrary to the natural Notions of the Divine Purity and Goodness; and we are certain that such a Religion cannot be from God, tho' it be confirm'd by Signs and Wonders. But when the Christian Religion commands the Worship of one God only, and enjoyns no Practice but what is pure, just, and gentle, [as will appear in the next Chapter;] if God should be pleas'd to permit such a Religion to be confirm'd by evil Spirits, doing more and greater Miracles than ever were wrought for proof of any other Religion in the World, every one must think himself oblig'd to believe it to be from God; because there is no way left to discover such a Religion, having such strong Evidence, to be an Imposture: And therefore, since it is inconsistent - [Page 92] - with the Goodness of God to offer such a violent Temptation to Mankind to believe a Lye, we must conclude, that he would never suffer evil Spirits to work so many and great Miracles in Confirmation of it.

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          But besides the Miracles which Christ himself wrought here on Earth, there were several illustrious Testimonies given to him from Heaven, which I shall but briefly mention, as a farther Confirmation of his being assisted by a Divine Power in the Miracles which he wrought. Of this nature was the Star which conducted the Wise Men from the East to Bethlehem, where he was born; the frequent Apparitions of Angels to minister unto him, at his Conception and Birth, at his Temptation in the Wilderness, in his Agony, at his Resurrection and Ascension into Heaven; such were the Voices that were heard from Heaven, testifying, that he was the beloved Son of God; at his Baptism, when John the Baptist saw the Heavens open'd, and the Spirit of God descending like a Dove, and lighting upon him; at his Transfiguration, when a bright Cloud overshadow'd him and two of his Disciples, Peter and John; and again, in his Agony, when Christ said, Father, glorifie thy Name; and a Voice was heard from - [Page 93] - Heaven, I have both glorified it, and will glorifie it again: Of the same nature were the Miracles and Prodigies that accompanied his Death on the Cross, both in Heaven and Earth, when there was Darkness over all the Earth, from the Sixth Hour to the Ninth, when the Veil of the Temple was rent in twain, and the Earth did quake, and the Rocks rent, and the Graves were open'd, and many Bodies of Saints which slept arose, and came out of the Graves after his Resurrection, and went into the Holy City, and appear'd unto many; which Signs so astonish'd the Centurion and the Roman Soldiers that watch'd him, that they were forc'd to confess, Truly this was the Son of God, certainly this was a righteous Man. And indeed all these Miracles were so many Divine Attestations of his Mission from God, and that he was the peculiar Favourite of Heaven, whom God was pleased so far to honour; for as 'tis certain that no Human Power and Skill could perform or counterfeit such Signs from Heaven, so neither is it conceivable that evil Spirits either could, or would give so many glorious Testimonies to him. But to conclude, The Miracles wrought by Christ and his Apostles, and those that were done by a superiour invisible Power in Attestation of him, were so many and - [Page 94] - so great, and extended to so many Creatures both in Heaven and Earth, that none but he who had an universal and absolute Dominion over all the Works of Nature could perform them, and therefore they were above the Power of evil Spirits, and could only be done by the Almighty Power of God, the Great Creator and Governor of all things.

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          II. Having thus demonstrated, that the Miracles which we believe Jesus did, had all the Conditions of true Miracles, and were such that no Power but that of Almighty God could effect: Our next Business is to prove, that Christ did really work such Miracles; and this from the following Considerations will plainly appear.

          -

          1. The Miracles of our Saviour were not like Transubstantiation, and others of the Roman Church, which are the Objects of Faith only, but they were plain Objects of our Senses, every Body present could see them; they were not done in a Corner, or in a particular secret Place, but publickly, before the Face of the Sun, so that it can never be said that these Demonstrations of Omnipotency were subtile Deceits and Impostures.

          -

          - - [Page 95] - 2. We have a constant Tradition of Christ's Miracles from the Apostles, thro' all Ages of Christianity, even until now; the History of them has been always the same, and never was, or can be contradicted.

          -

          3. These Miracles are not only acknowledged by the Christians, but by their greatest Enemies: For even the Jews, amongst other things which they relate of Christ in their Talmud, make mention of his Miracles also. The Turks in their Alchoran have recorded some of Christ's Miracles, his Resurrection is commonly believ'd amongst them, they look upon him as a great Prophet, and as such profess a profound Veneration for him. Lastly, Several of the Jewish, Mahometan, and Heathen Writers, frequently mention Christ's Miracles; this the whole Christian World knows better than I my self, I shall not therefore now trouble you with particular Quotations out of these Authors.

          -

          4. But supposing that we had not all these Testimonies of Christ's Enemies to prove his Miracles, yet that of the Apostles and Evangelists would be abundantly sufficient, as we shall more clearly shew hereafter: For they had not the least prospect of any temporal advantage by - [Page 96] - publishing these things; on the contrary they exasperated the Powers of the World by it, and with their Blood seal'd the Doctrines they had taught: this surely is a valid Proof that the Miracles related in the Life of Christ, were really done by him.

          -

          III. That our Saviour wrought these Miracles in Confirmation of his Religion, appears, from what he said to the Disciples of John when they came and asked him whether he was the 〈 in non-Latin alphabet 〉, or he that is to come; he answered, Go, and tell John what you have seen, &c. And from what he had said to the Jews, If you will not believe me, at least believe the Works I do in the Name of my Father. There are many other places in Holy Scripture, which shew that the principal End of Christ's Miracles was to confirm his Doctrine.

          -
          -
          -
          - [Page 97] +
          + +

          + 1.1.9. + SECT. IX. Of Promises and Rewards, of Woes and Punishments. +

          +

          HAving prov'd that the Christian Religion has the true Object of the right Religion, + and that the Credenda of it were as perfect as could be, and the Agenda as Human Nature is capable of bearing; we come now to consider what Promises are + made to them who live accordingly, and what Woes and Judgments are denounc'd against + the Children of Disobedience. Our Corruption is so great, and our vicious Inclinations + so strong, that without a certain belief of future Rewards and Punishments, it would + be very difficult for us to walk in the most pleasant Paths of Religion: For how can + we conceive a Man should extinguish his violent Passion for a darling Pleasure, had + he not sure hopes (by thus mortifying himself to the World) of a more substantial + Good, and of avoiding an everlasting Misery?

          +

          Whether we consider these Rewards in respect to God, or regard to our own Souls, + [Page 108] + they are far more glorious and adapt than what any other Religion affords. What others + have feigned to encourage Men to do good, is indeed not a little enticing, but yet + it is directly contrary to the Nature of God, and our Souls; for instance: Their Notions + of Metempsychosis, or the Transmigration of the Soul into another Body, more noble + or ignoble; delightful charming Places; Riches; Plurality of Women, &c. which can never agree with the Eternal Almighty God, neither with our reasonable + Souls, they are Spirits which can never be satisfied with temporal things, they came + from God, and naturally desire to return to him, no Pleasure can sufficiently content + them, but the infinite Happiness of enjoying their Creator. 2. Our Bodies have their + part in these Promises as well as our Souls: For is it not just, that the Body which + has accompanied the Soul through many Trials and Afflictions, for the sake of God, + should share in its Rewards also? Is it not reasonable, that the Body which has been + depriv'd of so many Lusts and Pleasures, should, with the Soul, be Partaker of eternal + Happiness? The Resurrection of the Body must therefore be a great Consolation to us; + our Saviour proved it to the Jews, out of the Books of the Law and the Prophets, he + laid the + [Page 109] + Foundation of this Truth, and we are sure our Faith is not vain, since he is risen + from the dead. To say, that the scatter'd Particles of our dissolv'd Bodies cannot + be collected again, is an Objection so weak, that it deserves not an Answer; for certainly + the Almighty Creator of Man out of nothing, cannot only restore him to his former + State after his dissolution, but endue him also with a perfect Understanding, and + a perpetual Vigour, &c. We see then these Rewards are not such sensual Banquets as the Jews vulgarly believe; + nor such a Fool's Paradise, a plurality of Women, as the Turks expect; nor the Wandrings of the Soul from one Body to another, as the Heathens dream; + but it is an infinite Spiritual Happiness we are promised, the greatest our Heart + can wish, or that a created Being is capable of, we shall enjoy the Beatific Vision, + God will dwell in us, we shall praise him with joyful Hallelujahs for ever and ever; + we shall be free from Hunger and Thirst, from all Doubtfulness of Thought, Sorrow, + Pain, and Death; in short, we shall be perfectly happy, for we shall live in the Lord, + and he in us. When we seriously consider this, we shall be ready to part with everything, + even our Lives, for eternal Salvation; such perfection of Bliss will make all the + + [Page 110] + Righteous (with St. Paul) most earnestly desirous to leave this World of Sin and Miseries, and to be dissolv'd + to be with Christ; the Apostle experimentally knew what this Happiness was, when he + thus explain'd it to the Corinthians, Eye hath not seen, nor Ear heard, neither hath it entred into the Heart + of Man to conceive, the things which God hath prepared for them that love him. We shall now briefly consider the Woes and Punishments.

          +

          As God hath promised such great and glorious Rewards to them that love him, and are + obedient to his Commands, so he hath pronounced most terrible Woes and Judgments against + them that act the contrary: Is it not reasonable to think, that God who is merciful + to the Righteous, should be just to the Wicked and the Impenitent? And if the Rewards + of the Good are inexpressible, must not the Punishments of those who die in their + Sins be the utmost Misery? I should be too tedious if I repeated here all the Expressions + used in Holy Scripture, to make us sensible of the miserable State of the Damned; + I shall therefore make some Reflections on what has been said, and so conclude this + Section.

          +

          + + [Page 111] + 1. The belief of these Woes and Torments deterreth us from committing Sin, and quickens + us to Repentance and a holy Life: For no Man can hope for eternal Life, but by doing + the Will of God; everlasting Flames must be his Portion, who dies without Repentance.

          +

          2. It breeds a dread and fear in us of the great and jealous God, a God that will + not be mocked; it teacheth us to tremble at his Word, to consider his infinite Justice, + and the fierceness of his Wrath.

          +

          3. We are hereby taught to put a true Value upon the Work of our Redemption, for if + we believe not an Eternity of Torments, we can never sufficiently esteem the Ransom + Christ paid for us; whereas he who reflects upon the Glories he had lost, and the + infinite Misery he had deserv'd, cannot but be most thankful for so plenteous a Redemption.

          +

          The belief that God has laid up glorious Rewards for those that love him, is useful,

          +

          1. To wean our Affections and Desires from the Pleasures of this Life, to create in + us a contempt of this World, and to teach us to prefer Heaven before all things.

          +

          + + [Page 112] + 2. It encourageth us to take up the Cross of Christ, and willingly and cheerfully + to suffer all Afflictions for his Namesake, assuring us in the Words of the Apostle + St. Paul, That the Sufferings of this present time are not to be compared with the Glory + that shall be reveal'd. +

          -

          - 1.1.8. - SECT. VIII. Of the Object of Christian Religion. -

          -

          THE Evidences for the Christian Religion being thus produc'd and examin'd, we come next to the Object of it. We have already asserted, that the true Religion must have for its Object, 1. Above all things the Honour and Glory of God. 2. The universal Happiness of Mankind. 3. The Good of every Man in particular. For the clearer understanding of this, we shall divide the Christian Religion, 1. Into the Credenda, or what a Christian ought to believe. 2. The Agenda, or the Precepts he should practice; and if we find both these Parts of Christian Religion have the aforesaid Object, we may safely conclude it is the true Religion. My Design (as I have intimated elsewhere) is not to run over and repeat the Principles of all Religions, but only to demonstrate the Excellency of the Christian by its Object, well knowing that all other Religions fall infinitely short of it.

          -

          1. As to its Credenda. It is true there are but few Nations which do not believe one Supreme Being; but how grosly are - [Page 98] - they mistaken in their Notions of him? Some rob him of his chiefest Attributes: Some represent him subject to almost all the Passions of Human Nature, and this leads them into such weak and pernicious Principles and Practices, that Men [of common Sence] of contrary Opinions, are asham'd to hear of; but the Christian Religion teacheth not only God's Existence, but his Attributes also in the highest perfection that our Understanding is capable to bear. Whereas other Religions adore a plurality of Gods, this teacheth to worship one God in Unity: Some make him material, this an incomprehensible Spirit. Some again deny his Providence, or so assert his Sublimity that he neglects sublunary Things, as Matters much beneath his Government: But the Christian Religion teacheth us, that his Providence is Omnipresent, and assures us of his great Love and tender Care over all his Creatures. In short, his Goodness, Mercy, Long-suffering, Justice, his infinite Power, Wisdom, Holiness, &c. are plainly preach'd and demonstrated by Jesus the Author of Christian Religion. What a miserable State then are those in who deny the Providence of God? They are Men without Faith, without Hope; are they groaning under Afflictions, they dare not call upon - [Page 99] - him for Deliverance! Are they in their last Agonies, where can be their Trust and Confidence? But we are taught that this God is the Creator, Preserver, and Governour of all Things; we know he observeth all our Actions, and this makes us mindful of our Duty; we are sure that he giveth us the Fruits of the Earth, Success, Honour, Life, Health, Children, and all other Blessings; and this obligeth us to be thankful to that infinite Goodness which bestow'd them upon us: We believe he orders all Events, as Diseases, Death of Friends, Crosses and Afflictions; this shews us the great Mercy of God, who scourgeth and punisheth us, that we may repent, and return to our Obedience. Other Religions indeed oblige Men to confess the Frailty of their Nature, to acknowledge the Crimes they daily commit, and the Evils to which they are inclin'd; yet it gives them no other Remedies for the appeasing the Justice of an angry God, but the Sacrifices of Beasts and of Men. But blessed be God, it is not so with us, we know we are Sinners, but we are confident that the God of infinite Mercy will, upon Repentance, forgive us all our Trespasses for the sake of Jesus Christ his beloved Son, who died for our Sins, rose again for our Justification, and ascended - [Page 100] - into Heaven, to be our Advocate, Mediator, and Intercessor with the Father: This is the greatest Consolation Man can wish; for whilst others are concern'd to appease their God by an infinite multitude of Sacrifices, and these attended with so great a number of Ceremonies, Christians enjoy a perfect Ttranquility and Freedom, relying entirely upon God's infinite Mercy, praying, extolling, and magnifying it without end. Yet this is not all that God hath done for us; he hath not only sent his Son to be an Expiation for our Sins, but also to be our Prophet and Teacher, to instruct us in the Will of his Father, by preaching publickly in the Synagogues of the Jews, and especially to those whom he had chosen to be Witnesses of his Life and Doctrine; and after the time of his Mission was expired, and he ascended into Heaven, he sent the Holy Ghost the Comforter to assist them, in planting the Religion he left with them; bestow'd the Gift of Miracles upon them to confirm it; and for the better propagation of it he establish'd a Communion and Congregation of Saints, into which all Men may be introduced who repent and have Faith. Lastly, He has left two Covenants, viz. the Sacraments, in his Church, by which he conveys his Graces and Blessings to us. These, - [Page 101] - and more, are the wonderful Works of the infinite Goodness and Mercy of God; which when we reflect upon, we cannot but say with the Psalmist, What is Man, O Lord! that thou art mindful of him, &c. This I think sufficient, to shew how much the Credenda of the Christian Religion are for the Honour and Glory of God, the universal Happiness of Mankind, and the Good of every Man in particular.

          -

          2. The Agenda, or Precepts which a Christian ought to practice, are no less for the Honour and Glory of God, &c. That they far excel the Rules of all other Religions there can be no dispute. The Jews indeed have the Decalogue, or Ten Commandments, as well as we; But how strictly do they interpret them? And how far has Christ extended them? The Jews think if they are not Idolaters, or Blasphemers, if they observe the Sabbath by not doing any manner of Work, if they honour Father and Mother, if they do not Murther, Steal, commit Adultery, bear False Witness, or are not Covetous; if they observe the Ceremonies and Festivals which the Law prescribeth, and abstain from the several Meats it forbiddeth, then they think they have done their Duty, and that God is obliged to give them the promised Reward. But the Precepts of the Christian - [Page 102] - Religion extend yet farther, as we shall presently shew.

          -

          God forbid the Pagan Religion should any ways be compared to the Christian, which is so far from glorifying God, that the Honour which is only due to the Creator it giveth to the Creature, and teacheth Men to worship Idols, the Sun, Moon, and Stars, nay [for fear] the very Devils, and to sacrifice their very Children to them; it obligeth its Devotees to the utmost Cruelty to their own Bodies, under the Notion of Holiness, Merit; it allows, even prescribes the Impurity of Polygamy, and other Uncleanness: In a word, instead of bringing Men to that degree of Holiness, without which no Man shall see the Lord, it makes them Reprobates, and throws them into the last degree of Imperfection, condemning all Graces and Vertues whereby we over-rule our Passions as foolish and idle Notions, &c. But least, contrary to my purpose, I should make too great a digression in comparing the Christian Religion to all others, I shall return, and employ the rest of this Section in shewing, that the Christian Religion is not only above all others, but also that it brings a Man to Regeneration and that perfect Holiness, which is the end of his Creation.

          -

          - - [Page 103] - If we consider the Precepts of Christianity as the Rules of Human Life, we shall find them the most accurately adapted to our Nature, as ever were made known to the World, no ways contradictory to our Reason, but tend to make mortal Man perfect, even as God is perfect: The greatest Libertines who do not live up to them, yet approve of them. By these Precepts we are taught, First, Our Duty to our Maker, to believe in him, to fear him, to love him above all things; to trust and depend entirely upon him, to do his Will with all submission; to worship him with pure Hearts, not with Sacrifices, for he eats not the Flesh of Bulls, or drinks the Blood of Goats; they instruct us how to call upon him, and with fervent Zeal and Understanding, and unwearied Constancy, to offer up our Petitions to him; to praise and glorifie his Holy Name for all the Benefits we and all Mankind have receiv'd from him since the Creation of the World. These Duties are founded upon the highest and most solid Reason; and all that believe there is a God must perform them: For whom shall we fear, but him that is Almighty? Whom shall we love, but infinite Goodness and Loving-kindness it self? Whom shall we confide in, but him who is able and willing to help us? To - [Page 104] - whom shall we submit, and upon whom shall we depend, but upon him who is infinitely wise? Whose Will shall we do, but his who is just and right? Shall we worship him with Sacrifices of Beasts, who is an eternal Spirit? Briefly, since on Earth we petition our Superiours, if we will obtain any Favours from them, and we pay our grateful Acknowledgments for them when received; infinitely more are we obliged upon all occasions to pray to that God, upon whom our being and well-being depends; and to offer up our Praise and Thanksgivings to him who hath bestow'd so many Benefits upon us. Thus our Duty to God has not only his Glory for its Object, but our own Good and Welfare also.

          -

          Our Duty to our Neighbour gives us the most incomparable Rules for Government, Society, and Friendship; for it aims at the good of all Men in general, and of every Man in particular; it requires from us Obedience to our Governours and Superiors, even when they unjustly use us, and persecute us; it teacheth us the greatest Mercy, Love, and Humanity, one to another, obliging us to forgive our bitterest Enemies, and to pray for our Slanderers and Tormenters; it will not permit us to render evil for evil, but on the contrary commands - [Page 105] - us to do good to those who treat us injuriously. There is no Friendship so sacred, no Justice so impartial, no Charity so great, no Meekness so exemplary, as that which our blessed Saviour has recommended to us; wicked Thoughts, much more wicked Deeds, are abhorr'd by his true and genuine Followers, who live in perfect peace and tranquility one with another.

          -

          Our Duty to our selves has the same Object as the two former: It commands us the lowest and most profound Humility, the greatest Meekness and Patience under our Sufferings and Reproaches; to be content in whatsoever State of Life it shall please God to call us; to have an unshaken Faith, unspotted Chastity, and to presevere to the last Moment of our Lives; to be temperate in Meats and Drinks, and all Recreations; to follow our Callings with diligence; it gives us a singular Modesty, Simplicity, Gravity, and Sincerity of Heart; it teacheth us to deny our selves, to despise worldly things, and hunger and thirst after Righteousness; to husband well the Talent God hath given us; to follow the things that are pure, honest, of good report, and praise-worthy; it commands nothing that is unaccountable, nothing - [Page 106] - that is base and unbecoming reasonable Creatures; all our Actions are moderated by it, we ought to be as innocent as Doves, but as wise as Serpents; we ought to be modest and humble, but not afraid to appear in the defence of Truth; we ought to do Justice, but not to be unmerciful; we ought to bear Injuries, but not to be sensless of them; we must be kind to all Men, but without any Pride or Affectation; and thus are all Christian Vertues moderated. If what has been said be well consider'd and digested, it will be evident, that the Christian Religion does bring us to the highest degree of Perfection that its possible Human Nature can attain to, and that it tends [infinitely beyond all others] to the Glory and Honour of God, the universal Happiness of Mankind, and the Good of every Man in particular, and consequently is the true Religion.

          -
          -
          -
          - [Page 107] +
          +

          + 1.1.10. + SECT. X. Several other Proofs for the Christian Religion. +

          +

          MY Guide having thus proved the Truth of the Christian Religion by its Evidences and + its Object, he gave me some other Arguments to confirm me, which are not of a little + value. I shall contract them as much as I can.

          +

          1. As the Jews own that there was a Messias promised, so they cannot deny but that + they crucified a Man whose Name was Jesus, in whom we find all that's foretold of the Messias in the Old Testament fulfilled; + as, that he should be born of a Virgin, in the City of Bethlehem, of the Tribe + [Page 113] + of Judah, and of the Posterity of David; that he should begin to preach in Galilee, do many Miracles, be the Saviour not only of the Jews but the Gentiles also, that + he should establish the Worship of one true God, and destroy that of Idols and false + Gods; that he should be betray'd, and sold for Thirty Pieces of Silver, the Time, + Manner, and Circumstances of his Sufferings and Death; the very parting his Garment, + the Scoffs of the Multitude, his Behaviour, last Words, the exempting his Bones from + being broken, his honourable Burial, his Resurrection, &c. All that was predicted and prefigur'd of old, was accomplish'd in him, so that undoubtedly + this Jesus is the Christ, and his Religion came from God.

          +

          2. My Guide noted to me the extraordinary manner how these Prophecies were fulfilled; + of which take two or three Examples: Is it not wonderful, that he who had so many + Enemies, should be betrayed by one of his own Disciples; that he should be condemn'd + to Death whom the Judge declared innocent; that he who had oftentimes escaped being + stoned, should at last be crucified; and yet had he been guilty of what he was accused, + by the Law of the Country, he ought to have been stoned; that he who was crucified + (which + [Page 114] + was a Roman and not a Jewish Punishment) should be so honourably buried; that none of his Bones should be broken, + tho' it was the Custom to break the Bones of the Crucified, and it was then practis'd + upon the two Thieves? &c. These things are so surprising, that we cannot sufficiently admire and adore the + infinite Wisdom of God, who in his Son Jesus has fulfilled whatsoever was foretold + of the Messias.

          +

          3. The fulfilling of Christ's Prophecies against the Jews, their Temple and City: + For in the time foretold by our Saviour, the Romans, under their Emperor Titus, did conquer the City, demolish'd the Temple, &c. and ever since that time the Jews have been dispers'd over the whole Earth, and never + since have had any Power or Government.

          +

          4. The wonderful progress of the Apostles and their Successors, in propagating the + Christian Religion. This Argument will be no advantage to the Mahometans, for their Opinions were propagated by other Methods. And here, 1. Let us consider + the Author and Preachers of the Christian Religion. 2. The Religion it self. 3. The + Manner of its propagation.

          +

          1. The Author of the Christian Religion was Jesus, the Son of a poor Virgin, + [Page 115] + and the reputed Son of a Carpenter, his Birth in a Stable in Bethlehem, his Education in Galilaea, his Sufferings, and ignominious Death on the Cross amongst Malefactors; these are + greater Hindrances than Helps to the spreading of Christ's Doctrines; but notwithstanding + so mightily grew the Word of Christ, and prevail'd, that it threw down all Superstition + and false Religion; which it could never have done, had not the Power of Almighty + God went along with it. The Preachers of the Gospel were not Princes of great Wealth + and Authority, but poor Tradesmen; they were not Men of great Learning, educated in + famous Universities, but mean obscure Galileans, Men of Peace and Humility, they were very unlikely to do any notable things, since + they wanted worldly Wisdom and Power to gain them Reputation and Authority. This is + the true Character of the Primitive Preachers of the Gospel. These Men therefore by + their own Cunning and Strength, could never have been able to baffle the Wisdom of + the Greeks, the Power of the Romans, the Malice of the Jews, and the Obstinacy of Idolaters; we may as easily believe that a Sheep could worry a hundred ravenous Wolves, as + that these Men should have prevail'd against so many Obstacles of Men + [Page 116] + and Devils, and persuaded the World to forsake their old Way of Worship, and to believe + in Christ crucified: We must then conclude, that since they have done all this, the + Omnipotent God assisted them; it must necessarily be an infinite Power, that by such + weak obscure Men could bring such mighty Things to pass.

          +

          2. As to the Religion it self, altho' as we have already prov'd, it is the most excellent + and perfect of all, yet it had several Articles of Faith, and Rules of Practice, that + were as so many Stumbling-blocks to the Heathen; among the former, is the Creation + of the World, which surely was strange Doctrine to them who believ'd, Ex nihilo nihil fit, i. e. Out of nothing can be made nothing; they that had hitherto believed there were + many Gods, could not easily be persuaded there is but one. The Doctrines of the Trinity + in Unity, and the Unity in Trinity, and of the Resurrection of Bodies, seem'd very + absurd at Rome and Athens; and yet all these Doctrines as strange and disagreeable as they appear'd, were received + in these places, which could never have been, had not God's miraculous Providence + given such wonderful Success: And had not the same Power attended the Preaching the + Rules of Practice, the corrupt World had + [Page 117] + never receiv'd them; for the Gospel commands us to deny all Ungodliness, and to live + righteously, justly, and soberly; it forbids not only evil Actions, but evil Thoughts + also; it is so far from permitting us to do Injuries, that it will not allow us Vengeance + for those offer'd to us; not only Adultery, but even impure Imaginations are forbidden + by it, &c. But it will seem yet more strange, if we consider,

          +

          3. The Manner of the first propagation of the Gospel: It owes not its Success to the + Eloquence or Rhetorick of the Apostles, they were illiterate ignorant Men, and understood + no more of School-Learning, than one born blind does of Colours; their Birth and Fortune + were mean and obscure, they never assisted in Senates, or in the Councils of Princes; + they were not great Lawyers, able to defend any Cause; in short, they had no bright + Qualifications to recommend them to the Princes of the World; under these heavy Disadvantages + they propagated the Christian Religion to a wicked, perverse, and powerful Generation. + St. Paul indeed was a Learned Man, and had all the Benefits of a Generous Education, nevertheless + he tells us, that he determin'd to know nothing but Jesus Christ and him crucified; and that neither his + [Page 118] + speech, nor his preaching, was with the enticing words of man's wisdom. So that the Success of the Christian Religion is still owing to the Power of God + alone.

          +

          War, and the Arm of Flesh, by which Mahomet propagated his Opinions, had no share in the advancement of the Gospel; the Jew nor + the Gentile need not be afraid of the Sword of the Apostles, for they were forbidden + all Violence and Cruelty, their Master did not send them out as Beasts of Prey, but + like Sheep in the midst of Wolves, he was the Master of Peace, and they his Servants, + and therefore they came not to denounce War, but to bring Peace and Glad-Tidings, + and to persuade the Soldier to sheath his Sword: Princes and States, instead of protecting + them, use them cruelly, and persecuted them from City to City, and yet they had no + other Armour but Faith in Jesus Christ, nor any Sword but that of the Word of God, + and with these they overcame the Nations, and brought them under the Obedience of + the Gospel. The continual Sufferings, Tribulations, Afflictions, and Persecutions, + which the Apostles and their Proselytes were exposed to, one would think should very + much hinder the spreading of the Doctrine they preach'd; Prayers and Tears were the + only Weapons they used, and yet + [Page 119] + the Blood of the Martyrs was that fruitful Seed of the Church, so that Thousands + daily embrac'd Christianity. This wonderful Progress of it my Guide laid before me, + as one Argument, that it is the only true Religion: He urged many more than what I + have mention'd, as the Resurrection and Ascension of Christ, his sending the Holy + Ghost to his Apostles, the wonderful Gifts they receiv'd by it, of speaking all Languages; + working Miracles, &c. But I need not mention any more, being convinc'd that every reasonable Man (if he + considereth what has been said) must confess, that the Christian Religion excels all + others in its Evidences, Object, Matters of Faith, Precepts, Rewards and Punishments, + and that it comes from God, and is the only true Religion.

          +

          I shall, in the last place, proceed to tell you the Objections I brought against the + Christian Religion, and the Answers my good Guide made to them.

          +
          +
          + +

          + 1.1.11. + SECT. XI. The Objections I made against the Christian Religion, with their Solutions. +

          +

          THE Arguments I brought against the Existence of a God, his Attributes, and the Necessity + of a reveal'd Religion were so weak, that they are not worth mentioning; they were + only the common Opinions of my Country-men, and my Guide answer'd them so clearly + that I could make no manner of Reply: So that the first Objection that seem'd to have + any force was this:

          +

          + Object. 1. How can I now be certain, that what the Evangelists and Apostles assert is Truth; + for they might impose upon us, and write things which never were perform'd.

          +

          + Answer. To this my Guide answerd: 1. That he suppos'd the Divine Writers were able to tell + us the Truth, and to give us a true and perfect History of the Life and Death of the + Blessed JESUS. 2. That they were very willing to do so. No + [Page 121] + Man can doubt that they were able to speak the truth; for they did not write the + History of Things which happen'd in Ages past, and long before they were born, or + of what was done in remote Parts of the World: But the things they deliver down to + us they saw with their own Eyes, heard with their own Ears, and felt with their own + Hands, &c. as the Apostle St. John observes. Most of these Writers were constant Attendants on our Saviour, from his + first preaching to the end of his Life; so that if they publish'd any Untruths, we + must attribute them rather to their Designs and Intentions to impose upon us, than + their Ignorance: But by the following Considerations it will appear, they were willing + as well as able to tell us the naked Truth.

          +

          1. It cannot be imagin'd they could forge the History of the Life of Christ; How could + poor Fisher-men, ignorant Mechanicks, Men without Learning, contrive such a Fiction + as should in all respects so exactly agree?

          +

          2. Supposing they had been cunning Sophisters, and subtle enough to invent such a + History, could they have the Face to undertake such a Design, and impose such a Forgery + on the World, when there were multitudes of living Witnesses (and + [Page 122] + those their implacable Enemies) to contradict them? If these Writers had been found + Liars, they would soon have been detected and carried before the Magistrate, and punish'd + according to their Deserts; besides, it was the Interest and Resolution of those Magistrates + to hinder the propagation of that Doctrine, whose Author they had with the utmost + Malice and Aversion persecuted even unto Death.

          +

          3. These Writers were godly, righteous, and sober Men; they have confess'd their own + Faults publickly which before were unknown to us, as their slowness in believing, + their Disputes about preheminence, their leaving and forsaking their Lord and Master, + &c. and consequently they cannot be thought guilty of this wicked design.

          +

          4. And lastly, For what end should they thus delude us? What advantage could they + expect by so doing? Not Honour and Glory, for they were continually revil'd and derided + as Fools and Mad-men; not Riches, or any other Temporal Benefit, for the Gospel they + preach'd, taught them to renounce all and follow Christ, and accordingly their Reputation, + Goods, and Lives, were daily in danger, they were hurried from one place to another, + as Rebels and Blasphemers, they were persecuted + [Page 123] + and tormented, and at last suffer'd the cruellest Deaths that Malice could invent. + Impostors would never have submitted to such Trials. Is it possible for Men joyfully, + and with alacrity to undergo all manner of Racks and Tortures for the sake of a Religion + they knew to be false, especially when they might have been crown'd with Honours and + Preferments had they deny'd it? These things well consider'd, we cannot but believe + the Divine Writers were true and faithful Historians.

          +

          + Object. 2. How can I be sure that the Books we now have of the New Testament, are the same + the Evangelists and the Apostles penn'd, and that in Succession of Time they have + not been changed and altered?

          +

          + Answ. 1. He answer'd me, That the vast Numbers of these Books which have been dispers'd + thro' the whole World, and translated almost into all Languages, their still bearing + the Names of the same Authors, and the agreement of the different Versions, plainly + prove, they have been always the same; neither can it be conceiv'd that distant Nations + that scarce ever had any Commerce or Correspondence with each other, should all conspire + in the same Cheat, and alter the Holy Writings.

          +

          + + [Page 124] + 2. Since there are such Divisions, and so many Sects amongst the Christians, had either + of them added or diminish'd any thing in favour of their own Opinions, the rest would + have done the like; but it appears thro' all Ages the Bible has been appeal'd to by + all Parties. This satisfied me, that the Holy Scripture is now the same as was generally + given to us.

          +

          + Object. 3. I objected against the Miracles of the Christian Religion, as not sufficient to + denominate it the true Religion; for the Jewish, and some of the Pagan Religions, + have been establish'd by Miracles; so that were Miracles sufficient, all these Religions + would be true; which is contrary to what has elsewhere been asserted.

          +

          + Answ. 1. Miracles are not alone a sufficient Proof of the true Religion, but only a Confirmation + of it (as we have before observ'd); if therefore they are not agreeable to the Doctrines + and Precepts of the true Religion they will be of very little value.

          +

          2. The Wonders done by the Pagans have not the three Conditions of a true Miracle; + viz. 1. He that does the Miracle must know it, and be willing to do it. 2. It must exceed + all Art and Natural Power. 3. It must be certainly perform'd and come to pass. But + the Wonders these + [Page 125] + Pagan Prophets are reported to have done, was only the foretelling the Calamities + that should befal their Country; their Predictions did not exceed the Knowledge of + Natural Philosophers, they only told you of the probability of Thunders, Lightnings, + Earthquakes, and other Effects of Natural Causes. Lastly, There is no certainty that + these things happened according to the Times they mention'd; for the Jarhabadiond, or the Pagans Book of their Law, in which these Wonders are recorded, is so carefully + kept by their Priests, that no Man else is suffer'd to read it, if he were able. These + Wonders therefore of the Pagans wanting the three necessary Conditions, cannot properly + be called Miracles; but those done by our Saviour I have abundantly proved to have + these three Conditions, and consequently were true Miracles.

          +

          + Object. 4. If you will not believe the Wonders or Miracles that were done by the Pagans, + at least you will give Credit to what I my self have seen, viz. That our God appears in a bodily visible Shape in our Temple; for instance, if he + be angry with us, he appears in the form of a Lion; but if well pleased, in the shape + of a Bull or a Ram; in a few Hours sometimes he changes his Shape, and in the + [Page 126] + same Day he is seen angry and pleas'd by all that are in the Temple.

          +

          + Answ. 1. It is beneath the Majesty of the Supreme Being to appear, and that frequently, + in the shape of such wild and ravenous Creatures, as a Lion, &c. +

          +

          2. This seems rather to be a Cheat of the Priests, for they change the Scene and shut + up the place, whilst one Beast is led back, and another brought from his Den to be + shewn to the People. 2. They will not suffer any of the Congregation to come near + it, but if it were the Almighty God that thus changes himself, he would not do it + privately, but publickly before all the People. So that before a Man can believe this, + he must see a Cloud of Miracles to confirm it.

          +

          + Object. 5. I replied: For the same Reason I may deny the Resurrection of Christ; for if he + really rose from the Dead, why did he not appear to his Enemies? But since he only + was seen by his Disciples, I may, with the Jews say, that they came by Night and stole + him away, and then gave out that he was risen from the dead. So that this Miracle + wants other Miracles to confirm it.

          +

          + Answ. 1. The Apostles did many Miracles in Confirmation of it; for when they raised the + Dead, or cured the Sick, &c. it + [Page 127] + was always in the Name of Jesus Christ, whom God hath raised from the Dead.

          +

          + Answ. 2. We may as well ask why God did not translate the Enemies of Christ into Heaven, + and shew him sitting at his Righthand; for I am confident, had the Jews seen him after + his Resurrection, they would have said, as upon another occasion, it is a Spirit, + an Apparition, or something like it: For if they believ'd not the innumerable Miracles + that Christ did before his Crucifixion, they would never have been convinc'd that + he was the Messias, tho' they had seen him after his Resurrection.

          +

          + Answ. 3. That Assertion of the stupid Jews, That his Disciples took away his Body, will + appear most absurd, if we consider the following Circumstances of his Death and Resurrection; + the Jews themselves deny not Christ's Death and Burial, and that his Sepulchre was + strongly guarded by Soldiers; but they say, whilst these Soldiers slept, his Disciples + came and stole him away: But we must think it impossible for them to attempt so bold + an Action, for when our Saviour was betray'd, his Disciples were struck with such + fear, that they all ran away, and left their Lord in the hands of his Murtherers; + even St. Peter, who was the most forward Zealot of them all, and said, Tho' all should be offended yet + [Page 128] + will not I, tho' I should die with thee, yet I will not deny thee in any wise: Nevertheless fear made St. Peter fly, and thrice deny his Master. But supposing the Disciples recovered from their + fear and surprize, and that they couragiously attempted to take away his Body, how + can we imagine the whole Company of Soldiers slept at the same time, without setting + one vigilant Centinel? But yet granting they did all sleep together, how was it possible + the Disciples should know at what Hour the Soldiers were all asleep? Let us suppose + they knew this also, how could they roll away the great Stone, enter into the Sepulchre, + and take away the Body, &c. without making noise enough to awake one Soldier? But again, supposing hitherto they + did all softly and secretly, yet they must do every thing hastily for fear of being + apprehended; but on the contrary, there was no Disorder, no Confusion, the Grave-Cloaths + in which the precious Body was wrapp'd, were decently folded up, and laid in one place, + and the Napkin that was about his Head in another; which shews it was done with a + Presence of Mind, and deliberately. Granting still, that the Disciples did carry away + the Body, why did not the Jews accuse them before the Magistrates, who certainly would + have condemn'd + [Page 129] + them to Death, could it have been prov'd against them? And supposing the Soldiers + had slept whilst the Body was stollen, why did not these Soldiers suffer Death, according + to the Laws of both Jews and Romans? Lastly, The Assertion of the Jews plainly contradicts it self; for if the Soldiers + were awake, why did they not hinder the Disciples from taking away the Body? But if + they were asleep, how can they tell which way it was taken, or who did it? Thus you + may see the Stupidity, Partiality, and Unbelief of the Jews, who give Credit to the + Miracles of Moses, and the Prophets, for which they had only History and Tradition; and yet would not + believe the Miracles of Jesus Christ of which they every Day were Eye-witnesses.

          +

          + Object. 6. 'Tis probable that the Devil can do such Miracles as Christ did, how then shall + I certainly know, whether Christ did them by the Power of God, or of the Devil?

          +

          + Answ. 'Tis true indeed, that we do not well know how far the Power of Satan extends; but + this we are certain of, if he could work all the Miracles that Christ did, he could + not do them for the same end, viz. for confirming the true Religion, which wholly destroys the Empire of the Devil, + and commands nothing but what + [Page 130] + is for the Glory of God, and the Good of Mankind; the Devil is too great an Enemy + of both, to do the least thing for the honour or good of either: If then we suppose + the Devil can work any great Miracles, those of the Pagan Religion must be attributed + to him; for that Religion is far more agreeable to the Nature of the Devil, than to + the Attributes of our Almighty Creator, as may appear by its Precepts, commanding + the Sacrifice of Infants, the Worship of the Sun, Moon, and Stars, and even of the + Devil himself, and many other Absurdities, contrary to the very Essence of a God.

          +

          + Object. 7. Christ did acknowledge the Miracles of Moses, as wrought by the Power of God, why then did he abolish his Religion and Law?

          +

          + Answ. We grant that Christ did acknowledge the Miracles of Moses, and therefore he did not pretend to condemn the Law; for he assures us, he came not to destroy the Law, but to fulfil it: So that he only abrogated those Rites and Ceremonies which were not needful for the + future: The very Covenant God made with the Jews proves, that the time would come + that they should be abolish'd; and he did not condemn them as false and contrary to + the Nature of God, but only as + [Page 131] + imperfect, and wanting that full accomplishment which came by Jesus Christ, who has + taught us not to worship God with Sacrifices, Incense, Burnt-offerings, &c. but in Spirit and in Truth. +

          +

          + Object. 8. Why has not Christ left to his Church a continual Power of working Miracles?

          +

          + Answ. We are not to be too busie in enquiring into the Secrets of the Almighty; 'tis sufficient + for us that it is his Will; we ought to be satisfy'd and thankful that he shew'd his + Omnipotency in confirming that Holy Religion he was pleas'd to reveal; but since the + time of its Infancy is past, and the Church is so propagated and establish'd, God + needs not do any more Miracles, for the Gates of Hell shall not prevail against it.

          +

          These were the chief Arguments which I brought against the Miracles of the Christian + Religion, to which having receiv'd satisfactory Answers; in the next place I opposed + the Great Work of Redemption, and asked first,

          +

          + Object. 9. Since God had determin'd to redeem Mankind from their Sins by the Sufferings of + his only Son, why did he not send him sooner into the World, or rather immediately + after the Fall of Adam that those who lived between Adam and Christ + [Page 132] + might have been Partakers of this Deliverance and Salvation?

          +

          + Answ. 1. Supposing you should ask why God did not create the World sooner? And neither + I nor any else can give you a Reason; this does not destroy the Evidence of the Creation: + So if I am not able to assign the Cause why God did not send his Son earlier into + the World, this does not invalidate the Efficacy of our Redemption; all that can be + said to it is, that the infinite Wisdom of God made choice of this fulness of time, + and thought it more convenient than any other.

          +

          + Answ. 2. Tho' Jesus Christ came into the World some Thousands of Years after the Sin of + Adam, yet those that died before his Nativity, were Partakers of the Benefits of his Redemption + as well as we, provided they lived according to the Knowledge God had given them.

          +

          + Object. 10. Could not God have deliver'd us from our Sins by any other way, than by the Death + of his only Son?

          +

          + Answ. 1. Nothing less it seems could satisfie his Justice; for we had offended an infinite + God, and consequently our Sins were of infinite magnitude, so that nothing could make + an infinite Attonement, but a Sacrifice of infinite Value, even his only Son Jesus.

          +

          + + [Page 133] + + Answ. 2. Had there been other means to satisfie our angry God, and he had accepted one + way, you would have said why is God pleas'd this way rather than another; so that + if this Method of arguing be allow'd, God would be oblig'd to act according to every + Man's Humour and foolish Capricio's.

          +

          + Answ. 3. You may as well ask, why God did not create Men as perfect as the blessed Angels, + and free from Sin; for this he could do, if his infinite Wisdom had thought fit, and + then we should not have stood in need of a Redeemer.

          +

          + Answ. 4. The All-knowing God has taken such Methods as he thought proper to manifest his + Justice, Goodness, Mercy, &c. but his Ways are incomprehensible; so that we are obliged submissively to admire + his infallible Government, who desires not the Death of sinful Man, but rather that + he should turn from his Wickedness and live. Must we not pay as great Duty and Deference + to the King of Kings, as to our earthly Sovereign? Shall a poor ignorant Subject condemn + his Prince, who has always approv'd himself a tender Father of his Country? Shall + he, I say, censure the Actions of his Governour, because he cannot conceive the Political + Reasons for them? As for instance, How many Subjects + [Page 134] + of France condemn'd the French King for concluding the Peace at Reswyck; they knew indeed he was an ambitious Prince, and thought he would never make a Peace, + if he had not a prospect of some great advantage by it, yet they condemn'd him, because + they could not imagine the Reason for his so doing, which he has now told the World, + was to acquire the Crown of Spain for his Grandson. If then a Subject ought to be obedient to, and not to criticize + upon his Governours, tho' he understands not the secret Springs of State; much more + ought we humbly to submit to God, tho' his ways are past finding out.

          +

          + Object. 11. Christ could not pay that infinite Satisfaction which you say the Sin of Adam requir'd; because as God he could not suffer, much less could he die; and as Man + he was mortal, and therefore his Sufferings and Death were not a sufficient Ransom + alone to satisfie the infinite Justice of God, and attone for the Sins of all Mankind.

          +

          + Answ. 1. The meritorius Death and Passion of Christ might be doubly satisfactory, 1. In + regard to God's Holy Will, which requir'd nothing more for the deliverance of us all, + but has been fully appeas'd by that Victim only; God sure might declare which way + he would be satisfied; and if + [Page 135] + in the Old Testament the Sacrifices of Beasts were sufficient to expiate the Crimes + of particular Offenders, much more can the Sacrifices of the Son of God attone for + the Sins of the whole World. 2. In regard to the Dignity of Christ's Person, who is + God above all, blessed for ever; for tho' he suffer'd only in his Manhood, yet because + that Human Nature was hypostatically joyned to the Godhead, we may affirm, that the + everlasting Son of God suffer'd all that the Humanity of Christ endured for us.

          +

          + Answ. 2. Considering Christ as a Man, his Person so infinitely excell'd all others, that + the Sacrifice of it was an infinite Attonement for our Sins. He was conceiv'd by the + Holy Ghost, made Man in the highest perfection, call'd the Son of God, and predestinated + by the Father to be our Redeemer. To this let us joyn the Power he had to work Miracles, + and the Miracles likewise the Father did to shew he was his beloved Son in whom he + was well pleased, and then we shall confess his Person was most excellent, even beyond + expression, and must give the greatest value to his Sufferings; for if the Captivity + of a Prince be sufficient to ransom all his Subjects, much more may the Death of Christ + attone for the Sins of all Mankind.

          +

          + Object. 12. God could never satisfie his own Justice by giving his Son for our Redemption, + for he then would satisfie himself by himself, which is as absurd as for a Creditor + to pay himself out of his own Money.

          +

          + Answ. 1. If this be granted, not only the Efficacy of all the Sacrifices that ever were + offer'd must be destroy'd, but even the Worship of God would cease; for we cannot + offer any thing but what entirely depends upon him.

          +

          + + [Page 136] + + Answ. 2. We must consider, that in the great Works of our Creation and Redemption, God + acted not only by one of his Attributes, but by the Harmony of them all. As for example: + Supposing there had been a Man so excellently perfect, and so little depending upon + God, that he could have paid the infinite Ransom for all Mankind, 'tis true God by + accepting him would have acted agreeable to his Justice, but not to his Mercy, Goodness, + &c. for God would not have shewn his Mercy by accepting a Sacrifice proportionable to + the Transgression; but now he has shewn his Love, Goodness, and Mercy to us by giving + his own Son to be a Propitiation for us, as he has satisfied his Justice by Christ's + Sufferings and violent Death.

          +

          + Object. 13. To whom then was the Price of our Redemption paid?

          +

          + Answ. To God the Father, whose eternal Wrath we had deserved, by sinning against his infinite + Majesty.

          +

          + Object. 14. But God the Father gave us the Redeemer.

          +

          + Answ. Yes: But tho' God sent him into the World, yet it was necessary he should suffer + and die for our Redemption; and as this great Work was God's gracious and willing + acceptance of his Sufferings, so there was something particularly for the Man Christ + Jesus to do for us, viz. That he who could have commanded more than twelve Legions of Angels, should meekly + submit and offer himself a Sacrifice for the Sins of the whole World; this inestimable + Offering God was well pleas'd to accept, and to blot out all our Offences for the + sake of it. And thus the great Work of Redemption was finished.

          +

          + Object. 15. If the sacrificing of Children by the Pagans, seems so very unnatural, surely + the Death + [Page 137] + and Passion of Christ shew much more Cruelty; it is harder therefore for me to believe, + that God should require the Sacrifice of his only Son, than of some thousands of Infants.

          +

          + Answ. We will not positively affirm, that the sacrificing of Children is always unjust + and cruel, for if there be any Cruelty in so doing, it is against the very Being of + a God; an Example of which we have seen in Abraham, who would never so cheerfully have attempted to sacrifice his Son Isaac, had he thought it contrary to the Attributes of God: And as to the Sacrifice of the + Son of God, the Father did not act against his Justice by accepting it: For the better + understanding of which let us consider, 1. That Injustice is a voluntary depriving + another of what we are neither willing nor able to make restitution; so then God was + neither unjust nor cruel, by giving his Son once to die for us, since he the third + Day after rais'd him from the Dead, and gave him a Life far more glorious than that + he had before; God has amply rewarded the Sufferings of his Son's Human Nature, by + taking him into Heaven, and placing him at his own Right-hand for evermore. 2. Christ + offer'd his Life as a Ransom for us, and to be a Mediator between God and Man, so + there could be no Injustice or Cruelty in the Father's accepting what the Son voluntarily + offer'd; on the contrary, had not God accepted the full Satisfaction which his Son + offer'd, we should have more pretence to charge him with Cruelty and Injustice; for + we must condemn that Creditor as cruel and unjust, who will not accept the Money his + Debtor is not able to pay when it is offer'd to him by some other charitable and generous + Man.

          +

          + Object. 16. Why did God require the Scacrifice + [Page 138] + of his only Son, when he had forbidded the Jews to offer Human Sacrifices?

          +

          + Answ. 1. When God commanded the Jews not to sacrifice their Children, he did not eternally + oblige himself never to require (upon the most extraordinary occasion especially) + any such Sacrifice; as we noted before in the Example of Isaac. +

          +

          + Answ. 2. God did not command the Jews to crucifie Jesus Christ, he only permitted him to + fall into the hands of malicious and sinful Men, and Christ, like a Lamb dumb before + his Shearers, open'd not his Mouth against his Murtherers; but tho' the Jews thro' + Malice and Envy condemn'd our Saviour, nevertheless we may readily believe, that God + the Father accepted his Death as an expiatory Sacrifice for the Sins of the whole + World.

          +

          + Object. 17. But the Sin of Adam and his depraved Posterity, is only a Disobedience to God's Commands, so that Christ + by his perfect Obedience might attone for these Transgressions, and therefore it was + not absolutely necessary he should suffer and die for our Redemption.

          +

          + Answ. 1. Supposing God could have taken an easier way for our Deliverance, must we condemn + him because he took this? Christ with a Word could cure all Diseases, shall he then + that is born blind murmur against him for putting Clay and Spittle upon his Eyes, + and sending him to wash in the Pool of Siloam? +

          +

          + Answ. 2. He that thinks the Sin of Adam was Disobedience only, is mistaken; for his Sin was threefold: 1. He was guilty of + Infidelity, because he believ'd the Serpent rather than God. 2. Of Ambition, when + he thought to be like God. 3. Of Disobedience, in eating the forbidden Fruit.

          +

          + Answ. 3. Lastly, He is mistaken also, who thinks the sinless Life of Christ was the complete + + [Page 139] + and necessary Satisfaction for the complicated Sin of Adam; the Satisfaction chiefly answereth the Penalty God Almighty threaten'd Adam with; which Punishment was Death, and Christ has obtain'd our Pardon by laying down + his Life for us.

          +

          + Object. 18. Adam was threatned with Death, by which I understand eternal Death: But has Christ suffered + eternal Death?

          +

          + Answ. Christ did not suffer the eternal Punishment we deserved, but his Agony and Bloody + Passion were most severe and painful, his Death cursed, and he perfectly innocent; + so that altho' we have deserv'd everlasting Death, yet God was pleas'd to accept the + Sufferings which our Saviour for our sakes willingly submitted to; this Sacrifice + has made an Atonement for our Sins, and we are again receiv'd into God's Favour, so + that Christ may properly be said to have died, 〈 in non-Latin alphabet 〉, that is for us.

          +

          + Object. 19. It is strange to me that Christ, who as a Man was adorn'd with all Vertues in + perfection, and who voluntarily offer'd himself to die for us, should not bear his + Sufferings with as much Joy and Courage as many of the Martyrs are reported to do; + but he said his Soul was troubled even unto Death, his Anguish was so great that he + sweat Drops of Blood, and prayed three times to his Father, that this Cup might pass away; and lastly, upon the Cross he cry'd out, saying, My God, my God, why hast thou forsaken me? +

          +

          + Answ. 1. We need not take for granted all that is contain'd in the Books of Martyrs, some + things therein perhaps were written purposely to encourage the Christians in Times + of Persecution, and to exhort them to imitate the Vertue and Constancy of these Martyrs.

          +

          + + [Page 140] + + Answ. 2. These Martyrs exerted their Courage, and subdued their Passions in public, that + they might the better remove the Fears of the remaining Confessors, but its probable + in their Confinement and private Retirements they felt themselves to be but Men.

          +

          + Answ. 3. If all be true that the Writers of these Books have said, it must be attributed + to the Operation of God's Holy Spirit, who gave them such an undaunted Courage, and + an assured hope that they should receive everlasting Glory. But God permitted his + Son to be more troubled under his intense Sufferings; 1. Because if one of us should + be expos'd to such Trials for Christ's sake, and this Man should shrink and tremble + at the approach of Torments and Death, instead of shewing that Cheerfulness and Presence + of Mind which the Primitive Martyrs did, he should not therefore think his Death unacceptable + to God, for it certainly would be grateful to God, if he (according to the Example + of Christ) meekly submitted to his Holy Will. 2. That Christ's Sufferings and Death + might be of greater value. Lastly, That Christ might be our Helper and Defender, that + he who was tempted, suffered, and died, may be the more ready to assist and comfort + us in all our Trials and Afflictions.

          +

          These and the like Objections I made against the Work of Redemption, which being answer'd + by my Guide, I began in the last place to attack the Mysteries of the Christian Religion + with the following Arguments,

          +

          + Object. 20. We have hitherto spoke of Christ and the Holy Ghost as two distinct Persons in + the Godhead, and the Christian Religion obligeth us to believe the Mystery of the + Trinity in Unity, + [Page 141] + and Unity in Trinity, and that the Second Person in the Trinity came into the World, + and took our Nature upon him, &c. all which are Mysteries indeed to me, and seem contrary to my Reason, and the Nature + of God.

          +

          + Answ. We must not confound what is above Reason with that which is contrary to Reason: + We now by Experience know many things which at first seem'd above our Reason. One + or two familiar Instances will make this Matter clear: Suppose a Man born in a very + cold Climate, should go into a hot Country, where the Natives never saw Snow nor Ice, + and should tell them, That where he was born, the Water, at a certain Season of the + Year, was so hard that a Horse can run over it; these People would say, It is against + Reason, and contrary to the Nature of Water to grow hard; and therefore because neither + Reason nor Experience taught them otherwise, they would conclude the Traveller had + a mind to impose upon them: But if these Inhabitants were persuaded he was a faithful + honest Man, and said he saw it with his own Eyes, and would not tell a Lye for the + greatest advantage, then certainly they would believe it upon his Testimony, tho' + they could not conceive how such a thing should be. Another Instance is the use of + the Loadstone; the first that found it out was surely contradicted, some perhaps believ'd + him upon his Word, some doubted, and others utterly deny'd the possibility of it; + but Experience having convinc'd us, now no Body in these Parts disputeth it, tho' + we cannot conceive the Reason for it; the wisest Philosophers have enquir'd into the + Nature of it, but after all their Suppositions and pretended Demonstrations, they + are forc'd to place it amongst Aristotle's occult + [Page 142] + Qualities, and to say with me it is above Reason. So we may say of the Christian + Mysteries: A Jew or a Gentile, who was never instructed in this Doctrine, takes it + to be absurd, against Reason, and the very Being of a God; but when they are convinc'd + that Christ was the Author of it, and that he was greater than all the Prophets, the + Son of God that could not impose upon us, or be impos'd upon, that he had confirm'd + this Doctrine by almost an infinite number of Miracles, that God from Heaven had declar'd + him to be his beloved Son, and commanded us to hear him; I say, after we are convinc'd + of all this, we must then conclude it is above, but not against Reason; then we must + condemn our too great presumption, and confess the weakness of our Reason, which would + comprehend the Mysteries of God, and yet cannot understand a multitude of Natural + Things: By these means it was, that this Holy Doctrine was propagated and prevail'd: + Afterwards some Writers began to argue upon it, and some endeavour'd to render it + intelligible; but their Explanations are rather a disservice than advantage to it. + 'Tis too true this Holy Doctrine has been condemn'd by some Sects of Christians, but + that never will destroy it; I am very much mistaken if there be any Truth, let it + be never so clear and evident, but has been contradicted by some sort of Men or another.

          +

          + The Author's Application. +

          +

          I don't wonder then that so many Christians deny this; for my own part I must to my + shame confess, that for some time after my Conversion, I had my share of Doubts and + Scruples about it; but having farther examin'd it, I have been oblig'd to acknowledge + my weakness and ignorance, + [Page 143] + my too great presumption and too little humility, in believing rather what my Reason + than what my blessed Saviour taught me; but blessed be our merciful God, my Conviction + is the stronger. I shall not detain the Reader by citing all the Texts of Holy Scripture + which teach this Truth, every one has his Bible at home, and I wish they frequently + may read, mark, learn, and inwardly digest what's contain'd therein. I shall conclude + this Point by saying, if we believe nothing but what we can comprehend, we must list + our selves amongst the Sceptics, and doubt of every thing we tast, see, or feel.

          +

          + Object. 21. Did Christ when he was an Infant know he was God?

          +

          + Answ. Did you know when you were but six Months old that you were a rational Creature? + You cannot say you did. But let this satisfie you, the Godhead is not obliged to manifest + it self in its Glory wheresoever it is; for the Ubiquity of God fills all places imaginable, + however it doth rarely manifest it self as it did on Mount Sinai, &c.

          +

          + Object. 22. Lastly, I objected, Since the Christian Religion has such plain Evidences, and + its Precepts far excel what the Prophets and Philosophers taught, why is it the least + observed? Why don't the Christians live according to these most excellent Rules? Methinks, + if they believ'd what they profess, they should with the greatest awe and diligence + observe it.

          +

          + Answ. You must ask those unreasonable Men who do not practise what they profess; they have + as much Evidence as you, and more too, for they are not full of the Prejudices of + other Religions, and I am persuaded that the Evidences + [Page 144] + I have brought to you are able to convince any thinking Man. I must with great concern + acknowledge, that the true Religion is the least observ'd, tho' it is ever the same; + but the evil Practices of these Professors ought not to be a scandal to you; for since + they have been educated in the true Religion, and so carelesly deviate from it, their + Condemnation will be the greater: Let them remember our Saviour's words, The Servant that knoweth his Master's Will, and doth it not, shall be beaten with + many stripes. Therefore in another place he says, They shall come from the East and from the West, from the North and from the South, + and shall sit down in the Kingdom of God; but you your selves shall be thrust out: That is, many Jews and Gentiles, who have liv'd according to the Light of their Reason + that God bestowed upon them, shall be receiv'd into the Mercy of the Father, and be + saved by Christ's Blood, whilst many Christians, who despise the Grace of God, and + persist in their sinful Courses, shall be rejected and receive eternal Damnation. + God of his infinite Mercy grant we may not be of this number.

          +

          These were the principal Objections I brought against the Christian Religion; and + blessed, for ever blessed, be GOD, that directed me to such a Man who could give me + such satisfactory Answers, that by the Divine Grace assisting, I profess'd my self + heartily willing to leave my old Pagan Idolatry, and to embrace the true Christian + Religion. To this Almighty God be all Honour and Glory ascribed now and for evermore. + Amen. +

          -

          - 1.1.9. - SECT. IX. Of Promises and Rewards, of Woes and Punishments. -

          -

          HAving prov'd that the Christian Religion has the true Object of the right Religion, and that the Credenda of it were as perfect as could be, and the Agenda as Human Nature is capable of bearing; we come now to consider what Promises are made to them who live accordingly, and what Woes and Judgments are denounc'd against the Children of Disobedience. Our Corruption is so great, and our vicious Inclinations so strong, that without a certain belief of future Rewards and Punishments, it would be very difficult for us to walk in the most pleasant Paths of Religion: For how can we conceive a Man should extinguish his violent Passion for a darling Pleasure, had he not sure hopes (by thus mortifying himself to the World) of a more substantial Good, and of avoiding an everlasting Misery?

          -

          Whether we consider these Rewards in respect to God, or regard to our own Souls, - [Page 108] - they are far more glorious and adapt than what any other Religion affords. What others have feigned to encourage Men to do good, is indeed not a little enticing, but yet it is directly contrary to the Nature of God, and our Souls; for instance: Their Notions of Metempsychosis, or the Transmigration of the Soul into another Body, more noble or ignoble; delightful charming Places; Riches; Plurality of Women, &c. which can never agree with the Eternal Almighty God, neither with our reasonable Souls, they are Spirits which can never be satisfied with temporal things, they came from God, and naturally desire to return to him, no Pleasure can sufficiently content them, but the infinite Happiness of enjoying their Creator. 2. Our Bodies have their part in these Promises as well as our Souls: For is it not just, that the Body which has accompanied the Soul through many Trials and Afflictions, for the sake of God, should share in its Rewards also? Is it not reasonable, that the Body which has been depriv'd of so many Lusts and Pleasures, should, with the Soul, be Partaker of eternal Happiness? The Resurrection of the Body must therefore be a great Consolation to us; our Saviour proved it to the Jews, out of the Books of the Law and the Prophets, he laid the - [Page 109] - Foundation of this Truth, and we are sure our Faith is not vain, since he is risen from the dead. To say, that the scatter'd Particles of our dissolv'd Bodies cannot be collected again, is an Objection so weak, that it deserves not an Answer; for certainly the Almighty Creator of Man out of nothing, cannot only restore him to his former State after his dissolution, but endue him also with a perfect Understanding, and a perpetual Vigour, &c. We see then these Rewards are not such sensual Banquets as the Jews vulgarly believe; nor such a Fool's Paradise, a plurality of Women, as the Turks expect; nor the Wandrings of the Soul from one Body to another, as the Heathens dream; but it is an infinite Spiritual Happiness we are promised, the greatest our Heart can wish, or that a created Being is capable of, we shall enjoy the Beatific Vision, God will dwell in us, we shall praise him with joyful Hallelujahs for ever and ever; we shall be free from Hunger and Thirst, from all Doubtfulness of Thought, Sorrow, Pain, and Death; in short, we shall be perfectly happy, for we shall live in the Lord, and he in us. When we seriously consider this, we shall be ready to part with everything, even our Lives, for eternal Salvation; such perfection of Bliss will make all the - [Page 110] - Righteous (with St. Paul) most earnestly desirous to leave this World of Sin and Miseries, and to be dissolv'd to be with Christ; the Apostle experimentally knew what this Happiness was, when he thus explain'd it to the Corinthians, Eye hath not seen, nor Ear heard, neither hath it entred into the Heart of Man to conceive, the things which God hath prepared for them that love him. We shall now briefly consider the Woes and Punishments.

          -

          As God hath promised such great and glorious Rewards to them that love him, and are obedient to his Commands, so he hath pronounced most terrible Woes and Judgments against them that act the contrary: Is it not reasonable to think, that God who is merciful to the Righteous, should be just to the Wicked and the Impenitent? And if the Rewards of the Good are inexpressible, must not the Punishments of those who die in their Sins be the utmost Misery? I should be too tedious if I repeated here all the Expressions used in Holy Scripture, to make us sensible of the miserable State of the Damned; I shall therefore make some Reflections on what has been said, and so conclude this Section.

          -

          - - [Page 111] - 1. The belief of these Woes and Torments deterreth us from committing Sin, and quickens us to Repentance and a holy Life: For no Man can hope for eternal Life, but by doing the Will of God; everlasting Flames must be his Portion, who dies without Repentance.

          -

          2. It breeds a dread and fear in us of the great and jealous God, a God that will not be mocked; it teacheth us to tremble at his Word, to consider his infinite Justice, and the fierceness of his Wrath.

          -

          3. We are hereby taught to put a true Value upon the Work of our Redemption, for if we believe not an Eternity of Torments, we can never sufficiently esteem the Ransom Christ paid for us; whereas he who reflects upon the Glories he had lost, and the infinite Misery he had deserv'd, cannot but be most thankful for so plenteous a Redemption.

          -

          The belief that God has laid up glorious Rewards for those that love him, is useful,

          -

          1. To wean our Affections and Desires from the Pleasures of this Life, to create in us a contempt of this World, and to teach us to prefer Heaven before all things.

          -

          - - [Page 112] - 2. It encourageth us to take up the Cross of Christ, and willingly and cheerfully to suffer all Afflictions for his Namesake, assuring us in the Words of the Apostle St. Paul, That the Sufferings of this present time are not to be compared with the Glory that shall be reveal'd. -

          -
          -

          - 1.1.10. - SECT. X. Several other Proofs for the Christian Religion. -

          -

          MY Guide having thus proved the Truth of the Christian Religion by its Evidences and its Object, he gave me some other Arguments to confirm me, which are not of a little value. I shall contract them as much as I can.

          -

          1. As the Jews own that there was a Messias promised, so they cannot deny but that they crucified a Man whose Name was Jesus, in whom we find all that's foretold of the Messias in the Old Testament fulfilled; as, that he should be born of a Virgin, in the City of Bethlehem, of the Tribe - [Page 113] - of Judah, and of the Posterity of David; that he should begin to preach in Galilee, do many Miracles, be the Saviour not only of the Jews but the Gentiles also, that he should establish the Worship of one true God, and destroy that of Idols and false Gods; that he should be betray'd, and sold for Thirty Pieces of Silver, the Time, Manner, and Circumstances of his Sufferings and Death; the very parting his Garment, the Scoffs of the Multitude, his Behaviour, last Words, the exempting his Bones from being broken, his honourable Burial, his Resurrection, &c. All that was predicted and prefigur'd of old, was accomplish'd in him, so that undoubtedly this Jesus is the Christ, and his Religion came from God.

          -

          2. My Guide noted to me the extraordinary manner how these Prophecies were fulfilled; of which take two or three Examples: Is it not wonderful, that he who had so many Enemies, should be betrayed by one of his own Disciples; that he should be condemn'd to Death whom the Judge declared innocent; that he who had oftentimes escaped being stoned, should at last be crucified; and yet had he been guilty of what he was accused, by the Law of the Country, he ought to have been stoned; that he who was crucified (which - [Page 114] - was a Roman and not a Jewish Punishment) should be so honourably buried; that none of his Bones should be broken, tho' it was the Custom to break the Bones of the Crucified, and it was then practis'd upon the two Thieves? &c. These things are so surprising, that we cannot sufficiently admire and adore the infinite Wisdom of God, who in his Son Jesus has fulfilled whatsoever was foretold of the Messias.

          -

          3. The fulfilling of Christ's Prophecies against the Jews, their Temple and City: For in the time foretold by our Saviour, the Romans, under their Emperor Titus, did conquer the City, demolish'd the Temple, &c. and ever since that time the Jews have been dispers'd over the whole Earth, and never since have had any Power or Government.

          -

          4. The wonderful progress of the Apostles and their Successors, in propagating the Christian Religion. This Argument will be no advantage to the Mahometans, for their Opinions were propagated by other Methods. And here, 1. Let us consider the Author and Preachers of the Christian Religion. 2. The Religion it self. 3. The Manner of its propagation.

          -

          1. The Author of the Christian Religion was Jesus, the Son of a poor Virgin, - [Page 115] - and the reputed Son of a Carpenter, his Birth in a Stable in Bethlehem, his Education in Galilaea, his Sufferings, and ignominious Death on the Cross amongst Malefactors; these are greater Hindrances than Helps to the spreading of Christ's Doctrines; but notwithstanding so mightily grew the Word of Christ, and prevail'd, that it threw down all Superstition and false Religion; which it could never have done, had not the Power of Almighty God went along with it. The Preachers of the Gospel were not Princes of great Wealth and Authority, but poor Tradesmen; they were not Men of great Learning, educated in famous Universities, but mean obscure Galileans, Men of Peace and Humility, they were very unlikely to do any notable things, since they wanted worldly Wisdom and Power to gain them Reputation and Authority. This is the true Character of the Primitive Preachers of the Gospel. These Men therefore by their own Cunning and Strength, could never have been able to baffle the Wisdom of the Greeks, the Power of the Romans, the Malice of the Jews, and the Obstinacy of Idolaters; we may as easily believe that a Sheep could worry a hundred ravenous Wolves, as that these Men should have prevail'd against so many Obstacles of Men - [Page 116] - and Devils, and persuaded the World to forsake their old Way of Worship, and to believe in Christ crucified: We must then conclude, that since they have done all this, the Omnipotent God assisted them; it must necessarily be an infinite Power, that by such weak obscure Men could bring such mighty Things to pass.

          -

          2. As to the Religion it self, altho' as we have already prov'd, it is the most excellent and perfect of all, yet it had several Articles of Faith, and Rules of Practice, that were as so many Stumbling-blocks to the Heathen; among the former, is the Creation of the World, which surely was strange Doctrine to them who believ'd, Ex nihilo nihil fit, i. e. Out of nothing can be made nothing; they that had hitherto believed there were many Gods, could not easily be persuaded there is but one. The Doctrines of the Trinity in Unity, and the Unity in Trinity, and of the Resurrection of Bodies, seem'd very absurd at Rome and Athens; and yet all these Doctrines as strange and disagreeable as they appear'd, were received in these places, which could never have been, had not God's miraculous Providence given such wonderful Success: And had not the same Power attended the Preaching the Rules of Practice, the corrupt World had - [Page 117] - never receiv'd them; for the Gospel commands us to deny all Ungodliness, and to live righteously, justly, and soberly; it forbids not only evil Actions, but evil Thoughts also; it is so far from permitting us to do Injuries, that it will not allow us Vengeance for those offer'd to us; not only Adultery, but even impure Imaginations are forbidden by it, &c. But it will seem yet more strange, if we consider,

          -

          3. The Manner of the first propagation of the Gospel: It owes not its Success to the Eloquence or Rhetorick of the Apostles, they were illiterate ignorant Men, and understood no more of School-Learning, than one born blind does of Colours; their Birth and Fortune were mean and obscure, they never assisted in Senates, or in the Councils of Princes; they were not great Lawyers, able to defend any Cause; in short, they had no bright Qualifications to recommend them to the Princes of the World; under these heavy Disadvantages they propagated the Christian Religion to a wicked, perverse, and powerful Generation. St. Paul indeed was a Learned Man, and had all the Benefits of a Generous Education, nevertheless he tells us, that he determin'd to know nothing but Jesus Christ and him crucified; and that neither his - [Page 118] - speech, nor his preaching, was with the enticing words of man's wisdom. So that the Success of the Christian Religion is still owing to the Power of God alone.

          -

          War, and the Arm of Flesh, by which Mahomet propagated his Opinions, had no share in the advancement of the Gospel; the Jew nor the Gentile need not be afraid of the Sword of the Apostles, for they were forbidden all Violence and Cruelty, their Master did not send them out as Beasts of Prey, but like Sheep in the midst of Wolves, he was the Master of Peace, and they his Servants, and therefore they came not to denounce War, but to bring Peace and Glad-Tidings, and to persuade the Soldier to sheath his Sword: Princes and States, instead of protecting them, use them cruelly, and persecuted them from City to City, and yet they had no other Armour but Faith in Jesus Christ, nor any Sword but that of the Word of God, and with these they overcame the Nations, and brought them under the Obedience of the Gospel. The continual Sufferings, Tribulations, Afflictions, and Persecutions, which the Apostles and their Proselytes were exposed to, one would think should very much hinder the spreading of the Doctrine they preach'd; Prayers and Tears were the only Weapons they used, and yet - [Page 119] - the Blood of the Martyrs was that fruitful Seed of the Church, so that Thousands daily embrac'd Christianity. This wonderful Progress of it my Guide laid before me, as one Argument, that it is the only true Religion: He urged many more than what I have mention'd, as the Resurrection and Ascension of Christ, his sending the Holy Ghost to his Apostles, the wonderful Gifts they receiv'd by it, of speaking all Languages; working Miracles, &c. But I need not mention any more, being convinc'd that every reasonable Man (if he considereth what has been said) must confess, that the Christian Religion excels all others in its Evidences, Object, Matters of Faith, Precepts, Rewards and Punishments, and that it comes from God, and is the only true Religion.

          -

          I shall, in the last place, proceed to tell you the Objections I brought against the Christian Religion, and the Answers my good Guide made to them.

          + +
          + -
          - -

          - 1.1.11. - SECT. XI. The Objections I made against the Christian Religion, with their Solutions. -

          -

          THE Arguments I brought against the Existence of a God, his Attributes, and the Necessity of a reveal'd Religion were so weak, that they are not worth mentioning; they were only the common Opinions of my Country-men, and my Guide answer'd them so clearly that I could make no manner of Reply: So that the first Objection that seem'd to have any force was this:

          -

          - Object. 1. How can I now be certain, that what the Evangelists and Apostles assert is Truth; for they might impose upon us, and write things which never were perform'd.

          -

          - Answer. To this my Guide answerd: 1. That he suppos'd the Divine Writers were able to tell us the Truth, and to give us a true and perfect History of the Life and Death of the Blessed JESUS. 2. That they were very willing to do so. No - [Page 121] - Man can doubt that they were able to speak the truth; for they did not write the History of Things which happen'd in Ages past, and long before they were born, or of what was done in remote Parts of the World: But the things they deliver down to us they saw with their own Eyes, heard with their own Ears, and felt with their own Hands, &c. as the Apostle St. John observes. Most of these Writers were constant Attendants on our Saviour, from his first preaching to the end of his Life; so that if they publish'd any Untruths, we must attribute them rather to their Designs and Intentions to impose upon us, than their Ignorance: But by the following Considerations it will appear, they were willing as well as able to tell us the naked Truth.

          -

          1. It cannot be imagin'd they could forge the History of the Life of Christ; How could poor Fisher-men, ignorant Mechanicks, Men without Learning, contrive such a Fiction as should in all respects so exactly agree?

          -

          2. Supposing they had been cunning Sophisters, and subtle enough to invent such a History, could they have the Face to undertake such a Design, and impose such a Forgery on the World, when there were multitudes of living Witnesses (and - [Page 122] - those their implacable Enemies) to contradict them? If these Writers had been found Liars, they would soon have been detected and carried before the Magistrate, and punish'd according to their Deserts; besides, it was the Interest and Resolution of those Magistrates to hinder the propagation of that Doctrine, whose Author they had with the utmost Malice and Aversion persecuted even unto Death.

          -

          3. These Writers were godly, righteous, and sober Men; they have confess'd their own Faults publickly which before were unknown to us, as their slowness in believing, their Disputes about preheminence, their leaving and forsaking their Lord and Master, &c. and consequently they cannot be thought guilty of this wicked design.

          -

          4. And lastly, For what end should they thus delude us? What advantage could they expect by so doing? Not Honour and Glory, for they were continually revil'd and derided as Fools and Mad-men; not Riches, or any other Temporal Benefit, for the Gospel they preach'd, taught them to renounce all and follow Christ, and accordingly their Reputation, Goods, and Lives, were daily in danger, they were hurried from one place to another, as Rebels and Blasphemers, they were persecuted - [Page 123] - and tormented, and at last suffer'd the cruellest Deaths that Malice could invent. Impostors would never have submitted to such Trials. Is it possible for Men joyfully, and with alacrity to undergo all manner of Racks and Tortures for the sake of a Religion they knew to be false, especially when they might have been crown'd with Honours and Preferments had they deny'd it? These things well consider'd, we cannot but believe the Divine Writers were true and faithful Historians.

          -

          - Object. 2. How can I be sure that the Books we now have of the New Testament, are the same the Evangelists and the Apostles penn'd, and that in Succession of Time they have not been changed and altered?

          -

          - Answ. 1. He answer'd me, That the vast Numbers of these Books which have been dispers'd thro' the whole World, and translated almost into all Languages, their still bearing the Names of the same Authors, and the agreement of the different Versions, plainly prove, they have been always the same; neither can it be conceiv'd that distant Nations that scarce ever had any Commerce or Correspondence with each other, should all conspire in the same Cheat, and alter the Holy Writings.

          -

          - - [Page 124] - 2. Since there are such Divisions, and so many Sects amongst the Christians, had either of them added or diminish'd any thing in favour of their own Opinions, the rest would have done the like; but it appears thro' all Ages the Bible has been appeal'd to by all Parties. This satisfied me, that the Holy Scripture is now the same as was generally given to us.

          -

          - Object. 3. I objected against the Miracles of the Christian Religion, as not sufficient to denominate it the true Religion; for the Jewish, and some of the Pagan Religions, have been establish'd by Miracles; so that were Miracles sufficient, all these Religions would be true; which is contrary to what has elsewhere been asserted.

          -

          - Answ. 1. Miracles are not alone a sufficient Proof of the true Religion, but only a Confirmation of it (as we have before observ'd); if therefore they are not agreeable to the Doctrines and Precepts of the true Religion they will be of very little value.

          -

          2. The Wonders done by the Pagans have not the three Conditions of a true Miracle; viz. 1. He that does the Miracle must know it, and be willing to do it. 2. It must exceed all Art and Natural Power. 3. It must be certainly perform'd and come to pass. But the Wonders these - [Page 125] - Pagan Prophets are reported to have done, was only the foretelling the Calamities that should befal their Country; their Predictions did not exceed the Knowledge of Natural Philosophers, they only told you of the probability of Thunders, Lightnings, Earthquakes, and other Effects of Natural Causes. Lastly, There is no certainty that these things happened according to the Times they mention'd; for the Jarhabadiond, or the Pagans Book of their Law, in which these Wonders are recorded, is so carefully kept by their Priests, that no Man else is suffer'd to read it, if he were able. These Wonders therefore of the Pagans wanting the three necessary Conditions, cannot properly be called Miracles; but those done by our Saviour I have abundantly proved to have these three Conditions, and consequently were true Miracles.

          +
          +

          + 2. + A DESCRIPTION OF THE Isle FORMOSA. + +

          +
          +
          By Mr. George Psalmanaazaar. +
          +
          +

          + 2.1. + CHAP. I. Of the Situation, Magnitude, and Division of the ISLE. +

          +

          THE Island Formosa, which by the Natives is called in their Language, Gad Avia, from Gad, Beautiful, and Avia an Isle, and by the Chinese is called Pacando, is one of the most Pleasant and Excellent of all the Asiatick Isles, whether we consider the convenient Situation, the healthful Air, the fruitful + Soil, or the curious + [Page 146] + Springs and useful Rivers, and rich Mines of Gold and Silver wherewith it abounds; + for it enjoys many advantages which other Islands want, and wants none of those which + they have.

          - Object. 4. If you will not believe the Wonders or Miracles that were done by the Pagans, at least you will give Credit to what I my self have seen, viz. That our God appears in a bodily visible Shape in our Temple; for instance, if he be angry with us, he appears in the form of a Lion; but if well pleased, in the shape of a Bull or a Ram; in a few Hours sometimes he changes his Shape, and in the - [Page 126] - same Day he is seen angry and pleas'd by all that are in the Temple.

          + Formosa and Japan, are the remotest parts towards the East, which are hitherto known or discover'd, and so they are the first Countries that + are visited with the Rays of the Morning Sun. Formosa has on the North side Japan, distant about 200 Leagues; on the North and West, China, from which it is distant about 60 Leagues; and on the South side Luconia, from which it is distant about 100 Leagues.

          +

          This Isle Formosa extends it self in length from North to South above 70 Leagues, and in breadth from East to West 15 Leagues, being about 130 Leagues in Circumference. It is divided into five Isles, + whereof two are called Avias dos Lardonos, or the Isles of Thieves, the third is called Great Peorko, the fourth Little Peorko, and the fifth, which lies in the middle, and is called Kaboski, or the Principal Island, is greatest of all the five, being 17 Leagues in length + and 15 in breadth, is most strictly called Gad Avia, or the Island Formosa; tho' all the rest, which for distinction sake, are called by several Names, are + comprehended under the + [Page 147] + General Name of Formosa; and in this Sense we shall use the Word in the following Account of this Isle.

          +
          +
          +

          + 2.2. + CHAP. II. Of the great Revolutions which have happen'd in the Island Formosa. + +

          +

          WE find in our Chronicles, that above 200 Years ago, the Island Formosa had been Govern'd for some Ages by one King, who in his Administration depended upon + the Representatives of the People, who are two or three Men chosen in every City and + Village, to take care of their publick Concerns. This King whom the Natives in their + Language called Bagalo, had one Governor in each of the aforementioned Isles, subject to his Power, and accountable + to him for their Administration; and this Governour was called by the Natives Tano. But about 200 Years ago the Emperor of Tartary invaded this Island and subdued; which continued under the Dominion of the Tartars until the third Generation: + [Page 148] + But the third Emperor who succeeded after this Conquest, being an Austere Tyranical + Prince, who was very cruel to the Natives, and had formed a design to extirpate their + Religion, did so provoke their natural Rage, that at last they did all with one consent + take up Arms, and rose against his Deputy and the Forces by which he ruled them, and + drove them all out of the Country, after a bloody Battle, And thus they shook off + the Yoke of Tartarian Bondage, under which they had groan'd above 70 Years; and restored their Natural + Prince to the rightful Throne of of his Ancestors, who now became independent not + only of a Foreign Prince, but of all the little Commonwealths within his own Dominions; + in which state they continued above 70 Years. During which time the Eueopeans came thither, viz. the Dutch and English, who maintained a great Trade with the Natives, especially in Great Peorko, where the Dutch built a Castle called Tyowan. At the same time while the Dutch were there the Chinese came and attempted to land in the Island, with a design to Conquer it, but were stoutly + repulsed by the Natives, who took up Arms in defence of their Country, and + [Page 149] + maintained a War with the Chinese for some Years; until at last they drove them back into their own Country. And the + Formosans finding that the Dutch under a false pretence of joining with them to force back the Chinese, had treacherously underhand assisted them to Conquer Formosa, hoping at last to wrest it out of their hands and make it their own; the Hollanders were thereupon banished, and prohibited to come any more into that Island, and their + Castle Tyowan was Demolished: Yet upon some fair Promises they were afterwards permitted again + to Land there, provided they should stay but a little while, and a sufficient Guard + should attend them and observe their Motions. Thither therefore they come, and when + they can find what they have a mind to in Formosa, they go no farther; but when they miss of their aim there, then they travel further + into Japan, viz. to the Isle of Nangasaque, for they are not permitted to go to any other place. However under these Commotions + Formosa still preserved its form of Government independent of a Foreign Prince, until Meryaandanoo first ravished Japan by Villany, and then conquer'd Formosa by a trick, of both which Revolutions I shall now give the Reader a short and true + Account, + [Page 150] + as it is to be found in our Histories, and is firmly believed by all the People of + Formosa, upon a constant Tradition from Father to Son, for the space of Fifty Years and upwards.

          - Answ. 1. It is beneath the Majesty of the Supreme Being to appear, and that frequently, in the shape of such wild and ravenous Creatures, as a Lion, &c. + Meryaandanoo was by Nation a Chinese, but coming to Japan while he was Young, he was by the favour of some Great Man admitted to some mean + Office, in the Court of the Emperor Chazadijn, where he continued some time, and had his Education. But the Emperor perceiving that + he was a a very Ingenious Young-Man, and well qualified for a better Office, gave + him at first some inferiour Place in the Army, in which he behaved himself so well, + that he was quickly preferr'd to a higher Post, and by his winning behaviour and admirable + Conduct, he so far insinnuated himself into the favour of the Emperor, that he was + gradually advanced from one Post of Honour in the Army to another; until at last he + arrived at the highest, and was made Carilhan, or Chief General of all the Imperial + Forces, which is the highest Office in the Empire, not only for Honour, but for Power + and Trust. And in the administration of thi• Office, he behaved himself with so much Prudence and Courage, that the Emperor loved + him exceedingly; but + [Page 151] + much more did he win the Heart of the Emperess, who was so taken with his gallant + Mien, that she could not live without him: So great was her kindness to him, and she + put such an entire confidence in his fair Speeches, that she would often meet him + in private places; which was a favour very rare and unusual in that Country, especially + from so great a Person as the Emperess. Having thus gained the Love of the Emperor + and Emperess, to so great a degree, this ungrateful Villain made use of that familiarity + to which the Empress admitted him, and of that confidence they both put in him, first + to raise a Jealousie in the Mind of the Emperor against the Emperess; and then by + this means to contrive an opportunity for murdering them both: which Barbarous design + this Bloody Villain accomplished after this manner. First, he perswaded the Emperor + that his Emperess was in Love with a certain Nobleman, whom he supposed, and she often + met him, and had private conversation with him in the Garden: Whereupon the Emperor + being highly enrag'd both against this Nobleman, whom he falsly accused, and against + the Emperess, who was suppos'd to have kept company with him, desired Meryaandanoo to enquire diligently at what Hour, + [Page 152] + and in what place they were to meet together in the Garden, if it were possible for + him to find it out; and then says he, come and acquaint me with it, and I will take + care that neither of them shall escape out of my hands, until they have both suffer'd + Death, according to the demerit of their Crime. This Meryaandanoo promised to do, as the Emperor had desired him; and sometime after he came out of + the Emperor's presence, he went to the Apartment of the Emperess, and having good + assurance of her ready compliance, by his former private conversations with her, he + pray'd her to meet him, at a certain Hour of that Day, in a certain place of the Garden, + which she, mistrusting nothing, readily promised to do, and appointed the time and + place for their meeting. Having gained this point, which was a great step towards + finishing his design, he went and acquainted the Emperor, that at such an Hour the + Nobleman was to come, and to meet his Emperess in such a place of the Garden. Whereupon + the Emperor presently commanded his Guards to be got ready, with which he intended + to seize them both together, and bring them to deserved punishment. In the mean time + Meryaandanoo having changed his Clothes, + [Page 153] + and mask'd his Face, that he might not be known to the Emperor, under this disguise + meets the Emperess at the time and place appointed, whom he most Barbarously stabb'd, + with a poison'd Dagger, to conceal the Murder, by stopping the Effusion of Blood: + The Emperor comes at first all alone into that place of the Garden to satisfie his + Curiosity of seeing them together, fearing lest the appearance of the Guards would + make them run away; and he perceiv'd a certain Nobleman, as he supposed, lying upon + the Emperess in an unseemly posture, he called for his Guards, who were at some distance + from the place: But while he advanced towards the Nobleman, not knowing him to be + Meryaandanoo, Meryaandanoo was too nimble for him, who come fully prepared to execute the wicked design he had + plotted, for he had no sooner called for his Guards, but he closed in with him, and + gave him his Deaths wound with the same poison'd Dagger; and immediately after he + had struck the blow, he fled away with all possible speed, through unbeaten Paths + among Trees and Bushes, and so made his Escape without being discover'd: When the + Guards came and found the Emperor and Emperess both kill'd, they stood for + [Page 154] + some time astonish'd, at this strange and surprizing Event; but they wonder'd most + of all at the Murder of the Emperor, who so lately parted from them, and whom they + heard but a little before call upon them to come to him; some condoled the sudden + Death of two such great Persons, while others search'd every where about the Garden, + among the Trees and Bushes, to find out the Murderer; But when they saw that no discovery + could be made, the Soldiers began to Mutiny, had not the Captain of the Guards diverted + their Fury, by telling them, That they must do nothing until they had first acquainted + the Carilhan with what had happened; whereupon a Party was immediately dispatch'd + to his House, (whither he had made his Escape after he had committed the Murder) and + when they came there, and told him, he seem'd to be mightily surpris'd and troubl'd, + as if he knew nothing of the matter: But to lose no time in a case of so great consequence, + he went in all haste to the place, where having viewed the dead Bodies, he evpress'd + his great Sorrow, with many Sighs and Tears, for the loss of two Persons so great + and so good, to whom he had been infinitely obliged, and declared that this execrable + Murder had been committed + [Page 155] + by a certain Nobleman, naming him, who had frequently kept Company with the Emperess + in private, and had appointed a meeting with her this very Day, as he was well assur'd. + This discovery gave great satisfaction to the Guards, who being glad of the opportunity + to revenge the Death of their Master, went presently and struck off the Innocent Nobleman's + Head, by his Order, who was the Murderer himself. Meryaandanoo having thus far succeeded in his design, wanted now only to be declared Emperor, + which met with some opposition from those in the Army, who favoured the Family of + Chazadijn, though he had no Children by his Emperess, but only by his Concubines; and for some + time there were many Cabals and Factions about the next Successor to the Emp••e; But at last Meryaandanoo, having pre-engaged a great Party for him, and being generally beloved by the Soldiers, + by his prevailing Interest in the Army, was chosen and declar'd Emperor of Japan; which was the finnishing of the great design he intended to accomplish, by all the + aforementioned Villainies and Cruelties.

          +

          About two Years after he was promoted to the Imperial Crown of Japan he counterfeited himself to be sick, and ••••d + [Page 156] + innumerable Sacrifices to be offered to the Gods of Japan, for the Recovery of his Health; but all these Sacrifices, proving, as he pretended, + ineffectual, so that these Gods seem'd either unable or unwilling to relieve him, + he declar'd, tho' in deep dissimulation, that it was necessary for him to seek for + Relief from the Gods of other Countries. And to this end he sent an Ambassadour with + a Letter to the King of Formosa, who was to entreat the King of Formosa in his Name, that he might have leave to send and offer Sacrifices to the God of + his Country, by whom he hoped to find that cure of his Disease, which in vain he had + expected from his own Gods, tho' he had offer'd 10000 Sacrifices to appease them.

          +
          +
          +

          His Letter to the King, was to this purpose.

          +
          +
          Meryaandanoo, Emperor of Japan, to the King of Formosa, my Friend, &c.
          +
          +

          BEing afflicted with a very grievous Disease, and having endeavoured by my Oblations + to pacifie the Gods of my Country, that I might recover my Health, I have found + [Page 157] + all my endeavours hitherto ineffectual, whether through the Anger or Impotence of + the Gods I know not: And therefore having a great Veneration for your God, of whose + great Power and Goodness I am fully perswaded, I must entreat you to give leave that + some of my Subjects may be sent into your Island, who shall bring along with them + the Beasts they are to offer in Sacrifice to your God, for the Recovery of my Health. + And if your God shall be so far appeased by these Sacrifices as to restore me to Health, + I do hereby promise you, that through all the Empire of Japan, and in all the other Isles subject to my Dominion, I will plant and establish your + Religion. And so your God shall be our God, and we shall live in perpetual Friendship + with one another.

          +

          + I expect your Answer to this Request by my Ambassador. +

          +
          +
          +

          After the King of Formosa had read the Letter, he sent for his Priests and acquainted them with the Contents + of it, and commanded them to consult their God, whether he would grant what the Emperor + of Japan had desired: The Priests hoping that they should reap great Profit and Advantage + from the Emperor, by the Japanness's coming into their Country, to offer + [Page 158] + Sacrifice, told the King, that they had consulted their God, and he had consented, + that they should come here to offer Sacrifices, but he had not declar'd what success + their Oblations should have as to restoring the Health of their Emperor. The King + having received this Answer from his Priests, sent for the Ambassadors of the Emperor + of Japan, and told them, Go and salute your Emperor in my Name, and tell him, that he has leave from my God, + and from me, to send some of his Subjects to offer Sacrifices to our God; and if our + God shall restore his Health, I hope he will perform what he has promised of establishing + the Worship of our God in all his Dominions.

          -

          2. This seems rather to be a Cheat of the Priests, for they change the Scene and shut up the place, whilst one Beast is led back, and another brought from his Den to be shewn to the People. 2. They will not suffer any of the Congregation to come near it, but if it were the Almighty God that thus changes himself, he would not do it privately, but publickly before all the People. So that before a Man can believe this, he must see a Cloud of Miracles to confirm it.

          -

          - Object. 5. I replied: For the same Reason I may deny the Resurrection of Christ; for if he really rose from the Dead, why did he not appear to his Enemies? But since he only was seen by his Disciples, I may, with the Jews say, that they came by Night and stole him away, and then gave out that he was risen from the dead. So that this Miracle wants other Miracles to confirm it.

          -

          - Answ. 1. The Apostles did many Miracles in Confirmation of it; for when they raised the Dead, or cured the Sick, &c. it - [Page 127] - was always in the Name of Jesus Christ, whom God hath raised from the Dead.

          -

          - Answ. 2. We may as well ask why God did not translate the Enemies of Christ into Heaven, and shew him sitting at his Righthand; for I am confident, had the Jews seen him after his Resurrection, they would have said, as upon another occasion, it is a Spirit, an Apparition, or something like it: For if they believ'd not the innumerable Miracles that Christ did before his Crucifixion, they would never have been convinc'd that he was the Messias, tho' they had seen him after his Resurrection.

          -

          - Answ. 3. That Assertion of the stupid Jews, That his Disciples took away his Body, will appear most absurd, if we consider the following Circumstances of his Death and Resurrection; the Jews themselves deny not Christ's Death and Burial, and that his Sepulchre was strongly guarded by Soldiers; but they say, whilst these Soldiers slept, his Disciples came and stole him away: But we must think it impossible for them to attempt so bold an Action, for when our Saviour was betray'd, his Disciples were struck with such fear, that they all ran away, and left their Lord in the hands of his Murtherers; even St. Peter, who was the most forward Zealot of them all, and said, Tho' all should be offended yet - [Page 128] - will not I, tho' I should die with thee, yet I will not deny thee in any wise: Nevertheless fear made St. Peter fly, and thrice deny his Master. But supposing the Disciples recovered from their fear and surprize, and that they couragiously attempted to take away his Body, how can we imagine the whole Company of Soldiers slept at the same time, without setting one vigilant Centinel? But yet granting they did all sleep together, how was it possible the Disciples should know at what Hour the Soldiers were all asleep? Let us suppose they knew this also, how could they roll away the great Stone, enter into the Sepulchre, and take away the Body, &c. without making noise enough to awake one Soldier? But again, supposing hitherto they did all softly and secretly, yet they must do every thing hastily for fear of being apprehended; but on the contrary, there was no Disorder, no Confusion, the Grave-Cloaths in which the precious Body was wrapp'd, were decently folded up, and laid in one place, and the Napkin that was about his Head in another; which shews it was done with a Presence of Mind, and deliberately. Granting still, that the Disciples did carry away the Body, why did not the Jews accuse them before the Magistrates, who certainly would have condemn'd - [Page 129] - them to Death, could it have been prov'd against them? And supposing the Soldiers had slept whilst the Body was stollen, why did not these Soldiers suffer Death, according to the Laws of both Jews and Romans? Lastly, The Assertion of the Jews plainly contradicts it self; for if the Soldiers were awake, why did they not hinder the Disciples from taking away the Body? But if they were asleep, how can they tell which way it was taken, or who did it? Thus you may see the Stupidity, Partiality, and Unbelief of the Jews, who give Credit to the Miracles of Moses, and the Prophets, for which they had only History and Tradition; and yet would not believe the Miracles of Jesus Christ of which they every Day were Eye-witnesses.

          -

          - Object. 6. 'Tis probable that the Devil can do such Miracles as Christ did, how then shall I certainly know, whether Christ did them by the Power of God, or of the Devil?

          -

          - Answ. 'Tis true indeed, that we do not well know how far the Power of Satan extends; but this we are certain of, if he could work all the Miracles that Christ did, he could not do them for the same end, viz. for confirming the true Religion, which wholly destroys the Empire of the Devil, and commands nothing but what - [Page 130] - is for the Glory of God, and the Good of Mankind; the Devil is too great an Enemy of both, to do the least thing for the honour or good of either: If then we suppose the Devil can work any great Miracles, those of the Pagan Religion must be attributed to him; for that Religion is far more agreeable to the Nature of the Devil, than to the Attributes of our Almighty Creator, as may appear by its Precepts, commanding the Sacrifice of Infants, the Worship of the Sun, Moon, and Stars, and even of the Devil himself, and many other Absurdities, contrary to the very Essence of a God.

          -

          - Object. 7. Christ did acknowledge the Miracles of Moses, as wrought by the Power of God, why then did he abolish his Religion and Law?

          -

          - Answ. We grant that Christ did acknowledge the Miracles of Moses, and therefore he did not pretend to condemn the Law; for he assures us, he came not to destroy the Law, but to fulfil it: So that he only abrogated those Rites and Ceremonies which were not needful for the future: The very Covenant God made with the Jews proves, that the time would come that they should be abolish'd; and he did not condemn them as false and contrary to the Nature of God, but only as - [Page 131] - imperfect, and wanting that full accomplishment which came by Jesus Christ, who has taught us not to worship God with Sacrifices, Incense, Burnt-offerings, &c. but in Spirit and in Truth. +

          The Ambassadors having taken their leave of our King returned home, into their own + Country, and acquainted the Emperor of Japan with the Answer of the King of Formosa to his Letter, who was very glad at the good success of their Negotiation, having + further designs in it than they were aware of: And therefore he presently commanded + a great Army to be made ready, and order'd the Soldiers to be put in great Litters, + carried by two Elephants, which will hold Thirty, or Forty Men; and to prevent any + suspicion of the the Formosans, they placed Oxen or Rams to be seen at the Windows + [Page 159] + of the Litters. Thus he covertly convey'd a numerous Army into the Isle Formosa, with many of the Nobility of his Court, under the Religious pretence of Offering + Sacrifice for the Recovery of his Health, but really with a design to Conquer the + Country. The numerous Chariots were divided into three parts, the greatest of which + was sent into the Capital City Xternetsa, and the two other parts into two other Cities, called Bigno and Khadzey; And at a certain Hour appointed the Chariots were opened in all the three Cities, + the Soldiers came out, and with Sword in Hand, threatning present Death to the King, + and all the Inhabitants of the City Xternetsa (which was likewise done in the other Cities at the same time) unless they would + submit themselves to be governed by the Emperor of Japan. The King considering that he had no other prospect but that of imminent and unavoidable + Death before him, and that there was no hopes by his Death to preserve the Ancient + Liberties of his Country, chose rather to submit to the fatal necessity he was under, + than throw away his Life to no purpose; and the rest of the Inhabitants every where + follow'd his example in this surprising danger of Death, so that the whole Kingdom + was quickly reduc'd under the Yoke of the Emperor + [Page 160] + of Japan, without the Effusion of much Blood. And from that time the Emperor of Japan sends a King into the Isle Formosa, who is called Tano Angon, or the superintendent King: But he who was King before, in that Isle, is only as + a Bagalandro or Viceroy, or one that is next to the King in Dignity without any Power. And this + is a short History of the manner how the Isle Formosa was subdued by the Villany of the Emperor Meryaandanoo, who instead of Sacrificing Beasts to the God of the Country, as he pretended, would + have Sacrificed the Inhabitants to his own Ambition, if they had not prevented him + by a voluntary submission to his Rule and Government. I shall therefore in the next + place give an account of the Form of Government in this Isle, which is now almost + the same with that which is in the other Isles of Japan.

          -

          - Object. 8. Why has not Christ left to his Church a continual Power of working Miracles?

          -

          - Answ. We are not to be too busie in enquiring into the Secrets of the Almighty; 'tis sufficient for us that it is his Will; we ought to be satisfy'd and thankful that he shew'd his Omnipotency in confirming that Holy Religion he was pleas'd to reveal; but since the time of its Infancy is past, and the Church is so propagated and establish'd, God needs not do any more Miracles, for the Gates of Hell shall not prevail against it.

          -

          These were the chief Arguments which I brought against the Miracles of the Christian Religion, to which having receiv'd satisfactory Answers; in the next place I opposed the Great Work of Redemption, and asked first,

          -

          - Object. 9. Since God had determin'd to redeem Mankind from their Sins by the Sufferings of his only Son, why did he not send him sooner into the World, or rather immediately after the Fall of Adam that those who lived between Adam and Christ - [Page 132] - might have been Partakers of this Deliverance and Salvation?

          -

          - Answ. 1. Supposing you should ask why God did not create the World sooner? And neither I nor any else can give you a Reason; this does not destroy the Evidence of the Creation: So if I am not able to assign the Cause why God did not send his Son earlier into the World, this does not invalidate the Efficacy of our Redemption; all that can be said to it is, that the infinite Wisdom of God made choice of this fulness of time, and thought it more convenient than any other.

          -

          - Answ. 2. Tho' Jesus Christ came into the World some Thousands of Years after the Sin of Adam, yet those that died before his Nativity, were Partakers of the Benefits of his Redemption as well as we, provided they lived according to the Knowledge God had given them.

          -

          - Object. 10. Could not God have deliver'd us from our Sins by any other way, than by the Death of his only Son?

          -

          - Answ. 1. Nothing less it seems could satisfie his Justice; for we had offended an infinite God, and consequently our Sins were of infinite magnitude, so that nothing could make an infinite Attonement, but a Sacrifice of infinite Value, even his only Son Jesus.

          -

          - - [Page 133] +

          +
          + +

          + 2.3. + CHAP. III. Of the Form of Government in the Island Formosa, and of the New Laws made by the Emperor Meryaandanoo. - Answ. 2. Had there been other means to satisfie our angry God, and he had accepted one way, you would have said why is God pleas'd this way rather than another; so that if this Method of arguing be allow'd, God would be oblig'd to act according to every Man's Humour and foolish Capricio's.

          -

          - Answ. 3. You may as well ask, why God did not create Men as perfect as the blessed Angels, and free from Sin; for this he could do, if his infinite Wisdom had thought fit, and then we should not have stood in need of a Redeemer.

          -

          - Answ. 4. The All-knowing God has taken such Methods as he thought proper to manifest his Justice, Goodness, Mercy, &c. but his Ways are incomprehensible; so that we are obliged submissively to admire his infallible Government, who desires not the Death of sinful Man, but rather that he should turn from his Wickedness and live. Must we not pay as great Duty and Deference to the King of Kings, as to our earthly Sovereign? Shall a poor ignorant Subject condemn his Prince, who has always approv'd himself a tender Father of his Country? Shall he, I say, censure the Actions of his Governour, because he cannot conceive the Political Reasons for them? As for instance, How many Subjects - [Page 134] - of France condemn'd the French King for concluding the Peace at Reswyck; they knew indeed he was an ambitious Prince, and thought he would never make a Peace, if he had not a prospect of some great advantage by it, yet they condemn'd him, because they could not imagine the Reason for his so doing, which he has now told the World, was to acquire the Crown of Spain for his Grandson. If then a Subject ought to be obedient to, and not to criticize upon his Governours, tho' he understands not the secret Springs of State; much more ought we humbly to submit to God, tho' his ways are past finding out.

          -

          - Object. 11. Christ could not pay that infinite Satisfaction which you say the Sin of Adam requir'd; because as God he could not suffer, much less could he die; and as Man he was mortal, and therefore his Sufferings and Death were not a sufficient Ransom alone to satisfie the infinite Justice of God, and attone for the Sins of all Mankind.

          +

          - Answ. 1. The meritorius Death and Passion of Christ might be doubly satisfactory, 1. In regard to God's Holy Will, which requir'd nothing more for the deliverance of us all, but has been fully appeas'd by that Victim only; God sure might declare which way he would be satisfied; and if - [Page 135] - in the Old Testament the Sacrifices of Beasts were sufficient to expiate the Crimes of particular Offenders, much more can the Sacrifices of the Son of God attone for the Sins of the whole World. 2. In regard to the Dignity of Christ's Person, who is God above all, blessed for ever; for tho' he suffer'd only in his Manhood, yet because that Human Nature was hypostatically joyned to the Godhead, we may affirm, that the everlasting Son of God suffer'd all that the Humanity of Christ endured for us.

          + MEryaandanoo being thus settled Emperor of Japan and Formosa, made new Laws relating to the Deputy King, and enforced the old Laws relating to + the Subjects, with grievous Penalties, as will appear hereafter.

          +

          The First Law is, Concerning the Kings that are subject to him, who are Twenty Five + in number (besides the Eight who are not properly called Angons or Bagalos but Viceroys or Bagelanders) And these Kings are oblieged, by this Law, twice in a Year to wait upon the Emperor, + and then every one of them is to give an account of his Administration of the Government, + and of all the Notable Occurrences which have happened in his Kingdom for the space + of half a Year, and to receive the new Commands of the Emperor, if he shall think + fit to give any.

          - Answ. 2. Considering Christ as a Man, his Person so infinitely excell'd all others, that the Sacrifice of it was an infinite Attonement for our Sins. He was conceiv'd by the Holy Ghost, made Man in the highest perfection, call'd the Son of God, and predestinated by the Father to be our Redeemer. To this let us joyn the Power he had to work Miracles, and the Miracles likewise the Father did to shew he was his beloved Son in whom he was well pleased, and then we shall confess his Person was most excellent, even beyond expression, and must give the greatest value to his Sufferings; for if the Captivity of a Prince be sufficient to ransom all his Subjects, much more may the Death of Christ attone for the Sins of all Mankind.

          + + [Page 162] + The Second Law is, That none of them shall transgress the Commands of the Emperor, + unless he first acquaints him with the necessity that forces him to do it; yet in + a case of urgent necessity, this Law is moderated by Equity.

          +

          The Third Law is, That they shall do nothing to the detriment of the People, subject + to their Government; That they shall not be unjust, or cruel to them, or any ways + prejudice them in their Life, Fortune, or Reputation, without a just cause: which + Law he mde to gain the Love of the People.

          +

          The Fourth is, That none of the Kings shall suffer a Christian to live in his Country, + but every one of them shall keep Searchers, or Centinels in the several Sea Ports, + who shall Try all Foreigners, as soon as they arrive in the Harbour whether they be + Christians or no, by this Test, of trampling upon the Crucifix; which Test was chiefly + design'd against the Papists, who worship the Crucifix, and therefore dare not trample + upon it: But as to other Foreigners who do trample upon the Crucifix, the Governour + is to grant them a Pass to Travel through all the Cities under his Dominion, provided + they are not above Twenty in number.

          +

          The last is, That no King can prohibit or enjoin any Religion, in his Country, but + every subject shall enjoy the Liberty of + [Page 163] + his Conscience to worship his God after his own way, except there shall be any found + that are Christians; for the discovery of whom there shall be Searchers appointed + in all Cities and Villages, who shall try them by the Test aforementioned. And to + all these Laws this Sanction is added, That if any Person shall violate any one of + these Laws they shall presently be put to Death, which is the true Reason, why the + Commands of the Emperor are every where so exactly obey'd.

          +

          He made no new Laws relating to the Subjects, but only revived the Natural and Ancient + Laws, which he enforced with new Penalties proportionable to the Crimes.

          +

          The First is against the Christians, That if any Foreigner shall be found who is a + Christian, and who hath seduc'd or endeavoured to seduce the Inhabitants to Christianity, + he shall be imprison'd, together with all those whom he hath seduced. And if he will + Renounce the Christian Faith, and worship Idols, he shall not only be pardon'd, but + have a certain Pension allowed him for his Subsistence; but if he refuse to do this, + he shall be burnt alive; And as to those who have been seduc'd, if they will return + to their former Idolatry, they shall be set at liberty; but if they will not, they + shall be hang'd.

          - Object. 12. God could never satisfie his own Justice by giving his Son for our Redemption, for he then would satisfie himself by himself, which is as absurd as for a Creditor to pay himself out of his own Money.

          -

          - Answ. 1. If this be granted, not only the Efficacy of all the Sacrifices that ever were offer'd must be destroy'd, but even the Worship of God would cease; for we cannot offer any thing but what entirely depends upon him.

          -

          - - [Page 136] + + [Page 164] + The Second is against Murderers, Thieves and Robbers, viz. Whosoever shall kill another Man unjustly, shall be hang'd up by the Feet with his + head downward, and after this manner shall hang alive a longer or shorter time, according + to the aggravation of his Crime, until he be Shot to Death with Arrows: But if he + be both a Robber and a Murderer he shall be Crucified. A Thief shall be punished according + to the heinousness of his Crime, either with Hanging, or continual Imprisonment, or + with Whipping, or a Fine.

          +

          The Third Law is against Adulterers, viz. They shall for the first Offence pay a Fine of 100 Copans (each Copan being a piece of Gold weighing a Pound) and those who have not Money to pay such + a Fine, they shall be publickly Whipt by the Hand of the Hangman: But if any Person + be guilty of the same Crime a second time, he or she shall be beheaded. For though, + as will appear in the following Chapter about Religion, every Man may have as many + Wives, as his Estate is able to maintain; yet if any Man shall carnally know another + Woman besides his own Wives, to whom he has promised Fidelity, he is guilty of Adultery. + The same Law obliges all those who are unmarried provided they be Natives of the Country: + But + [Page 165] + this Law does not extend to Foreigners, to whom the Natives are wont to offer Virgins + or Whores, to be made use of at their Pleasure, with Impunity.

          +

          But here I must desire the Reader to observe, that the Husband has such full power + over his Wife, that if he apprehend her in the act of Adultery; he may punish her + after what manner, and to what degree he pleases, even unto Death: But if the thing + be not commonly known, he may spare her, if he thinks fit, upon her promise of amendment + for the future.

          +

          The Fourth Law is, Whosoever shall Suborn false Witness against any Man, both he and + the false Witnesses shall have their Tongue cut out, and be further punish'd according + to the heinousness of the Crime, and the damage done to the Party, against whom they + testified.

          +

          The Fifth Law is, Whosoever shall balspheme the God of the Country he shall be burnt + alive.

          +

          The Sixth is, If a Son or a Daughter shall strike their Father or Mother, or one of + their Kindred that is Ancient, or one that is superiour to them in Power, their Arms + and Legs shall be cut off, and a Stone being tied about their Neck, they shall be + thrown into the Sea, or a River. But if any one shall strike a Priest, their Arms + shall + [Page 166] + be burnt off, and then their Body shall be buried alive.

          +

          Whosoever shall strike his King, Intendant or Governour, shall be hang'd up by the + Feet till he die, having four Dogs fasten'd to his Body to tear it in pieces.

          +

          The Seventh is, Whosoever shall Reproach or Slander any Man, shall have his Tongue + bored through with a hot Iron: But whosoever refuses to obey his Superiour in things + Lawful, shall be beheaded.

          +

          The Eighth is, Whosoever shall Plot any Treason against the Emperor, or any of the + Kings, or shall endeavour the Subversion of the Religion establish'd, he shall be + tortur'd with all imaginable Torments.

          +

          All these Laws Meryaandanoo made, or revived in the fourth Year of his Empire, at a meeting of all the Kings + of his Empire, and of all the chief Priests of every City: And by verture of them, + all the Inhabitants enjoy a profound Peace; for as the Subjects do readily obey the + Laws relating to themselves, so the Governours and Officers are careful to put them + in Execution whenever there is occasion.

          +

          This is what I chiefly intended in this Chapter, to give an account of the Laws and + their Sanctions, by which Meryaandanoo governs his Deputy-Kings and their Subjects; and though there are other things + [Page 167] + which might be placed here under this head of Government, yet because they are hereafter + to be inserted in their proper places, they are here omitted.

          +
          +
          +

          + 2.4. + CHAP. IV. Of the Religion of the Formosans. - Answ. 2. We must consider, that in the great Works of our Creation and Redemption, God acted not only by one of his Attributes, but by the Harmony of them all. As for example: Supposing there had been a Man so excellently perfect, and so little depending upon God, that he could have paid the infinite Ransom for all Mankind, 'tis true God by accepting him would have acted agreeable to his Justice, but not to his Mercy, Goodness, &c. for God would not have shewn his Mercy by accepting a Sacrifice proportionable to the Transgression; but now he has shewn his Love, Goodness, and Mercy to us by giving his own Son to be a Propitiation for us, as he has satisfied his Justice by Christ's Sufferings and violent Death.

          -

          - Object. 13. To whom then was the Price of our Redemption paid?

          -

          - Answ. To God the Father, whose eternal Wrath we had deserved, by sinning against his infinite Majesty.

          -

          - Object. 14. But God the Father gave us the Redeemer.

          -

          - Answ. Yes: But tho' God sent him into the World, yet it was necessary he should suffer and die for our Redemption; and as this great Work was God's gracious and willing acceptance of his Sufferings, so there was something particularly for the Man Christ Jesus to do for us, viz. That he who could have commanded more than twelve Legions of Angels, should meekly submit and offer himself a Sacrifice for the Sins of the whole World; this inestimable Offering God was well pleas'd to accept, and to blot out all our Offences for the sake of it. And thus the great Work of Redemption was finished.

          -

          - Object. 15. If the sacrificing of Children by the Pagans, seems so very unnatural, surely the Death - [Page 137] - and Passion of Christ shew much more Cruelty; it is harder therefore for me to believe, that God should require the Sacrifice of his only Son, than of some thousands of Infants.

          -

          - Answ. We will not positively affirm, that the sacrificing of Children is always unjust and cruel, for if there be any Cruelty in so doing, it is against the very Being of a God; an Example of which we have seen in Abraham, who would never so cheerfully have attempted to sacrifice his Son Isaac, had he thought it contrary to the Attributes of God: And as to the Sacrifice of the Son of God, the Father did not act against his Justice by accepting it: For the better understanding of which let us consider, 1. That Injustice is a voluntary depriving another of what we are neither willing nor able to make restitution; so then God was neither unjust nor cruel, by giving his Son once to die for us, since he the third Day after rais'd him from the Dead, and gave him a Life far more glorious than that he had before; God has amply rewarded the Sufferings of his Son's Human Nature, by taking him into Heaven, and placing him at his own Right-hand for evermore. 2. Christ offer'd his Life as a Ransom for us, and to be a Mediator between God and Man, so there could be no Injustice or Cruelty in the Father's accepting what the Son voluntarily offer'd; on the contrary, had not God accepted the full Satisfaction which his Son offer'd, we should have more pretence to charge him with Cruelty and Injustice; for we must condemn that Creditor as cruel and unjust, who will not accept the Money his Debtor is not able to pay when it is offer'd to him by some other charitable and generous Man.

          -

          - Object. 16. Why did God require the Scacrifice - [Page 138] - of his only Son, when he had forbidded the Jews to offer Human Sacrifices?

          -

          - Answ. 1. When God commanded the Jews not to sacrifice their Children, he did not eternally oblige himself never to require (upon the most extraordinary occasion especially) any such Sacrifice; as we noted before in the Example of Isaac. +

          +

          SInce my design is only to give an account of the Isle Formosa, I shall briefly mention but three kinds of Religion that are observed in Japan, because of the Affinity some of them have with that which is established in Formosa.

          +

          The First kind of Religion is Idolatry, or the Worship of Idols: And this kind of + Worship most generally prevails above all others in Japan, so that in one Temple call'd Amida, in the Capital City of Meaco, there are no fewer than 3500 Idols; whereof 1000 are of Gold, 1000 of Silver, and + 1000 of Brass, and 500 of Wood and Stone, and to these Idols they Sacrifice Oxen, + Rams, Goats, and such like Beasts, and sometimes they Sacrifice Infants to them, when + their God is not appeased by other Sacrifices.

          - Answ. 2. God did not command the Jews to crucifie Jesus Christ, he only permitted him to fall into the hands of malicious and sinful Men, and Christ, like a Lamb dumb before his Shearers, open'd not his Mouth against his Murtherers; but tho' the Jews thro' Malice and Envy condemn'd our Saviour, nevertheless we may readily believe, that God the Father accepted his Death as an expiatory Sacrifice for the Sins of the whole World.

          -

          - Object. 17. But the Sin of Adam and his depraved Posterity, is only a Disobedience to God's Commands, so that Christ by his perfect Obedience might attone for these Transgressions, and therefore it was not absolutely necessary he should suffer and die for our Redemption.

          -

          - Answ. 1. Supposing God could have taken an easier way for our Deliverance, must we condemn him because he took this? Christ with a Word could cure all Diseases, shall he then that is born blind murmur against him for putting Clay and Spittle upon his Eyes, and sending him to wash in the Pool of Siloam? + + [Page 168] + The second kind of Religion is that of those who acknowledge one God, whom they believe + to be so Sublime and Great, that they dare not Sacrifice to him; and therefore they + have establish'd the Sun as the great Power of God which Rules and Governs the World, + and the Moon and Stars as powers inferior to the Sun, which more exactly inspect and + take care of Terrestrial affairs: Wherefore they Sacrifice Infants to the Sun, and + Beasts to the Moon and Stars.

          +

          The Third sort is rather a Sect of Atheism than Religion, for they deny the being + of God, and affirm that the World was from Eternity and shall continue to Eternity. + Hence some of them think rhat the Soul is Mortal and dies with the Body, like that + of Beasts; but others of them say that the Soul is not Mortal, but informs another + Body after Death, and so it passes out of one Body into another to Eternity. Whensoever + the Soul has done well, they think it passes into the Body of a Rich man who lives + in great ease and pleasure, but if it has done evil it passes into the Body of some + poor Wretch to suffer Pain and Misery; and so the Soul is liable to endless Vicissitudes + of Vertue and Vice, of pleasure and Pain. These Atheists use no Religious Worship, + saving that they all offer Sacrifice + [Page 169] + to evil Spirits or Devils, that they may not hurt them. But the Transmigration of + Souls, is believ'd not only by them but by all the Jappannese, except those who think that the Soul is Mortal.

          +

          But my business is not to give a particular account of their several opinions, and + different ways of Worship, and therefore I have noted these things only en passant to show wherein they agree, and wherein they differ from the Religion establish'd + in Formosa.

          -

          - Answ. 2. He that thinks the Sin of Adam was Disobedience only, is mistaken; for his Sin was threefold: 1. He was guilty of Infidelity, because he believ'd the Serpent rather than God. 2. Of Ambition, when he thought to be like God. 3. Of Disobedience, in eating the forbidden Fruit.

          -

          - Answ. 3. Lastly, He is mistaken also, who thinks the sinless Life of Christ was the complete - [Page 139] - and necessary Satisfaction for the complicated Sin of Adam; the Satisfaction chiefly answereth the Penalty God Almighty threaten'd Adam with; which Punishment was Death, and Christ has obtain'd our Pardon by laying down his Life for us.

          -

          - Object. 18. Adam was threatned with Death, by which I understand eternal Death: But has Christ suffered eternal Death?

          -

          - Answ. Christ did not suffer the eternal Punishment we deserved, but his Agony and Bloody Passion were most severe and painful, his Death cursed, and he perfectly innocent; so that altho' we have deserv'd everlasting Death, yet God was pleas'd to accept the Sufferings which our Saviour for our sakes willingly submitted to; this Sacrifice has made an Atonement for our Sins, and we are again receiv'd into God's Favour, so that Christ may properly be said to have died, 〈 in non-Latin alphabet 〉, that is for us.

          -

          - Object. 19. It is strange to me that Christ, who as a Man was adorn'd with all Vertues in perfection, and who voluntarily offer'd himself to die for us, should not bear his Sufferings with as much Joy and Courage as many of the Martyrs are reported to do; but he said his Soul was troubled even unto Death, his Anguish was so great that he sweat Drops of Blood, and prayed three times to his Father, that this Cup might pass away; and lastly, upon the Cross he cry'd out, saying, My God, my God, why hast thou forsaken me? +

          The Religion of the Formasans was reveal'd by their God, if we may believe their Jarhabadiond (i. e. the Election of the Land) which makes mention of the Revelation upon which they found + the Religious Worship now us'd among them, and gives the following account of it: + That about 900 Years ago, the Inhabitants of Formosa knew no other Gods but the Sun and the Moon, whom they believed to be Supreme, and + the Stars, which they looked upon to be as it were Semidei, or Subordinate Gods; and then their whole Worship consisted in adoring them Morning + and Evening, and offering them the Sacrifices of Beasts, But after some time there + arose two Philosophers, who had led a Pious and Austere kind of Life in the Deserts, + and pretended that God had appear'd to them, and spoke to them, to this purpose; I am much Troubled for the Blindness of + [Page 170] + this People because they Worship the Sun, Moon and Stars so devoutly, as the Supreme + Deity; go and tell them, I am the Lord of the Sun, Moon and Stars, of the Heaven, + the Earth, the Sea and all things that are in them, I Govern the Creatures by the + Sun and Moon and the 10 Stars, and without me they cannot exist: Go and tell them, that God has appear'd to + you, and said, if they will worship and adore him, he will be their Protector, and + will appear to them in the Churches, which they Build to his honour, and promise them + in my Name, that if they Worship and obay me, they shall receive great rewards after + this Life. The Names of these two Philosophers, were Zeroaboabel, which is a Name unknown to to the Japannese, and Chorhe Mathcin, which in the Japan Language signifies Creator Annunciat, for Chorhe signifies the Creator, and Mathcin declares. Now these two pretending that God had spoke to them, came to a certain + Mountain call'd Tanalio near the Capital City, where the People were met together to offer Sacrifice to the + Sun, and told them to this Effect. O ye Blind Mortals, who Worship the Stars so devoutly, and are ignorant of the God + who is above them; that God who Created the Sun and Moon, and all things in Heaven + and Earth, has this day taken pity on you, and appeared to us, and commanded us to + declare him unto you: And + [Page 171] + after they had said this, they Demonstrated by many Arguments, that there is one + Supreme God, who is above all the visible things in this World. This discourse so + much affected the People, that they desired to know of them, how that God would be + Worshiped, whether they should Worship him after the same manner, as they now Worshiped + the Sun. To which they answered, no. But if they would Worship him according to his mind, in an acceptable manner, they + should first Build him a Temple, and in that they should make a Tabernacle, and an + Altar, and upon the Altar they should Burn 20000 Hearts of young Children, under 9 Years of Age. And when ye have done these things, said they, then God will appear to you in this Tabernacle, and tell you what you are to do further + for his Service. When the People heard these things, they could no longer refrain themselves, but + exclaimed against these two Prophets as Hypocrites and Impostors; and asked them in + great rage, how can your God be so Cruel as to require us to kill so many of our Sons, + and offer them up in Sacrifice to him: Whereupon the two Prophets fled away into the + Desert again, having left these Threatning words behind them, We have told you what our God Commanded us to say unto you; but if ye will not believe + our words, and obey + [Page 172] + his will, ye shall quickly find, that the Divine Vengeance will pursue you.

          -

          - Answ. 1. We need not take for granted all that is contain'd in the Books of Martyrs, some things therein perhaps were written purposely to encourage the Christians in Times of Persecution, and to exhort them to imitate the Vertue and Constancy of these Martyrs.

          -

          - - [Page 140] +

          A little while after it was observ'd, that the Sky was Darkned, there fell much Rain + with Hail, which destroyed the Fruits of the Ground, innumerable claps of Thunder + were heard in the Air, there were great Earth quakes in several places, and the Air + became so Pestilential, that the greatest part of the Inhabitants were visisted with + the Plague, the wild Beasts came into their Cities, and even into their Houses, and + devoured their young Children: And these Calamities lasted for a day and a half, which + were so Terrible, that the whole Island seemed to be in danger of utter Ruin and Destruction, + Which sad Prospect moved all the Inhabitants to return Unanimously to the Mountain + aforesaid, and there they confessed their great fault in refusing to believe the two + Prophets, and cry'd earnestly with all their Hearts to that God, who had spoken to + them by those Prophets, deprecating his Wrath for their past Offences, and Promising + they would do whatsoever he should command them if he would now spare them. And at + length, after long and humble Supplication, that God sent them a Prophet, which should + declare a new Peace and Reconcilation between him and them, upon which account they + called him Psalmanaazar, + [Page] + - Answ. 2. These Martyrs exerted their Courage, and subdued their Passions in public, that they might the better remove the Fears of the remaining Confessors, but its probable in their Confinement and private Retirements they felt themselves to be but Men.

          -

          - Answ. 3. If all be true that the Writers of these Books have said, it must be attributed to the Operation of God's Holy Spirit, who gave them such an undaunted Courage, and an assured hope that they should receive everlasting Glory. But God permitted his Son to be more troubled under his intense Sufferings; 1. Because if one of us should be expos'd to such Trials for Christ's sake, and this Man should shrink and tremble at the approach of Torments and Death, instead of shewing that Cheerfulness and Presence of Mind which the Primitive Martyrs did, he should not therefore think his Death unacceptable to God, for it certainly would be grateful to God, if he (according to the Example of Christ) meekly submitted to his Holy Will. 2. That Christ's Sufferings and Death might be of greater value. Lastly, That Christ might be our Helper and Defender, that he who was tempted, suffered, and died, may be the more ready to assist and comfort us in all our Trials and Afflictions.

          -

          These and the like Objections I made against the Work of Redemption, which being answer'd by my Guide, I began in the last place to attack the Mysteries of the Christian Religion with the following Arguments,

          -

          - Object. 20. We have hitherto spoke of Christ and the Holy Ghost as two distinct Persons in the Godhead, and the Christian Religion obligeth us to believe the Mystery of the Trinity in Unity, - [Page 141] - and Unity in Trinity, and that the Second Person in the Trinity came into the World, and took our Nature upon him, &c. all which are Mysteries indeed to me, and seem contrary to my Reason, and the Nature of God.

          -

          - Answ. We must not confound what is above Reason with that which is contrary to Reason: We now by Experience know many things which at first seem'd above our Reason. One or two familiar Instances will make this Matter clear: Suppose a Man born in a very cold Climate, should go into a hot Country, where the Natives never saw Snow nor Ice, and should tell them, That where he was born, the Water, at a certain Season of the Year, was so hard that a Horse can run over it; these People would say, It is against Reason, and contrary to the Nature of Water to grow hard; and therefore because neither Reason nor Experience taught them otherwise, they would conclude the Traveller had a mind to impose upon them: But if these Inhabitants were persuaded he was a faithful honest Man, and said he saw it with his own Eyes, and would not tell a Lye for the greatest advantage, then certainly they would believe it upon his Testimony, tho' they could not conceive how such a thing should be. Another Instance is the use of the Loadstone; the first that found it out was surely contradicted, some perhaps believ'd him upon his Word, some doubted, and others utterly deny'd the possibility of it; but Experience having convinc'd us, now no Body in these Parts disputeth it, tho' we cannot conceive the Reason for it; the wisest Philosophers have enquir'd into the Nature of it, but after all their Suppositions and pretended Demonstrations, they are forc'd to place it amongst Aristotle's occult - [Page 142] - Qualities, and to say with me it is above Reason. So we may say of the Christian Mysteries: A Jew or a Gentile, who was never instructed in this Doctrine, takes it to be absurd, against Reason, and the very Being of a God; but when they are convinc'd that Christ was the Author of it, and that he was greater than all the Prophets, the Son of God that could not impose upon us, or be impos'd upon, that he had confirm'd this Doctrine by almost an infinite number of Miracles, that God from Heaven had declar'd him to be his beloved Son, and commanded us to hear him; I say, after we are convinc'd of all this, we must then conclude it is above, but not against Reason; then we must condemn our too great presumption, and confess the weakness of our Reason, which would comprehend the Mysteries of God, and yet cannot understand a multitude of Natural Things: By these means it was, that this Holy Doctrine was propagated and prevail'd: Afterwards some Writers began to argue upon it, and some endeavour'd to render it intelligible; but their Explanations are rather a disservice than advantage to it. 'Tis too true this Holy Doctrine has been condemn'd by some Sects of Christians, but that never will destroy it; I am very much mistaken if there be any Truth, let it be never so clear and evident, but has been contradicted by some sort of Men or another.

          -

          - The Author's Application.

          -

          I don't wonder then that so many Christians deny this; for my own part I must to my shame confess, that for some time after my Conversion, I had my share of Doubts and Scruples about it; but having farther examin'd it, I have been oblig'd to acknowledge my weakness and ignorance, - [Page 143] - my too great presumption and too little humility, in believing rather what my Reason than what my blessed Saviour taught me; but blessed be our merciful God, my Conviction is the stronger. I shall not detain the Reader by citing all the Texts of Holy Scripture which teach this Truth, every one has his Bible at home, and I wish they frequently may read, mark, learn, and inwardly digest what's contain'd therein. I shall conclude this Point by saying, if we believe nothing but what we can comprehend, we must list our selves amongst the Sceptics, and doubt of every thing we tast, see, or feel.

          -

          - Object. 21. Did Christ when he was an Infant know he was God?

          -

          - Answ. Did you know when you were but six Months old that you were a rational Creature? You cannot say you did. But let this satisfie you, the Godhead is not obliged to manifest it self in its Glory wheresoever it is; for the Ubiquity of God fills all places imaginable, however it doth rarely manifest it self as it did on Mount Sinai, &c.

          +
          +
          Figure 1. A Temple
          +

          fig: 1. Pag: 173

          +

          - Object. 22. Lastly, I objected, Since the Christian Religion has such plain Evidences, and its Precepts far excel what the Prophets and Philosophers taught, why is it the least observed? Why don't the Christians live according to these most excellent Rules? Methinks, if they believ'd what they profess, they should with the greatest awe and diligence observe it.

          -

          - Answ. You must ask those unreasonable Men who do not practise what they profess; they have as much Evidence as you, and more too, for they are not full of the Prejudices of other Religions, and I am persuaded that the Evidences - [Page 144] - I have brought to you are able to convince any thinking Man. I must with great concern acknowledge, that the true Religion is the least observ'd, tho' it is ever the same; but the evil Practices of these Professors ought not to be a scandal to you; for since they have been educated in the true Religion, and so carelesly deviate from it, their Condemnation will be the greater: Let them remember our Saviour's words, The Servant that knoweth his Master's Will, and doth it not, shall be beaten with many stripes. Therefore in another place he says, They shall come from the East and from the West, from the North and from the South, and shall sit down in the Kingdom of God; but you your selves shall be thrust out: That is, many Jews and Gentiles, who have liv'd according to the Light of their Reason that God bestowed upon them, shall be receiv'd into the Mercy of the Father, and be saved by Christ's Blood, whilst many Christians, who despise the Grace of God, and persist in their sinful Courses, shall be rejected and receive eternal Damnation. God of his infinite Mercy grant we may not be of this number.

          -

          These were the principal Objections I brought against the Christian Religion; and blessed, for ever blessed, be GOD, that directed me to such a Man who could give me such satisfactory Answers, that by the Divine Grace assisting, I profess'd my self heartily willing to leave my old Pagan Idolatry, and to embrace the true Christian Religion. To this Almighty God be all Honour and Glory ascribed now and for evermore. Amen. -

          -
          -
          -
          -
          - -

          - 2. - A DESCRIPTION OF THE Isle FORMOSA. - -

          -
          By Mr. George Psalmanaazaar. -
          -
          -

          - 2.1. - CHAP. I. Of the Situation, Magnitude, and Division of the ISLE. -

          -

          THE Island Formosa, which by the Natives is called in their Language, Gad Avia, from Gad, Beautiful, and Avia an Isle, and by the Chinese is called Pacando, is one of the most Pleasant and Excellent of all the Asiatick Isles, whether we consider the convenient Situation, the healthful Air, the fruitful Soil, or the curious - [Page 146] - Springs and useful Rivers, and rich Mines of Gold and Silver wherewith it abounds; for it enjoys many advantages which other Islands want, and wants none of those which they have.

          -

          - Formosa and Japan, are the remotest parts towards the East, which are hitherto known or discover'd, and so they are the first Countries that are visited with the Rays of the Morning Sun. Formosa has on the North side Japan, distant about 200 Leagues; on the North and West, China, from which it is distant about 60 Leagues; and on the South side Luconia, from which it is distant about 100 Leagues.

          -

          This Isle Formosa extends it self in length from North to South above 70 Leagues, and in breadth from East to West 15 Leagues, being about 130 Leagues in Circumference. It is divided into five Isles, whereof two are called Avias dos Lardonos, or the Isles of Thieves, the third is called Great Peorko, the fourth Little Peorko, and the fifth, which lies in the middle, and is called Kaboski, or the Principal Island, is greatest of all the five, being 17 Leagues in length and 15 in breadth, is most strictly called Gad Avia, or the Island Formosa; tho' all the rest, which for distinction sake, are called by several Names, are comprehended under the - [Page 147] - General Name of Formosa; and in this Sense we shall use the Word in the following Account of this Isle.

          -
          -
          -

          - 2.2. - CHAP. II. Of the great Revolutions which have happen'd in the Island Formosa. - -

          -

          WE find in our Chronicles, that above 200 Years ago, the Island Formosa had been Govern'd for some Ages by one King, who in his Administration depended upon the Representatives of the People, who are two or three Men chosen in every City and Village, to take care of their publick Concerns. This King whom the Natives in their Language called Bagalo, had one Governor in each of the aforementioned Isles, subject to his Power, and accountable to him for their Administration; and this Governour was called by the Natives Tano. But about 200 Years ago the Emperor of Tartary invaded this Island and subdued; which continued under the Dominion of the Tartars until the third Generation: - [Page 148] - But the third Emperor who succeeded after this Conquest, being an Austere Tyranical Prince, who was very cruel to the Natives, and had formed a design to extirpate their Religion, did so provoke their natural Rage, that at last they did all with one consent take up Arms, and rose against his Deputy and the Forces by which he ruled them, and drove them all out of the Country, after a bloody Battle, And thus they shook off the Yoke of Tartarian Bondage, under which they had groan'd above 70 Years; and restored their Natural Prince to the rightful Throne of of his Ancestors, who now became independent not only of a Foreign Prince, but of all the little Commonwealths within his own Dominions; in which state they continued above 70 Years. During which time the Eueopeans came thither, viz. the Dutch and English, who maintained a great Trade with the Natives, especially in Great Peorko, where the Dutch built a Castle called Tyowan. At the same time while the Dutch were there the Chinese came and attempted to land in the Island, with a design to Conquer it, but were stoutly repulsed by the Natives, who took up Arms in defence of their Country, and - [Page 149] - maintained a War with the Chinese for some Years; until at last they drove them back into their own Country. And the Formosans finding that the Dutch under a false pretence of joining with them to force back the Chinese, had treacherously underhand assisted them to Conquer Formosa, hoping at last to wrest it out of their hands and make it their own; the Hollanders were thereupon banished, and prohibited to come any more into that Island, and their Castle Tyowan was Demolished: Yet upon some fair Promises they were afterwards permitted again to Land there, provided they should stay but a little while, and a sufficient Guard should attend them and observe their Motions. Thither therefore they come, and when they can find what they have a mind to in Formosa, they go no farther; but when they miss of their aim there, then they travel further into Japan, viz. to the Isle of Nangasaque, for they are not permitted to go to any other place. However under these Commotions Formosa still preserved its form of Government independent of a Foreign Prince, until Meryaandanoo first ravished Japan by Villany, and then conquer'd Formosa by a trick, of both which Revolutions I shall now give the Reader a short and true Account, - [Page 150] - as it is to be found in our Histories, and is firmly believed by all the People of Formosa, upon a constant Tradition from Father to Son, for the space of Fifty Years and upwards.

          -

          - Meryaandanoo was by Nation a Chinese, but coming to Japan while he was Young, he was by the favour of some Great Man admitted to some mean Office, in the Court of the Emperor Chazadijn, where he continued some time, and had his Education. But the Emperor perceiving that he was a a very Ingenious Young-Man, and well qualified for a better Office, gave him at first some inferiour Place in the Army, in which he behaved himself so well, that he was quickly preferr'd to a higher Post, and by his winning behaviour and admirable Conduct, he so far insinnuated himself into the favour of the Emperor, that he was gradually advanced from one Post of Honour in the Army to another; until at last he arrived at the highest, and was made Carilhan, or Chief General of all the Imperial Forces, which is the highest Office in the Empire, not only for Honour, but for Power and Trust. And in the administration of thi• Office, he behaved himself with so much Prudence and Courage, that the Emperor loved him exceedingly; but - [Page 151] - much more did he win the Heart of the Emperess, who was so taken with his gallant Mien, that she could not live without him: So great was her kindness to him, and she put such an entire confidence in his fair Speeches, that she would often meet him in private places; which was a favour very rare and unusual in that Country, especially from so great a Person as the Emperess. Having thus gained the Love of the Emperor and Emperess, to so great a degree, this ungrateful Villain made use of that familiarity to which the Empress admitted him, and of that confidence they both put in him, first to raise a Jealousie in the Mind of the Emperor against the Emperess; and then by this means to contrive an opportunity for murdering them both: which Barbarous design this Bloody Villain accomplished after this manner. First, he perswaded the Emperor that his Emperess was in Love with a certain Nobleman, whom he supposed, and she often met him, and had private conversation with him in the Garden: Whereupon the Emperor being highly enrag'd both against this Nobleman, whom he falsly accused, and against the Emperess, who was suppos'd to have kept company with him, desired Meryaandanoo to enquire diligently at what Hour, - [Page 152] - and in what place they were to meet together in the Garden, if it were possible for him to find it out; and then says he, come and acquaint me with it, and I will take care that neither of them shall escape out of my hands, until they have both suffer'd Death, according to the demerit of their Crime. This Meryaandanoo promised to do, as the Emperor had desired him; and sometime after he came out of the Emperor's presence, he went to the Apartment of the Emperess, and having good assurance of her ready compliance, by his former private conversations with her, he pray'd her to meet him, at a certain Hour of that Day, in a certain place of the Garden, which she, mistrusting nothing, readily promised to do, and appointed the time and place for their meeting. Having gained this point, which was a great step towards finishing his design, he went and acquainted the Emperor, that at such an Hour the Nobleman was to come, and to meet his Emperess in such a place of the Garden. Whereupon the Emperor presently commanded his Guards to be got ready, with which he intended to seize them both together, and bring them to deserved punishment. In the mean time Meryaandanoo having changed his Clothes, - [Page 153] - and mask'd his Face, that he might not be known to the Emperor, under this disguise meets the Emperess at the time and place appointed, whom he most Barbarously stabb'd, with a poison'd Dagger, to conceal the Murder, by stopping the Effusion of Blood: The Emperor comes at first all alone into that place of the Garden to satisfie his Curiosity of seeing them together, fearing lest the appearance of the Guards would make them run away; and he perceiv'd a certain Nobleman, as he supposed, lying upon the Emperess in an unseemly posture, he called for his Guards, who were at some distance from the place: But while he advanced towards the Nobleman, not knowing him to be Meryaandanoo, Meryaandanoo was too nimble for him, who come fully prepared to execute the wicked design he had plotted, for he had no sooner called for his Guards, but he closed in with him, and gave him his Deaths wound with the same poison'd Dagger; and immediately after he had struck the blow, he fled away with all possible speed, through unbeaten Paths among Trees and Bushes, and so made his Escape without being discover'd: When the Guards came and found the Emperor and Emperess both kill'd, they stood for - [Page 154] - some time astonish'd, at this strange and surprizing Event; but they wonder'd most of all at the Murder of the Emperor, who so lately parted from them, and whom they heard but a little before call upon them to come to him; some condoled the sudden Death of two such great Persons, while others search'd every where about the Garden, among the Trees and Bushes, to find out the Murderer; But when they saw that no discovery could be made, the Soldiers began to Mutiny, had not the Captain of the Guards diverted their Fury, by telling them, That they must do nothing until they had first acquainted the Carilhan with what had happened; whereupon a Party was immediately dispatch'd to his House, (whither he had made his Escape after he had committed the Murder) and when they came there, and told him, he seem'd to be mightily surpris'd and troubl'd, as if he knew nothing of the matter: But to lose no time in a case of so great consequence, he went in all haste to the place, where having viewed the dead Bodies, he evpress'd his great Sorrow, with many Sighs and Tears, for the loss of two Persons so great and so good, to whom he had been infinitely obliged, and declared that this execrable Murder had been committed - [Page 155] - by a certain Nobleman, naming him, who had frequently kept Company with the Emperess in private, and had appointed a meeting with her this very Day, as he was well assur'd. This discovery gave great satisfaction to the Guards, who being glad of the opportunity to revenge the Death of their Master, went presently and struck off the Innocent Nobleman's Head, by his Order, who was the Murderer himself. Meryaandanoo having thus far succeeded in his design, wanted now only to be declared Emperor, which met with some opposition from those in the Army, who favoured the Family of Chazadijn, though he had no Children by his Emperess, but only by his Concubines; and for some time there were many Cabals and Factions about the next Successor to the Emp••e; But at last Meryaandanoo, having pre-engaged a great Party for him, and being generally beloved by the Soldiers, by his prevailing Interest in the Army, was chosen and declar'd Emperor of Japan; which was the finnishing of the great design he intended to accomplish, by all the aforementioned Villainies and Cruelties.

          -

          About two Years after he was promoted to the Imperial Crown of Japan he counterfeited himself to be sick, and ••••d - [Page 156] - innumerable Sacrifices to be offered to the Gods of Japan, for the Recovery of his Health; but all these Sacrifices, proving, as he pretended, ineffectual, so that these Gods seem'd either unable or unwilling to relieve him, he declar'd, tho' in deep dissimulation, that it was necessary for him to seek for Relief from the Gods of other Countries. And to this end he sent an Ambassadour with a Letter to the King of Formosa, who was to entreat the King of Formosa in his Name, that he might have leave to send and offer Sacrifices to the God of his Country, by whom he hoped to find that cure of his Disease, which in vain he had expected from his own Gods, tho' he had offer'd 10000 Sacrifices to appease them.

          -
          -
          -

          His Letter to the King, was to this purpose.

          -
          -
          Meryaandanoo, Emperor of Japan, to the King of Formosa, my Friend, &c.
          -
          -

          BEing afflicted with a very grievous Disease, and having endeavoured by my Oblations to pacifie the Gods of my Country, that I might recover my Health, I have found - [Page 157] - all my endeavours hitherto ineffectual, whether through the Anger or Impotence of the Gods I know not: And therefore having a great Veneration for your God, of whose great Power and Goodness I am fully perswaded, I must entreat you to give leave that some of my Subjects may be sent into your Island, who shall bring along with them the Beasts they are to offer in Sacrifice to your God, for the Recovery of my Health. And if your God shall be so far appeased by these Sacrifices as to restore me to Health, I do hereby promise you, that through all the Empire of Japan, and in all the other Isles subject to my Dominion, I will plant and establish your Religion. And so your God shall be our God, and we shall live in perpetual Friendship with one another.

          + + + [Page 173] + i. e. the Author of Peace. After he had Published this joyfull Message unto them, he commanded + them to build a Temple, and in it an Alter, above that Alter to make a Tabernacle, + and then to Sacrifice upon the Alter, 100 Oxen, 100 Rams and 100 Goats, and to Burn + upon it 20000 Hearts of young Children under 9 Years of Age, and then God would appear + to them: They built therefore a Temple, after the form described in the First Figure.

          +
          +

          + 2.4.1. + The first Figure explained. +

          +

          + A. The Tower in which God appears in the Tabernacle.

          +

          + B. The Tower in which are the Singers and Players upon Instruments.

          +

          + C. The Window-Tower, which lets in the Sky-light.

          - I expect your Answer to this Request by my Ambassador. + D. The Head of an Oxe, or a Symbol of God.

          +

          + E. An Image of the Sun.

          +

          + F. An Image of the Moon.

          +

          + G. The Gate of the Temple.

          +

          + H. The Windows.

          +

          + I. The parts cover'd with Gold.

          +

          + K. The place for the Men.

          +

          + L. The place for the Women.

          +

          + + [Page 174] + The whole Temple is built of Foursquare Stones after an exact Model, and is a most + Finish'd piece of Architecture, being of great Bigness and Height. In the Tower which + looks towards the East is the Tabernacle, wherein God appears, and the Altar; all which they built by the + Command of the Prophet Psalmanaazaar.

          +
          +

          + 2.4.2. + The Second Figure explained. +

          +

          1. A Crown hanging from the Roof over the top of the Tabernacle.

          +

          2. The Head of an Oxe, or the Symbol of their God. 3. The top of the Tabernacle with + 5 burning Lamps. 4. A little Pyramid upon which is the Figure of the Sun. 5. Another + upon which is the Figure of the Moon. 6. A Lamp to the honour of the Moon. 7. A Lamp + to the honour of the Sun. 8.8.2 Courtins which cover the Concavity of the Tabernacle + on the Ordinary days. 9. The Concavity of the Tabernacle adorned with a Sky-colour + and Stars of Gold, representing the Firmament, in which God appears. 10. Their God + showing himself to the People, in the shape of an Oxe. 11.11. Two Lamps burning to + the honour of their God. 12.12. Two Pyramids upon which are the 10 Stars, which are + Worshiped. And all these things are to be + [Page] + +

          +
          +
          Figure 2. The Tabernacle and Altar
          +

          fig: 2. Pag: 174

          +
          +

          + + [Page 175] + made of Gold or Silver. 13. The Gridiron upon which the hearts of the young Children + are burnt. 14.14. The Furnace of Fire for burning them. 15.15. The Chimmeys by which + the Smoke goes out. 16. The Caldron in which the Flesh of the Sacrifice is boyled. + 17.17. The Furnace of Fire for boyling them. 18. The Sanctuary, or the place in which + the young Children are Slain. 19. The pit in which their Blood and Bodies are placed. + 20. The holy place wherein the Beasts are Slain for Sacrifice. 21. A Marble-structure + in which is a Gridiron. 22. A Stone-structure that encompasseth the Caldron in the + form of an Altar. 23. The smoke of a Furnace. 24. The round part of the Roof; 25. + the Wall.

          +

          This is the Figure of the Tabernacle, (as the first was of the Temple) which Psalmanaazaar, Commanded to be built.

          +

          The first Temple was built in the Capital City Xternetsa, and the Tabernacle was plac'd in it. And after these were Finished, every Magistrate + in the several Cities and Villages, took an account how many Sons there were in each + Family, that they might be obliged to Furnish their Proportion for the Sacrifices, + that were to be offered to this new God, according to the Number of Sons that was + in every Family. All things being thus prepared a great Festival of 10 days was Celebrated + + [Page 178] + and every day of the 10,2000 Infants were Sacrificed: And then after the Festival + was ended, and the last Sacrifice was offer'd, their new God begun to appear in the + shape of an Oxe, and spoke to the People, and to Psalmanaazaar, and dictated to him whatever he would have done to his honour.

          +

          He said therefore ye shall divide the Year into 10 Months, which ye shall call by + the Names of the 10 Stars, viz. Dig, Damen, Analmen, Anioul, Dattibes, Dabes, Anaber, Nechem, Koriam, Turbam. Every Month shall have four weeks, and five of these Months shall have 37 days, viz. + the first, 3d. 5th. 7th. and 9th. the other 5 shall have only 36 days, Every week shall have 9 days, but in the Months + which have 37 days, the last week shall have 10 days, and the 10th. day shall be a day of Fasting.

          +

          Ye shall begin the Year from this day, which is the first day of the Month Dig, and the first of the Festival of 10 days, and at this Festival ye shall Sacrifice + to me every Year the hearts of 18000 young Boys, under the Age of 9 Years, on the + first day of the Year Every Month ye shall Sacrifice in all your Temples 1000 Beasts, + viz. 300 Bulls, 400 Sheep or Rams, and the rest in Calves or Lambs: And every Parish shall + Furnish their proportion for these Sacrifices, according to their ability. Every week + ye shall offer + [Page 177] + of Fowls as you are able, and all these Things you shall carefully observe every + Year.

          +
          +
          +

          + 2.4.3. + Of the Festivals. +

          +

          Ye shall celebrate Two great Festivals to my Honour, the First at the beginning of + the new Year, which shall last for a whole Week, and the Second in the last Week of + the 5th Month, which shall also last for Nine Days. The first and last of these Days + shall be observ'd by rising early in the Morning and Adoring, and after ye have worshipp'd, + ye shall come into the Temple, and Pray and Sing Hymns from One a Clock until Two: + At Two a Clock ye shall go to a Fountain or River without the City, and there ye shall + throw Water upon your Head twelve Times, and then ye shall return into the Temple, + ye shall go and return all together, and while ye are on the way which shall take + up the space of an Hour in going and returning, ye shall be all the while Praying. + And after ye are return'd, then the Beasts shall be slain, and divided into parts, + and purified, and boil'd in their Blood; and every one shall come before the Altar, + and take a Piece of the Flesh from the Hand of the Priest, and shall eat it, bending + his left Knee and bowing + [Page 178] + his Head down to the Ground; and during all that time the Instruments of Musick shall + Play, and the Singing Men and all the People present shall sing Hymns together. The + time of slaying and offering the Sacrifices shall last for three Hours, viz. from three a Clock till Six, and at Six there shall be a Sermon, or an Explication + of the first Principles of Religion, and then a Thanksgiving, which being ended, ye + shall return Home, and continue there Eating and Drinking until the second Hour: After + which ye shall return to the Temple again, and continue there until the sixth Hour, + Praying and Singing, with the Instruments of Musick playing; and then there shall + be again a Lecture upon the Catechetical Doctrins, which being ended, ye shall return + Home and recreate your selves with any lawful Diversions.

          +

          On other Days, between the first and last of the Month, ye shall rise in the Morning + and Worship, ye shall throw Water upon your Head three times, and then go to the Temple + and stay there from the first Hour to the sixth. After the sixth ye shall return Home, + and then ye may follow any lawful Employment.

          +

          But here the Reader is desir'd to take notice, That the Day with them is divided into + four Parts, and each Part into fix Hours; + [Page 179] + when therefore it is said, They shall stay in the Temple from the first Hour to the + sixth, it is to be understood they shall stay from 6 a Clock to 12, according to the + way of reckoning Time us'd in Europe. +

          +

          Ye shall call the first and last Day of the Festival a double Feast, and the other + Days simple Feasts. On the first Day of the Month ye shall celebrate a double Feast, + and on the second a simple Feast, and ye shall Sacrifice Oxen and Sheep, &c. and ye shall Eat of them. The first Day of the Week shall be a double Feast, and + ye shall Sacrifice Fowls and eat of them.

          +

          Note, That a Festival is therefore call'd double, because the People go twice to the + Temple on that Day, and it is call'd simple because they go but once.

          +

          And further it is to be noted, that instead of our Clocks and Watches, they measure + Time by an Instrument made of Wood, in the form of our Hour Glass, which being fill'd + with Sand, runs all out in the space of an Hour: And this being observ'd by certain + Watchmen appointed on purpose for that end, as soon as the Sand is run out, they beat + a Drum, and give notice what Hour it is, which is the Custom us'd in all Cities, but + the Country People judge as exactly as they can what Hour it is by the Sun Moon or + Stars.

          +
          -

          After the King of Formosa had read the Letter, he sent for his Priests and acquainted them with the Contents of it, and commanded them to consult their God, whether he would grant what the Emperor of Japan had desired: The Priests hoping that they should reap great Profit and Advantage from the Emperor, by the Japanness's coming into their Country, to offer - [Page 158] - Sacrifice, told the King, that they had consulted their God, and he had consented, that they should come here to offer Sacrifices, but he had not declar'd what success their Oblations should have as to restoring the Health of their Emperor. The King having received this Answer from his Priests, sent for the Ambassadors of the Emperor of Japan, and told them, Go and salute your Emperor in my Name, and tell him, that he has leave from my God, and from me, to send some of his Subjects to offer Sacrifices to our God; and if our God shall restore his Health, I hope he will perform what he has promised of establishing the Worship of our God in all his Dominions. -

          -

          The Ambassadors having taken their leave of our King returned home, into their own Country, and acquainted the Emperor of Japan with the Answer of the King of Formosa to his Letter, who was very glad at the good success of their Negotiation, having further designs in it than they were aware of: And therefore he presently commanded a great Army to be made ready, and order'd the Soldiers to be put in great Litters, carried by two Elephants, which will hold Thirty, or Forty Men; and to prevent any suspicion of the the Formosans, they placed Oxen or Rams to be seen at the Windows - [Page 159] - of the Litters. Thus he covertly convey'd a numerous Army into the Isle Formosa, with many of the Nobility of his Court, under the Religious pretence of Offering Sacrifice for the Recovery of his Health, but really with a design to Conquer the Country. The numerous Chariots were divided into three parts, the greatest of which was sent into the Capital City Xternetsa, and the two other parts into two other Cities, called Bigno and Khadzey; And at a certain Hour appointed the Chariots were opened in all the three Cities, the Soldiers came out, and with Sword in Hand, threatning present Death to the King, and all the Inhabitants of the City Xternetsa (which was likewise done in the other Cities at the same time) unless they would submit themselves to be governed by the Emperor of Japan. The King considering that he had no other prospect but that of imminent and unavoidable Death before him, and that there was no hopes by his Death to preserve the Ancient Liberties of his Country, chose rather to submit to the fatal necessity he was under, than throw away his Life to no purpose; and the rest of the Inhabitants every where follow'd his example in this surprising danger of Death, so that the whole Kingdom was quickly reduc'd under the Yoke of the Emperor - [Page 160] - of Japan, without the Effusion of much Blood. And from that time the Emperor of Japan sends a King into the Isle Formosa, who is called Tano Angon, or the superintendent King: But he who was King before, in that Isle, is only as a Bagalandro or Viceroy, or one that is next to the King in Dignity without any Power. And this is a short History of the manner how the Isle Formosa was subdued by the Villany of the Emperor Meryaandanoo, who instead of Sacrificing Beasts to the God of the Country, as he pretended, would have Sacrificed the Inhabitants to his own Ambition, if they had not prevented him by a voluntary submission to his Rule and Government. I shall therefore in the next place give an account of the Form of Government in this Isle, which is now almost the same with that which is in the other Isles of Japan. -

          -
          -
          -
          - [Page 161] +
          + +

          + 2.5. + CHAP. V. Of Fasting-Days. +

          +

          THeir God said moreover to Psalmanaazaar; Besides those 5 Days aforesaid, ye shall observe 2 Fasts: The first shall be in + the last Week of the Year, which shall last for 8 Days, and it shall be a Preparation + for the New Year: The second shall be in the third Week of the fifth Month, and it + shall also last for eight Days. On these Fasting-Days, ye shall neither Eat nor Drink + any thing until the Sun sets, but after it is set, every one may Eat and Drink to + the full until he satiate himself. On these Fasting-Days ye may Pray to me, but on + your common Days ye shall not dare to adore me. These Fasts shall be observ'd after + this manner, When ye rise in the Morning ye shall Worship, and then wash your Head + and Hands and Feet, and after that every one shall employ himself in some lawful Business; + but neither you nor your Cattel shall Eat or Drink any thing all that Day until the + Sun set. These Fasts shall be every Year observ'd as they are prescrib'd: And indeed + they are so rigorously observ'd, + [Page 181] + that a Man would sooner Die for Thirst then taste a drop of Water on these Days, + and all the Cattle are shut up in such Places, where they have nothing to eat all + Day; and all Eatables are laid up where they cannot be seen, lest any one should be + tempted to break the Fast: In fine, these are true Fasts and strictly kept, as far + as human frailty will permit, and not like the Fasts of the Papists, wherein they + can Feast upon Fish and Wine.

          -

          - 2.3. - CHAP. III. Of the Form of Government in the Island Formosa, and of the New Laws made by the Emperor Meryaandanoo. - -

          -

          - MEryaandanoo being thus settled Emperor of Japan and Formosa, made new Laws relating to the Deputy King, and enforced the old Laws relating to the Subjects, with grievous Penalties, as will appear hereafter.

          -

          The First Law is, Concerning the Kings that are subject to him, who are Twenty Five in number (besides the Eight who are not properly called Angons or Bagalos but Viceroys or Bagelanders) And these Kings are oblieged, by this Law, twice in a Year to wait upon the Emperor, and then every one of them is to give an account of his Administration of the Government, and of all the Notable Occurrences which have happened in his Kingdom for the space of half a Year, and to receive the new Commands of the Emperor, if he shall think fit to give any.

          -

          - - [Page 162] - The Second Law is, That none of them shall transgress the Commands of the Emperor, unless he first acquaints him with the necessity that forces him to do it; yet in a case of urgent necessity, this Law is moderated by Equity.

          -

          The Third Law is, That they shall do nothing to the detriment of the People, subject to their Government; That they shall not be unjust, or cruel to them, or any ways prejudice them in their Life, Fortune, or Reputation, without a just cause: which Law he mde to gain the Love of the People.

          -

          The Fourth is, That none of the Kings shall suffer a Christian to live in his Country, but every one of them shall keep Searchers, or Centinels in the several Sea Ports, who shall Try all Foreigners, as soon as they arrive in the Harbour whether they be Christians or no, by this Test, of trampling upon the Crucifix; which Test was chiefly design'd against the Papists, who worship the Crucifix, and therefore dare not trample upon it: But as to other Foreigners who do trample upon the Crucifix, the Governour is to grant them a Pass to Travel through all the Cities under his Dominion, provided they are not above Twenty in number.

          -

          The last is, That no King can prohibit or enjoin any Religion, in his Country, but every subject shall enjoy the Liberty of - [Page 163] - his Conscience to worship his God after his own way, except there shall be any found that are Christians; for the discovery of whom there shall be Searchers appointed in all Cities and Villages, who shall try them by the Test aforementioned. And to all these Laws this Sanction is added, That if any Person shall violate any one of these Laws they shall presently be put to Death, which is the true Reason, why the Commands of the Emperor are every where so exactly obey'd.

          -

          He made no new Laws relating to the Subjects, but only revived the Natural and Ancient Laws, which he enforced with new Penalties proportionable to the Crimes.

          -

          The First is against the Christians, That if any Foreigner shall be found who is a Christian, and who hath seduc'd or endeavoured to seduce the Inhabitants to Christianity, he shall be imprison'd, together with all those whom he hath seduced. And if he will Renounce the Christian Faith, and worship Idols, he shall not only be pardon'd, but have a certain Pension allowed him for his Subsistence; but if he refuse to do this, he shall be burnt alive; And as to those who have been seduc'd, if they will return to their former Idolatry, they shall be set at liberty; but if they will not, they shall be hang'd.

          -

          - - [Page 164] - The Second is against Murderers, Thieves and Robbers, viz. Whosoever shall kill another Man unjustly, shall be hang'd up by the Feet with his head downward, and after this manner shall hang alive a longer or shorter time, according to the aggravation of his Crime, until he be Shot to Death with Arrows: But if he be both a Robber and a Murderer he shall be Crucified. A Thief shall be punished according to the heinousness of his Crime, either with Hanging, or continual Imprisonment, or with Whipping, or a Fine.

          -

          The Third Law is against Adulterers, viz. They shall for the first Offence pay a Fine of 100 Copans (each Copan being a piece of Gold weighing a Pound) and those who have not Money to pay such a Fine, they shall be publickly Whipt by the Hand of the Hangman: But if any Person be guilty of the same Crime a second time, he or she shall be beheaded. For though, as will appear in the following Chapter about Religion, every Man may have as many Wives, as his Estate is able to maintain; yet if any Man shall carnally know another Woman besides his own Wives, to whom he has promised Fidelity, he is guilty of Adultery. The same Law obliges all those who are unmarried provided they be Natives of the Country: But - [Page 165] - this Law does not extend to Foreigners, to whom the Natives are wont to offer Virgins or Whores, to be made use of at their Pleasure, with Impunity.

          -

          But here I must desire the Reader to observe, that the Husband has such full power over his Wife, that if he apprehend her in the act of Adultery; he may punish her after what manner, and to what degree he pleases, even unto Death: But if the thing be not commonly known, he may spare her, if he thinks fit, upon her promise of amendment for the future.

          -

          The Fourth Law is, Whosoever shall Suborn false Witness against any Man, both he and the false Witnesses shall have their Tongue cut out, and be further punish'd according to the heinousness of the Crime, and the damage done to the Party, against whom they testified.

          -

          The Fifth Law is, Whosoever shall balspheme the God of the Country he shall be burnt alive.

          -

          The Sixth is, If a Son or a Daughter shall strike their Father or Mother, or one of their Kindred that is Ancient, or one that is superiour to them in Power, their Arms and Legs shall be cut off, and a Stone being tied about their Neck, they shall be thrown into the Sea, or a River. But if any one shall strike a Priest, their Arms shall - [Page 166] - be burnt off, and then their Body shall be buried alive.

          -

          Whosoever shall strike his King, Intendant or Governour, shall be hang'd up by the Feet till he die, having four Dogs fasten'd to his Body to tear it in pieces.

          -

          The Seventh is, Whosoever shall Reproach or Slander any Man, shall have his Tongue bored through with a hot Iron: But whosoever refuses to obey his Superiour in things Lawful, shall be beheaded.

          -

          The Eighth is, Whosoever shall Plot any Treason against the Emperor, or any of the Kings, or shall endeavour the Subversion of the Religion establish'd, he shall be tortur'd with all imaginable Torments.

          -

          All these Laws Meryaandanoo made, or revived in the fourth Year of his Empire, at a meeting of all the Kings of his Empire, and of all the chief Priests of every City: And by verture of them, all the Inhabitants enjoy a profound Peace; for as the Subjects do readily obey the Laws relating to themselves, so the Governours and Officers are careful to put them in Execution whenever there is occasion.

          -

          This is what I chiefly intended in this Chapter, to give an account of the Laws and their Sanctions, by which Meryaandanoo governs his Deputy-Kings and their Subjects; and though there are other things - [Page 167] - which might be placed here under this head of Government, yet because they are hereafter to be inserted in their proper places, they are here omitted.

          -
          -
          -

          - 2.4. - CHAP. IV. Of the Religion of the Formosans. - -

          -

          SInce my design is only to give an account of the Isle Formosa, I shall briefly mention but three kinds of Religion that are observed in Japan, because of the Affinity some of them have with that which is established in Formosa. -

          -

          The First kind of Religion is Idolatry, or the Worship of Idols: And this kind of Worship most generally prevails above all others in Japan, so that in one Temple call'd Amida, in the Capital City of Meaco, there are no fewer than 3500 Idols; whereof 1000 are of Gold, 1000 of Silver, and 1000 of Brass, and 500 of Wood and Stone, and to these Idols they Sacrifice Oxen, Rams, Goats, and such like Beasts, and sometimes they Sacrifice Infants to them, when their God is not appeased by other Sacrifices.

          -

          - - [Page 168] - The second kind of Religion is that of those who acknowledge one God, whom they believe to be so Sublime and Great, that they dare not Sacrifice to him; and therefore they have establish'd the Sun as the great Power of God which Rules and Governs the World, and the Moon and Stars as powers inferior to the Sun, which more exactly inspect and take care of Terrestrial affairs: Wherefore they Sacrifice Infants to the Sun, and Beasts to the Moon and Stars.

          -

          The Third sort is rather a Sect of Atheism than Religion, for they deny the being of God, and affirm that the World was from Eternity and shall continue to Eternity. Hence some of them think rhat the Soul is Mortal and dies with the Body, like that of Beasts; but others of them say that the Soul is not Mortal, but informs another Body after Death, and so it passes out of one Body into another to Eternity. Whensoever the Soul has done well, they think it passes into the Body of a Rich man who lives in great ease and pleasure, but if it has done evil it passes into the Body of some poor Wretch to suffer Pain and Misery; and so the Soul is liable to endless Vicissitudes of Vertue and Vice, of pleasure and Pain. These Atheists use no Religious Worship, saving that they all offer Sacrifice - [Page 169] - to evil Spirits or Devils, that they may not hurt them. But the Transmigration of Souls, is believ'd not only by them but by all the Jappannese, except those who think that the Soul is Mortal.

          -

          But my business is not to give a particular account of their several opinions, and different ways of Worship, and therefore I have noted these things only en passant to show wherein they agree, and wherein they differ from the Religion establish'd in Formosa. -

          -

          The Religion of the Formasans was reveal'd by their God, if we may believe their Jarhabadiond (i. e. the Election of the Land) which makes mention of the Revelation upon which they found the Religious Worship now us'd among them, and gives the following account of it: That about 900 Years ago, the Inhabitants of Formosa knew no other Gods but the Sun and the Moon, whom they believed to be Supreme, and the Stars, which they looked upon to be as it were Semidei, or Subordinate Gods; and then their whole Worship consisted in adoring them Morning and Evening, and offering them the Sacrifices of Beasts, But after some time there arose two Philosophers, who had led a Pious and Austere kind of Life in the Deserts, and pretended that God had appear'd to them, and spoke to them, to this purpose; I am much Troubled for the Blindness of - [Page 170] - this People because they Worship the Sun, Moon and Stars so devoutly, as the Supreme Deity; go and tell them, I am the Lord of the Sun, Moon and Stars, of the Heaven, the Earth, the Sea and all things that are in them, I Govern the Creatures by the Sun and Moon and the 10 Stars, and without me they cannot exist: Go and tell them, that God has appear'd to you, and said, if they will worship and adore him, he will be their Protector, and will appear to them in the Churches, which they Build to his honour, and promise them in my Name, that if they Worship and obay me, they shall receive great rewards after this Life. The Names of these two Philosophers, were Zeroaboabel, which is a Name unknown to to the Japannese, and Chorhe Mathcin, which in the Japan Language signifies Creator Annunciat, for Chorhe signifies the Creator, and Mathcin declares. Now these two pretending that God had spoke to them, came to a certain Mountain call'd Tanalio near the Capital City, where the People were met together to offer Sacrifice to the Sun, and told them to this Effect. O ye Blind Mortals, who Worship the Stars so devoutly, and are ignorant of the God who is above them; that God who Created the Sun and Moon, and all things in Heaven and Earth, has this day taken pity on you, and appeared to us, and commanded us to declare him unto you: And - [Page 171] - after they had said this, they Demonstrated by many Arguments, that there is one Supreme God, who is above all the visible things in this World. This discourse so much affected the People, that they desired to know of them, how that God would be Worshiped, whether they should Worship him after the same manner, as they now Worshiped the Sun. To which they answered, no. But if they would Worship him according to his mind, in an acceptable manner, they should first Build him a Temple, and in that they should make a Tabernacle, and an Altar, and upon the Altar they should Burn 20000 Hearts of young Children, under 9 Years of Age. And when ye have done these things, said they, then God will appear to you in this Tabernacle, and tell you what you are to do further for his Service. When the People heard these things, they could no longer refrain themselves, but exclaimed against these two Prophets as Hypocrites and Impostors; and asked them in great rage, how can your God be so Cruel as to require us to kill so many of our Sons, and offer them up in Sacrifice to him: Whereupon the two Prophets fled away into the Desert again, having left these Threatning words behind them, We have told you what our God Commanded us to say unto you; but if ye will not believe our words, and obey - [Page 172] - his will, ye shall quickly find, that the Divine Vengeance will pursue you. -

          -

          A little while after it was observ'd, that the Sky was Darkned, there fell much Rain with Hail, which destroyed the Fruits of the Ground, innumerable claps of Thunder were heard in the Air, there were great Earth quakes in several places, and the Air became so Pestilential, that the greatest part of the Inhabitants were visisted with the Plague, the wild Beasts came into their Cities, and even into their Houses, and devoured their young Children: And these Calamities lasted for a day and a half, which were so Terrible, that the whole Island seemed to be in danger of utter Ruin and Destruction, Which sad Prospect moved all the Inhabitants to return Unanimously to the Mountain aforesaid, and there they confessed their great fault in refusing to believe the two Prophets, and cry'd earnestly with all their Hearts to that God, who had spoken to them by those Prophets, deprecating his Wrath for their past Offences, and Promising they would do whatsoever he should command them if he would now spare them. And at length, after long and humble Supplication, that God sent them a Prophet, which should declare a new Peace and Reconcilation between him and them, upon which account they called him Psalmanaazar, - [Page] - - -

          -
          -
          Figure 1. A Temple
          -

          fig: 1. Pag: 173

          +
          +

          + 2.6. + CHAP. VI. Of the Ceremonies to be observ'd on Festival-Days. +

          +

          ON the double Festivals the People wash their Head, Hands and Feet, and then they + go to the Temple, where the Jarhabadiond is publickly read before them all by one of the Priests; and after that is Read, + they all of them fall prostrate on the Ground, and the Priests return Thanks to their + God with a loud Voice, who of his infinite Mercy has call'd them to the true Knowledg + of himself, the People + [Page 182] + in the mean time joyning in their Hearts with the Words of the Priest. After the + Thanksgiving the People rise up, and some Hymns made by the Chief Priests are sung, + the Flute and Tymbrel and other Instruments of Musick playing all the while: Then + the Priests begin to pray for the Sanctification of the Victims, and after that they + slay them and receive the Blood into a Copper; they divide the Flesh into Pieces, + and then Boil it with the Blood in a Chaldron which is upon the Altar; while the Flesh + is a Boiling, the Chief Priest Prays to God, that he would be pleas'd to accept of + these Sacrifices for the Remission of the Sins of the People: And after the Flesh + is Boil'd, the People draw near before the Altar, and every one of them receives a + piece of it from the Hand of the Priest, bowing down his Head when he takes it, and + all this time the rest are Singing, and the Instruments of Musick playing. After these + Ceremonies are ended, a Priest goes up to a Place higher than the Seats of the People, + and there he Preaches and instructs the People, who ask him Questions, and he answers + them. At last Thanks are return'd, and Prayers are made for all Things necessary, + and then all the People go Home to Dinner, where they are to continue only for the + space of two Hours, which is all the time allow'd them between + [Page 183] + Morning and Evening Service, during which time they must not indulge themselves to + excess, or do any thing that's unlawful, but behave themselves very modestly; and + then they return to the Temple, where the same Ceremonies are us'd as were in the + Morning, except the Sacrifices; and the Service being ended they go to their own Houses, + and after Supper they may Walk, Play, or use any other lawful Recreation; but they + must not do any servile Work on that Day.

          +

          Simple Festivals are celebrated after the same manner as the Vespers of the double + Festivals.

          +

          It is further to be remark'd, That on Festival Days, after the Sacrifice is ended, + and the Tabernacle in which their God dwells is open'd, when God appears in the form + of a Lyon, or a Bear, or some other fierce Beast, that then God is thought to be Angry + with the People: And therefore in such a Case the Tabernacle is to be shut up again, + and new Sacrifices of Beasts are to be offer'd, until God shall appear in another + Shape, viz. of an Ox, a Calf, a Lamb, or such like Beasts: And if these Sacrifices of Beasts + are not sufficient to change the angry God into another shape, then Infants are to + be offer'd in Sacrifice unto him, until such time as, their God appearing in another + + [Page 184] + form, shows himself to be pacified and reconcil'd unto the People: And if at any + time he appears in the form of an Elephant, then we hope that he will do great Things + for us.

          +

          The Priests are to prepare themselves by Fasting and Prayer, before they presume to + speak to God in secret, and after they have been with him, they declare to the People + what he says.

          +

          'Tis yet further to be noted, That their God always assumes the shape of a masculine + Creature, and never of a Female, from whence they have been induc'd to believe, that + a Woman is so impure, that she can never attain to Happiness, until she be Transform'd + into the Body either of a Man, or some Male Beast.

          -

          - - - [Page 173] - i. e. the Author of Peace. After he had Published this joyfull Message unto them, he commanded them to build a Temple, and in it an Alter, above that Alter to make a Tabernacle, and then to Sacrifice upon the Alter, 100 Oxen, 100 Rams and 100 Goats, and to Burn upon it 20000 Hearts of young Children under 9 Years of Age, and then God would appear to them: They built therefore a Temple, after the form described in the First Figure.

          -
          -

          - 2.4.1. - The first Figure explained. -

          -

          - A. The Tower in which God appears in the Tabernacle.

          -

          - B. The Tower in which are the Singers and Players upon Instruments.

          -

          - C. The Window-Tower, which lets in the Sky-light.

          -

          - D. The Head of an Oxe, or a Symbol of God.

          -

          - E. An Image of the Sun.

          -

          - F. An Image of the Moon.

          -

          - G. The Gate of the Temple.

          -

          - H. The Windows.

          -

          - I. The parts cover'd with Gold.

          -

          - K. The place for the Men.

          -

          - L. The place for the Women.

          +
          +

          + 2.7. + CHAP. VII. Of the Election of Priests. +

          +

          AFter this, their God spoke to Psalmanaazaar, and said, you shall choose one Priest, who shall preside over all the rest in the + whole Isle, and he shall give Power to others to exercise the Priestly + [Page 185] + Office. This High-Priest shall never Marry a Wife while he continues in his Office, + but if his Constitution obliges him to Marry, then the other Priests shall choose + another in his room, and he shall resign his Office, and Marry when he pleases: The + other inferior Priests may marry and keep one Wife, except they be Regulars; and then + they are oblig'd to continue unmarried, and to live in Convents with their Brethren + under one Superior, who shall admit them to the Priestly Office. But if these Regulars + also should have a violent Inclination to marry, then they must first leave the Convent, + and resign their Office, and after that they may marry. The Office of these Regulars, + is to instruct the Youth in the Principles of their Religion, to teach them to Read + and Write, and whatsoever else may conduce to their Edification. Besides, these Regulars + are oblig'd to lead Religious Lives, and to Cloath themselves in distinguishing Habits; + they are to shave their Head, but not to cut their Beard▪ They are to wear a Gown + that does not open before or behind, and a Hood upo their Heads: And lastly, they + may retire from the World, and live in desert Places, if they think fit to choose + such an austere kind of Life.

          - - [Page 174] - The whole Temple is built of Foursquare Stones after an exact Model, and is a most Finish'd piece of Architecture, being of great Bigness and Height. In the Tower which looks towards the East is the Tabernacle, wherein God appears, and the Altar; all which they built by the Command of the Prophet Psalmanaazaar. + + [Page 186] + As their God had Commanded, so did Psalmanaazaar. He created one ancient Philosopher of the Royal Progeny High-priest, to whom he gave + the power of ordaining all the other inferior Priests: This High-priest therefore + chose three out of the Citizens of every City, whom he ordain'd Priests, and one in + every Village, until such time as Temples were every where built: And then the number + of Priests was more encreas'd, insomuch that in the City Xternetsa the number grew at last to 160, and was proportionably augmented in other places, + whether Cities or Villages. Psalmanaazaar establish'd also a Monastery in Xternetsa, and in many other Cities, in which the Regulars were to live according to the Rules + abovemention'd, which were prescrib'd by their God. Lastly he gave order, That this + High-priest should ordain in every City one Priest, who might ordain others; and he + was call'd the Chief Sacrificator, and has the power to ordain other subordinate Priests + and Sacrificators. These are the Rites and Ceremonies deliver'd to the Formosans from their God, by his Prophet Psalmanaazaar, which have been ever since observed in their Country.

          +

          Now the Names of all the several kinds of Priests in our Language are these: The High + priest is call'd Gnotoy Bonzo, the + [Page 187] + Chief Sacrificator is call'd Gnotoy Tarhadiazar; the inferior Sacrificators, are call'd Os Tarhadiazors; the Priests who read the Book of the Law and the Prayers, are call'd Ches Bonzos. The secular Priests are call'd Bonzos Leydos, and the Regular Bonzos Roches, and the Superior who is set over the Regulars is call'd Bonzo Soulleto; the Masters who teach the young Children, are call'd Gnosophes Bonzos, and lastly the Preachers are call'd Bonzos Jatupinos.

          +

          The Office of the High-priest is to ordain others, to speak to God in private, and + declare his Will to all the other Priests, and to chastise those who do not faithfully + discharge their Office.

          +

          The Office of the Chief-Sacrificator is to ordain other Priests within his own Precinct, + which is as it were his Diocese, to rule over them, and to take care of the Sacrifices, + but chiefly of the Infants that are to be Sacrific'd; for which end he is to take + an accompt how many Boys each Family can furnish, and to admonish them in time to + send in their number.

          +

          Moreover he alone is to cut the Throats of the Infants, and pluck out their Hearts; + others are to lay them upon the Gridiron, but he is to Pray publickly all the time + they are a Burning.

          +

          + + [Page 188] + The Office of the Subordinate Sacrficators, is to slay the Beasts, to wash and Boil + them, and distribute pieces of their Flesh to the People; and some of them are oblig'd + to pray with the High-priest all the time that these things are a doing.

          +

          The Office of the secular Priests is various, for some of them are Readers, others + Preachers, or Instructors of Youth, and others of them look after the Temple and Tabernacle, + to see that all the Utensils belonging to them be kept in good Order.

          +

          The regular Priests, as I have already told you, use to instruct Youth, and to Preach; + but moreover they should live retir'd from the World, preserve Chastity, and continue + in Celibacy; they should submit themselves to their superiors, fast once a Week, and + by all means improve in Vertue. But if once they be debauch'd, they do no longer observe + the Rule deliver'd as they believe, by their God, and their Ancestors.

          +

          And here it is to be noted, That these Regulars do not make such Vows as the Popish + Monks do; for they only take the Vow of Celibacy, neither do they Vow That so absolutely, + but that they are still left at liberty, if they find that they cannot refrain from + Women, to leave the Monastery, and then to marry a Wife: But they + [Page 189] + make no Vows of a blind obedience to their Superiors, of an affected poverty, and + Humility, and of renouncing the Riches of this World. The only general Law of these + Societies is this, whosoever finds himself fit and disposed to embrace a retir'd kind + of Life, provided he be Pious, Learned and sincere, whether he be Rich or Poor, is + to be admitted into a Convent, and when he enters, he is to bring with him that part + of his Fathers Estate that belongs to him, and add it to the Revenues of the Convent. + But if he be oblig'd, out of a desire of Marrying, to leave it, then all the Goods + he brought with him into the Convent are restor'd to him, and necessary Food and Raiment + are gratis given him, while he continued in it. But if he require any thing extraordinary, over + and above the common allowance of the Convent, as some do, then this is to be Furnished + at his own proper Charge, yet he is never permitted to go out of the bounds of the + Convent, until he leave it for good and all. If any one die in the Convent, he is + to leave all his Goods to it, and while he lives in it, he is to obey his Superior + in all things which concern their Rules, but no further: For if any Superior should + command one of the Regulars to Eat only Roots, while others fare Deliciously, + [Page 190] + he may refuse to obey him: But this is a Case that has never happen'd.

          +

          Thus all Religious Rites and Ceremonies, are Administred by one High-priest, by some + Sacrificators, and some that are Subordinate to them, and by Regular and Secular Priests. + But because all that has been hitherto said, relates only to the Worship of their + God, we shall now add something concerning the way of Worshipping the Sun, Moon and + Stars, which are their Ancient Visible Deities.

          -
          -

          - 2.4.2. - The Second Figure explained. -

          -

          1. A Crown hanging from the Roof over the top of the Tabernacle.

          -

          2. The Head of an Oxe, or the Symbol of their God. 3. The top of the Tabernacle with 5 burning Lamps. 4. A little Pyramid upon which is the Figure of the Sun. 5. Another upon which is the Figure of the Moon. 6. A Lamp to the honour of the Moon. 7. A Lamp to the honour of the Sun. 8.8.2 Courtins which cover the Concavity of the Tabernacle on the Ordinary days. 9. The Concavity of the Tabernacle adorned with a Sky-colour and Stars of Gold, representing the Firmament, in which God appears. 10. Their God showing himself to the People, in the shape of an Oxe. 11.11. Two Lamps burning to the honour of their God. 12.12. Two Pyramids upon which are the 10 Stars, which are Worshiped. And all these things are to be - [Page] - -

          -
          -
          Figure 2. The Tabernacle and Altar
          -

          fig: 2. Pag: 174

          +
          +

          + 2.8. + CHAP. VIII. Concerning the Worship of the Sun, Moon and Stars. +

          +

          MOreover the God of Formosa said unto Psalmazaaraar, it shall not be Lawful for you on common days to invoke or worship me, but only the + Sun, Moon and 10 Stars, which I have appointed Governors to Rule the World, and to + provide all things necessary for you, and ye shall Sacrifice the same Beasts to them + as ye do to me, but none of your Infants shall be offered up in Sacrifice to them, + for this is my peculiar + [Page 691] + Worship, which belongs to me only: And after this manner ye shall Worship and adore + them.

          +

          In the Morning, at the first hour, at least on the common days, ye shall rise up, + and throw Water thrice upon your Head, and then ye shall ascend to the Roof of your + House, and there ye shall adore the Sun and 5 Stars, and pray to them, not for any + thing in particular, but only in general, that they would grant you such things as + they know to be necessary for you, and return them thanks for the Favours ye have + formerly Receiv'd from them. And in the night time, at the first hour ye shall Worship + the Moon and the other five Stars, after the same manner. For ye must know that the + Sun is the first and most excellent Creature, which I have Created to govern you, + and to him I have given power of conferring Benefits upon you, according as you deserve + well of me and him. The Moon I have plac'd in the next degree below him, and the 10 + Stars likewise in their proper Places, as being Inferior to the other two. But if + ye neglect to Worship them, I have given them power not only to keep back the good + things they can bestow, but also to do you mischief, by afflicting your Bodies with + Grievous diseases, by destroying the Fruits of your Ground, + [Page 192] + and Poysoning the Air you Breath with Pestilential Vapors: And therefore ye shall + account it your daily Duty, on the common days to Worship and Adore them, after the + manner afore prescribed: Moreover ye shall observe three Festivals in the Year, one + to the honour of the Sun, another to the honour of the Moon, and a Third to the honour + of the 10 Stars. The First shall be in the First week of the Second Month called Damen, and shall last from the Third until the Ninth day of the week. The Second shall be + in the First week of the 5th. Month called Dattibes, and shall last from the Third unto the 9th. day of the week. The 2d, shall be in the Third week of the 8th. Month called Koriam, and shall last from the 5th. to the 9th. day of the week.

          +

          Ye shall make choice of a Mountain on which ye shall build three Alters, one to the + honour of the Sun, another to the honour of the Moon, and the 3d. to the honour of the 10 Stars. Every City shall choose such a Mountain to it self, + in some place near adjoyning, in which all the Citizens and Country-men shall meet + together on the First and last day of their Festival, and there ye shall Sacrifice + the same Number of Beasts as ye do to me. Ye shall not Eat of the Flesh of them, but + consume it wholly in the + [Page 193] + Fire, and every one shall carry home with him part of the Ashes. During all these + Festival days ye shall not Work at your ordinary Trades; but after the Sacrifice is + ended, ye may use any lawful Recreation. The Sacrifice shall begin at the 2d. hour in the Morning, and shall last until the 6th: But at night, every Family, shall Worship on the Top of their House, as they use + to do on the common days, the Sun, Moon and Stars, at least all of them together. + On the days between the first and last of the Festival ye shall go to the Mountain, + not to offer Sacrifice there, but for Adoration, and then ye shall Sing and Play upon + Instruments of Musick. The High Priest shall take care to appoint other Priests to + do Sacrifice to them, they are employ'd to offer Sacrifice to me; And these Priests + shall have leave to keep 2 Wives and no more.

          +

          These Rules of worship Psalmanaazaar delivered as from our God to the People, whereupon the Citizens of every City built + 3 Altars upon a Mountain, after the fashion represented in the following Figure.

          +
          +

          + 2.8.1. + The third Figure explained. +

          +

          1. The Image of the Sun, 2.2. Two Pots of Incense, wherein Incense is burnt before + the Sun on its Feast Days. 3. The top of the + [Page 194] + Altar. 4. The Altar. 5. The Holy Place in which the Beasts are slain. 6. The Place + in which they are burnt. 7. and 8.8, 8. The Stone-wall wherewith it is encompass'd.

          +
          +
          +

          + 2.8.2. + The Fourth Figure explain'd +

          +

          + a. The Image of the Moon. b. two Incense-pots smoking on the Festival Days. c. the top of the Altar. D. the Altar. e. the Holy Place wherein the Beasts are slain. F. the Place where they are burnt. g. g. the Wall that encompasses the Altar.

          +
          +
          +

          + 2.8.3. + The Fifth Figure explain'd +

          +

          + A. Dig. B. Damen. C. Analmen. D. Anioul. E. Dattibes. F. Dabes. G. Anaber. H. Nechem. + I. Koriam. K. Turbam. which are the Names of the Stars that are ado'rd. L. the top of the Altar. m. m. two Incense-pots. N. the Altar. O. the Holy Place in which the Beasts are slain. p. the Place in which they are burnt. q. q. the Wall.

          +

          Let us suppose then that the Paper is the Mountain, on the top of it is built an Altar + to the Sun, and in a Place a little below that, is built one to the Moon, and in a + Place yet lower, there is one to the 10 Stars.

          +

          Thus the People did punctually obey the Commands of our God, and his Orders as to + Religious Worship, are strictly observ'd to this very Day.

          +

          + + [Page] + +

          +
          +

          fig: 3 Pag: 194

          +
          Figure 3. The Altar of the Sun
          +
          Figure 3. The Altar of the Moon
          +
          Figure 3. The Altar of the 10 Stars
          +
          -

          - - [Page 175] - made of Gold or Silver. 13. The Gridiron upon which the hearts of the young Children are burnt. 14.14. The Furnace of Fire for burning them. 15.15. The Chimmeys by which the Smoke goes out. 16. The Caldron in which the Flesh of the Sacrifice is boyled. 17.17. The Furnace of Fire for boyling them. 18. The Sanctuary, or the place in which the young Children are Slain. 19. The pit in which their Blood and Bodies are placed. 20. The holy place wherein the Beasts are Slain for Sacrifice. 21. A Marble-structure in which is a Gridiron. 22. A Stone-structure that encompasseth the Caldron in the form of an Altar. 23. The smoke of a Furnace. 24. The round part of the Roof; 25. the Wall.

          -

          This is the Figure of the Tabernacle, (as the first was of the Temple) which Psalmanaazaar, Commanded to be built.

          -

          The first Temple was built in the Capital City Xternetsa, and the Tabernacle was plac'd in it. And after these were Finished, every Magistrate in the several Cities and Villages, took an account how many Sons there were in each Family, that they might be obliged to Furnish their Proportion for the Sacrifices, that were to be offered to this new God, according to the Number of Sons that was in every Family. All things being thus prepared a great Festival of 10 days was Celebrated - [Page 178] - and every day of the 10,2000 Infants were Sacrificed: And then after the Festival was ended, and the last Sacrifice was offer'd, their new God begun to appear in the shape of an Oxe, and spoke to the People, and to Psalmanaazaar, and dictated to him whatever he would have done to his honour.

          -

          He said therefore ye shall divide the Year into 10 Months, which ye shall call by the Names of the 10 Stars, viz. Dig, Damen, Analmen, Anioul, Dattibes, Dabes, Anaber, Nechem, Koriam, Turbam. Every Month shall have four weeks, and five of these Months shall have 37 days, viz. the first, 3d. 5th. 7th. and 9th. the other 5 shall have only 36 days, Every week shall have 9 days, but in the Months which have 37 days, the last week shall have 10 days, and the 10th. day shall be a day of Fasting.

          -

          Ye shall begin the Year from this day, which is the first day of the Month Dig, and the first of the Festival of 10 days, and at this Festival ye shall Sacrifice to me every Year the hearts of 18000 young Boys, under the Age of 9 Years, on the first day of the Year Every Month ye shall Sacrifice in all your Temples 1000 Beasts, viz. 300 Bulls, 400 Sheep or Rams, and the rest in Calves or Lambs: And every Parish shall Furnish their proportion for these Sacrifices, according to their ability. Every week ye shall offer - [Page 177] - of Fowls as you are able, and all these Things you shall carefully observe every Year.

          -
          -

          - 2.4.3. - Of the Festivals. -

          -

          Ye shall celebrate Two great Festivals to my Honour, the First at the beginning of the new Year, which shall last for a whole Week, and the Second in the last Week of the 5th Month, which shall also last for Nine Days. The first and last of these Days shall be observ'd by rising early in the Morning and Adoring, and after ye have worshipp'd, ye shall come into the Temple, and Pray and Sing Hymns from One a Clock until Two: At Two a Clock ye shall go to a Fountain or River without the City, and there ye shall throw Water upon your Head twelve Times, and then ye shall return into the Temple, ye shall go and return all together, and while ye are on the way which shall take up the space of an Hour in going and returning, ye shall be all the while Praying. And after ye are return'd, then the Beasts shall be slain, and divided into parts, and purified, and boil'd in their Blood; and every one shall come before the Altar, and take a Piece of the Flesh from the Hand of the Priest, and shall eat it, bending his left Knee and bowing - [Page 178] - his Head down to the Ground; and during all that time the Instruments of Musick shall Play, and the Singing Men and all the People present shall sing Hymns together. The time of slaying and offering the Sacrifices shall last for three Hours, viz. from three a Clock till Six, and at Six there shall be a Sermon, or an Explication of the first Principles of Religion, and then a Thanksgiving, which being ended, ye shall return Home, and continue there Eating and Drinking until the second Hour: After which ye shall return to the Temple again, and continue there until the sixth Hour, Praying and Singing, with the Instruments of Musick playing; and then there shall be again a Lecture upon the Catechetical Doctrins, which being ended, ye shall return Home and recreate your selves with any lawful Diversions.

          -

          On other Days, between the first and last of the Month, ye shall rise in the Morning and Worship, ye shall throw Water upon your Head three times, and then go to the Temple and stay there from the first Hour to the sixth. After the sixth ye shall return Home, and then ye may follow any lawful Employment.

          -

          But here the Reader is desir'd to take notice, That the Day with them is divided into four Parts, and each Part into fix Hours; - [Page 179] - when therefore it is said, They shall stay in the Temple from the first Hour to the sixth, it is to be understood they shall stay from 6 a Clock to 12, according to the way of reckoning Time us'd in Europe. -

          -

          Ye shall call the first and last Day of the Festival a double Feast, and the other Days simple Feasts. On the first Day of the Month ye shall celebrate a double Feast, and on the second a simple Feast, and ye shall Sacrifice Oxen and Sheep, &c. and ye shall Eat of them. The first Day of the Week shall be a double Feast, and ye shall Sacrifice Fowls and eat of them.

          -

          Note, That a Festival is therefore call'd double, because the People go twice to the Temple on that Day, and it is call'd simple because they go but once.

          -

          And further it is to be noted, that instead of our Clocks and Watches, they measure Time by an Instrument made of Wood, in the form of our Hour Glass, which being fill'd with Sand, runs all out in the space of an Hour: And this being observ'd by certain Watchmen appointed on purpose for that end, as soon as the Sand is run out, they beat a Drum, and give notice what Hour it is, which is the Custom us'd in all Cities, but the Country People judge as exactly as they can what Hour it is by the Sun Moon or Stars.

          +
          + +

          + 2.9. + CHAP. IX. Of the Postures of the Body in Adoring. +

          +

          THE Formosans in Adoring God, use various Postures of Body according to the several Parts of Religious + Worship they are performing: For 1st, When the Jarhabadiond is publickly read in their Temples, every one of them, at least if he be capable + of doing it, bends a little the right Knee, and lifts up the right Hand towards Heaven. + 2. When Thanks are given to God, then all of them fall prostrate on the Ground. 3. + After the Thanksgiving, when they Sing Songs or Hymns, they are to stand up with their + Hands joyn'd together. 4. When Prayers are made for the Sanctification of the Sacrifices, + then every one bends the left Knee, and stretches out his Arms wide open. But when + the Victims are a slaying, every one may sit upon the ground (for they have no Seats or Pews, + such as you use here in England) only the Richer sort have a Cushion to sit on; while the Flesh is a boyling, every + one stands with his Hands joyn'd together, looking towards the upper Part of the Tabernacle. + After the Flesh is boyl'd, + [Page 196] + every one of the People takes a piece of the Flesh from the Priest and eats it, and + what remains, the Priests keep for themselves.

          +

          When all these Ceremonies are ended, the Tabernacle is opened, and then every one + for sometime lies prostrate on the ground to adore; and after they rise up, they may + look upon their God, and if he appears in the shape of an Ox, or such-like tame Beast, + then they leap for Joy, because they believe that God is well-pleas'd with them: But + if he appears in the shape of a Lyon, then they think some Great Crime has been committed, + whereby God is much offended, and therefore they endeavour by New Sacrifices to appease + him. After the Tabernacle is open'd and every one has ador'd, then there is a Sermon, + and while that lasts, the People stand; and after Sermon, there is a short Prayer, + and then a Thansgiving; after which the people bow down their Body, and touch the + ground with the fore-finger of their right Hand, and then depart.

          +

          When the Sun, Moon and Stars, are ador'd upon the Mountain, then they bend the right + Knee, and hold up the right Hand toward Heaven; when that Chapter of Jarhabadiond is read, wherein our God commands them to Worship, the same posture of Body is observ'd + in their Songs and Hymns, they stand with their Hands joyn'd + [Page 197] + together. In their Prayers they bend the left Knee and stretch out their Arms. At + their Thansgiving the People stand, looking towards Heaven with their Arms extended + and wide open; and the same posture they use on their common Days, when they worship + the Sun and the 5 Stars; but at Night when they worship the Moon and the 5 Stars, + they stand with their Hands joyn'd together. And this is all that is remarkable, as + to the several postures of Body they use in their Religious Worship.

          -
          -
          -
          - [Page 180] +
          +

          + 2.10. + CHAP. X. Of the Ceremonies that are observ'd at the Birth of Children. +

          +

          BY the Command of our God, the following Ceremonies are observ'd at the Birth of Children. + 1st, When the Mother feels the time of Birth approaching, she ought to offer Sacrifices + to the 10 Stars, more or less precious according to her Ability. After she is brought + to Bed of a Child, she is to keep the Infant until the 1st Day of the Week, and on + that Day she is to wash her + [Page 198] + self and the Infant, and go unto the Temple with her Husband, and to carry the Infant + with her, and there to offer a Sacrifice to our God. Then Prayers are made for the + Infant, and thanks are return'd for her safe delivery: Then the Mother and Father + do solemnly promise, that they shall be ready to deliver up the Child, (if it be a + Son and not the first-born) to be Sacrific'd to the Honour of God, whensoever it shall + be call'd for. Then a small fire being kindled of straw, the chief Sacrificator takes + the Child, and makes it pass through the flame 12 times; after which there comes another + Priest, and anoints the Child's skin with Oyl, least it should suffer any prejudice + by the flame. All these things being ended, the Mother takes the Child, and the Priest + having read the Thanksgiving, she returns Home with it; where it is usual upon such + occasions, for the Father and Mother to make an Entertainment for their Kindred, Friends, + and some of the Priests.

          +

          When the Child arrives at 9 Years of Age, then the Child is to go on a Festival Day + unto the Temple with its Father and Mother, and there to make a Vow unto God, that + since he was pleas'd not to desire him for a Sacrifice, he will faithfully observe + whatsoever is commanded him in Jarhabadiond: And the Father and Mother do promise + [Page 199] + on their part, that they will do whatever lies in their Power for the Honour of our + God. And then the Priest reads a Prayer and Thansgiving, and they all return Home. + The 1st Ceremony is call'd Abdalain, or the Purification; the 2d is call'd Blado, or the Vow.

          +

          But here it is to be Noted, that tho we use this Ceremony of Purification, yet we + do it not upon the account of any Original Sin in the Infant, which we are altogether + Ignorant of: And yet because our God has commanded this Purification to be us'd, some + of them believe that it is for the Corruption of our Nature; and others that it is + for the Sins of our Ancestors, and chiefly of our Father and Mother: For we think + that God Created this World in time, and replenish'd it with Men; but we believe that + God did not Create Mankind in the same Corrupt State in which it now is, but that + Men by degrees Corrupted themselves, and that they do daily more and more degenerate + from their Primitive State, as we find too plainly by experience. This is no Article + of our Faith, but only the Opinion of some concerning the Creation of the World, and + the State of the 1st Men Created by God: But our Scripture makes no mention of these + things.

          -

          - 2.5. - CHAP. V. Of Fasting-Days. -

          -

          THeir God said moreover to Psalmanaazaar; Besides those 5 Days aforesaid, ye shall observe 2 Fasts: The first shall be in the last Week of the Year, which shall last for 8 Days, and it shall be a Preparation for the New Year: The second shall be in the third Week of the fifth Month, and it shall also last for eight Days. On these Fasting-Days, ye shall neither Eat nor Drink any thing until the Sun sets, but after it is set, every one may Eat and Drink to the full until he satiate himself. On these Fasting-Days ye may Pray to me, but on your common Days ye shall not dare to adore me. These Fasts shall be observ'd after this manner, When ye rise in the Morning ye shall Worship, and then wash your Head and Hands and Feet, and after that every one shall employ himself in some lawful Business; but neither you nor your Cattel shall Eat or Drink any thing all that Day until the Sun set. These Fasts shall be every Year observ'd as they are prescrib'd: And indeed they are so rigorously observ'd, - [Page 181] - that a Man would sooner Die for Thirst then taste a drop of Water on these Days, and all the Cattle are shut up in such Places, where they have nothing to eat all Day; and all Eatables are laid up where they cannot be seen, lest any one should be tempted to break the Fast: In fine, these are true Fasts and strictly kept, as far as human frailty will permit, and not like the Fasts of the Papists, wherein they can Feast upon Fish and Wine.

          -
          -
          -

          - 2.6. - CHAP. VI. Of the Ceremonies to be observ'd on Festival-Days. -

          -

          ON the double Festivals the People wash their Head, Hands and Feet, and then they go to the Temple, where the Jarhabadiond is publickly read before them all by one of the Priests; and after that is Read, they all of them fall prostrate on the Ground, and the Priests return Thanks to their God with a loud Voice, who of his infinite Mercy has call'd them to the true Knowledg of himself, the People - [Page 182] - in the mean time joyning in their Hearts with the Words of the Priest. After the Thanksgiving the People rise up, and some Hymns made by the Chief Priests are sung, the Flute and Tymbrel and other Instruments of Musick playing all the while: Then the Priests begin to pray for the Sanctification of the Victims, and after that they slay them and receive the Blood into a Copper; they divide the Flesh into Pieces, and then Boil it with the Blood in a Chaldron which is upon the Altar; while the Flesh is a Boiling, the Chief Priest Prays to God, that he would be pleas'd to accept of these Sacrifices for the Remission of the Sins of the People: And after the Flesh is Boil'd, the People draw near before the Altar, and every one of them receives a piece of it from the Hand of the Priest, bowing down his Head when he takes it, and all this time the rest are Singing, and the Instruments of Musick playing. After these Ceremonies are ended, a Priest goes up to a Place higher than the Seats of the People, and there he Preaches and instructs the People, who ask him Questions, and he answers them. At last Thanks are return'd, and Prayers are made for all Things necessary, and then all the People go Home to Dinner, where they are to continue only for the space of two Hours, which is all the time allow'd them between - [Page 183] - Morning and Evening Service, during which time they must not indulge themselves to excess, or do any thing that's unlawful, but behave themselves very modestly; and then they return to the Temple, where the same Ceremonies are us'd as were in the Morning, except the Sacrifices; and the Service being ended they go to their own Houses, and after Supper they may Walk, Play, or use any other lawful Recreation; but they must not do any servile Work on that Day.

          -

          Simple Festivals are celebrated after the same manner as the Vespers of the double Festivals.

          -

          It is further to be remark'd, That on Festival Days, after the Sacrifice is ended, and the Tabernacle in which their God dwells is open'd, when God appears in the form of a Lyon, or a Bear, or some other fierce Beast, that then God is thought to be Angry with the People: And therefore in such a Case the Tabernacle is to be shut up again, and new Sacrifices of Beasts are to be offer'd, until God shall appear in another Shape, viz. of an Ox, a Calf, a Lamb, or such like Beasts: And if these Sacrifices of Beasts are not sufficient to change the angry God into another shape, then Infants are to be offer'd in Sacrifice unto him, until such time as, their God appearing in another - [Page 184] - form, shows himself to be pacified and reconcil'd unto the People: And if at any time he appears in the form of an Elephant, then we hope that he will do great Things for us.

          -

          The Priests are to prepare themselves by Fasting and Prayer, before they presume to speak to God in secret, and after they have been with him, they declare to the People what he says.

          -

          'Tis yet further to be noted, That their God always assumes the shape of a masculine Creature, and never of a Female, from whence they have been induc'd to believe, that a Woman is so impure, that she can never attain to Happiness, until she be Transform'd into the Body either of a Man, or some Male Beast.

          -
          -
          -

          - 2.7. - CHAP. VII. Of the Election of Priests. -

          -

          AFter this, their God spoke to Psalmanaazaar, and said, you shall choose one Priest, who shall preside over all the rest in the whole Isle, and he shall give Power to others to exercise the Priestly - [Page 185] - Office. This High-Priest shall never Marry a Wife while he continues in his Office, but if his Constitution obliges him to Marry, then the other Priests shall choose another in his room, and he shall resign his Office, and Marry when he pleases: The other inferior Priests may marry and keep one Wife, except they be Regulars; and then they are oblig'd to continue unmarried, and to live in Convents with their Brethren under one Superior, who shall admit them to the Priestly Office. But if these Regulars also should have a violent Inclination to marry, then they must first leave the Convent, and resign their Office, and after that they may marry. The Office of these Regulars, is to instruct the Youth in the Principles of their Religion, to teach them to Read and Write, and whatsoever else may conduce to their Edification. Besides, these Regulars are oblig'd to lead Religious Lives, and to Cloath themselves in distinguishing Habits; they are to shave their Head, but not to cut their Beard▪ They are to wear a Gown that does not open before or behind, and a Hood upo their Heads: And lastly, they may retire from the World, and live in desert Places, if they think fit to choose such an austere kind of Life.

          -

          - - [Page 186] - As their God had Commanded, so did Psalmanaazaar. He created one ancient Philosopher of the Royal Progeny High-priest, to whom he gave the power of ordaining all the other inferior Priests: This High-priest therefore chose three out of the Citizens of every City, whom he ordain'd Priests, and one in every Village, until such time as Temples were every where built: And then the number of Priests was more encreas'd, insomuch that in the City Xternetsa the number grew at last to 160, and was proportionably augmented in other places, whether Cities or Villages. Psalmanaazaar establish'd also a Monastery in Xternetsa, and in many other Cities, in which the Regulars were to live according to the Rules abovemention'd, which were prescrib'd by their God. Lastly he gave order, That this High-priest should ordain in every City one Priest, who might ordain others; and he was call'd the Chief Sacrificator, and has the power to ordain other subordinate Priests and Sacrificators. These are the Rites and Ceremonies deliver'd to the Formosans from their God, by his Prophet Psalmanaazaar, which have been ever since observed in their Country.

          -

          Now the Names of all the several kinds of Priests in our Language are these: The High priest is call'd Gnotoy Bonzo, the - [Page 187] - Chief Sacrificator is call'd Gnotoy Tarhadiazar; the inferior Sacrificators, are call'd Os Tarhadiazors; the Priests who read the Book of the Law and the Prayers, are call'd Ches Bonzos. The secular Priests are call'd Bonzos Leydos, and the Regular Bonzos Roches, and the Superior who is set over the Regulars is call'd Bonzo Soulleto; the Masters who teach the young Children, are call'd Gnosophes Bonzos, and lastly the Preachers are call'd Bonzos Jatupinos. -

          -

          The Office of the High-priest is to ordain others, to speak to God in private, and declare his Will to all the other Priests, and to chastise those who do not faithfully discharge their Office.

          -

          The Office of the Chief-Sacrificator is to ordain other Priests within his own Precinct, which is as it were his Diocese, to rule over them, and to take care of the Sacrifices, but chiefly of the Infants that are to be Sacrific'd; for which end he is to take an accompt how many Boys each Family can furnish, and to admonish them in time to send in their number.

          -

          Moreover he alone is to cut the Throats of the Infants, and pluck out their Hearts; others are to lay them upon the Gridiron, but he is to Pray publickly all the time they are a Burning.

          -

          - - [Page 188] - The Office of the Subordinate Sacrficators, is to slay the Beasts, to wash and Boil them, and distribute pieces of their Flesh to the People; and some of them are oblig'd to pray with the High-priest all the time that these things are a doing.

          -

          The Office of the secular Priests is various, for some of them are Readers, others Preachers, or Instructors of Youth, and others of them look after the Temple and Tabernacle, to see that all the Utensils belonging to them be kept in good Order.

          -

          The regular Priests, as I have already told you, use to instruct Youth, and to Preach; but moreover they should live retir'd from the World, preserve Chastity, and continue in Celibacy; they should submit themselves to their superiors, fast once a Week, and by all means improve in Vertue. But if once they be debauch'd, they do no longer observe the Rule deliver'd as they believe, by their God, and their Ancestors.

          -

          And here it is to be noted, That these Regulars do not make such Vows as the Popish Monks do; for they only take the Vow of Celibacy, neither do they Vow That so absolutely, but that they are still left at liberty, if they find that they cannot refrain from Women, to leave the Monastery, and then to marry a Wife: But they - [Page 189] - make no Vows of a blind obedience to their Superiors, of an affected poverty, and Humility, and of renouncing the Riches of this World. The only general Law of these Societies is this, whosoever finds himself fit and disposed to embrace a retir'd kind of Life, provided he be Pious, Learned and sincere, whether he be Rich or Poor, is to be admitted into a Convent, and when he enters, he is to bring with him that part of his Fathers Estate that belongs to him, and add it to the Revenues of the Convent. But if he be oblig'd, out of a desire of Marrying, to leave it, then all the Goods he brought with him into the Convent are restor'd to him, and necessary Food and Raiment are gratis given him, while he continued in it. But if he require any thing extraordinary, over and above the common allowance of the Convent, as some do, then this is to be Furnished at his own proper Charge, yet he is never permitted to go out of the bounds of the Convent, until he leave it for good and all. If any one die in the Convent, he is to leave all his Goods to it, and while he lives in it, he is to obey his Superior in all things which concern their Rules, but no further: For if any Superior should command one of the Regulars to Eat only Roots, while others fare Deliciously, - [Page 190] - he may refuse to obey him: But this is a Case that has never happen'd.

          -

          Thus all Religious Rites and Ceremonies, are Administred by one High-priest, by some Sacrificators, and some that are Subordinate to them, and by Regular and Secular Priests. But because all that has been hitherto said, relates only to the Worship of their God, we shall now add something concerning the way of Worshipping the Sun, Moon and Stars, which are their Ancient Visible Deities.

          -
          -
          -

          - 2.8. - CHAP. VIII. Concerning the Worship of the Sun, Moon and Stars. -

          -

          MOreover the God of Formosa said unto Psalmazaaraar, it shall not be Lawful for you on common days to invoke or worship me, but only the Sun, Moon and 10 Stars, which I have appointed Governors to Rule the World, and to provide all things necessary for you, and ye shall Sacrifice the same Beasts to them as ye do to me, but none of your Infants shall be offered up in Sacrifice to them, for this is my peculiar - [Page 691] - Worship, which belongs to me only: And after this manner ye shall Worship and adore them.

          -

          In the Morning, at the first hour, at least on the common days, ye shall rise up, and throw Water thrice upon your Head, and then ye shall ascend to the Roof of your House, and there ye shall adore the Sun and 5 Stars, and pray to them, not for any thing in particular, but only in general, that they would grant you such things as they know to be necessary for you, and return them thanks for the Favours ye have formerly Receiv'd from them. And in the night time, at the first hour ye shall Worship the Moon and the other five Stars, after the same manner. For ye must know that the Sun is the first and most excellent Creature, which I have Created to govern you, and to him I have given power of conferring Benefits upon you, according as you deserve well of me and him. The Moon I have plac'd in the next degree below him, and the 10 Stars likewise in their proper Places, as being Inferior to the other two. But if ye neglect to Worship them, I have given them power not only to keep back the good things they can bestow, but also to do you mischief, by afflicting your Bodies with Grievous diseases, by destroying the Fruits of your Ground, - [Page 192] - and Poysoning the Air you Breath with Pestilential Vapors: And therefore ye shall account it your daily Duty, on the common days to Worship and Adore them, after the manner afore prescribed: Moreover ye shall observe three Festivals in the Year, one to the honour of the Sun, another to the honour of the Moon, and a Third to the honour of the 10 Stars. The First shall be in the First week of the Second Month called Damen, and shall last from the Third until the Ninth day of the week. The Second shall be in the First week of the 5th. Month called Dattibes, and shall last from the Third unto the 9th. day of the week. The 2d, shall be in the Third week of the 8th. Month called Koriam, and shall last from the 5th. to the 9th. day of the week.

          -

          Ye shall make choice of a Mountain on which ye shall build three Alters, one to the honour of the Sun, another to the honour of the Moon, and the 3d. to the honour of the 10 Stars. Every City shall choose such a Mountain to it self, in some place near adjoyning, in which all the Citizens and Country-men shall meet together on the First and last day of their Festival, and there ye shall Sacrifice the same Number of Beasts as ye do to me. Ye shall not Eat of the Flesh of them, but consume it wholly in the - [Page 193] - Fire, and every one shall carry home with him part of the Ashes. During all these Festival days ye shall not Work at your ordinary Trades; but after the Sacrifice is ended, ye may use any lawful Recreation. The Sacrifice shall begin at the 2d. hour in the Morning, and shall last until the 6th: But at night, every Family, shall Worship on the Top of their House, as they use to do on the common days, the Sun, Moon and Stars, at least all of them together. On the days between the first and last of the Festival ye shall go to the Mountain, not to offer Sacrifice there, but for Adoration, and then ye shall Sing and Play upon Instruments of Musick. The High Priest shall take care to appoint other Priests to do Sacrifice to them, they are employ'd to offer Sacrifice to me; And these Priests shall have leave to keep 2 Wives and no more.

          -

          These Rules of worship Psalmanaazaar delivered as from our God to the People, whereupon the Citizens of every City built 3 Altars upon a Mountain, after the fashion represented in the following Figure.

          -
          -

          - 2.8.1. - The third Figure explained. -

          -

          1. The Image of the Sun, 2.2. Two Pots of Incense, wherein Incense is burnt before the Sun on its Feast Days. 3. The top of the - [Page 194] - Altar. 4. The Altar. 5. The Holy Place in which the Beasts are slain. 6. The Place in which they are burnt. 7. and 8.8, 8. The Stone-wall wherewith it is encompass'd.

          +
          + +

          + 2.11. + CHAP. XI. Of our Marriage, or Groutacho. + +

          +

          Since our God requires the Hearts of so many young Boys to be offered up in Sacrifice, + therefore lest the whole Race of Mankind, should by degrees be extirpated, he has + permitted the Men, at least those of the Laity, to keep more Wives than one: And so + some of them have 3, 4, 5, 6, or more Wives, every one according to his Estate, whereby + he is able to maintain a greater or lesser number; but if any one takes more Wives + then his means will maintain, he is to be beheaded: And therefore to prevent this, + before any one Marries a Wife, he is to be examin'd whether he has sufficient means + to maintain her: Thus they may have many Wives, that they may beget many Children + every Year; of whom some of the Sons are Sacrific'd, but the Daughters are all preserv'd + for Matrimony, as will appear more fully hereafter.

          +

          In the mean time this is well worthy to be observ'd, that neither the Brother can + Marry his Sister, nor the Brother's Son his own Brother's Daughter; all Marriage + [Page 201] + within these 2 degrees of Consanguinity (but not within the other degrees) being + so absolutely forbidden, that the High Priest himself cannot dispense with it.

          +

          Whenever therefore a Man has a mind to take a Wife, whether he has one or more Wives + before or no, he is first to agree with the Father and Mother for their good will, + and then to get the consent of the Daughter. After this, before he is Married, he + is to make known his design to the Sacrificator, who is to enquire whether he has + sufficient means to maintain this Wife he intends to Marry: And if he has, then all + the Friends and Relations are call'd together, and the Bridegroom and Bride come along + with them to the Gate of the Temple, where they are met by a Priest, or the chief + Sacrificator, who asks them, what they desire to have done; to which the Bridegroom + and Bride answer, they desire to be joyn'd together in Matrimony, after which answer + they are permitted •• + •nter into the Temple. The reason why they are thus interrogated before their Admission + is this, because no Man may enter into the Temple with any Woman but his Wife, except + at the time when he is to be Married. Being thus introduc'd into the Temple in order + to their M••r•••e, which is always to be Celebrated on a••••¦ple Festival-Day, viz. On the 2d Day 〈◊〉 + ••e + [Page 202] + Month, they are first to say their Prayers, and then to offer Sacrifice; after which + the Husband promises to be faithful to his Wife, i. e. That he will know no other Woman besides those to whom he is joyn'd in Matrimony, + that he will exercise no Tyranny over this Woman, nor do any thing to her contrary + to the Law of Nature, of God, or of Man, &c. Likewise the Wife promises to be faithful to her Husband, that she will know no other + Man besides him, that she will be obedient to him in all things, &c. Then they are both to swear before their God, the Sun, Moon and Stars, that they + will faithfully keep this Promise, and to imprecate the Divine Vengeance if they shall + break this solemn Vow. Then Prayers are said for them, after which they return Home + with all their Company; at which time it is Customary to make a great Feast for them, + according to the Estate of the Bridegroom. These things concern the Ceremony of Marrying, + but as to other things relating to a Married State, they shall be mention'd in their + proper Places.

          -
          -

          - 2.8.2. - The Fourth Figure explain'd -

          +
          + +

          + 2.12. + CHAP. XII. Of the Ceremonies towards the Dead. +

          +

          THE same Ceremonies are observ'd towards every one that is Dead, whether it be a Man + or a Woman.

          +

          In the first place, many Prayers are put up and Sacrifices offer'd for the sick Person: + But after Death, the Dead Body is to be kept 32 Hours, and to be anointed with Oyl, + whether it be to be burnt by Day or by Night. After this, a little while before the + Hour wherein it is to be burnt, all the Friends and Relations of the Decas'd are sent + for, and in their presence the Dead Body is plac'd in a Coffin, which Coffin is plac'd + upon a Table: And then all the Company that had been invited, sit down at this Table + which is furnish'd with all sorts of Meat, of which they eat freely. At last, when + the Hour is come that the Body must be carried away to the place of Burial, then come + the Priests both Regular and Secular, and the Players upon Musical Instruments, and + the Mourners, i. e. those who Act the Part of Mourners for Money; And all these being come, the Coffin + is laid upon a Litter + [Page 204] + carried by 2 Elephants: All which may be better understood by the Figure here annex'd. + But it is to be remark'd, that in the Description we have given of the Funeral Rites, + we suppose the Person Deceas'd to die Rich; for as to others, the Poorer they are, + the fewer Ceremonies are observ'd at their Funeral. Supposing therefore that the Person + Deceas'd was Rich, after all the aforesaid Ceremonies are ended, which are to be observ'd + at Home, then all the Company which ought to be present at the Funerals, meet together + in the House of the Deceas'd, and having plac'd the Dead Body in a Litter, they walk + from the House to the place where the Body is burnt in this order: First, one of the + Officers of the City leads the Van, carrying the banner of the Deceas'd, then follow + several Players upon Instruments making a doleful noise: After them (if the Person + Deceas'd be a Nobleman, but not else) follow the Souldiers who are to guard the Body, + whereof some are Arm'd with Lances, some with Bows and Arrows, and others walk with + naked Swords in their Hands: After them follow the Regulars, before whom goes the + Officer of the Convent, carrying the Arms of God and of the Abby; after him follows + the Monks, and last of all comes the Abbot. After them come the Secular Priests, and before them + [Page 205] + the Officer of the Parish Walks, carrying the Ensigns of God and of the Temple, then + come all the common Priests, and after them the Sacrificator of the Sun, and then + of the Moon and of the 10 Stars; after them come the Sacrificators of our God, and + last of all the Chief Sacrificator with his Servants attending him: As to the High-Priest, + he never uses to be present at any Funeral, but when a King or a Vice-Roy are Dead; + but after the Chief Sacrificator follow the Priests, and then come the Chariots full + of Beasts for Sacrifice, which are carried by Elephants or Camels: After them come + the Mourners who walk before the Dead Body, which is carried in a black Litter like + yours, (saving that the middle is rais'd up to a point like the top of a Turret,) + by 2 Elephants, the first whereof, that which goes before the Corps, is cover'd all + over with black Cloth, so that nothing of it is to be seen but the Head; and on the + Cloth, are fasten'd the Coats of Arms of all the Ancestors of the Deceased, as his + Grand-Fathers, Great Grand-Fathers, and his Parents, all which are distinctly plac'd; + And lastly, after the Litter, follow first the Parents and Kindred, and then the Friends + of the Deceased. Now when all this Company is come to the place where the Dead Body + is to be burnt, then the Priests Regular and + [Page 206] + Secular are to pray for the purification of the Sacrifices: After this the Beasts + are slain and burnt, upon an Altar which is built there upon this occasion, and the + ashes of the burnt Sacrifices, are thrown upon the Pile of Wood, in which the Dead + Body is to be burnt; and after the Coffin containing the Dead Body is plac'd upon + the Pile, the fire is put to it, which burns till all is consum'd to ashes; and then + the ashes are buried in a place under ground, near the place where the Pile of wood + stood. And thus the whole Ceremony is ended, and all the Company having Saluted one + another return Home.

          +
          +
          +

          + 2.13. + CHAP. XIII. Of our Opinion concerning the State of Souls after Death. +

          +

          SInce our Scripture or the Book, which they call Jarhabadiond, promises great happiness after this Life, to those who have liv'd according to the + Natural, Divine and Human Laws, but says nothing expresly of the State of Souls after + Death, hence we are divided into various Opinions about it. + [Page] + +

          +
          + [figure] +

          - a. The Image of the Moon. b. two Incense-pots smoking on the Festival Days. c. the top of the Altar. D. the Altar. e. the Holy Place wherein the Beasts are slain. F. the Place where they are burnt. g. g. the Wall that encompasses the Altar.

          + + [Page 207] + The Transmigration of Souls is generally believ'd by all of them, which appears to + have been the common and ancient Opinion of almost all Pagans; but as to the manner of this Transmigration we differ: For some believe that the + Soul after Death, passes into the Body of some Beast, either wild or tame, some that + it passes into the Body of another Man, either Poor or Rich, Happy or Miserable, according + to its behaviour in the former body good or bad, and so it continues to pass out of + the body of one Beast into another, or of one Man into another, in endless circuits + of happiness and misery. Others have more sublime Notions of a departed Soul, for + they believe that the Soul which is to be rewarded with Happiness after this Life, + shall at last be transform'd into a Star, and then being plac'd in Heaven, it shall + enjoy all imaginable Happiness, which will consist in the vision and fruition of our + God: But because the Sins of such a Soul design'd for this Happiness, which have been + committed in this Life, are not always fully and perfectly blotted out before Death, + but only cover'd, by the Sacrifices that have been offer'd for them; therefore they + appoint a certain place, in which the Soul, before it arrives at this Happiness, may + do penance for its Sins, which place they think to be the bodies of some Beasts: And + for this reason, + [Page 208] + they believe that God forbids the use of these Beasts for Food, and will not suffer + them to be kill'd, but only for Sacrifices, viz. Oxen, Rams, Elephants, Harts, Goats, Doves, Dogs, Horses, Camels, &c. All which Beasts are forbidden to be slain by any one, but only for Sacrifices; and + if any of them die of themselves, then they are Buried after their Death, least they + should be devour'd by wild Beasts. They believe therefore, that these Souls design'd + for Happiness, shall remain in the bodies of Beasts, until they have done penance + for the Sins committed in their former bodies; But after such a Beast dies of it self, + or is offer'd in Sacrifice to our God, then they believe that the Soul which was in + it, shall be transform'd into a Star in Heaven, where it shall enjoy eternal Happiness.

          +

          But all this seems to me to be a fiction invented by our Priests, because they reap + great profit and advantage by it; for when any one dies, the Relations of the Deceased, + are to pay them a great Summ of Money, more or less, according to their Ability, which + they promise to convey to the Soul under penance: For they perswade the People, that + the Souls under penance stand in need of Money, which none know how to transmit to + them but themselves: And besides, they receive as much Money for the + [Page 209] + Prayers and Sacrifices, that are offer'd for these Souls while they continue in a + State of penance.

          +

          As for the damn'd Souls, they determine nothing for a certain truth, but are divided + into various Opinions. For some think that these Souls shall inform the Bodies of + evil Beasts, as they call the Lyons, Wolfs, Tigers, Apes, Cats, Swine, Serpents, and + other such like Beasts. Others believe that they are in a manner annihilated, after + they depart out of the Body of a Man: But the more common Opinion is that of those, + who believe that they wander eternally in the Air, and that God Creates in them such + a pain for the loss of their Happiness, and such a shame for the Sins they have committed, + as fills them with a grief too great for Human Nature to bear. And these damn'd Souls + they believe to be, what here in Europe you call Devils, and there they call os Pagostos: And therefore they offer Sacrifices to these evil Spirits, because they believe that + these Sacrifices give them some ease of their pain, and so hinder them from doing + themselves a mischief.

          -
          -

          - 2.8.3. - The Fifth Figure explain'd -

          +
          + +

          + 2.14. + CHAP. XIV. Of the Priestly Garments. +

          +

          THE Priests were formerly left at their liberty to wear any kind of Garments they + pleas'd, provided they were such as would distinguish them from the Laity: But now + they have different kinds of Garments, every one according to their several Offices; + which Custom is never any more to be alter'd. What these Garments are may appear by + the following description of them.

          +

          The High Priest has a Sky-colour'd Mitre, the lower part of which is shap'd like a + Crown, and is placd upon a Bonnet; the Hair of his Head is short, and of his Beard + long; he wears a little Cloak of a Sky-colour, which is round before, tapering behind, + and reaches down only to the Elbow. He wears also a long Cloak like a Gown, which + hath sleeves open in the middle thro' which he puts his Arms, and that also is of + a Sky-colour. Under this Cloak there is a Cloth of a Violet-colour, which hangs down + before and behind, and also a white Tunick. His stockins are such as are commonly + worn, but he has no breeches. He wears shoes + [Page 211] + like Sandals, such as are commonly us'd by the Capuchines in the Romish Church. He carries an Iron-Rod in his Hand, being a Cubit long, having a round Head + on which his Coat of Arms is Engraven.

          +

          The chief Sacrificator has also a Mitre upon his Bonnet, but no shape of a Crown, + and from the round part of the Bonnet there hangs a Cloth which reaches down to the + ground: He has also a long Gown which is tied about with a Girdle. The Mitre is of + a Sky-colour, signifying his dignity, and the Bonnet of a Red-colour, signifying his + Office of Sacrificator. The Cloth which hangs down from his Bonnet is of a Sky-colour, + and his Gown is Red: He always carries a Sword in his Hand, in token of his bloody + Office; his shoes and stockens are like those of the High-Priest, and his Girdle is + usually of a White-colour.

          +

          The common Sacrificator of our God, has a sharp-pointed Bonnet of a Red-colour, bending + a little downward behind: He wears a Cloak like that of the High-Priest, but of a + Red-colour, and it is so short before, that it covers only the Knee; but behind, it + hangs down to the ground: He has also a Red Gown under his Cloak.

          - A. Dig. B. Damen. C. Analmen. D. Anioul. E. Dattibes. F. Dabes. G. Anaber. H. Nechem. I. Koriam. K. Turbam. which are the Names of the Stars that are ado'rd. L. the top of the Altar. m. m. two Incense-pots. N. the Altar. O. the Holy Place in which the Beasts are slain. p. the Place in which they are burnt. q. q. the Wall.

          -

          Let us suppose then that the Paper is the Mountain, on the top of it is built an Altar to the Sun, and in a Place a little below that, is built one to the Moon, and in a Place yet lower, there is one to the 10 Stars.

          -

          Thus the People did punctually obey the Commands of our God, and his Orders as to Religious Worship, are strictly observ'd to this very Day.

          + + [Page 212] + The Sacrificators of the Sun, Moon and 10 Stars, have the same Garments, but of a + different colour. The Sacrificator of the Sun, has a white Bonnet with the figure + of the Sun on the top of it: He wears also a red Cloak and a white Tunick. The Sacrificator + of the Moon has a white Bonnet, and the figure of the Moon for distinction upon the + top of it, a white Cloak and a red Gown. The Sacrificator of the 10 Stars, has the + figure of them upon a white Bonnet, and behind, there is a short piece of Cloth hanging + down from the Bonnet, he wears a red Cloak with a white Sleeve, and a white Tunick. + All Sacrificators carry a Sword in their Hand.

          +

          The common Priests have a kind of a Bonnet, upon which there is a short Mitre, shorter + behind then before: They wear a long Gown of a white colour, whose Sleeves are long + and broad; they do not tye their Gown with a Girdle, but they have a short Tunick + under it made of Cotton.

          +

          The Officers or Servants belonging to the Temples, have also a habit distinct from + the Laity, for they wear a Bonnet different from the common People, a black Gown, + and a black Rod about a Cubit long; and at all the common Meetings they carry the + Arms of the Parish, and of Religion like a Banner.

          - - [Page] - + + [Page 213] + The Regular Priests wear the like Garments with the Secular, but they are of a different + colour, according to their several Abbies. They have a sharp-pointed Cowle upon their + Head; they shave the hair of their Head often, but never their Beard: They have a + long Tunick, and over it a short one, but both of them are close: The sleeve of their + upper Gown, which is short, but large, usually hangs down low. Their stockens and + shoes are like those of other Priests. Their Superior at publick Meetings has a Mitre + upon his Head, and his Cowle hangs down behind: Besides, he has a little short Cloak + like that of the High-Priests, but it is of a Violet-colour; and a Violet-colour'd + Cloth hanging down before and behind, and a long Tunick of a white-colour, and lastly + a long Cloak between the Tunick and the little Cloak, which usually is of Divers Colours: + He ought to have a long Beard and short Hair on his Head, he carries an iron-rod in + his Hand like the High-Priest; his shoes and breeches are like the rest of the Regulars: + But when he is in the Abby, he wears the same kind of Cloaths as the other Monks.

          -
          -

          fig: 3 Pag: 194

          -
          Figure 3. The Altar of the Sun
          -
          Figure 3. The Altar of the Moon
          -
          Figure 3. The Altar of the 10 Stars
          -
          -
          -
          -
          - -

          - 2.9. - CHAP. IX. Of the Postures of the Body in Adoring. -

          -

          THE Formosans in Adoring God, use various Postures of Body according to the several Parts of Religious Worship they are performing: For 1st, When the Jarhabadiond is publickly read in their Temples, every one of them, at least if he be capable of doing it, bends a little the right Knee, and lifts up the right Hand towards Heaven. 2. When Thanks are given to God, then all of them fall prostrate on the Ground. 3. After the Thanksgiving, when they Sing Songs or Hymns, they are to stand up with their Hands joyn'd together. 4. When Prayers are made for the Sanctification of the Sacrifices, then every one bends the left Knee, and stretches out his Arms wide open. But when the Victims are a slaying, every one may sit upon the ground (for they have no Seats or Pews, such as you use here in England) only the Richer sort have a Cushion to sit on; while the Flesh is a boyling, every one stands with his Hands joyn'd together, looking towards the upper Part of the Tabernacle. After the Flesh is boyl'd, - [Page 196] - every one of the People takes a piece of the Flesh from the Priest and eats it, and what remains, the Priests keep for themselves.

          -

          When all these Ceremonies are ended, the Tabernacle is opened, and then every one for sometime lies prostrate on the ground to adore; and after they rise up, they may look upon their God, and if he appears in the shape of an Ox, or such-like tame Beast, then they leap for Joy, because they believe that God is well-pleas'd with them: But if he appears in the shape of a Lyon, then they think some Great Crime has been committed, whereby God is much offended, and therefore they endeavour by New Sacrifices to appease him. After the Tabernacle is open'd and every one has ador'd, then there is a Sermon, and while that lasts, the People stand; and after Sermon, there is a short Prayer, and then a Thansgiving; after which the people bow down their Body, and touch the ground with the fore-finger of their right Hand, and then depart.

          -

          When the Sun, Moon and Stars, are ador'd upon the Mountain, then they bend the right Knee, and hold up the right Hand toward Heaven; when that Chapter of Jarhabadiond is read, wherein our God commands them to Worship, the same posture of Body is observ'd in their Songs and Hymns, they stand with their Hands joyn'd - [Page 197] - together. In their Prayers they bend the left Knee and stretch out their Arms. At their Thansgiving the People stand, looking towards Heaven with their Arms extended and wide open; and the same posture they use on their common Days, when they worship the Sun and the 5 Stars; but at Night when they worship the Moon and the 5 Stars, they stand with their Hands joyn'd together. And this is all that is remarkable, as to the several postures of Body they use in their Religious Worship.

          -
          -
          -

          - 2.10. - CHAP. X. Of the Ceremonies that are observ'd at the Birth of Children. -

          -

          BY the Command of our God, the following Ceremonies are observ'd at the Birth of Children. 1st, When the Mother feels the time of Birth approaching, she ought to offer Sacrifices to the 10 Stars, more or less precious according to her Ability. After she is brought to Bed of a Child, she is to keep the Infant until the 1st Day of the Week, and on that Day she is to wash her - [Page 198] - self and the Infant, and go unto the Temple with her Husband, and to carry the Infant with her, and there to offer a Sacrifice to our God. Then Prayers are made for the Infant, and thanks are return'd for her safe delivery: Then the Mother and Father do solemnly promise, that they shall be ready to deliver up the Child, (if it be a Son and not the first-born) to be Sacrific'd to the Honour of God, whensoever it shall be call'd for. Then a small fire being kindled of straw, the chief Sacrificator takes the Child, and makes it pass through the flame 12 times; after which there comes another Priest, and anoints the Child's skin with Oyl, least it should suffer any prejudice by the flame. All these things being ended, the Mother takes the Child, and the Priest having read the Thanksgiving, she returns Home with it; where it is usual upon such occasions, for the Father and Mother to make an Entertainment for their Kindred, Friends, and some of the Priests.

          -

          When the Child arrives at 9 Years of Age, then the Child is to go on a Festival Day unto the Temple with its Father and Mother, and there to make a Vow unto God, that since he was pleas'd not to desire him for a Sacrifice, he will faithfully observe whatsoever is commanded him in Jarhabadiond: And the Father and Mother do promise - [Page 199] - on their part, that they will do whatever lies in their Power for the Honour of our God. And then the Priest reads a Prayer and Thansgiving, and they all return Home. The 1st Ceremony is call'd Abdalain, or the Purification; the 2d is call'd Blado, or the Vow.

          -

          But here it is to be Noted, that tho we use this Ceremony of Purification, yet we do it not upon the account of any Original Sin in the Infant, which we are altogether Ignorant of: And yet because our God has commanded this Purification to be us'd, some of them believe that it is for the Corruption of our Nature; and others that it is for the Sins of our Ancestors, and chiefly of our Father and Mother: For we think that God Created this World in time, and replenish'd it with Men; but we believe that God did not Create Mankind in the same Corrupt State in which it now is, but that Men by degrees Corrupted themselves, and that they do daily more and more degenerate from their Primitive State, as we find too plainly by experience. This is no Article of our Faith, but only the Opinion of some concerning the Creation of the World, and the State of the 1st Men Created by God: But our Scripture makes no mention of these things.

          -
          -
          - -

          - 2.11. - CHAP. XI. Of our Marriage, or Groutacho. - -

          -

          Since our God requires the Hearts of so many young Boys to be offered up in Sacrifice, therefore lest the whole Race of Mankind, should by degrees be extirpated, he has permitted the Men, at least those of the Laity, to keep more Wives than one: And so some of them have 3, 4, 5, 6, or more Wives, every one according to his Estate, whereby he is able to maintain a greater or lesser number; but if any one takes more Wives then his means will maintain, he is to be beheaded: And therefore to prevent this, before any one Marries a Wife, he is to be examin'd whether he has sufficient means to maintain her: Thus they may have many Wives, that they may beget many Children every Year; of whom some of the Sons are Sacrific'd, but the Daughters are all preserv'd for Matrimony, as will appear more fully hereafter.

          -

          In the mean time this is well worthy to be observ'd, that neither the Brother can Marry his Sister, nor the Brother's Son his own Brother's Daughter; all Marriage - [Page 201] - within these 2 degrees of Consanguinity (but not within the other degrees) being so absolutely forbidden, that the High Priest himself cannot dispense with it.

          -

          Whenever therefore a Man has a mind to take a Wife, whether he has one or more Wives before or no, he is first to agree with the Father and Mother for their good will, and then to get the consent of the Daughter. After this, before he is Married, he is to make known his design to the Sacrificator, who is to enquire whether he has sufficient means to maintain this Wife he intends to Marry: And if he has, then all the Friends and Relations are call'd together, and the Bridegroom and Bride come along with them to the Gate of the Temple, where they are met by a Priest, or the chief Sacrificator, who asks them, what they desire to have done; to which the Bridegroom and Bride answer, they desire to be joyn'd together in Matrimony, after which answer they are permitted •• - •nter into the Temple. The reason why they are thus interrogated before their Admission is this, because no Man may enter into the Temple with any Woman but his Wife, except at the time when he is to be Married. Being thus introduc'd into the Temple in order to their M••r•••e, which is always to be Celebrated on a••••¦ple Festival-Day, viz. On the 2d Day 〈◊〉 - ••e - [Page 202] - Month, they are first to say their Prayers, and then to offer Sacrifice; after which the Husband promises to be faithful to his Wife, i. e. That he will know no other Woman besides those to whom he is joyn'd in Matrimony, that he will exercise no Tyranny over this Woman, nor do any thing to her contrary to the Law of Nature, of God, or of Man, &c. Likewise the Wife promises to be faithful to her Husband, that she will know no other Man besides him, that she will be obedient to him in all things, &c. Then they are both to swear before their God, the Sun, Moon and Stars, that they will faithfully keep this Promise, and to imprecate the Divine Vengeance if they shall break this solemn Vow. Then Prayers are said for them, after which they return Home with all their Company; at which time it is Customary to make a great Feast for them, according to the Estate of the Bridegroom. These things concern the Ceremony of Marrying, but as to other things relating to a Married State, they shall be mention'd in their proper Places.

          -
          -
          - -

          - 2.12. - CHAP. XII. Of the Ceremonies towards the Dead. -

          -

          THE same Ceremonies are observ'd towards every one that is Dead, whether it be a Man or a Woman.

          -

          In the first place, many Prayers are put up and Sacrifices offer'd for the sick Person: But after Death, the Dead Body is to be kept 32 Hours, and to be anointed with Oyl, whether it be to be burnt by Day or by Night. After this, a little while before the Hour wherein it is to be burnt, all the Friends and Relations of the Decas'd are sent for, and in their presence the Dead Body is plac'd in a Coffin, which Coffin is plac'd upon a Table: And then all the Company that had been invited, sit down at this Table which is furnish'd with all sorts of Meat, of which they eat freely. At last, when the Hour is come that the Body must be carried away to the place of Burial, then come the Priests both Regular and Secular, and the Players upon Musical Instruments, and the Mourners, i. e. those who Act the Part of Mourners for Money; And all these being come, the Coffin is laid upon a Litter - [Page 204] - carried by 2 Elephants: All which may be better understood by the Figure here annex'd. But it is to be remark'd, that in the Description we have given of the Funeral Rites, we suppose the Person Deceas'd to die Rich; for as to others, the Poorer they are, the fewer Ceremonies are observ'd at their Funeral. Supposing therefore that the Person Deceas'd was Rich, after all the aforesaid Ceremonies are ended, which are to be observ'd at Home, then all the Company which ought to be present at the Funerals, meet together in the House of the Deceas'd, and having plac'd the Dead Body in a Litter, they walk from the House to the place where the Body is burnt in this order: First, one of the Officers of the City leads the Van, carrying the banner of the Deceas'd, then follow several Players upon Instruments making a doleful noise: After them (if the Person Deceas'd be a Nobleman, but not else) follow the Souldiers who are to guard the Body, whereof some are Arm'd with Lances, some with Bows and Arrows, and others walk with naked Swords in their Hands: After them follow the Regulars, before whom goes the Officer of the Convent, carrying the Arms of God and of the Abby; after him follows the Monks, and last of all comes the Abbot. After them come the Secular Priests, and before them - [Page 205] - the Officer of the Parish Walks, carrying the Ensigns of God and of the Temple, then come all the common Priests, and after them the Sacrificator of the Sun, and then of the Moon and of the 10 Stars; after them come the Sacrificators of our God, and last of all the Chief Sacrificator with his Servants attending him: As to the High-Priest, he never uses to be present at any Funeral, but when a King or a Vice-Roy are Dead; but after the Chief Sacrificator follow the Priests, and then come the Chariots full of Beasts for Sacrifice, which are carried by Elephants or Camels: After them come the Mourners who walk before the Dead Body, which is carried in a black Litter like yours, (saving that the middle is rais'd up to a point like the top of a Turret,) by 2 Elephants, the first whereof, that which goes before the Corps, is cover'd all over with black Cloth, so that nothing of it is to be seen but the Head; and on the Cloth, are fasten'd the Coats of Arms of all the Ancestors of the Deceased, as his Grand-Fathers, Great Grand-Fathers, and his Parents, all which are distinctly plac'd; And lastly, after the Litter, follow first the Parents and Kindred, and then the Friends of the Deceased. Now when all this Company is come to the place where the Dead Body is to be burnt, then the Priests Regular and - [Page 206] - Secular are to pray for the purification of the Sacrifices: After this the Beasts are slain and burnt, upon an Altar which is built there upon this occasion, and the ashes of the burnt Sacrifices, are thrown upon the Pile of Wood, in which the Dead Body is to be burnt; and after the Coffin containing the Dead Body is plac'd upon the Pile, the fire is put to it, which burns till all is consum'd to ashes; and then the ashes are buried in a place under ground, near the place where the Pile of wood stood. And thus the whole Ceremony is ended, and all the Company having Saluted one another return Home.

          -
          -
          -

          - 2.13. - CHAP. XIII. Of our Opinion concerning the State of Souls after Death. -

          -

          SInce our Scripture or the Book, which they call Jarhabadiond, promises great happiness after this Life, to those who have liv'd according to the Natural, Divine and Human Laws, but says nothing expresly of the State of Souls after Death, hence we are divided into various Opinions about it. - [Page] - -

          -
          - [figure] -
          -

          - - [Page 207] - The Transmigration of Souls is generally believ'd by all of them, which appears to have been the common and ancient Opinion of almost all Pagans; but as to the manner of this Transmigration we differ: For some believe that the Soul after Death, passes into the Body of some Beast, either wild or tame, some that it passes into the Body of another Man, either Poor or Rich, Happy or Miserable, according to its behaviour in the former body good or bad, and so it continues to pass out of the body of one Beast into another, or of one Man into another, in endless circuits of happiness and misery. Others have more sublime Notions of a departed Soul, for they believe that the Soul which is to be rewarded with Happiness after this Life, shall at last be transform'd into a Star, and then being plac'd in Heaven, it shall enjoy all imaginable Happiness, which will consist in the vision and fruition of our God: But because the Sins of such a Soul design'd for this Happiness, which have been committed in this Life, are not always fully and perfectly blotted out before Death, but only cover'd, by the Sacrifices that have been offer'd for them; therefore they appoint a certain place, in which the Soul, before it arrives at this Happiness, may do penance for its Sins, which place they think to be the bodies of some Beasts: And for this reason, - [Page 208] - they believe that God forbids the use of these Beasts for Food, and will not suffer them to be kill'd, but only for Sacrifices, viz. Oxen, Rams, Elephants, Harts, Goats, Doves, Dogs, Horses, Camels, &c. All which Beasts are forbidden to be slain by any one, but only for Sacrifices; and if any of them die of themselves, then they are Buried after their Death, least they should be devour'd by wild Beasts. They believe therefore, that these Souls design'd for Happiness, shall remain in the bodies of Beasts, until they have done penance for the Sins committed in their former bodies; But after such a Beast dies of it self, or is offer'd in Sacrifice to our God, then they believe that the Soul which was in it, shall be transform'd into a Star in Heaven, where it shall enjoy eternal Happiness.

          -

          But all this seems to me to be a fiction invented by our Priests, because they reap great profit and advantage by it; for when any one dies, the Relations of the Deceased, are to pay them a great Summ of Money, more or less, according to their Ability, which they promise to convey to the Soul under penance: For they perswade the People, that the Souls under penance stand in need of Money, which none know how to transmit to them but themselves: And besides, they receive as much Money for the - [Page 209] - Prayers and Sacrifices, that are offer'd for these Souls while they continue in a State of penance.

          -

          As for the damn'd Souls, they determine nothing for a certain truth, but are divided into various Opinions. For some think that these Souls shall inform the Bodies of evil Beasts, as they call the Lyons, Wolfs, Tigers, Apes, Cats, Swine, Serpents, and other such like Beasts. Others believe that they are in a manner annihilated, after they depart out of the Body of a Man: But the more common Opinion is that of those, who believe that they wander eternally in the Air, and that God Creates in them such a pain for the loss of their Happiness, and such a shame for the Sins they have committed, as fills them with a grief too great for Human Nature to bear. And these damn'd Souls they believe to be, what here in Europe you call Devils, and there they call os Pagostos: And therefore they offer Sacrifices to these evil Spirits, because they believe that these Sacrifices give them some ease of their pain, and so hinder them from doing themselves a mischief.

          -
          -
          - -

          - 2.14. - CHAP. XIV. Of the Priestly Garments. -

          -

          THE Priests were formerly left at their liberty to wear any kind of Garments they pleas'd, provided they were such as would distinguish them from the Laity: But now they have different kinds of Garments, every one according to their several Offices; which Custom is never any more to be alter'd. What these Garments are may appear by the following description of them.

          -

          The High Priest has a Sky-colour'd Mitre, the lower part of which is shap'd like a Crown, and is placd upon a Bonnet; the Hair of his Head is short, and of his Beard long; he wears a little Cloak of a Sky-colour, which is round before, tapering behind, and reaches down only to the Elbow. He wears also a long Cloak like a Gown, which hath sleeves open in the middle thro' which he puts his Arms, and that also is of a Sky-colour. Under this Cloak there is a Cloth of a Violet-colour, which hangs down before and behind, and also a white Tunick. His stockins are such as are commonly worn, but he has no breeches. He wears shoes - [Page 211] - like Sandals, such as are commonly us'd by the Capuchines in the Romish Church. He carries an Iron-Rod in his Hand, being a Cubit long, having a round Head on which his Coat of Arms is Engraven.

          -

          The chief Sacrificator has also a Mitre upon his Bonnet, but no shape of a Crown, and from the round part of the Bonnet there hangs a Cloth which reaches down to the ground: He has also a long Gown which is tied about with a Girdle. The Mitre is of a Sky-colour, signifying his dignity, and the Bonnet of a Red-colour, signifying his Office of Sacrificator. The Cloth which hangs down from his Bonnet is of a Sky-colour, and his Gown is Red: He always carries a Sword in his Hand, in token of his bloody Office; his shoes and stockens are like those of the High-Priest, and his Girdle is usually of a White-colour.

          -

          The common Sacrificator of our God, has a sharp-pointed Bonnet of a Red-colour, bending a little downward behind: He wears a Cloak like that of the High-Priest, but of a Red-colour, and it is so short before, that it covers only the Knee; but behind, it hangs down to the ground: He has also a Red Gown under his Cloak.

          -

          - - [Page 212] - The Sacrificators of the Sun, Moon and 10 Stars, have the same Garments, but of a different colour. The Sacrificator of the Sun, has a white Bonnet with the figure of the Sun on the top of it: He wears also a red Cloak and a white Tunick. The Sacrificator of the Moon has a white Bonnet, and the figure of the Moon for distinction upon the top of it, a white Cloak and a red Gown. The Sacrificator of the 10 Stars, has the figure of them upon a white Bonnet, and behind, there is a short piece of Cloth hanging down from the Bonnet, he wears a red Cloak with a white Sleeve, and a white Tunick. All Sacrificators carry a Sword in their Hand.

          -

          The common Priests have a kind of a Bonnet, upon which there is a short Mitre, shorter behind then before: They wear a long Gown of a white colour, whose Sleeves are long and broad; they do not tye their Gown with a Girdle, but they have a short Tunick under it made of Cotton.

          -

          The Officers or Servants belonging to the Temples, have also a habit distinct from the Laity, for they wear a Bonnet different from the common People, a black Gown, and a black Rod about a Cubit long; and at all the common Meetings they carry the Arms of the Parish, and of Religion like a Banner.

          -

          - - [Page 213] - The Regular Priests wear the like Garments with the Secular, but they are of a different colour, according to their several Abbies. They have a sharp-pointed Cowle upon their Head; they shave the hair of their Head often, but never their Beard: They have a long Tunick, and over it a short one, but both of them are close: The sleeve of their upper Gown, which is short, but large, usually hangs down low. Their stockens and shoes are like those of other Priests. Their Superior at publick Meetings has a Mitre upon his Head, and his Cowle hangs down behind: Besides, he has a little short Cloak like that of the High-Priests, but it is of a Violet-colour; and a Violet-colour'd Cloth hanging down before and behind, and a long Tunick of a white-colour, and lastly a long Cloak between the Tunick and the little Cloak, which usually is of Divers Colours: He ought to have a long Beard and short Hair on his Head, he carries an iron-rod in his Hand like the High-Priest; his shoes and breeches are like the rest of the Regulars: But when he is in the Abby, he wears the same kind of Cloaths as the other Monks. -

          -

          The Servants of the Abby are Cloth'd after the same manner, as the Servants of the Temple, except as to the Bonnet, which is such a Bonnet as the Boys wear here in London; - [Page 214] - their other Garments are distinguish'd only by their Colours. And this is all that occurs to me at present, as to their Habits and Religion.

          -

          All which habits may be seen in the Figure of their Funerals, where all these habits of the Priests are exactly represented.

          -
          -
          -

          - 2.15. - CHAP. XV. Concerning their Manners and Customs. -

          -

          'TIS certain that the Manners of the Formosans, are not so Corrupt as the People are in other Places; and the reason is, because they are strictly oblig'd to observe the Laws of their Policy and Religion under severe Penalties, with which the Laws are enforc'd against the Commission of any Villany or Impiety; so that none dare to violate them, being restrain'd by the dread of their Penalties, which are certainly and impartially Executed.

          -

          They have divers Customs which will please some, and displease others: For first, 'tis customary with them to adore the Emperor as a God: He never sets his Foot upon - [Page 215] - the ground, nor suffers the Sun to shine upon his Face. None but Noblemen are permitted to Visit him, nor are the Inferior People admitted to see him, except at the Great Festivals, which are but 3 in a Year; and then he shows himself to all the People: But first, they are to bend their Knees and fall prostrate on the ground, and adore him: After they have done this, they may rise up and look upon him.

          -

          They Salute the Kings by bending their Knee, joyning their Hands and bowing their Head. They Salute the Vice-Roys also by bending one Knee, (viz. The Left, if he be the Vice-Roy of a Foreign King, and the Right if he be Vice-Roy of one of his own Kings) and also by carrying his Right Hand from his Head down to the ground.

          -

          They Salute an High-Priest as they do a King, and the chief Sacrificators as they do Vice-Roys. The Noblemen and Priests are Saluted by carrying the Hand from the Head down to the shoe, and by bowing the Head. One Friend Salutes another by kissing both his Hands, and joyning them with his Friends. Superiors do not Salute an Inferior, but by a nod of their Head they signify, that they have seen him Saluting them. Servants Salute their Masters, by carrying their Hand from their Mouth down to the ground, and falling prostrate on their Face. - [Page 216] - Wives do Salute, and are Saluted after the same manner as their Husbands. In speaking to Noblemen, they use not any particular distinct Language as the Chinese do, nor any Circum-locutions, or different way of Construction from what is us'd to Inferior Persons, but calling them by their Title; and in speaking to them, and even to the Emperor himself, they make use of the second Person of the singular Number: And this is the Customary way of speaking to Great Men, which is observ'd in all Japan. -

          -

          No Conversation is allow'd between any Man and another Man's Wife, nor between a Batchelor and a Maid, but in the greatest Feasts and Diversions every one keeps among those of their own Family, the Wives with their own Husband, the Sons and Daughters with their Father and Mother; for if any Man should see one Man with another's Wife, or a Maid with a Batchelor that is a stranger, he would certainly account them Adulterers.

          -

          Supposing that a Man has 6 Wives, each Wife has a private Chamber for her self, in which she lives with her own Sons and Daughters, and takes pains in some kind of work, and when the hour of Dinner or Supper comes, a Servant goes and knocks at their Doors; and then they come out of their Chambers into the Parlour where they - [Page 217] - are to eat. After Dinner, they may walk for sometime with their Husband in the Garden, and then every one of them returns to her own Chamber again, and continues there until the time of Supper; only sometimes they are allow'd to meet, and drink together, such Liquors as Thee, Chila, &c. Assoon as the hour of Supper is come, then a Servant goes and calls them all, and they come to Supper. After Supper they walk, and divert themselves with Dancing, Singing, or telling old Stories, or any such like Recreation. At last, at the third hour of the Night (which is the 9th hour here in England) every one of them goes to her own Chamber, and the Husband sends for one of them whom he has a mind to lye with that Night; and in the Day-time he sometimes Visits one of them, sometimes another, according to his fancy. This kind of Life is sweet and pleasant enough, as long as every one of them is of an agreeable humor; but if the Husband begins to love one Wife more then another, then arises Envy and Emulation against that Woman whom he loves most, and hence strife and discord is spread thro' the whole Family: But when the Husband is civil and discreet, and imparts to each of them an equal share of his good will and friendship, then all the Wives endeavour to please him in all things, and the - [Page 218] - House is like a Paradise, by their good agreement, and dutiful care of their Husband. The Women employ themselves in some kind of work proper for them, in teaching and taking care of their Children: And sometimes they Visit one another, or spend their time in Innocent Recreations. And while they continue dutiful and peaceable, they may have any thing of their Husbands that they desire: Who always Marry them when they are very young, viz. Between 10 and 15 Years of Age, that they may the more easily bend them to comply with their humor. Every Wife takes care of her own Children; but if one die and leave Children behind her, then the Husband Marries another and commits the care of them to her.

          -

          This Prerogative is granted to the first Wife above all the rest: That she is to take care of the Family, and is not so much subject to the Husband as the others are; for the other Wives cannot go out of the House, unless the Husband be with them, but the first Wife may. Besides, her first Son is never to be Sacrific'd, but is the Heir of the Family, as we shall show hereafter; and when the Husband dies, the first Wife governs the Family, and the rest are subject to her. And this Custom prevails also among the Japanners, but with this difference: That the Japan Women after the Death of their Husband - [Page 219] - may Marry again, but the Formosan cannot; the former receives some Portion of their Father's Estate, but the latter do not.

          -

          When any Man has a mind to Marry a Maid, with whom he is in love, he must first acquaint the Father and Mother with his design, and discover to them what Estate he has, &c. And if the Father and Mother consent to give him their Daughter in Marriage, then he is permitted to speak to the Daughter, but never before: Neither then is he allow'd to converse with her in private, but only in the presence of the Father or Mother, or one of the Maids Kindred: And if the Daughter consent, then the Father and Mother present him with some Gift of small Value, as a Ring, some Clothes, or the like, but they give him no Portion out of the Father's Estate with her.

          -

          The first Born Son of the first Wife, as has been already noted, is not to be Sacrific'd, and is the Heir of the Family: Now the Right of Inheritance consists in this, that he receives one half of the Estate after the Father's Death: But the Brethren divide the other half among them; and if any one of them will Marry a Wife before the Death of the Father, then the Wife whom he Marries, continues in the Husband's Family until the Father be Dead, and then the Estate is divided, and each Brother - [Page 220] - takes his share of it, and lives by himself.

          -

          'Tis Customary on Solemn Days, between the first and last Day of a Festival, for all sorts of People, to Feast their Relations and Friends, as they use to do at Births, Marriages and Burials, which has been already observ'd.

          -

          The Poor are not suffer'd to beg in the Isle Formosa, but every Precinct has some Publick House, wherein they keep all their Poor, who are Fed and Cloth'd at the Charge of the whole Precinct; and those of them who are able, are put to Work and Labour, but others who are disabled by Age or Sickness, are maintain'd Gratis. This Publick House is call'd the House of God for the Poor, or in the Language of the Natives, Caa tuen pagot ack chabis-collinos. If any stranger, who comes from some other Island of the Japan Empire, happens to want subsistence while he is Travelling thro' the Country, he is furnish'd with necessaries in every City and Village that he passes thro' at the expence of the publick.

          -

          They have also Taverns and Victualling-Houses, which Men frequent for Eating and Drinking, Smoking and Playing, &c. But no Woman must come into any of these Publick Houses.

          -

          - - [Page 221] - All Japanners were wont to be very curious to see strangers, and to entertain them very civilly; but ever since the great slaughter was made of the Christians that were there, they hate all strangers that come into their Country, unless they come from some other Island of Japan, as will appear more fully hereafter.

          -
          -
          -

          - 2.16. - CHAP. XVI. A Description of the Men in Formosa. - -

          -

          ALtho' the Country be very hot, yet the Men in all Formosa are very fair, at least those who can live upon their Means; but the Country People, Servants, and others, who are expos'd to the heat of the Sun, and are forc'd to work in the open Air all Day, are very much tawn'd by the burning heat. The Men of Estates, but especially the Women, are very fair; for they during the hot season, live under ground in places that are very cold: They have also Gardens and Groves in them so thick set with Trees, that the Sun cannot penetrate thro' them; and they have Tents which they use to sprinkle with water, so that the heat can do them no - [Page 222] - hurt: And hence it comes to pass, that altho the Formosans live in a hotter Country than the English, yet they cannot so well endure heat.

          -

          They use Distill'd Waters, not only to wash themselves, but also to remove any speck upon the skin, which is not rooted in the flesh: And this is one means which makes them so fair.

          -

          And here I must not omit to give some account of a Controversie, between the Chinese and Japannese on the one side, and the Natives of Formosa on the other, relating to the Customs of these Countries. Ye must know then that the Chinese and Japannese make their Teeth artificially black, but the Formosans preserve theirs white. The Jappanese plead for their Custom, that all Beauty consists in Variety of Colours, and therefore as an Ethiopian is counted most Beautiful, who has a black Face and white Teeth; So the Beauty of the Natives in our Country who have a fair Face, must consist in having black Teeth. But the Formosans granting this argument, answer for themselves, that Beauty may consist in some things, which cannot be had: Thus it would be Beautiful to have black Eyes, which yet cannot be made so, and therefore, say they, nothing artificial ought to be made use of, to make us appear otherwise than Nature has fram'd us.

          -

          - - [Page 223] - Hence the Reader may observe, that the Formosans are also white and very fair, but chiefly the Women; and if we may believe the Proverb, Turkey and Japan breeds the fairest Women in the World. The Formosans, generally speaking, are of a short stature, but they make up in thickness what they want in tallness. They are commonly strong-bodied Men and indefatigable in Labour; they are very good Souldiers, and love War better then Peace. They are very kind and good-natur'd towards their Countrymen: Whom they love, they love so well, that they would lose their Lives for them in a case of necessity; but whom they hate, they hate mortally, and usually contrive their Death in any way that's possible to them. They are very Industrious and Cunning, and quickly learn any thing they see done before them. They abhor all falsehood and lying, and therefore they have no value for Merchants, because they use many lies to commend their Wares, and put them off at a better Price.

          -
          -
          -
          - [Page 224] +

          The Servants of the Abby are Cloth'd after the same manner, as the Servants of the + Temple, except as to the Bonnet, which is such a Bonnet as the Boys wear here in London; + [Page 214] + their other Garments are distinguish'd only by their Colours. And this is all that + occurs to me at present, as to their Habits and Religion.

          +

          All which habits may be seen in the Figure of their Funerals, where all these habits + of the Priests are exactly represented.

          -

          - 2.17. - CHAP. XVII. Of the Cloaths worn in Formosa, by all Ranks of People. -

          -

          THE Formosans are certainly very curious in their Cloaths, but they affect no new fashions as the Europians do; wherefore they seem to be still Cloathed according to their Ancient Custom. In this they excel the Europeans, that the Qualities and Conditions of Men may be discern'd there by the distinction of their Habits, whereas here a Nobleman cannot be known from a Tradesman by his Cloaths. The Habits of the Fomosans are not much different from those of the Jappannese, especially as to the common sort of People; but the Kings and Vice-Roys, and Noblemen have different sorts of Garbs. The great difference between the Jappannese and Formasans, consists in this, that the Jappannese wear 2 or 3 Coats, which they tye about with a Girdle; but the Formosans have only one Coat, and use no Girdle. They walk with their Breast open, and cover their Privy parts with a Plate tied about them made of Brass, Gold, or Silver. The Jappannese also wear little - [Page] - -

          -
          -
          Figure 4. The King
          -
          -

          - - [Page] - -

          -
          -
          Figure 5. The Queen
          -
          -

          - - [Page 225] - light Bonnets, but the Formosans use larger Bonnets, with a train hanging down to the ground, made of some light stuff, as Silk, Cotton, &c. And when they walk, they wrap it about their Arm.

          -

          We shall add no more about the Jappannese, since our design is only to give an account of the Isle Formosa: And seeing, as I have said, the dignity and condition of every one may be discern'd by their different Habits, I shall now briefly describe them.

          -

          The King wears a short Coat of Silk, which he ties with a most precious Girdle, and above that a long open Gown made of very costly Silk, wrought with Gold and Silver: He has a Scarf that hangs over the Right Shoulder, and reaches down to the left side, of Cloth of Gold or Silver curiously wrought with the Needle, which is the Badge of his Dignity. He wears also a Bonnet, from whose top the stuff hangs down to the ground, which Bonnet is encompass'd with a kind of a Crown, that glisters with precious Stones and Carbuncles. He has no Breeches, but his Knees are naked; he wears stockens made of Silk, adorn'd with many Ribbons. His shoes, like those of the Priests afore-mention'd, are a sort of Sandals, but most curiously wrought. When he or any Nobleman Rides, then he wears Stockens and Breeches together in one piece, - [Page 226] - and a little Bonnet. His Collar is made of Silk, but set with precious Stones; the Hair of his Head is short, as is usual thro' all Japan, and his Beard is about a Thumb's length.

          -

          The Queen wears most Beautiful Garments, that glister with precious Stones; she has no such Headgeer as the Women wear here in England, but something made of Gold or Silver wrought with Silk, and so adorn'd with Diamonds, that it seems to be a Crown. Her Neck-cloth is made of some precious matter: Her Garments are very precious, curiously wrought with the Needle, and long enough to reach down to her Heel; and the upper part of her sleeve is so broad that it touches the ground, as does also her Manto which hangs down so low behind. Her shoes and stockens are like her Husband's, but of a less size, and have a higher Heel. She wears her Hair hanging down behind, over her Gown which is not wide, nor hath many plaits. She wears a Girdle tied about her body very precious.

          -

          The Sons are clad after the same manner as the Father; only instead of the short Gown, they go with their Breasts wide open, and have a half-girdle about their Loyns. They wear not a Bonnet until they be 9 Years old. The Daughters also are Cloath'd after the same manner as the Mother, except - [Page] - -

          -
          -
          Figure 6. The Viceroy
          -
          -

          - - [Page] - -

          -
          -
          Figure 7. The Viceroy's Lady
          +
          +

          + 2.15. + CHAP. XV. Concerning their Manners and Customs. +

          +

          'TIS certain that the Manners of the Formosans, are not so Corrupt as the People are in other Places; and the reason is, because + they are strictly oblig'd to observe the Laws of their Policy and Religion under severe + Penalties, with which the Laws are enforc'd against the Commission of any Villany + or Impiety; so that none dare to violate them, being restrain'd by the dread of their + Penalties, which are certainly and impartially Executed.

          +

          They have divers Customs which will please some, and displease others: For first, + 'tis customary with them to adore the Emperor as a God: He never sets his Foot upon + + [Page 215] + the ground, nor suffers the Sun to shine upon his Face. None but Noblemen are permitted + to Visit him, nor are the Inferior People admitted to see him, except at the Great + Festivals, which are but 3 in a Year; and then he shows himself to all the People: + But first, they are to bend their Knees and fall prostrate on the ground, and adore + him: After they have done this, they may rise up and look upon him.

          +

          They Salute the Kings by bending their Knee, joyning their Hands and bowing their + Head. They Salute the Vice-Roys also by bending one Knee, (viz. The Left, if he be the Vice-Roy of a Foreign King, and the Right if he be Vice-Roy + of one of his own Kings) and also by carrying his Right Hand from his Head down to + the ground.

          +

          They Salute an High-Priest as they do a King, and the chief Sacrificators as they + do Vice-Roys. The Noblemen and Priests are Saluted by carrying the Hand from the Head + down to the shoe, and by bowing the Head. One Friend Salutes another by kissing both + his Hands, and joyning them with his Friends. Superiors do not Salute an Inferior, + but by a nod of their Head they signify, that they have seen him Saluting them. Servants + Salute their Masters, by carrying their Hand from their Mouth down to the ground, + and falling prostrate on their Face. + [Page 216] + Wives do Salute, and are Saluted after the same manner as their Husbands. In speaking + to Noblemen, they use not any particular distinct Language as the Chinese do, nor any Circum-locutions, or different way of Construction from what is us'd + to Inferior Persons, but calling them by their Title; and in speaking to them, and + even to the Emperor himself, they make use of the second Person of the singular Number: + And this is the Customary way of speaking to Great Men, which is observ'd in all Japan. +

          +

          No Conversation is allow'd between any Man and another Man's Wife, nor between a Batchelor + and a Maid, but in the greatest Feasts and Diversions every one keeps among those + of their own Family, the Wives with their own Husband, the Sons and Daughters with + their Father and Mother; for if any Man should see one Man with another's Wife, or + a Maid with a Batchelor that is a stranger, he would certainly account them Adulterers.

          +

          Supposing that a Man has 6 Wives, each Wife has a private Chamber for her self, in + which she lives with her own Sons and Daughters, and takes pains in some kind of work, + and when the hour of Dinner or Supper comes, a Servant goes and knocks at their Doors; + and then they come out of their Chambers into the Parlour where they + [Page 217] + are to eat. After Dinner, they may walk for sometime with their Husband in the Garden, + and then every one of them returns to her own Chamber again, and continues there until + the time of Supper; only sometimes they are allow'd to meet, and drink together, such + Liquors as Thee, Chila, &c. Assoon as the hour of Supper is come, then a Servant goes and calls them all, and + they come to Supper. After Supper they walk, and divert themselves with Dancing, Singing, + or telling old Stories, or any such like Recreation. At last, at the third hour of + the Night (which is the 9th hour here in England) every one of them goes to her own Chamber, and the Husband sends for one of them + whom he has a mind to lye with that Night; and in the Day-time he sometimes Visits + one of them, sometimes another, according to his fancy. This kind of Life is sweet + and pleasant enough, as long as every one of them is of an agreeable humor; but if + the Husband begins to love one Wife more then another, then arises Envy and Emulation + against that Woman whom he loves most, and hence strife and discord is spread thro' + the whole Family: But when the Husband is civil and discreet, and imparts to each + of them an equal share of his good will and friendship, then all the Wives endeavour + to please him in all things, and the + [Page 218] + House is like a Paradise, by their good agreement, and dutiful care of their Husband. + The Women employ themselves in some kind of work proper for them, in teaching and + taking care of their Children: And sometimes they Visit one another, or spend their + time in Innocent Recreations. And while they continue dutiful and peaceable, they + may have any thing of their Husbands that they desire: Who always Marry them when + they are very young, viz. Between 10 and 15 Years of Age, that they may the more easily bend them to comply + with their humor. Every Wife takes care of her own Children; but if one die and leave + Children behind her, then the Husband Marries another and commits the care of them + to her.

          +

          This Prerogative is granted to the first Wife above all the rest: That she is to take + care of the Family, and is not so much subject to the Husband as the others are; for + the other Wives cannot go out of the House, unless the Husband be with them, but the + first Wife may. Besides, her first Son is never to be Sacrific'd, but is the Heir + of the Family, as we shall show hereafter; and when the Husband dies, the first Wife + governs the Family, and the rest are subject to her. And this Custom prevails also + among the Japanners, but with this difference: That the Japan Women after the Death of their Husband + [Page 219] + may Marry again, but the Formosan cannot; the former receives some Portion of their Father's Estate, but the latter + do not.

          +

          When any Man has a mind to Marry a Maid, with whom he is in love, he must first acquaint + the Father and Mother with his design, and discover to them what Estate he has, &c. And if the Father and Mother consent to give him their Daughter in Marriage, then + he is permitted to speak to the Daughter, but never before: Neither then is he allow'd + to converse with her in private, but only in the presence of the Father or Mother, + or one of the Maids Kindred: And if the Daughter consent, then the Father and Mother + present him with some Gift of small Value, as a Ring, some Clothes, or the like, but + they give him no Portion out of the Father's Estate with her.

          +

          The first Born Son of the first Wife, as has been already noted, is not to be Sacrific'd, + and is the Heir of the Family: Now the Right of Inheritance consists in this, that + he receives one half of the Estate after the Father's Death: But the Brethren divide + the other half among them; and if any one of them will Marry a Wife before the Death + of the Father, then the Wife whom he Marries, continues in the Husband's Family until + the Father be Dead, and then the Estate is divided, and each Brother + [Page 220] + takes his share of it, and lives by himself.

          +

          'Tis Customary on Solemn Days, between the first and last Day of a Festival, for all + sorts of People, to Feast their Relations and Friends, as they use to do at Births, + Marriages and Burials, which has been already observ'd.

          +

          The Poor are not suffer'd to beg in the Isle Formosa, but every Precinct has some Publick House, wherein they keep all their Poor, who + are Fed and Cloth'd at the Charge of the whole Precinct; and those of them who are + able, are put to Work and Labour, but others who are disabled by Age or Sickness, + are maintain'd Gratis. This Publick House is call'd the House of God for the Poor, or in the Language of + the Natives, Caa tuen pagot ack chabis-collinos. If any stranger, who comes from some other Island of the Japan Empire, happens to want subsistence while he is Travelling thro' the Country, he + is furnish'd with necessaries in every City and Village that he passes thro' at the + expence of the publick.

          +

          They have also Taverns and Victualling-Houses, which Men frequent for Eating and Drinking, + Smoking and Playing, &c. But no Woman must come into any of these Publick Houses.

          +

          + + [Page 221] + All Japanners were wont to be very curious to see strangers, and to entertain them very civilly; + but ever since the great slaughter was made of the Christians that were there, they + hate all strangers that come into their Country, unless they come from some other + Island of Japan, as will appear more fully hereafter.

          -

          - - [Page 227] - as to their Head-gear, for they wear nothing upon their Head, but a little Crown made of flowers, or the feathers of some Bird; and they have no Manto.

          -

          The Vice-Roy who had formerly been a King, is still very splendid in his Cloaths. His Bonnet is very great and precious, both for the matter of it, and the Curiosity of the Workmanship, and it is adorn'd with precious Stones; the Hair of his Head, and his Beard is short; his Collar is of black Silk finely wrought with Silver. He wears a short Coat of white Silk, which is tied about with a precious Girdle, and over that a long Gown open and wide; he has also a Scarf like the King, which hangs on the right-shoulder down to the left-side; and lastly, over his shoulders he has a little Cloak made of red and black Silk; his Vest is lin'd with the skin of some Tyger or Leopard; he has no breeches, but only stockens, and his shoes are like those afore-mention'd.

          -

          The Vice-Roys Queen is Dress'd much after the same manner as the Queen, saving that the Queen has a Coyff, such as above-describ'd; but the Vice-Roy's Queen, wears only her own Hair adorn'd with Silk and Ribbons: Her Gown is made after the same fashion as the Queen's; but her Manto is different in this, that the Queen's Manto - [Page 228] - hangs down behind only from her shoulders; but that of the Vice-Roy's Queen is like a large Morning-Gown, which is worn here in England: Only it wants sleeves, and is lin'd with some Beautiful skin. The Vice-Roy's Son has 2 Coats, a short one and another long; but the shorter one is uppermost, and comes down only to the Knee: His Daughters are clad after the same manner as the Mother, saving that they have no Manto.

          -

          The Noblemen wear the same Coats as the Vice-Roy, but with this difference, that the Vice-Roy has no Girdle about his long Coat, which the Noblemen have: They wear a Scarf of Silk from the right-shoulder to the left-side, but their Bonnet is like that of the Citizens.

          -

          The Carillan, or Chief-General, has a Bonnet like the Vice-Roys, but not so Great: In the fore-part it is adorn'd with a Diamond and Precious Stones: His Collar is of Silk, which encompasses his Neck, but does not hang down. Instead of a Scarf, he has a short Cloak of Silk, which covers only his shoulders; and a short Tunick of Silk; his breeches and stockens are tied together; his shoes are like other Men's: And lastly, he has a long and wide open Gown, like the Morning Gowns that are worn here, but much larger, whose sleeves being open in - [Page] - -

          -
          +
          +

          + 2.16. + CHAP. XVI. A Description of the Men in Formosa. + +

          +

          ALtho' the Country be very hot, yet the Men in all Formosa are very fair, at least those who can live upon their Means; but the Country People, + Servants, and others, who are expos'd to the heat of the Sun, and are forc'd to work + in the open Air all Day, are very much tawn'd by the burning heat. The Men of Estates, + but especially the Women, are very fair; for they during the hot season, live under + ground in places that are very cold: They have also Gardens and Groves in them so + thick set with Trees, that the Sun cannot penetrate thro' them; and they have Tents + which they use to sprinkle with water, so that the heat can do them no + [Page 222] + hurt: And hence it comes to pass, that altho the Formosans live in a hotter Country than the English, yet they cannot so well endure heat.

          +

          They use Distill'd Waters, not only to wash themselves, but also to remove any speck + upon the skin, which is not rooted in the flesh: And this is one means which makes + them so fair.

          +

          And here I must not omit to give some account of a Controversie, between the Chinese and Japannese on the one side, and the Natives of Formosa on the other, relating to the Customs of these Countries. Ye must know then that + the Chinese and Japannese make their Teeth artificially black, but the Formosans preserve theirs white. The Jappanese plead for their Custom, that all Beauty consists in Variety of Colours, and therefore + as an Ethiopian is counted most Beautiful, who has a black Face and white Teeth; So the Beauty of + the Natives in our Country who have a fair Face, must consist in having black Teeth. + But the Formosans granting this argument, answer for themselves, that Beauty may consist in some things, + which cannot be had: Thus it would be Beautiful to have black Eyes, which yet cannot + be made so, and therefore, say they, nothing artificial ought to be made use of, to + make us appear otherwise than Nature has fram'd us.

          - The Carillan or General + + [Page 223] + Hence the Reader may observe, that the Formosans are also white and very fair, but chiefly the Women; and if we may believe the Proverb, + Turkey and Japan breeds the fairest Women in the World. The Formosans, generally speaking, are of a short stature, but they make up in thickness what they + want in tallness. They are commonly strong-bodied Men and indefatigable in Labour; + they are very good Souldiers, and love War better then Peace. They are very kind and + good-natur'd towards their Countrymen: Whom they love, they love so well, that they + would lose their Lives for them in a case of necessity; but whom they hate, they hate + mortally, and usually contrive their Death in any way that's possible to them. They + are very Industrious and Cunning, and quickly learn any thing they see done before + them. They abhor all falsehood and lying, and therefore they have no value for Merchants, + because they use many lies to commend their Wares, and put them off at a better Price.

          +
          +
          + +

          + 2.17. + CHAP. XVII. Of the Cloaths worn in Formosa, by all Ranks of People. +

          +

          THE Formosans are certainly very curious in their Cloaths, but they affect no new fashions as the + Europians do; wherefore they seem to be still Cloathed according to their Ancient Custom. In + this they excel the Europeans, that the Qualities and Conditions of Men may be discern'd there by the distinction + of their Habits, whereas here a Nobleman cannot be known from a Tradesman by his Cloaths. + The Habits of the Fomosans are not much different from those of the Jappannese, especially as to the common sort of People; but the Kings and Vice-Roys, and Noblemen + have different sorts of Garbs. The great difference between the Jappannese and Formasans, consists in this, that the Jappannese wear 2 or 3 Coats, which they tye about with a Girdle; but the Formosans have only one Coat, and use no Girdle. They walk with their Breast open, and cover + their Privy parts with a Plate tied about them made of Brass, Gold, or Silver. The + Jappannese also wear little + [Page] +

          +
          +
          Figure 4. The King
          +

          - The General's Lady + + [Page] +

          +
          +
          Figure 5. The Queen
          +

          - A Gentle-man + + [Page 225] + light Bonnets, but the Formosans use larger Bonnets, with a train hanging down to the ground, made of some light stuff, + as Silk, Cotton, &c. And when they walk, they wrap it about their Arm.

          +

          We shall add no more about the Jappannese, since our design is only to give an account of the Isle Formosa: And seeing, as I have said, the dignity and condition of every one may be discern'd + by their different Habits, I shall now briefly describe them.

          +

          The King wears a short Coat of Silk, which he ties with a most precious Girdle, and + above that a long open Gown made of very costly Silk, wrought with Gold and Silver: + He has a Scarf that hangs over the Right Shoulder, and reaches down to the left side, + of Cloth of Gold or Silver curiously wrought with the Needle, which is the Badge of + his Dignity. He wears also a Bonnet, from whose top the stuff hangs down to the ground, + which Bonnet is encompass'd with a kind of a Crown, that glisters with precious Stones + and Carbuncles. He has no Breeches, but his Knees are naked; he wears stockens made + of Silk, adorn'd with many Ribbons. His shoes, like those of the Priests afore-mention'd, + are a sort of Sandals, but most curiously wrought. When he or any Nobleman Rides, + then he wears Stockens and Breeches together in one piece, + [Page 226] + and a little Bonnet. His Collar is made of Silk, but set with precious Stones; the + Hair of his Head is short, as is usual thro' all Japan, and his Beard is about a Thumb's length.

          +

          The Queen wears most Beautiful Garments, that glister with precious Stones; she has + no such Headgeer as the Women wear here in England, but something made of Gold or Silver wrought with Silk, and so adorn'd with Diamonds, + that it seems to be a Crown. Her Neck-cloth is made of some precious matter: Her Garments + are very precious, curiously wrought with the Needle, and long enough to reach down + to her Heel; and the upper part of her sleeve is so broad that it touches the ground, + as does also her Manto which hangs down so low behind. Her shoes and stockens are + like her Husband's, but of a less size, and have a higher Heel. She wears her Hair + hanging down behind, over her Gown which is not wide, nor hath many plaits. She wears + a Girdle tied about her body very precious.

          +

          The Sons are clad after the same manner as the Father; only instead of the short Gown, + they go with their Breasts wide open, and have a half-girdle about their Loyns. They + wear not a Bonnet until they be 9 Years old. The Daughters also are Cloath'd after + the same manner as the Mother, except + [Page] +

          +
          +
          Figure 6. The Viceroy
          +

          - A Gentle-woman + + [Page] +

          -
          -

          - - [Page] - -

          -
          +
          +
          Figure 7. The Viceroy's Lady
          +

          - A Burger + + [Page 227] + as to their Head-gear, for they wear nothing upon their Head, but a little Crown + made of flowers, or the feathers of some Bird; and they have no Manto.

          +

          The Vice-Roy who had formerly been a King, is still very splendid in his Cloaths. + His Bonnet is very great and precious, both for the matter of it, and the Curiosity + of the Workmanship, and it is adorn'd with precious Stones; the Hair of his Head, + and his Beard is short; his Collar is of black Silk finely wrought with Silver. He + wears a short Coat of white Silk, which is tied about with a precious Girdle, and + over that a long Gown open and wide; he has also a Scarf like the King, which hangs + on the right-shoulder down to the left-side; and lastly, over his shoulders he has + a little Cloak made of red and black Silk; his Vest is lin'd with the skin of some + Tyger or Leopard; he has no breeches, but only stockens, and his shoes are like those + afore-mention'd.

          +

          The Vice-Roys Queen is Dress'd much after the same manner as the Queen, saving that + the Queen has a Coyff, such as above-describ'd; but the Vice-Roy's Queen, wears only + her own Hair adorn'd with Silk and Ribbons: Her Gown is made after the same fashion + as the Queen's; but her Manto is different in this, that the Queen's Manto + [Page 228] + hangs down behind only from her shoulders; but that of the Vice-Roy's Queen is like + a large Morning-Gown, which is worn here in England: Only it wants sleeves, and is lin'd with some Beautiful skin. The Vice-Roy's Son + has 2 Coats, a short one and another long; but the shorter one is uppermost, and comes + down only to the Knee: His Daughters are clad after the same manner as the Mother, + saving that they have no Manto.

          +

          The Noblemen wear the same Coats as the Vice-Roy, but with this difference, that the + Vice-Roy has no Girdle about his long Coat, which the Noblemen have: They wear a Scarf + of Silk from the right-shoulder to the left-side, but their Bonnet is like that of + the Citizens.

          +

          The Carillan, or Chief-General, has a Bonnet like the Vice-Roys, but not so Great: In the fore-part + it is adorn'd with a Diamond and Precious Stones: His Collar is of Silk, which encompasses + his Neck, but does not hang down. Instead of a Scarf, he has a short Cloak of Silk, + which covers only his shoulders; and a short Tunick of Silk; his breeches and stockens + are tied together; his shoes are like other Men's: And lastly, he has a long and wide + open Gown, like the Morning Gowns that are worn here, but much larger, whose sleeves + being open in + [Page] +

          +
          +

          + The Carillan or General +

          +

          + The General's Lady +

          +

          + A Gentle-man +

          +

          + A Gentle-woman +

          +

          - A Country Bumpkin + + [Page] +

          +
          +

          + A Burger +

          +

          + A Country Bumpkin +

          +

          + A Virgin +

          +

          + A Bride +

          +

          - A Virgin + + [Page 229] + the middle, he puts his Arms through, and the rest of the sleeves hang low down towards + the Ground. His Wife is clad like the Vice-Roy's Queen, saving that she does not wear + a Manto: His Sons and Daughters, are Cloath'd after the same manner as the Vice-Roy's.

          +

          The Wives of Noblemen, wear a little Bonnet made of artificial flowers: They have + 2 Tunicks, one that's long, and a short one over that which comes down only to the + Knee, which they tie about with a Girdle. There is an Handkerchief fasten'd to their + Bonnet, which hangs down to their shoulders. Their Sons and Daughters are Cloath'd + after the same manner as those of the Carillan.

          +

          The Citizens wear one Gown only, ought to keep the Hair of their Head short, have + a Bonnet like the Noblemen, whose top made of Silk or Cotton, reaches down to the + ground: They wear a Collar, but no shirt, except in the Night-time when they go to + Bed, which is the Custom of them all. They walk in a long Gown with Naked Breast and + Thighs, but their Privy-parts are cover'd with a Plate tied about them made of Brass + or Silver, or Gold: Their stockens and shoes are such as are commonly us'd by others.

          - A Bride + + [Page 230] + Their Sons have a little Bonnet, a short Gown tied about with a Girdle, which reaches + down to the middle of their Thigh: They have shoes like their Father, but neither + breeches nor stockens.

          +

          The Country People who dwell in Villages and Desert-places, wear nothing but a Bears + skin upon their shoulders, and a Plate to cover their Privy-parts made of Brass or + the shells of Fish, or the bark of Trees. Their Sons have nothing but a Scarf hanging + on their right shoulder down to their left side, but otherwise they are stark Naked. + When the Countrymen are Rich, they and their Sons wear a Girdle about their Loyns, + which half covers their Thighs instead of a Plate tied with a Girdle to cover their + Privy-parts.

          +

          The Female Sex is distinguish'd also among the common sort of People by 5 kinds of + Habits, Infants, Virgins, Brides, Married Women and Widows, all which are clad in + different Apparel. Infants wear a short Gown that reaches down to the middle of their + Thigh; they have stockens and shoes like others, but they do not cover their Head + until they be 9 Years old. Virgins after they are 9 Years old, adorn their Head with + Birds feathers, or artificial flowers done up with Ribbons: They wear a short Gown + above another, that is long and + [Page] +

          -
          -

          - - [Page 229] - the middle, he puts his Arms through, and the rest of the sleeves hang low down towards the Ground. His Wife is clad like the Vice-Roy's Queen, saving that she does not wear a Manto: His Sons and Daughters, are Cloath'd after the same manner as the Vice-Roy's.

          -

          The Wives of Noblemen, wear a little Bonnet made of artificial flowers: They have 2 Tunicks, one that's long, and a short one over that which comes down only to the Knee, which they tie about with a Girdle. There is an Handkerchief fasten'd to their Bonnet, which hangs down to their shoulders. Their Sons and Daughters are Cloath'd after the same manner as those of the Carillan. -

          -

          The Citizens wear one Gown only, ought to keep the Hair of their Head short, have a Bonnet like the Noblemen, whose top made of Silk or Cotton, reaches down to the ground: They wear a Collar, but no shirt, except in the Night-time when they go to Bed, which is the Custom of them all. They walk in a long Gown with Naked Breast and Thighs, but their Privy-parts are cover'd with a Plate tied about them made of Brass or Silver, or Gold: Their stockens and shoes are such as are commonly us'd by others.

          -

          - - [Page 230] - Their Sons have a little Bonnet, a short Gown tied about with a Girdle, which reaches down to the middle of their Thigh: They have shoes like their Father, but neither breeches nor stockens.

          -

          The Country People who dwell in Villages and Desert-places, wear nothing but a Bears skin upon their shoulders, and a Plate to cover their Privy-parts made of Brass or the shells of Fish, or the bark of Trees. Their Sons have nothing but a Scarf hanging on their right shoulder down to their left side, but otherwise they are stark Naked. When the Countrymen are Rich, they and their Sons wear a Girdle about their Loyns, which half covers their Thighs instead of a Plate tied with a Girdle to cover their Privy-parts.

          -

          The Female Sex is distinguish'd also among the common sort of People by 5 kinds of Habits, Infants, Virgins, Brides, Married Women and Widows, all which are clad in different Apparel. Infants wear a short Gown that reaches down to the middle of their Thigh; they have stockens and shoes like others, but they do not cover their Head until they be 9 Years old. Virgins after they are 9 Years old, adorn their Head with Birds feathers, or artificial flowers done up with Ribbons: They wear a short Gown above another, that is long and - [Page] - -

          -
          +
          +

          + A Married Woman +

          +

          + A Gentlemans Nurse +

          +

          + A Widow +

          +

          + A Country Woman +

          +

          - A Married Woman -

          + + [Page 231] + reaches to the ground, both which they tie about them with a green Girdle. The long + Gown is divided into two in the lower part, so that their Legs appear as high as their + Knee. They have stockens and shoes like other Women.

          +

          The Brides at the time of their Marriage do wonderfully adorn themselves; their Head + is encompass'd round with Flowers, Laurels and Feathers, which make a great show: + They have two Coats equally long, whereof the under Coat is white and the upper black, + and both of them are tied with a black Girdle. They wear a Scarf of red Silk hanging + on the left shoulder down to the right side. The black Gown which is uppermost is + open, so that the white Petticoat underneath may be seen. And after this manner they + are clad during all the time of Courtship, but 9 Days after the Celebration of Marriage, + they put on the Habit of Married Women.

          +

          The Married Women wear a long open Gown, and below it a short Coat which reaches down + to their Knee. They have a kind of a Cap upon their Head like a Platter, and let their + Hair hang down in wreaths before their Breast; and when they go out, they so cover + their Face, that it can hardly be seen.

          - A Gentlemans Nurse -

          + + [Page 232] + Widdows have another kind of a Cap which is twofold: The first which they put on their + Head, is almost round like an English Woman's Coyff, the other is a little sharppointed. They dress their Hair in wreaths; + they wear 2 Gowns, one long and another short one over it; the short one ought always + to be of a black colour, but the other, which may be of any other colour, has long + and broad sleeves, which reach down to the Knee; and both the Gowns are tied about + with a Girdle.

          +

          The Country Women have nothing but a Bear's skin upon their shoulders, and a Cloth + about their middle which reaches down to their Knee: They tye a piece of Linnen about + their Head and Hair; they have no stockens, but shoes, such as are worn by others. + Their Daughters wear nothing but a Cloth about their middle, and a Scarf on the right + shoulder hanging down to the left side, and they have shoes like their Mother.

          +

          And here 'tis to be observ'd, that all of them generally wear a Bracelet about their + Arm; but the Women wear it both about their Arm and their Neck. And this is all that + I know to be remarkable as to their Apparel; I shall now only add something as to + the Military Habit.

          - A Widow + + [Page] +

          +
          +

          + The Vice-Roy's Castel +

          +

          + A Citty house +

          +

          + A Countrey-man's house +

          +

          - A Country Woman -

          + + [Page 233] + The King of the Isle Formosa has his own Guards, and so has the Vice-Roy, and therefore for distinction-sake they + are differently clad. All the Officers in the King's Guards are clad like the Carillan, saving that the Carillan wears a Carbuncle upon his Bonnet which they have not, and they wear a Scarf which + he has not.

          +

          The King's Guards have a round Bonnet, whose forepart is like a Mitre, and has the + King's Arms upon it: The Hair of their Head is short, and of their Beard long; and + they have also a Breast-plate or Stomacher made of Silver on which are the King's + Arms; a Belt made of Silk, a short Gown, and stockens and breeches in a piece: They + wear a Sword hanging by their left side, and the Weapons they use when they Guard + the King, are the Halberd or Lance.

          +

          The Officers of the Vice-Roys Guards are Cloathed like the Tano's or Noblemen, saving that they have not a Scarf, and use a short Bonnet like the + King's Guards. All the several Degrees of Officers are distinguish'd by Colours, at + the pleasure of the King or Vice-Roy.

          +

          The Guards of the Vice-Roy wear a large long Bonnet having 2 Wings, a long Gown which + they take up behind when they walk, breeches and stockens in a piece, the common sort + of shoes: The Hair of their + [Page 234] + Head and Beard is short, and their Arms are short Lances, Arrows, and a Sword by + their side.

          +

          All the Souldiers which serve to Guard the Cities are Cloath'd after the same manner, + viz. They have a short Bonnet with a Crest of 2 or 3 feathers, a short Gown, stockens + and breeches in a piece. All of them wear black Cloaths: Some are Archers and carry + a Bow under their Arm, and have a Quiver full of Arrows; others are Spearmen, and + carry a long Spear upon their shoulders; but others have short Spears.

          +

          The Drummers have a Bonnet sharppointed at top, with a piece of Brass in the Frontispiece + of it, whereon are Engraven the Arms of the Isle. They wear a short Gown and a long + one underneath it, which they throw behind them: Their Cloaths are of a light red + colour.

          +

          The Ensigns have a Bonnet like the Noblemen, and they are all such who are in this + Post. They wear a long Gown and a short one over it.

          +

          This is all that I thought worthy to be remark'd as to their Apparel, which altho + it may appear ridiculous to the Europeans, yet is there accounted very Beautiful and Splendid, both for the Colours and the + materials of which it is made, such as Hair, Silk, Cotton, which are curiously wrought + with the + [Page 235] + Needle; for tho they do not affect new fashions of Cloaths, yet they are very nice + in choosing the finest Stuff, or Cloth whereof to make them

          -

          - - [Page 231] - reaches to the ground, both which they tie about them with a green Girdle. The long Gown is divided into two in the lower part, so that their Legs appear as high as their Knee. They have stockens and shoes like other Women.

          -

          The Brides at the time of their Marriage do wonderfully adorn themselves; their Head is encompass'd round with Flowers, Laurels and Feathers, which make a great show: They have two Coats equally long, whereof the under Coat is white and the upper black, and both of them are tied with a black Girdle. They wear a Scarf of red Silk hanging on the left shoulder down to the right side. The black Gown which is uppermost is open, so that the white Petticoat underneath may be seen. And after this manner they are clad during all the time of Courtship, but 9 Days after the Celebration of Marriage, they put on the Habit of Married Women.

          -

          The Married Women wear a long open Gown, and below it a short Coat which reaches down to their Knee. They have a kind of a Cap upon their Head like a Platter, and let their Hair hang down in wreaths before their Breast; and when they go out, they so cover their Face, that it can hardly be seen.

          -

          - - [Page 232] - Widdows have another kind of a Cap which is twofold: The first which they put on their Head, is almost round like an English Woman's Coyff, the other is a little sharppointed. They dress their Hair in wreaths; they wear 2 Gowns, one long and another short one over it; the short one ought always to be of a black colour, but the other, which may be of any other colour, has long and broad sleeves, which reach down to the Knee; and both the Gowns are tied about with a Girdle.

          -

          The Country Women have nothing but a Bear's skin upon their shoulders, and a Cloth about their middle which reaches down to their Knee: They tye a piece of Linnen about their Head and Hair; they have no stockens, but shoes, such as are worn by others. Their Daughters wear nothing but a Cloth about their middle, and a Scarf on the right shoulder hanging down to the left side, and they have shoes like their Mother.

          -

          And here 'tis to be observ'd, that all of them generally wear a Bracelet about their Arm; but the Women wear it both about their Arm and their Neck. And this is all that I know to be remarkable as to their Apparel; I shall now only add something as to the Military Habit.

          -

          - - [Page] - -

          -
          +
          +

          + 2.18. + CHAP. XVIII. Of their Cities, Houses, Palaces, Castles. +

          +

          THere are only six Towns in the Isle Formosa, which deserve the Name of a City: Two of them are in the Principal Island, and they + are call'd Xternetsa and Bigno; there is one in great Peorko, which is call'd Chabat; and the 4th is in one of the Isles of Robbers, and is call'd Arriow: The 5th and 6th are in the other Isle of Robbers, and they are call'd Pineto and Jarabut: But in the little Isle Peorko there are none, as will appear afterwards.

          - The Vice-Roy's Castel -

          + Xternetsa, as it is the Capital City, so it is the most Beautiful of all the rest; being situated + in a very pleasant Plain: It's Walls are 20 Cubits high and 8 broad; It's length is + about 12 Day's Journey for an Elephant, i. e. about six English Miles. There are in it Desert-places, Fields and Mountains, + [Page 236] + Orchards, Meadows, and the like Places which are not Inhabited; but about the middle + of it, the Houses are very magnificent and stately: Not far from it, there is a Mountain + which abounds with many wholesom Springs. It is built by the side of a River, which + was made there on purpose for its convenience; It abounds with Fish and runs over + the whole Isle. That which contributes much to make it Beautiful, are the many Palaces + that are in it, viz. Of the King, the Vice-Roy, and the Nobles; of the High-Priest and Chief Sacrificator; + all which are built after a wonderful manner, as may appear by the Figure here annex'd, + which is a Representation of the Vice-Roy's Palace.

          +

          This Palace is built of four-square stones, curiously cut, as all the rest are, whereof + the greatest part is cover'd with Gold: This House alone is three English Miles in Circumference, having a great Ditch round about it. Besides there belong + to it, Greens, Gardens, Walks, Groves, all which are enclos'd with a Wall.

          +

          The High-Priest and Vice-Roy have Palaces there almost as good; but the King and Carillan, whose Offices do not descend by Succession to their Posterity, do not care to have + such stately Houses. But the Nobles have there very Beautiful and Magnificent + [Page 237] + Houses. There are also in the City Xternetsa 3 great Abbies, and 5 Temples, and many Beautiful Houses of the Citizens. 'Tis observable, + that in the whole Isle Formosa there are no Houses very high, but in most Great Houses there are 2 stories, one + above ground for the Cold season, and the other under ground for the Hot season; which + in all respects are very Magnificent, whether you look upon them within or without.

          +

          The Rich Men and Nobles, build their Houses of four-square Stones; but others build + the outer-part of plain Timber, while the inner-part is adorn'd with Painted Wood, + or fine Earthen Ware Gilded and Painted, which the Natives there call Porchellano, but the English China-Ware. The Citizens Houses are long, and the Country People's round, in such manner + as they appear in the Figures here annex'd.

          - A Citty house -

          + A. The Place above the Roof of the House, where they adore the Sun, Moon and Stars twice + a Day. B. The Roof of the House. C. The Place above ground. D. The Place of the House which is under ground.

          +

          Nevertheless, such long Houses are sometimes to be found in the Villages, and those + that are round in the Cities, at least in the remote Places of them.

          +

          + + [Page 238] + + Bigno is a fine City, but has nothing peculiar that is remarkable. In the same Principal + Island, is the Sea-Port Town call'd Kadzey, which is very large and contains many Villages, and yet because it is not Wall'd + about, it is accounted only a Village.

          - A Countrey-man's house + Chabat, Arriow and Pineto are Cities, which have nothing peculiar that is remarkable, but in Jarabut 'tis worth observation, that the City is build round about a Mountain, which is a + Mile high; And upon the top of it, is built the Palace of the Governour, who from + his House can see the whole City, and so can every Citizen from the Roof of his House + behold the Governour's Palace. Besides in the same City, there is a Fountain representing + an Elephant Dancing upon 2 Feet, which is 20 Cubits high, and throws forth water out + of all the Parts of the Body.

          +

          This Fountain is believ'd by the Jappannese to have been built above 11500 Years ago, by a certain God or Hero, who had been + Banish'd thither when the Isle was yet uninhabited. This God was call'd Arbalo, or Wanderer: And the story says, that when he had built this Fountain there, it furnish'd + him with Fruit, flesh and sweet Wine; but that after such time as he left the Island, + it became barren, and produc'd + [Page 239] + none of these things. After this Island came to be Inhabited, some Men coming there + and finding the curious fabrick of this Fountain, convey'd water into it by Aquaeducts, + from a Mountain which is in the midst of the City: From whence the Jappannese have still in their Temple Amida, the God Arbalo with a Painted Fountain. But the Natives of the Isle Formosa give no credit to this story: Tho they know not by whom, nor when this Fountain was + built, yet they call the Place of the Fountain by the Name Arbalo. +

          +

          The History I do not deliver for a certain Truth, but neither do I account it altogether + fabulous; for it seems to me very probable, that there is something of truth in it, + and therefore for the explication of it, I shall add the following remarks.

          +

          And first, the Reader is to take notice, that all the Gods which are call'd by any + particular Name, such as Amida, Xakha, Nakon, Arbalo, &c. Are only Saints, or Heroes and Illustrious Men, who in former times were deified, + either for their reputed Sanctity or some Noble Exploits, or wonderful Feats which + they had perform'd. Such an one was Arbalo, who is the God of Harvest among the Japonese, and whose Image is commonly set in the husk of a Grain of Barley. He is called Arbalo, i. e. a Wanderer, + [Page 240] + because he continually went about the Fields and Woods, blessing the Fruits of the + Ground.

          +

          Now 'tis possible, that this Man while he was alive did something that displeas'd + the Emperor, or the Dairo, for which reason he was Banish'd from his Native Country, and there is no difficulty + in conceiving this: But how he should Travel from Japan to Formosa, which is 200 Leagues distant from it, and was then unknown to the Japonese, and uninhabited, is something difficult to apprehend. Let us therefore suppose, that + this God Arbalo was descended of some Noble Race, for such are all the Heroes in Japan, who were either come of some Illustrious Family, or had been promoted to some Eminent + Post of Honour: And this is the more probable, because if he had been some inferior + and mean Family, he would rather have been punish'd with Death, than sent into Banishment + for his offence. This being granted, we may suppose further, that this Honourable + Person carried along with him as his Retinue a great Multitude of Servants, and was + sent at first, at an Isle next adjoyning to Japan, and from thence passing on in a direct Line through many little Isles, (which are + so near, that you may see from one to the other in a clear Day) he came at last in + sight of Formosa, where out of Curiosity he + [Page 241] + landed with his Servants; and finding it a pleasant and fruitful Country, he settled + there for some time, and built the Fountain above-mention'd. And then we may suppose, + that he return'd again to Japan, and sent from thence some Colonies to Inhabit Formosa. But I must confess, that we have no History in Formosa, so Ancient as this, which is only to be found in Japan, and therefore we can give no account of any thing that happen'd between us and the + Japonese, after this first Settlement; for we have lost all the Memoirs of our first Original, + and the transactions which happen'd after the first Plantation of our Country, until + the Japonese ravish'd our Kingdom from us, and restor'd it to the Empire of Japan. However it may appear from what has been said, that the story of Arbalo is not fabulous, nor so improbable as at first blush it may seem to be.

          +

          Besides these Cities already Nam'd, there are 3 Sea-Port Towns which exceed some Cities + for bigness; but because they are not Wall'd about, they are held only Villages or + Towns. These 3 are call'd Aok, Louctau, and Voo, and besides them, there are many other Villages of the like bigness. But this is + to be noted of Villages, Sea-Port Towns and others, that they all depend on their + + [Page 242] + own Cities, and that the other Cities depend upon the Capital City Xternetsa.

          +

          In the little Peorko, there is neither City nor Village to be found: But concerning this Island it is to + be observ'd, that at first it belong'd to the King who is now Vice-Roy, but afterwards + the Priests purchas'd it, to feed in it the four-footed Beasts which are design'd + for Sacrifice: And now every one is oblig'd to give not the first Fruits of their + flocks, but one out of every three Beasts that fall, which is to be kept there until + it be fit to be Sacrific'd: And therefore in little Peorko, there are only some Shepherd's who look after the Beasts that are fed in that Island, + which is very fruitful in Grass and Hay, and might perhaps produce many other things + if they were Planted there: But this is not done because it is design'd only for the + Beasts aforesaid.

          +

          These are all the notable things that occur to me concerning their Cities, Villages + and Houses; yet it must be acknowledg'd that there is a great deal of difference between + the Cities of Formosa, and those of Japan, both for their Bigness and the Richness of their Materials, tho the Jappannese when they come to Formosa, cannot sufficiently admire its Cities, for their Beauty, Situation and Conveniences.

          -

          - - [Page 233] - The King of the Isle Formosa has his own Guards, and so has the Vice-Roy, and therefore for distinction-sake they are differently clad. All the Officers in the King's Guards are clad like the Carillan, saving that the Carillan wears a Carbuncle upon his Bonnet which they have not, and they wear a Scarf which he has not.

          -

          The King's Guards have a round Bonnet, whose forepart is like a Mitre, and has the King's Arms upon it: The Hair of their Head is short, and of their Beard long; and they have also a Breast-plate or Stomacher made of Silver on which are the King's Arms; a Belt made of Silk, a short Gown, and stockens and breeches in a piece: They wear a Sword hanging by their left side, and the Weapons they use when they Guard the King, are the Halberd or Lance.

          -

          The Officers of the Vice-Roys Guards are Cloathed like the Tano's or Noblemen, saving that they have not a Scarf, and use a short Bonnet like the King's Guards. All the several Degrees of Officers are distinguish'd by Colours, at the pleasure of the King or Vice-Roy.

          -

          The Guards of the Vice-Roy wear a large long Bonnet having 2 Wings, a long Gown which they take up behind when they walk, breeches and stockens in a piece, the common sort of shoes: The Hair of their - [Page 234] - Head and Beard is short, and their Arms are short Lances, Arrows, and a Sword by their side.

          -

          All the Souldiers which serve to Guard the Cities are Cloath'd after the same manner, viz. They have a short Bonnet with a Crest of 2 or 3 feathers, a short Gown, stockens and breeches in a piece. All of them wear black Cloaths: Some are Archers and carry a Bow under their Arm, and have a Quiver full of Arrows; others are Spearmen, and carry a long Spear upon their shoulders; but others have short Spears.

          -

          The Drummers have a Bonnet sharppointed at top, with a piece of Brass in the Frontispiece of it, whereon are Engraven the Arms of the Isle. They wear a short Gown and a long one underneath it, which they throw behind them: Their Cloaths are of a light red colour.

          -

          The Ensigns have a Bonnet like the Noblemen, and they are all such who are in this Post. They wear a long Gown and a short one over it.

          -

          This is all that I thought worthy to be remark'd as to their Apparel, which altho it may appear ridiculous to the Europeans, yet is there accounted very Beautiful and Splendid, both for the Colours and the materials of which it is made, such as Hair, Silk, Cotton, which are curiously wrought with the - [Page 235] - Needle; for tho they do not affect new fashions of Cloaths, yet they are very nice in choosing the finest Stuff, or Cloth whereof to make them

          -
          -
          -

          - 2.18. - CHAP. XVIII. Of their Cities, Houses, Palaces, Castles. -

          -

          THere are only six Towns in the Isle Formosa, which deserve the Name of a City: Two of them are in the Principal Island, and they are call'd Xternetsa and Bigno; there is one in great Peorko, which is call'd Chabat; and the 4th is in one of the Isles of Robbers, and is call'd Arriow: The 5th and 6th are in the other Isle of Robbers, and they are call'd Pineto and Jarabut: But in the little Isle Peorko there are none, as will appear afterwards.

          -

          - Xternetsa, as it is the Capital City, so it is the most Beautiful of all the rest; being situated in a very pleasant Plain: It's Walls are 20 Cubits high and 8 broad; It's length is about 12 Day's Journey for an Elephant, i. e. about six English Miles. There are in it Desert-places, Fields and Mountains, - [Page 236] - Orchards, Meadows, and the like Places which are not Inhabited; but about the middle of it, the Houses are very magnificent and stately: Not far from it, there is a Mountain which abounds with many wholesom Springs. It is built by the side of a River, which was made there on purpose for its convenience; It abounds with Fish and runs over the whole Isle. That which contributes much to make it Beautiful, are the many Palaces that are in it, viz. Of the King, the Vice-Roy, and the Nobles; of the High-Priest and Chief Sacrificator; all which are built after a wonderful manner, as may appear by the Figure here annex'd, which is a Representation of the Vice-Roy's Palace.

          -

          This Palace is built of four-square stones, curiously cut, as all the rest are, whereof the greatest part is cover'd with Gold: This House alone is three English Miles in Circumference, having a great Ditch round about it. Besides there belong to it, Greens, Gardens, Walks, Groves, all which are enclos'd with a Wall.

          -

          The High-Priest and Vice-Roy have Palaces there almost as good; but the King and Carillan, whose Offices do not descend by Succession to their Posterity, do not care to have such stately Houses. But the Nobles have there very Beautiful and Magnificent - [Page 237] - Houses. There are also in the City Xternetsa 3 great Abbies, and 5 Temples, and many Beautiful Houses of the Citizens. 'Tis observable, that in the whole Isle Formosa there are no Houses very high, but in most Great Houses there are 2 stories, one above ground for the Cold season, and the other under ground for the Hot season; which in all respects are very Magnificent, whether you look upon them within or without.

          -

          The Rich Men and Nobles, build their Houses of four-square Stones; but others build the outer-part of plain Timber, while the inner-part is adorn'd with Painted Wood, or fine Earthen Ware Gilded and Painted, which the Natives there call Porchellano, but the English China-Ware. The Citizens Houses are long, and the Country People's round, in such manner as they appear in the Figures here annex'd.

          -

          - A. The Place above the Roof of the House, where they adore the Sun, Moon and Stars twice a Day. B. The Roof of the House. C. The Place above ground. D. The Place of the House which is under ground.

          -

          Nevertheless, such long Houses are sometimes to be found in the Villages, and those that are round in the Cities, at least in the remote Places of them.

          -

          - - [Page 238] - - Bigno is a fine City, but has nothing peculiar that is remarkable. In the same Principal Island, is the Sea-Port Town call'd Kadzey, which is very large and contains many Villages, and yet because it is not Wall'd about, it is accounted only a Village.

          -

          - Chabat, Arriow and Pineto are Cities, which have nothing peculiar that is remarkable, but in Jarabut 'tis worth observation, that the City is build round about a Mountain, which is a Mile high; And upon the top of it, is built the Palace of the Governour, who from his House can see the whole City, and so can every Citizen from the Roof of his House behold the Governour's Palace. Besides in the same City, there is a Fountain representing an Elephant Dancing upon 2 Feet, which is 20 Cubits high, and throws forth water out of all the Parts of the Body.

          -

          This Fountain is believ'd by the Jappannese to have been built above 11500 Years ago, by a certain God or Hero, who had been Banish'd thither when the Isle was yet uninhabited. This God was call'd Arbalo, or Wanderer: And the story says, that when he had built this Fountain there, it furnish'd him with Fruit, flesh and sweet Wine; but that after such time as he left the Island, it became barren, and produc'd - [Page 239] - none of these things. After this Island came to be Inhabited, some Men coming there and finding the curious fabrick of this Fountain, convey'd water into it by Aquaeducts, from a Mountain which is in the midst of the City: From whence the Jappannese have still in their Temple Amida, the God Arbalo with a Painted Fountain. But the Natives of the Isle Formosa give no credit to this story: Tho they know not by whom, nor when this Fountain was built, yet they call the Place of the Fountain by the Name Arbalo. -

          -

          The History I do not deliver for a certain Truth, but neither do I account it altogether fabulous; for it seems to me very probable, that there is something of truth in it, and therefore for the explication of it, I shall add the following remarks.

          -

          And first, the Reader is to take notice, that all the Gods which are call'd by any particular Name, such as Amida, Xakha, Nakon, Arbalo, &c. Are only Saints, or Heroes and Illustrious Men, who in former times were deified, either for their reputed Sanctity or some Noble Exploits, or wonderful Feats which they had perform'd. Such an one was Arbalo, who is the God of Harvest among the Japonese, and whose Image is commonly set in the husk of a Grain of Barley. He is called Arbalo, i. e. a Wanderer, - [Page 240] - because he continually went about the Fields and Woods, blessing the Fruits of the Ground.

          -

          Now 'tis possible, that this Man while he was alive did something that displeas'd the Emperor, or the Dairo, for which reason he was Banish'd from his Native Country, and there is no difficulty in conceiving this: But how he should Travel from Japan to Formosa, which is 200 Leagues distant from it, and was then unknown to the Japonese, and uninhabited, is something difficult to apprehend. Let us therefore suppose, that this God Arbalo was descended of some Noble Race, for such are all the Heroes in Japan, who were either come of some Illustrious Family, or had been promoted to some Eminent Post of Honour: And this is the more probable, because if he had been some inferior and mean Family, he would rather have been punish'd with Death, than sent into Banishment for his offence. This being granted, we may suppose further, that this Honourable Person carried along with him as his Retinue a great Multitude of Servants, and was sent at first, at an Isle next adjoyning to Japan, and from thence passing on in a direct Line through many little Isles, (which are so near, that you may see from one to the other in a clear Day) he came at last in sight of Formosa, where out of Curiosity he - [Page 241] - landed with his Servants; and finding it a pleasant and fruitful Country, he settled there for some time, and built the Fountain above-mention'd. And then we may suppose, that he return'd again to Japan, and sent from thence some Colonies to Inhabit Formosa. But I must confess, that we have no History in Formosa, so Ancient as this, which is only to be found in Japan, and therefore we can give no account of any thing that happen'd between us and the Japonese, after this first Settlement; for we have lost all the Memoirs of our first Original, and the transactions which happen'd after the first Plantation of our Country, until the Japonese ravish'd our Kingdom from us, and restor'd it to the Empire of Japan. However it may appear from what has been said, that the story of Arbalo is not fabulous, nor so improbable as at first blush it may seem to be.

          -

          Besides these Cities already Nam'd, there are 3 Sea-Port Towns which exceed some Cities for bigness; but because they are not Wall'd about, they are held only Villages or Towns. These 3 are call'd Aok, Louctau, and Voo, and besides them, there are many other Villages of the like bigness. But this is to be noted of Villages, Sea-Port Towns and others, that they all depend on their - [Page 242] - own Cities, and that the other Cities depend upon the Capital City Xternetsa. -

          -

          In the little Peorko, there is neither City nor Village to be found: But concerning this Island it is to be observ'd, that at first it belong'd to the King who is now Vice-Roy, but afterwards the Priests purchas'd it, to feed in it the four-footed Beasts which are design'd for Sacrifice: And now every one is oblig'd to give not the first Fruits of their flocks, but one out of every three Beasts that fall, which is to be kept there until it be fit to be Sacrific'd: And therefore in little Peorko, there are only some Shepherd's who look after the Beasts that are fed in that Island, which is very fruitful in Grass and Hay, and might perhaps produce many other things if they were Planted there: But this is not done because it is design'd only for the Beasts aforesaid.

          -

          These are all the notable things that occur to me concerning their Cities, Villages and Houses; yet it must be acknowledg'd that there is a great deal of difference between the Cities of Formosa, and those of Japan, both for their Bigness and the Richness of their Materials, tho the Jappannese when they come to Formosa, cannot sufficiently admire its Cities, for their Beauty, Situation and Conveniences.

          -
          -
          -
          - [Page 243] +
          + +

          + 2.19. + CHAP. XIX. Of the Commodities which they have, and some that they want. +

          +

          THE great quantity of Gold and Silver that is in Formosa, is that which brings them the greatest Profit; for in the Principal Island, they + have two Mines of Gold and two of Brass, tho none of Silver; In Great Peorko there are 2 Mines, one of Gold and another of Silver. In one of the Isles of Robbers there is a Mine call'd a Gold-Mine, which is not valued in others Counties because + it is not truly and properly Gold; but it is highly esteem'd in the Isle where it + is found, because it is fitter for many necessary uses among them than Gold it self + is. In the other Isle of Robbers there are 2 little Silver-Mines; So that in all, there are 3 Mines of Gold and 3 + of Silver. All these Mines formerly pertain'd to the Vice-Roy, but now the King has + one third Part, and the Emperor another.

          +

          Silver in Formosa is almost esteem'd as much as Gold, because it is fitter for use, being a softer + Mettal which is more easily wrought into any shape. They have no Iron or Steel, + [Page 244] + but what the Jappannese bring thither, who have one Mine of Iron: And therefore Iron, and also Copper, which + is brought from other Parts, is more esteem'd there than Gold and Silver: But Brass + is very common among them.

          +

          Utensils and Dishes, are usually made of Gold or China Earth: Their Temples and Houses are often cover'd with Gold, both in Cities and Villages: + But since the Hollanders came there and exchanged their Iron for our Gold, the Natives have more rarely made + any Gold.

          +

          Lead and Tinn are not the product of the Isle, but they are abundantly supplied with + it from the Neighbouring Countries.

          +

          + Silks, and Cotton, of two sorts, they have in great quantities, which are very Artificially Inter-woven + with Gold and Silver: One sort of Cotten grows upon Trees in bags and is the finer + sort, another grows upon a Shrub like a Thistle and is a coarser sort. And this is + the great Employment of the Women, who of these Materials make Clothes, Carpets, Tapestry, + and such kind of things; wonderfully fine. Of Silk and Hair are made Velvet and Plush: + But this kind of Work belongs to the Men and not to the Women. They have not Woollen-cloth + because they know not how to make it but they receive great quantities of this + [Page 245] + Cloth from the Hollanders. They make Stuffs of Hair and Cotton, but no Cloth of Flax, which does not grow there; + but Flaxen Cloth they receive from the Dutch. They Work, paint, and Gild China-Earth very Wonderfully, nay even much finer then they do in China. They have learn'd from the Hollanders to make a kind of Paper, which they knew not how to do before; for they wrote either + upon plates of Copper or upon Parchment. But now they Write on Paper made of Silk + after the same manner as it is made here.

          +

          Instead of Leather to make Shoes of, they use the bark of Trees for the Soles, and + some skins of Beasts to serve for the Upperleather.

          -

          - 2.19. - CHAP. XIX. Of the Commodities which they have, and some that they want. -

          -

          THE great quantity of Gold and Silver that is in Formosa, is that which brings them the greatest Profit; for in the Principal Island, they have two Mines of Gold and two of Brass, tho none of Silver; In Great Peorko there are 2 Mines, one of Gold and another of Silver. In one of the Isles of Robbers there is a Mine call'd a Gold-Mine, which is not valued in others Counties because it is not truly and properly Gold; but it is highly esteem'd in the Isle where it is found, because it is fitter for many necessary uses among them than Gold it self is. In the other Isle of Robbers there are 2 little Silver-Mines; So that in all, there are 3 Mines of Gold and 3 of Silver. All these Mines formerly pertain'd to the Vice-Roy, but now the King has one third Part, and the Emperor another.

          -

          Silver in Formosa is almost esteem'd as much as Gold, because it is fitter for use, being a softer Mettal which is more easily wrought into any shape. They have no Iron or Steel, - [Page 244] - but what the Jappannese bring thither, who have one Mine of Iron: And therefore Iron, and also Copper, which is brought from other Parts, is more esteem'd there than Gold and Silver: But Brass is very common among them.

          -

          Utensils and Dishes, are usually made of Gold or China Earth: Their Temples and Houses are often cover'd with Gold, both in Cities and Villages: But since the Hollanders came there and exchanged their Iron for our Gold, the Natives have more rarely made any Gold.

          -

          Lead and Tinn are not the product of the Isle, but they are abundantly supplied with it from the Neighbouring Countries.

          -

          - Silks, and Cotton, of two sorts, they have in great quantities, which are very Artificially Inter-woven with Gold and Silver: One sort of Cotten grows upon Trees in bags and is the finer sort, another grows upon a Shrub like a Thistle and is a coarser sort. And this is the great Employment of the Women, who of these Materials make Clothes, Carpets, Tapestry, and such kind of things; wonderfully fine. Of Silk and Hair are made Velvet and Plush: But this kind of Work belongs to the Men and not to the Women. They have not Woollen-cloth because they know not how to make it but they receive great quantities of this - [Page 245] - Cloth from the Hollanders. They make Stuffs of Hair and Cotton, but no Cloth of Flax, which does not grow there; but Flaxen Cloth they receive from the Dutch. They Work, paint, and Gild China-Earth very Wonderfully, nay even much finer then they do in China. They have learn'd from the Hollanders to make a kind of Paper, which they knew not how to do before; for they wrote either upon plates of Copper or upon Parchment. But now they Write on Paper made of Silk after the same manner as it is made here.

          -

          Instead of Leather to make Shoes of, they use the bark of Trees for the Soles, and some skins of Beasts to serve for the Upperleather.

          -
          -
          -

          - 2.20. - CHAP. XX. Of Weights and Measures. -

          -

          BEfore the Dutch arriv'd on our Coasts, we had a certain way of reckoning things, whereby we could know when their Numbers were equal or unequal; but we had no kind of weight, such as a Pound or an Ounce, and therefore we bought and sold - [Page 246] - things by View, and not by Weight. But after the Hollanders came among us, and show'd us how Profitable the use of Pounds and Ounces would be in Commerce, we begun to weigh things that are rare by Ounces, and Pounds; but things that are common and less valuable, by 50, or 100l. weight at a time, as the Buyer and Seller had a mind: Our Pound agrees with the Dutch Pound, which consists of 16 Ounces, and is more then that Pound which is us'd in France: Which I found by a Copan of our Money that I brought with me to France, which weigh'd more then one of the French Pounds, tho it was but a Dutch Pound.

          -

          Things are measur'd in Formosa, according to the People's various humors, for some use a greater, some a less measure; but the price is always fix'd according to the Greatness of the measure.

          -

          The Instrument wherewith they weigh things, is such as is us'd by the Butchers here in England when they weigh their Meat, but some are Bigger, some less as their occasions require.

          -

          They had no Names for Numbers before the Dutch came here, but they sufficiently declar'd to one another what Number they meant by their Signs and Fingers; but because the Dutch did not understand this way of Reckoning, they perswaded us - [Page 247] - to invent names to Signify Numbers, which now we use after the same Manner as they do, proceeding from One to Ten, from Ten to Twenty, and so to a Hundred, a Thousand, &c. As appears in this example.

          -

          Taufb 1 Bogio 2 Charhe 3 Kiorh 4 Nokin 5 Dekie 6 Meni 7 Thenio 8 Sonio 9 Kon 10 Amkon 11 or Taufkon 11 Bogiokon 12 Charhekon 13 Kiorhkon 14 Nokiekon 15 Dekiekon 16 Menikon 17 Thenikon 18 Soniokon 19 Borhny 20 after this Borhny2-tauf1 or am Borhny 2 Bogio2, and so on to Chorhny 30 Kiorhny 41 Nokiorhny 50 Dekiorhny 60 Meniorhny 17 Theniorhny 80 Soniorhny 90 Ptommftomm 100 and Ianate 1000 so 1000, 2000. &c. And this may suffice for this Article.

          -
          -
          -

          - 2.21. - CHAP. XXI. Of the Superstitious Customs of the common People. -

          -

          THe common People are so much addicted to the Superstitious ways of foretelling things Future, that nothing happens to them either Ordinary or Extraordinary, - [Page 248] - of which they do not make a good or bad Omen, and Particularly they lay a great stress on Dreams; of all which I shall give some Instances, so far as I can Remember. If any one Dreams that he is at a great Feast among Women, this Signifies that he has many Enemies, who are Contriving to kill him or do him some Mischief. If any one Dreams that he is bit or hurt by a Lyon, a Serpent, or some such Beast, he ought to have a care of a certain Enemy who will attempt to do him an Injury; but if he Dreams that he has kill'd a Wild Beast, then he thinks himself Secure from all Danger until a contrary Dream happens: If any one Dreams that one of his Relations or himself is Dead, they believe that God is angry with him, and therefore they usually consult the Priests what they are to do in this case, who always advise them to give something wherewithal to Atone their angry God. If any one Dreams that he has Lice, Gnats, or Ants, upon his Body, then they think that the Soul of some of their deceas'd Relations is detain'd in the Body of some Beast, (as was before-mentioned) and wants Money and other things; which they therefore take care to give to the Priests, that they may convey them to the Soul in distress. If any one dreams that he has lain with another man's Wife, then he is afraid lest some man lie with one - [Page 249] - of his Wives, and therefore he more narrowly observes them then at other times. And so much may suffice concerning Dreams.

          -

          They observe also other Omens, as the first thought that comes into their mind in a Morning after sleep, and the first Beast they see in a Morning: But then they say, if such a thing which comes into their mind do not strike their Fancy, the Omen concerns some other Body, but if it strikes the Imagination, then they apply it to themselves. There were a certain sort of men who pretended to explain very clearly all kinds of Omens for a very small Matter; but being for the most part mistaken in their Conjectures, the People complain'd of them to the Priests, who accused them to the Viceroy as Guilty of a Capital Crime, for which the Viceroy Condemn'd them to Dye: And ever since the Priests alone Challenge to themselves the Priviledge, who so explain all sorts of Omens, that they can never be convicted of Lying in what they Say: For either they pretend that their God is well-pleas'd, or that he is angry with such a Man, or that the Souls of some of his Deceas'd Relations want Money, or that in the same Instant when they saw such an Omen the Soul of some of his Relations was Transform'd into a Star; all which the People do easily believe, who are therefore perswaded by - [Page 250] - the Priests to acquaint them with all the Omens they meet with.

          -

          And here I shall briefly relate a Notable Story concerning this Matter. A certain Rich Countryman being much Addicted to this kind of Superstition, had us'd for a long time to consult the Priests, who were wont very often to expound his Omens of the need some of his Relations Souls stood in of Money, because he was Rich. The Countryman at last grew weary of such expensive Enquiries, and thought he had given Money enough to Redeem all the Souls that belonged to the Isle, and therefore contriv'd a way to cheat the Priest: For which end he went and told him, that in the Morning he had seen in his Garden more then a 100 Birds Singing, which after a short stay Flew away: But the Priest told him, If these Birds had continued a Longer time in the Garden, then for certain the Souls of your Deceas'd Relations had been Transform'd into Stars, but their sudden departure Signified that they still wanted something, which being Furnish'd, then, says he you may see them, this night ascending into Heaven; For which end you must give me so much Gold, so much Rice, and so much of other Commodities, and then you may remain two hours upon the Roof of the House, and - [Page 251] - you shall see the Stars, as it were, moving themselves, which are the Souls signified by the Birds you saw in the Garden. The Country-man, tho' much against his Will, gave the Priest what he demanded, and perhaps did still believe that there was something of Truth in what he said; and therefore he went up to the top of his House, and as the Priest had said, he saw the Stars moving themselves; but having continu'd there all night, he observed a great Multitude of Stars thus moving: And this observation he renew'd every night for a whole week, untill at last he recckoned more Stars thus moving, then the Number of Men who were known to be Dead in the whole Island for the space of three Years amounted to: Whereupon he went to the Priest and told him of it, and the Priest, perceiving that he had detected the Imposture, carried him before the chief Sacrificator, who carried them both before the High Priest, or their Pope, who upon hearing the whole matter condemned the Priest to perpetual Imprisonment, because he had exposs'd to the Country-man the Mistery of Transforming Souls into Stars, but condemned the Country-man to death for not yeilding due Deference and Submission to the Priest; from whence every one may clearly perceive, what Tyranny the Priests exercise - [Page 252] - over the common People, who are not permitted to declare Publickly any doubt they have even of those things they know to be false. I could add several other things to the same purpose, but that I think they will be Tedious to the Reader; as the Noise which is made by the Dogs when they Bark aloud or Houle, the Crowing of a Hen like a Cock, the time when the Serpents hiss in the Fields, when the Bears do not go out of the Wood, when the Eagles sit upon some Turrets, Houses or Trees, all which are interpreted to be good or bad Omens. But I have said enough of these Fopperies.

          -
          -
          -

          - 2.22. - CHAP. XXII. Of the Diseases in Formosa and their Cures. -

          -

          THe greatest Disease to which the Natives are Subject is the Plague, which they believe does not proceed from Natural Causes, but from the common consent of the Sun Moon and Stars, who agree in sending it for a Punishment to Men, and therefore they rather make use of Sacrifices than Medicins for the cure of it. This does not happen frequently, for - [Page 253] - 'tis now 170 years, since there was a Plague in Formosa, if we may believe their written Books and Tradition. One Custom they have during the time of the Plague which is very remarkable; They ascend to the Tops of the Highest Mountains, that at other times are not Inhabited for the thinness of the Air, which is then accounted very wholesom; and there they seek out a Fountain of Water, of which they drink to excess, Eating nothing but herbs and certain Fruits: And this they continue to do till they think that the Plague is ceas'd, and then every one returns to his own House.

          -

          As to other Diseases which are very common here, as the Gout, the Tertian and Quartan Ague, they are not at all known there, yet they are sometimes, but very seldom, troubled with burning Fevers; at other times they have a pain in the Head or Stomach, but it lasts not long. If at any time they find themselves indispos'd, or any Disease coming upon them, they commonly use this Method for a Cure. They run 2 or 3 Miles as swiftly as they can, and in the mean time one prepares a Potion for him that runs, made of some Herbs and Roots, which he drinks off, after he has run his Race, while he is very hot, and Immediately goes to Bed, - [Page 254] - where he sweats till he has cured the Disease. And besides, their temperate way of Living conduces very much either to prevent or cure their Diseases, especially when they take Tobacco, which purges the Head and Body of ill humours. Here in England the generality of People frequent Taverns or Alehouses, and the constant custom of Drinking such Liquors as are sold there, proves prejudicial to the Health; but in Formosa they commonly spend their Idle hours, in Walking or Chatting together, and Smoking a Pipe of Tobacco; and if they drink any thing, it is only a dish or two of Tea or Chila, which if it does not any good, at least is no ways hurtful to the Health: And hence it comes to pass, that Men generally Live longer there than they do here, and are free from many diseases to which Englishmen are liable. 'Tis a mistake to think that the Air alone will preserve our Health, unless we be also Temperate in Eating and Drinking; And this I have found true by experience, that no distinction of Climates has ever deprav'd my Temper and Constitution of Body, but by the help of Temperance I have still preserved my Health, thanks be to God, not only in my own Country, but in all the other Countries thro' which I have Travelled. But to return to the •iseases - [Page 255] - of Formosa, the small Pox is very rife there, and scarce one escapes them; but they have them commonly whilst they are very young as in the 1st. or 6th. Month, or the 1st. or 2d. Year after they are Born, but they very seldom have them after they are three Years old, neither do I remember that I have ever heard of one that died of that disease.

          -

          After the Small-pox, there commonly Succeeds a certain Disease which we call Schimpyo which is only a Redness of the Flesh, together with a great Internal heat: And the Infants which are troubled with this Disease run the hazard of Death, unless they be kept at a distance from a Serene Air, and must live in places that are very warm until they be cur'd. But these 2 Diseases Incident to Children last no longer then 3, or at most 4 Weeks.

          -

          Colicks are also very frequent in Formosa, in which the pain is sometimes so Intolerable, that some kill themselves, others Command another to kill them.

          -

          Women in Child-bed are in great danger of Death. Which I think proceeds from want of Exercise, because when they are with Child they never Stir out of the Chamber, but sit and Work there all the day long: Many of them die before they bring forth, or if they escape Death yet at least they are Cruelly Tormented with - [Page 256] - pains, which some of them endure for a whole Month before they are brought to Bed.

          -

          Maids, for the most part, when they come to be 18 or 20 years Old, are troubled with a certain Disease, which we call Chatarsko, and here in England is called the Green-sickness, which makes them Melancholy, and destroys all their appetite to any thing except Matrimony, corrupts the Blood, and makes them pale-colour'd. This Disease is peculiar to the Female Sex, for which there is no other Remedy but Marriage.

          -

          These are all the Diseases which I can Remember; but there may be others unknown to me. I will conclude with this General Observation, that both Men and Women, for the most part, die rather of a great Old Age, than of any other pains, except in Child-bearing and fits of the Colick; and you may frequently see Men a 100 years Old, without Labouring under any grievous Disease. If any ask me whether there be any such thing as the French-pox there, I answer I never heard of any such Disease, and probably there is no such thing in Formosa; because they allow Polygamy and prohibit Adultery.

          -
          -
          -
          - [Page 257] +
          +

          + 2.20. + CHAP. XX. Of Weights and Measures. +

          +

          BEfore the Dutch arriv'd on our Coasts, we had a certain way of reckoning things, whereby we could + know when their Numbers were equal or unequal; but we had no kind of weight, such + as a Pound or an Ounce, and therefore we bought and sold + [Page 246] + things by View, and not by Weight. But after the Hollanders came among us, and show'd us how Profitable the use of Pounds and Ounces would be + in Commerce, we begun to weigh things that are rare by Ounces, and Pounds; but things + that are common and less valuable, by 50, or 100l. weight at a time, as the Buyer and Seller had a mind: Our Pound agrees with the Dutch Pound, which consists of 16 Ounces, and is more then that Pound which is us'd in + France: Which I found by a Copan of our Money that I brought with me to France, which weigh'd more then one of the French Pounds, tho it was but a Dutch Pound.

          +

          Things are measur'd in Formosa, according to the People's various humors, for some use a greater, some a less measure; + but the price is always fix'd according to the Greatness of the measure.

          +

          The Instrument wherewith they weigh things, is such as is us'd by the Butchers here + in England when they weigh their Meat, but some are Bigger, some less as their occasions require.

          +

          They had no Names for Numbers before the Dutch came here, but they sufficiently declar'd to one another what Number they meant by + their Signs and Fingers; but because the Dutch did not understand this way of Reckoning, they perswaded us + [Page 247] + to invent names to Signify Numbers, which now we use after the same Manner as they + do, proceeding from One to Ten, from Ten to Twenty, and so to a Hundred, a Thousand, + &c. As appears in this example.

          +

          Taufb 1 Bogio 2 Charhe 3 Kiorh 4 Nokin 5 Dekie 6 Meni 7 Thenio 8 Sonio 9 Kon 10 Amkon 11 or Taufkon 11 Bogiokon 12 Charhekon 13 Kiorhkon 14 Nokiekon 15 Dekiekon 16 Menikon 17 Thenikon 18 Soniokon 19 Borhny 20 after this Borhny2-tauf1 or am Borhny 2 Bogio2, and so on to Chorhny 30 Kiorhny 41 Nokiorhny 50 Dekiorhny 60 Meniorhny 17 Theniorhny 80 Soniorhny 90 Ptommftomm 100 and Ianate 1000 so 1000, 2000. &c. And this may suffice for this Article.

          -

          - 2.23. - CHAP. XXIII. Of the Revenues of the King, the Vice-Roy, the General of the Army, and of all others in high Places of Power and Trust. -

          -

          THE King, besides the third part of the Gold and Silver dug out of the Mines, which is paid him by the Vice-Roy, as has been observ'd in the Chapter of Metals, receives also from the Emperor of Japan 400000 Copans; out of which Revenue he is to pay 15000 Japan Soldiers above mention'd, his own Guards, and to maintain the Port of his Court. The Carillan or General has every Year about 70000 Copans. The Vice-Roy has 168760 Copans; out of which he pays to the Gnotoy Bonzo, or the High Priest, 50000 for himself: To the seven Gnotoi, Tarhadiazos, or chief Sacrificators 7700: To the four Governours of the four Isles 3600, viz. to each of them 900: To the six Governours of the six Cities 3000, viz. to each of them 500: To the sixteen Governours of the Villages and Towns 4000, viz. to some of them 300, to others 250, and to others 200. But the - [Page 258] - Secular Priests are maintain'd by the People. After all which Disbursements, there remains in the hands of the Vice-Roy 100460; out of which he is to pay his Soldiers, and all Officers employ'd by the Government, as Searchers, Guards, and such-like: But this Revenue of the Vice-Roy is not always a certain stated sum, for sometimes he receives more, sometimes less; but the others above-mention'd receive always the same Salaries.

          -

          This Revenue of the Vice-Roy arises partly from the Mines, partly from a Tax of a fifth part of all Goods, which is paid by Merchants, Countrymen, and all others who have no Office under the Government, and is call'd Tuen Koon Bogio, i. e. two parts out of ten; and from another Tax which is rais'd upon all Goods exported and imported, which is call'd Tuen Dekie Bogio, because they pay a third part to the Vice-Roy.

          -
          -
          -
          - [Page 259] +
          +

          + 2.21. + CHAP. XXI. Of the Superstitious Customs of the common People. +

          +

          THe common People are so much addicted to the Superstitious ways of foretelling things + Future, that nothing happens to them either Ordinary or Extraordinary, + [Page 248] + of which they do not make a good or bad Omen, and Particularly they lay a great stress + on Dreams; of all which I shall give some Instances, so far as I can Remember. If + any one Dreams that he is at a great Feast among Women, this Signifies that he has + many Enemies, who are Contriving to kill him or do him some Mischief. If any one Dreams + that he is bit or hurt by a Lyon, a Serpent, or some such Beast, he ought to have a care of a certain Enemy who will attempt to + do him an Injury; but if he Dreams that he has kill'd a Wild Beast, then he thinks + himself Secure from all Danger until a contrary Dream happens: If any one Dreams that + one of his Relations or himself is Dead, they believe that God is angry with him, + and therefore they usually consult the Priests what they are to do in this case, who + always advise them to give something wherewithal to Atone their angry God. If any + one Dreams that he has Lice, Gnats, or Ants, upon his Body, then they think that the + Soul of some of their deceas'd Relations is detain'd in the Body of some Beast, (as + was before-mentioned) and wants Money and other things; which they therefore take + care to give to the Priests, that they may convey them to the Soul in distress. If + any one dreams that he has lain with another man's Wife, then he is afraid lest some + man lie with one + [Page 249] + of his Wives, and therefore he more narrowly observes them then at other times. And + so much may suffice concerning Dreams.

          +

          They observe also other Omens, as the first thought that comes into their mind in + a Morning after sleep, and the first Beast they see in a Morning: But then they say, + if such a thing which comes into their mind do not strike their Fancy, the Omen concerns + some other Body, but if it strikes the Imagination, then they apply it to themselves. + There were a certain sort of men who pretended to explain very clearly all kinds of + Omens for a very small Matter; but being for the most part mistaken in their Conjectures, + the People complain'd of them to the Priests, who accused them to the Viceroy as Guilty + of a Capital Crime, for which the Viceroy Condemn'd them to Dye: And ever since the + Priests alone Challenge to themselves the Priviledge, who so explain all sorts of + Omens, that they can never be convicted of Lying in what they Say: For either they + pretend that their God is well-pleas'd, or that he is angry with such a Man, or that + the Souls of some of his Deceas'd Relations want Money, or that in the same Instant + when they saw such an Omen the Soul of some of his Relations was Transform'd into + a Star; all which the People do easily believe, who are therefore perswaded by + [Page 250] + the Priests to acquaint them with all the Omens they meet with.

          +

          And here I shall briefly relate a Notable Story concerning this Matter. A certain + Rich Countryman being much Addicted to this kind of Superstition, had us'd for a long + time to consult the Priests, who were wont very often to expound his Omens of the + need some of his Relations Souls stood in of Money, because he was Rich. The Countryman + at last grew weary of such expensive Enquiries, and thought he had given Money enough + to Redeem all the Souls that belonged to the Isle, and therefore contriv'd a way to cheat the Priest: For which end he went and told + him, that in the Morning he had seen in his Garden more then a 100 Birds Singing, + which after a short stay Flew away: But the Priest told him, If these Birds had continued + a Longer time in the Garden, then for certain the Souls of your Deceas'd Relations + had been Transform'd into Stars, but their sudden departure Signified that they still + wanted something, which being Furnish'd, then, says he you may see them, this night + ascending into Heaven; For which end you must give me so much Gold, so much Rice, + and so much of other Commodities, and then you may remain two hours upon the Roof + of the House, and + [Page 251] + you shall see the Stars, as it were, moving themselves, which are the Souls signified + by the Birds you saw in the Garden. The Country-man, tho' much against his Will, gave + the Priest what he demanded, and perhaps did still believe that there was something + of Truth in what he said; and therefore he went up to the top of his House, and as + the Priest had said, he saw the Stars moving themselves; but having continu'd there + all night, he observed a great Multitude of Stars thus moving: And this observation + he renew'd every night for a whole week, untill at last he recckoned more Stars thus + moving, then the Number of Men who were known to be Dead in the whole Island for the + space of three Years amounted to: Whereupon he went to the Priest and told him of + it, and the Priest, perceiving that he had detected the Imposture, carried him before + the chief Sacrificator, who carried them both before the High Priest, or their Pope, + who upon hearing the whole matter condemned the Priest to perpetual Imprisonment, + because he had exposs'd to the Country-man the Mistery of Transforming Souls into + Stars, but condemned the Country-man to death for not yeilding due Deference and Submission + to the Priest; from whence every one may clearly perceive, what Tyranny the Priests + exercise + [Page 252] + over the common People, who are not permitted to declare Publickly any doubt they + have even of those things they know to be false. I could add several other things + to the same purpose, but that I think they will be Tedious to the Reader; as the Noise + which is made by the Dogs when they Bark aloud or Houle, the Crowing of a Hen like + a Cock, the time when the Serpents hiss in the Fields, when the Bears do not go out + of the Wood, when the Eagles sit upon some Turrets, Houses or Trees, all which are + interpreted to be good or bad Omens. But I have said enough of these Fopperies.

          -

          - 2.24. - CHAP. XXIV. Of all the Fruits of the Ground. -

          -

          NO Corn, such as Wheat and Barley does grow in the Isle Formosa; and the reason of it is this, because the Sun being very hot, the Soil is sandy and dry, and so the Grain is dry'd up, not having sufficient moisture, before it is fully ripen'd: But instead of Corn they make use of Roots to make Bread withal. There are two Roots of which they make Bread, whereof one is call'd Chitok, and the other Magnok: Both these Roots are sown like Rape-Seed, and when they are grown ripe they are as big as a Man's Thigh. These Roots grow twice, and sometimes thrice in a year, when it is a good season; and as soon as they are fully ripe, they are cut off and laid in the Sun to be dried, and when they are dried they are cut in pieces and ground into a kind of Flower: And then this Flower being mix'd with Milk, Water, Sugar and Spices, is bak'd; and so it makes a very good sort of Bread, which is as white as Snow, and is call'd by the Natives Kahatzadao. They have Bread - [Page 260] - also made of Wheat, whichis brought thither from Foreign Parts; but that is too dear for the common sort of People. They have a kind of Bread also made of Rice boil'd with Saffron, which Bread is like an English Pudding, and is call'd by the Natives Kdekh; but this Bread will not keep like the former.

          -

          They have Vines also, and make Wine of the Grapes in some few places; but this Wine is not so sweet as the Spanish Wine in Europe; from whence they have that and other Wines, and also Ale, brought thither by the Dutch; but they are very dear, and are not so much lov'd by the Natives as they are by the Europeans. They have many other kinds of Drink, as Ar-magnok, Puntet, Charpok, Chilak, Caffe and Tea. Ar-magnok, i. e. the fellow of Magnok, because these two are an agreeable mixture for health, which Liquor is made after this manner. They boil a great quantity of Rice in spring-Water till it grows very thick, and then they make Balls of it as big as a Man's Fist, which they dry in the Sun, and then boil them in fresh spring-Water; and when it is boil'd enough, they put it into great earthen Vessels, and let it ferment, and after that, it is as strong or rather stronger than English Beer; and the longer - [Page 261] - it is kept the stronger it grows. Puntet is a Liquor that runs from some Trees, which they tap at a certain season of the Year: And the Liquor that comes from them they receive into Vessels, and mix it with Sugar, and then having kept it for some time, it has the same taste as soft Ale made of Oat-Malt. Charpok is the name of the Fruit of a Tree, and of the Liquor that comes out of it: The Trees is like a Wallnut Tree, but in this differs from all other Trees, that whereas their Fruit hangs downward, the Fruit of this stands upright. The Fruit in shape and bigness resembles a Gourd, and when it is ripe, it is cut off and pierc'd through, that the Liquor may run out of it, which is very strong; for if it be not press'd, the Liquor is more intoxicating than distilled Waters, or Brandy-Wine. Chilak is a kind of a Powder made like Coffee, and is boil'd after the same manner, either with Milk or Water; but in this it differs from Coffee, that it may be drunk cold, whereas Coffee is always drunk hot. Tea and Coffee are of the same sort, and the Liquors are made after the same manner there as every-where else. Besides these Liquors they have many others sorts: Such are the Bullan, which is made of Apples and Pears, or of Oranges and Lemmons, - [Page 262] - and another Liquor, which is made like the Orgeat of the same Materials: And lastly, they who can get no other Liquor drink Milk and Water.

          -

          Besides all sorts of Fruits which are to be found here in England, as Apples, Pears, Cherries, Nuts, Plums, &c. they have many other things, such as Oranges, Lemmons, Sugar in great quantities, and Spices, as Pepper, Cinamon, Cloves, Nutmegs, Tea, Coco's, Coffee, and the like, which are either wholly wanting here, or at least grow very rarely in England. Their Trees bear twice in a Year, and the Fig-tree three or four times: And these Fruits ye have here of the same kind with theirs, are not half so good or so great, or so well-tasted; so that the Ground there seems to have a peculiar virtue for ripening and improving the Fruit, which here it has not. As for instance, ye have here the same sort of Trees, which are there call'd Puniet; but pierce these Trees here when you will, and ye will find they will not run the 20th part of the Liquor which they yield there, neither is it so well-tasted. And this is confirmed by the experience of many.

          -
          -
          -
          - [Page 263] +
          +

          + 2.22. + CHAP. XXII. Of the Diseases in Formosa and their Cures. +

          +

          THe greatest Disease to which the Natives are Subject is the Plague, which they believe + does not proceed from Natural Causes, but from the common consent of the Sun Moon + and Stars, who agree in sending it for a Punishment to Men, and therefore they rather + make use of Sacrifices than Medicins for the cure of it. This does not happen frequently, + for + [Page 253] + 'tis now 170 years, since there was a Plague in Formosa, if we may believe their written Books and Tradition. One Custom they have during + the time of the Plague which is very remarkable; They ascend to the Tops of the Highest + Mountains, that at other times are not Inhabited for the thinness of the Air, which + is then accounted very wholesom; and there they seek out a Fountain of Water, of which + they drink to excess, Eating nothing but herbs and certain Fruits: And this they continue + to do till they think that the Plague is ceas'd, and then every one returns to his + own House.

          +

          As to other Diseases which are very common here, as the Gout, the Tertian and Quartan + Ague, they are not at all known there, yet they are sometimes, but very seldom, troubled + with burning Fevers; at other times they have a pain in the Head or Stomach, but it + lasts not long. If at any time they find themselves indispos'd, or any Disease coming + upon them, they commonly use this Method for a Cure. They run 2 or 3 Miles as swiftly + as they can, and in the mean time one prepares a Potion for him that runs, made of + some Herbs and Roots, which he drinks off, after he has run his Race, while he is + very hot, and Immediately goes to Bed, + [Page 254] + where he sweats till he has cured the Disease. And besides, their temperate way of + Living conduces very much either to prevent or cure their Diseases, especially when + they take Tobacco, which purges the Head and Body of ill humours. Here in England the generality of People frequent Taverns or Alehouses, and the constant custom of + Drinking such Liquors as are sold there, proves prejudicial to the Health; but in + Formosa they commonly spend their Idle hours, in Walking or Chatting together, and Smoking + a Pipe of Tobacco; and if they drink any thing, it is only a dish or two of Tea or Chila, which if it does not any good, at least is no ways hurtful to the Health: And hence + it comes to pass, that Men generally Live longer there than they do here, and are + free from many diseases to which Englishmen are liable. 'Tis a mistake to think that the Air alone will preserve our Health, + unless we be also Temperate in Eating and Drinking; And this I have found true by + experience, that no distinction of Climates has ever deprav'd my Temper and Constitution + of Body, but by the help of Temperance I have still preserved my Health, thanks be + to God, not only in my own Country, but in all the other Countries thro' which I have + Travelled. But to return to the •iseases + [Page 255] + of Formosa, the small Pox is very rife there, and scarce one escapes them; but they have them + commonly whilst they are very young as in the 1st. or 6th. Month, or the 1st. or 2d. Year after they are Born, but they very seldom have them after they are three Years + old, neither do I remember that I have ever heard of one that died of that disease.

          +

          After the Small-pox, there commonly Succeeds a certain Disease which we call Schimpyo which is only a Redness of the Flesh, together with a great Internal heat: And the + Infants which are troubled with this Disease run the hazard of Death, unless they + be kept at a distance from a Serene Air, and must live in places that are very warm + until they be cur'd. But these 2 Diseases Incident to Children last no longer then + 3, or at most 4 Weeks.

          +

          Colicks are also very frequent in Formosa, in which the pain is sometimes so Intolerable, that some kill themselves, others + Command another to kill them.

          +

          Women in Child-bed are in great danger of Death. Which I think proceeds from want + of Exercise, because when they are with Child they never Stir out of the Chamber, + but sit and Work there all the day long: Many of them die before they bring forth, + or if they escape Death yet at least they are Cruelly Tormented with + [Page 256] + pains, which some of them endure for a whole Month before they are brought to Bed.

          +

          Maids, for the most part, when they come to be 18 or 20 years Old, are troubled with + a certain Disease, which we call Chatarsko, and here in England is called the Green-sickness, which makes them Melancholy, and destroys all their appetite to any thing except + Matrimony, corrupts the Blood, and makes them pale-colour'd. This Disease is peculiar + to the Female Sex, for which there is no other Remedy but Marriage.

          +

          These are all the Diseases which I can Remember; but there may be others unknown to + me. I will conclude with this General Observation, that both Men and Women, for the + most part, die rather of a great Old Age, than of any other pains, except in Child-bearing + and fits of the Colick; and you may frequently see Men a 100 years Old, without Labouring + under any grievous Disease. If any ask me whether there be any such thing as the French-pox + there, I answer I never heard of any such Disease, and probably there is no such thing + in Formosa; because they allow Polygamy and prohibit Adultery.

          -

          - 2.25. - CHAP. XXV. Of the Things which they commonly eat. -

          -

          BEsides Bread and Fruit, of which we have spoken already, they eat also Flesh, but not of all sorts of Beasts, for the Flesh of several Beasts, as has been formerly observ'd, is forbidden: But they are permitted to eat of Swine's Flesh, of all sorts of Fowl, except Pigeons and Turtles; of all sorts of Venison, except the Hart and the Doe, of all the Fish that swims in the Sea or the Rivers without any exception. They some times roast or boil their Flesh, but they know not what it is to stew any Meat, and therefore do not use it, though it is not forbidden. They commonly eat the Flesh of Venison and of Fowls raw: And, which may seem strange here in England, they eat Serpents also, which they look upon as very good Meat and very savoury, being broil'd upon the Coals: But before they eat them, they take care to extract all the Poison out of them, which they do after this manner: They take them when they are alive - [Page 264] - and beat them with Rods until they be very angry; and when they are in this furious passion, all the Venom that was in the Body ascends to the Head, which being then cut off, there remains no more Poison in the Body, which may therefore be safely eaten. They feed also upon Hen-eggs, Goose-eggs and the like, and all sorts of wholesome Herbs and Roots.

          -
          -
          -

          - 2.26. - CHAP. XXVI. Of the Animals in Formosa, which do not breed here in England. - -

          -

          GEnerally speaking all the Animals which breed here, are to be found in Formosa; but there are many others there which do not breed here, as Elephants, Rhinocerots, Camels, Sea-Horses, all which are tame, and very useful for the service of Man. But they have other wild Beasts there which are not bred here, as Lyons, Boars, Wolves, Leopards, Apes, Tygers, Crocodiles; and there are also wild Bulls, which are more fierce than any Lyon or Boar, which the Natives believe to be the Souls of some Sinners - [Page 265] - undergoing a great Penance: But they know nothing of Dragons or Land-Unicorns, only they have a Fish that has one Horn: And they never saw any Griphons, which they believe to be rather fictions of the Brain than real Creatures.

          -

          Besides the Animals abovementioned, they have also familiar Serpents, which they carry about their Body; and Toads which they keep in their Houses to attract all the Venom that may happen to be there; and Weasels for eating of Mice, and Tortoises for their Gardens. There is also a kind of Animal much like a Lizzard, but not so big, which the Natives call Varchiero, i. e. the Persecutor of Flies; its Skin is smooth and clear like Glass, and appears in various colours according to the situation of its Body: 'Tis wonderful to see how eagerly and industriously it pursues the Flies wheresoever it sees them, upon a Table, or on Flesh, or in Drink, and it seldom fails of catching them. This kind of Animal is to be found only in Japan and America, besides the Isle Formosa. -

          -

          Though the foresaid Animals do not breed here in England, yet they are too well known here to need any particular description.

          -
          -
          -
          - [Page 266] +
          + +

          + 2.23. + CHAP. XXIII. Of the Revenues of the King, the Vice-Roy, the General of the Army, and + of all others in high Places of Power and Trust. +

          +

          THE King, besides the third part of the Gold and Silver dug out of the Mines, which + is paid him by the Vice-Roy, as has been observ'd in the Chapter of Metals, receives also from the Emperor of Japan 400000 Copans; out of which Revenue he is to pay 15000 Japan Soldiers above mention'd, his own Guards, and to maintain the Port of his Court. + The Carillan or General has every Year about 70000 Copans. The Vice-Roy has 168760 Copans; out + of which he pays to the Gnotoy Bonzo, or the High Priest, 50000 for himself: To the + seven Gnotoi, Tarhadiazos, or chief Sacrificators 7700: To the four Governours of + the four Isles 3600, viz. to each of them 900: To the six Governours of the six Cities 3000, viz. to each of them 500: To the sixteen Governours of the Villages and Towns 4000, viz. to some of them 300, to others 250, and to others 200. But the + [Page 258] + Secular Priests are maintain'd by the People. After all which Disbursements, there + remains in the hands of the Vice-Roy 100460; out of which he is to pay his Soldiers, + and all Officers employ'd by the Government, as Searchers, Guards, and such-like: + But this Revenue of the Vice-Roy is not always a certain stated sum, for sometimes + he receives more, sometimes less; but the others above-mention'd receive always the + same Salaries.

          +

          This Revenue of the Vice-Roy arises partly from the Mines, partly from a Tax of a + fifth part of all Goods, which is paid by Merchants, Countrymen, and all others who + have no Office under the Government, and is call'd Tuen Koon Bogio, i. e. two parts out of ten; and from another Tax which is rais'd upon all Goods exported + and imported, which is call'd Tuen Dekie Bogio, because they pay a third part to the Vice-Roy.

          -

          - 2.27. - CHAP. XXVII. Of the Language of the Formosans. - -

          -

          THE Language of Formosa is the same with that of Japan, but with this difference that the Japannese do not pronounce some Letters gutturally as the Formosans do: And they pronounce the Auxiliary Verbs without that elevation and depression of the Voice which is used in Formosa. Thus for instance, the Formosans pronounce the present Tense without any elevation or falling of the Voice, as Jerh Chato, ego amo; and the preterperfect they pronounce by raising the Voice, and the future Tense by falling it; but the preterimperfect, the plusquam perfectum, and paulo post futurum, they pronounce by adding the auxiliary Verb: Thus the Verb Jerh Chato, ego amo, in the preterimperfect Tense is Jervieye chato, Ego eram amans, or according to the Letter, Ego eram amo; in the preterperfect Tense it is Jerh Chato, and the Voice is raised in the pronunciation of the first Syllable, but falls in pronouncing the other two; and in the plusquam perfectum the auxiliary Verb viey is - [Page 267] - added, and the same elevation and falling of the Voice is observ'd as in the preterit. The future Tense of Jerh Chato is pronounced by falling the Voice in the first Syllable, and raising it in the rest; and the paulo post futurum is pronounced after the same manner, only adding the Verb Viar, as Jerh viar Chato, ego ero amo. But the Japannese say, Jerh Chato, Jerh Chataye, Jerh Chatar, pronouncing the auxiliary Verb always after the same manner.

          -

          The Japan Language has three Genders; all sorts of Animals are either of the Masculine or Feminine Gender, and all inanimate Creatures are of the Neuter: But the Gender is only known by the Articles, e. g. oi hic, ey haec, and ay hoc; but in the Plural number all the three Articles are alike.

          -

          They have no Cases, and they use only the singular and plural Number, but not the Dual: As for example, oi banajo, hic homo, os banajos, hi homines. But since I do not intend to write a Grammar of the Language, but only to give some Idea of it, it may be sufficient to add this general Observation. That it is very easy, sounds musically, and is very copious. If any one shall ask from what Language it is deriv'd? I answer, That I know of no other Language, except that of Japan, that has any great affinity with it; but I find many - [Page 268] - Words in it which seem to be deriv'd from several other Languages, only changing either the signification or termination.

          -

          The Japannese wrote formerly in a sort of Characters most like those of the Chineses; but since they have held correspondence with the Formosans, they have generally made use of their way of writing, as more easy and more beautiful; insomuch that there are few now in Japan who understand the Chinese Characters.

          -

          But here it is to be noted, that the same Prophet Psalmanaazar, who delivered the Law to the Formosans, did also teach them this way of writing, as is commonly believ'd.

          -

          They use only twenty Letters in their Language, which are to be read from the right Hand to the left; whose Names and Figures are as follows.

          -

          - - [Page] - -

          -
          -
          Figure 8. Alphabet
          +
          + +

          + 2.24. + CHAP. XXIV. Of all the Fruits of the Ground. +

          +

          NO Corn, such as Wheat and Barley does grow in the Isle Formosa; and the reason of it is this, because the Sun being very hot, the Soil is sandy + and dry, and so the Grain is dry'd up, not having sufficient moisture, before it is + fully ripen'd: But instead of Corn they make use of Roots to make Bread withal. There + are two Roots of which they make Bread, whereof one is call'd Chitok, and the other Magnok: Both these Roots are sown like Rape-Seed, and when they are grown ripe they are as + big as a Man's Thigh. These Roots grow twice, and sometimes thrice in a year, when + it is a good season; and as soon as they are fully ripe, they are cut off and laid + in the Sun to be dried, and when they are dried they are cut in pieces and ground + into a kind of Flower: And then this Flower being mix'd with Milk, Water, Sugar and + Spices, is bak'd; and so it makes a very good sort of Bread, which is as white as + Snow, and is call'd by the Natives Kahatzadao. They have Bread + [Page 260] + also made of Wheat, whichis brought thither from Foreign Parts; but that is too dear + for the common sort of People. They have a kind of Bread also made of Rice boil'd + with Saffron, which Bread is like an English Pudding, and is call'd by the Natives Kdekh; but this Bread will not keep like the former.

          +

          They have Vines also, and make Wine of the Grapes in some few places; but this Wine + is not so sweet as the Spanish Wine in Europe; from whence they have that and other Wines, and also Ale, brought thither by the + Dutch; but they are very dear, and are not so much lov'd by the Natives as they are by + the Europeans. They have many other kinds of Drink, as Ar-magnok, Puntet, Charpok, Chilak, Caffe and Tea. Ar-magnok, i. e. the fellow of Magnok, because these two are an agreeable mixture for health, which Liquor is made after + this manner. They boil a great quantity of Rice in spring-Water till it grows very + thick, and then they make Balls of it as big as a Man's Fist, which they dry in the + Sun, and then boil them in fresh spring-Water; and when it is boil'd enough, they + put it into great earthen Vessels, and let it ferment, and after that, it is as strong + or rather stronger than English Beer; and the longer + [Page 261] + it is kept the stronger it grows. Puntet is a Liquor that runs from some Trees, which they tap at a certain season of the + Year: And the Liquor that comes from them they receive into Vessels, and mix it with + Sugar, and then having kept it for some time, it has the same taste as soft Ale made + of Oat-Malt. Charpok is the name of the Fruit of a Tree, and of the Liquor that comes out of it: The Trees + is like a Wallnut Tree, but in this differs from all other Trees, that whereas their + Fruit hangs downward, the Fruit of this stands upright. The Fruit in shape and bigness + resembles a Gourd, and when it is ripe, it is cut off and pierc'd through, that the + Liquor may run out of it, which is very strong; for if it be not press'd, the Liquor + is more intoxicating than distilled Waters, or Brandy-Wine. Chilak is a kind of a Powder made like Coffee, and is boil'd after the same manner, either + with Milk or Water; but in this it differs from Coffee, that it may be drunk cold, + whereas Coffee is always drunk hot. Tea and Coffee are of the same sort, and the Liquors are made after the same manner there as every-where + else. Besides these Liquors they have many others sorts: Such are the Bullan, which is made of Apples and Pears, or of Oranges and Lemmons, + [Page 262] + and another Liquor, which is made like the Orgeat of the same Materials: And lastly, they who can get no other Liquor drink Milk and + Water.

          +

          Besides all sorts of Fruits which are to be found here in England, as Apples, Pears, Cherries, Nuts, Plums, &c. they have many other things, such as Oranges, Lemmons, Sugar in great quantities, + and Spices, as Pepper, Cinamon, Cloves, Nutmegs, Tea, Coco's, Coffee, and the like, + which are either wholly wanting here, or at least grow very rarely in England. Their Trees bear twice in a Year, and the Fig-tree three or four times: And these + Fruits ye have here of the same kind with theirs, are not half so good or so great, + or so well-tasted; so that the Ground there seems to have a peculiar virtue for ripening + and improving the Fruit, which here it has not. As for instance, ye have here the + same sort of Trees, which are there call'd Puniet; but pierce these Trees here when you will, and ye will find they will not run the + 20th part of the Liquor which they yield there, neither is it so well-tasted. And + this is confirmed by the experience of many.

          -

          - - [Page 269] - They have many particular Rules, as to the use of these Letters, which it would be endless as well as useless here to set down, and therefore I shall only add the names of some things that are most common, and subjoin to them the Lord's Prayer, the Creed, and ten Commandments in that Language, to give the Reader some Idea of it.

          -

          The Emperor is call'd in that Language, Baghathaan Cheveraal, i. e. the most high Monarch; the King, Bagalo, or Angon; the Vice-Roy, Bagalendro, or Bagalender; the Nobles, Tanos; the Governours of Cities or Isles, os Tanos Soulletos; the Citizens, Poulinos; the Countrymen, Barhaw; the Soldiers, Plessios; a Man, Banajo; a Woman, Bajane; a Son, Bot; a Daughter, Boti; a Father, Pornio; a Mother, Porniin; a Brother, Geovreo; a Sister, Javraijn; Kinsmen, Arvauros; an Isle, Avia; a City, Tillo; a Village, Casseo; the Heaven, Orhnio; the Earth, Badi; the Sea, Anso; Water, Onillo. -

          -

          The reason why the Japan Language differs from that of the Chinese and Formosans, is this, because the Japannese being banish'd from China, setled in the Isles of Japan; upon which account they so much hate the Chinese, that they have chang'd all things they had in common - [Page 270] - with them, as to their Language, Religion, &c. So that there is no affinity between the Japan and Chinese Language. But the Japannese being the first Inhabitants of Formosa, brought their Language along with them into that Island, which is now much more perfect than it was at their first coming. Yet the Formosans preserve still the purity of their Language without any considerable alteration, whereas the Japannese are continually changing and improving it every Day.

          -

          But that the Reader may have some Idea of the Formosan Language, I have here subjoin'd the Lord's Prayer, the Apostles Creed, and the ten Commandments in that Language, printed in Roman Characters.

          -
          -
          - [Page 271] +
          + -

          - 2.27.1. - The Lord's Prayer. Koriakia Vomera. -

          -

          Amy OƲR Pornio Father dan who chin in Ornio Heaven viey, art, Gnayjorhe Hallowed sai be thy Lory, Name, Eyfodere Come sai thy Bagalin, Kingdom, Jorhe Be done sai thy domion Will apo as chin in Ornio, Heaven, kay also chin in Badi Earth eyen, so, Amy Our khatsada bread nadakchion daily toye give ant us nadayi, to day, kay and Radonaye forgive ant us amy our Sochin, trespasses, apo as ant we radonem forgive amy our Sochiakhin, trespassers, bagne do lead ant us kau not chin into malaboski, temptation, ali but abinaye deliver ant us tuen from Broskaey, Evil, kens for sai thine vie is the Bagalin, Kingdom, kay and Fary, Glory, kay and Barhaniaan Omnipotence chinania sendabey. to all ages. Amien. Amen. +

          + 2.25. + CHAP. XXV. Of the Things which they commonly eat. +

          +

          BEsides Bread and Fruit, of which we have spoken already, they eat also Flesh, but + not of all sorts of Beasts, for the Flesh of several Beasts, as has been formerly + observ'd, is forbidden: But they are permitted to eat of Swine's Flesh, of all sorts + of Fowl, except Pigeons and Turtles; of all sorts of Venison, except the Hart and + the Doe, of all the Fish that swims in the Sea or the Rivers without any exception. + They some times roast or boil their Flesh, but they know not what it is to stew any + Meat, and therefore do not use it, though it is not forbidden. They commonly eat the + Flesh of Venison and of Fowls raw: And, which may seem strange here in England, they eat Serpents also, which they look upon as very good Meat and very savoury, + being broil'd upon the Coals: But before they eat them, they take care to extract + all the Poison out of them, which they do after this manner: They take them when they + are alive + [Page 264] + and beat them with Rods until they be very angry; and when they are in this furious + passion, all the Venom that was in the Body ascends to the Head, which being then + cut off, there remains no more Poison in the Body, which may therefore be safely eaten. + They feed also upon Hen-eggs, Goose-eggs and the like, and all sorts of wholesome + Herbs and Roots.

          +
          +
          +

          + 2.26. + CHAP. XXVI. Of the Animals in Formosa, which do not breed here in England. + +

          +

          GEnerally speaking all the Animals which breed here, are to be found in Formosa; but there are many others there which do not breed here, as Elephants, Rhinocerots, + Camels, Sea-Horses, all which are tame, and very useful for the service of Man. But + they have other wild Beasts there which are not bred here, as Lyons, Boars, Wolves, + Leopards, Apes, Tygers, Crocodiles; and there are also wild Bulls, which are more + fierce than any Lyon or Boar, which the Natives believe to be the Souls of some Sinners + + [Page 265] + undergoing a great Penance: But they know nothing of Dragons or Land-Unicorns, only + they have a Fish that has one Horn: And they never saw any Griphons, which they believe + to be rather fictions of the Brain than real Creatures.

          +

          Besides the Animals abovementioned, they have also familiar Serpents, which they carry + about their Body; and Toads which they keep in their Houses to attract all the Venom + that may happen to be there; and Weasels for eating of Mice, and Tortoises for their + Gardens. There is also a kind of Animal much like a Lizzard, but not so big, which + the Natives call Varchiero, i. e. the Persecutor of Flies; its Skin is smooth and clear like Glass, and appears + in various colours according to the situation of its Body: 'Tis wonderful to see how + eagerly and industriously it pursues the Flies wheresoever it sees them, upon a Table, + or on Flesh, or in Drink, and it seldom fails of catching them. This kind of Animal + is to be found only in Japan and America, besides the Isle Formosa.

          +

          Though the foresaid Animals do not breed here in England, yet they are too well known here to need any particular description.

          -
          -
          - [Page 272] +
          + -

          - 2.27.2. - The Apostles Creed. -

          -

          Jerh I noskion Believe chin in Pagot God Barhanian the almighty Pornio Father, Chorhe Creator tuen of Ornio Heaven kay and tuen of Badi: Earth: Kay And chin in J. Jesus Christo Christ ande his ebdoulamin beloved bot Son amy our Koriam, Lord, dan who vienen conceived jorh was tuen of gnay the Holy Piches, Ghost, ziesken born tuen of Maria Mary boty, the Virgin, lakchen suffered bard under Pontio Pontius Pilato, Pilate, jorh was carokhen, crucified, bosken, dead kay and badakhen, buried, mal-fion descended chinn to the xana infernal Khie, places, charby on the third nade day jandafien rose tuen from the bosken, dead, Kan-fien ascended chinn into Ornio, Heaven, xaken sitteth chin at the testar-olab right hand tuen of Pagot God ande his Pornio Father barhaniaa, almighty, dan who will foder come to banaar judge tonien quick kay and bosken. dead. +

          + 2.27. + CHAP. XXVII. Of the Language of the Formosans. + +

          +

          THE Language of Formosa is the same with that of Japan, but with this difference that the Japannese do not pronounce some Letters gutturally as the Formosans do: And they pronounce the Auxiliary Verbs without that elevation and depression + of the Voice which is used in Formosa. Thus for instance, the Formosans pronounce the present Tense without any elevation or falling of the Voice, as Jerh Chato, ego amo; and the preterperfect they pronounce by raising the Voice, and the future Tense + by falling it; but the preterimperfect, the plusquam perfectum, and paulo post futurum, they pronounce by adding the auxiliary Verb: Thus the Verb Jerh Chato, ego amo, in the preterimperfect Tense is Jervieye chato, Ego eram amans, or according to the Letter, Ego eram amo; in the preterperfect Tense it is Jerh Chato, and the Voice is raised in the pronunciation of the first Syllable, but falls in + pronouncing the other two; and in the plusquam perfectum the auxiliary Verb viey is + [Page 267] + added, and the same elevation and falling of the Voice is observ'd as in the preterit. + The future Tense of Jerh Chato is pronounced by falling the Voice in the first Syllable, and raising it in the rest; + and the paulo post futurum is pronounced after the same manner, only adding the Verb Viar, as Jerh viar Chato, ego ero amo. But the Japannese say, Jerh Chato, Jerh Chataye, Jerh Chatar, pronouncing the auxiliary Verb always after the same manner.

          +

          The Japan Language has three Genders; all sorts of Animals are either of the Masculine or Feminine + Gender, and all inanimate Creatures are of the Neuter: But the Gender is only known + by the Articles, e. g. oi hic, ey haec, and ay hoc; but in the Plural number all the three Articles are alike.

          +

          They have no Cases, and they use only the singular and plural Number, but not the + Dual: As for example, oi banajo, hic homo, os banajos, hi homines. But since I do not intend to write a Grammar of the Language, but only to give some + Idea of it, it may be sufficient to add this general Observation. That it is very + easy, sounds musically, and is very copious. If any one shall ask from what Language + it is deriv'd? I answer, That I know of no other Language, except that of Japan, that has any great affinity with it; but I find many + [Page 268] + Words in it which seem to be deriv'd from several other Languages, only changing + either the signification or termination.

          +

          The Japannese wrote formerly in a sort of Characters most like those of the Chineses; but since they have held correspondence with the Formosans, they have generally made use of their way of writing, as more easy and more beautiful; + insomuch that there are few now in Japan who understand the Chinese Characters.

          +

          But here it is to be noted, that the same Prophet Psalmanaazar, who delivered the Law to the Formosans, did also teach them this way of writing, as is commonly believ'd.

          +

          They use only twenty Letters in their Language, which are to be read from the right + Hand to the left; whose Names and Figures are as follows.

          +

          + + [Page] +

          -
          Jerh I noskion believe chin in Gnay the Holy Piches, Ghost, -
          -
          - - [Page 273] - Gnay the Holy Ardanay Catholick Chslae, Church, -
          -
          Ardaan the Communion tuen of Gnayji, Saints, -
          -
          Radonayun the Remission tuen of Sochin. Sins. +
          +
          Figure 8. Alphabet
          +
          +

          + + [Page 269] + They have many particular Rules, as to the use of these Letters, which it would be + endless as well as useless here to set down, and therefore I shall only add the names + of some things that are most common, and subjoin to them the Lord's Prayer, the Creed, + and ten Commandments in that Language, to give the Reader some Idea of it.

          +

          The Emperor is call'd in that Language, Baghathaan Cheveraal, i. e. the most high Monarch; the King, Bagalo, or Angon; the Vice-Roy, Bagalendro, or Bagalender; the Nobles, Tanos; the Governours of Cities or Isles, os Tanos Soulletos; the Citizens, Poulinos; the Countrymen, Barhaw; the Soldiers, Plessios; a Man, Banajo; a Woman, Bajane; a Son, Bot; a Daughter, Boti; a Father, Pornio; a Mother, Porniin; a Brother, Geovreo; a Sister, Javraijn; Kinsmen, Arvauros; an Isle, Avia; a City, Tillo; a Village, Casseo; the Heaven, Orhnio; the Earth, Badi; the Sea, Anso; Water, Onillo. +

          +

          The reason why the Japan Language differs from that of the Chinese and Formosans, is this, because the Japannese being banish'd from China, setled in the Isles of Japan; upon which account they so much hate the Chinese, that they have chang'd all things they had in common + [Page 270] + with them, as to their Language, Religion, &c. So that there is no affinity between the Japan and Chinese Language. But the Japannese being the first Inhabitants of Formosa, brought their Language along with them into that Island, which is now much more perfect + than it was at their first coming. Yet the Formosans preserve still the purity of their Language without any considerable alteration, + whereas the Japannese are continually changing and improving it every Day.

          +

          But that the Reader may have some Idea of the Formosan Language, I have here subjoin'd the Lord's Prayer, the Apostles Creed, and the ten + Commandments in that Language, printed in Roman Characters.

          +
          + +

          + 2.27.1. + The Lord's Prayer. Koriakia Vomera. +

          +

          Amy OƲR Pornio Father dan who chin in Ornio Heaven viey, art, Gnayjorhe Hallowed sai be thy Lory, Name, Eyfodere Come sai thy Bagalin, Kingdom, Jorhe Be done sai thy domion Will apo as chin in Ornio, Heaven, kay also chin in Badi Earth eyen, so, Amy Our khatsada bread nadakchion daily toye give ant us nadayi, to day, kay and Radonaye forgive ant us amy our Sochin, trespasses, apo as ant we radonem forgive amy our Sochiakhin, trespassers, bagne do lead ant us kau not chin into malaboski, temptation, ali but abinaye deliver ant us tuen from Broskaey, Evil, kens for sai thine vie is the Bagalin, Kingdom, kay and Fary, Glory, kay and Barhaniaan Omnipotence chinania sendabey. to all ages. Amien. Amen. +

          -
          Jandafiond the Resurrection tuen of Krikin the Flesh, +
          + +

          + 2.27.2. + The Apostles Creed. +

          +

          Jerh I noskion Believe chin in Pagot God Barhanian the almighty Pornio Father, Chorhe Creator tuen of Ornio Heaven kay and tuen of Badi: Earth: Kay And chin in J. Jesus Christo Christ ande his ebdoulamin beloved bot Son amy our Koriam, Lord, dan who vienen conceived jorh was tuen of gnay the Holy Piches, Ghost, ziesken born tuen of Maria Mary boty, the Virgin, lakchen suffered bard under Pontio Pontius Pilato, Pilate, jorh was carokhen, crucified, bosken, dead kay and badakhen, buried, mal-fion descended chinn to the xana infernal Khie, places, charby on the third nade day jandafien rose tuen from the bosken, dead, Kan-fien ascended chinn into Ornio, Heaven, xaken sitteth chin at the testar-olab right hand tuen of Pagot God ande his Pornio Father barhaniaa, almighty, dan who will foder come to banaar judge tonien quick kay and bosken. dead. +

          +
          Jerh I noskion believe chin in Gnay the Holy Piches, Ghost, +
          +
          + + [Page 273] + Gnay the Holy Ardanay Catholick Chslae, Church, +
          +
          Ardaan the Communion tuen of Gnayji, Saints, +
          +
          Radonayun the Remission tuen of Sochin. Sins. +
          +
          Jandafiond the Resurrection tuen of Krikin the Flesh, +
          +
          Ledum the Life Chalminajey. Eternal. Amien. Amen. +
          -
          Ledum the Life Chalminajey. Eternal. Amien. Amen. +
          +

          + 2.27.3. + The Ten Commandments. +

          +

          Gistaye HEar O O Israel, Israel, Jerh I vie am oi the Korian Lord sai thy Pagot God dan who bayneye brought sen thee tuen out of badi the Land tuen of Egypto, Egypt, kay and tuen out of Kaa the house tuen of slapat. bondage. +

          +

          I. Kau Not zexe have apin another Pagot God oyto before Jenrh▪ me. +

          +

          II. Kau Not Gnadey make sen to thee Tandatou a graven Image, kau not adiato an Image bsekoy like to oios those things day which chin in Ornio Heaven vien, are, ey or chin in Badi, Earth, ey or mal under Badi, the Earth, kau not eyvomere worship, kau not conraye serve oion, it, kens for Jerhvie I am say thy Korian Lord Pagot God spadou, jealous, kay and Jerh I + + [Page 274] + lournou visit os the sochin sins tuen of the Pornio Father janda upon los the botos Sons, pei until chin the charby third kai and kiorbi fourth Grebiachim generation dos of oios those dos who genr me videgan, hate, kai and teltulda mercy Jerh I gnadou do chin to janate thousand Grebiachim generations dos of oios them dos who genr me chataan love, kai and mio my s belostosnautuo precepts laan. keep. +

          +

          III. Kau Not chexner take ai the lory name tuen of Pagot God sai thy Korian Lord bejray, in vain, kens for oi the Korian Lord kau will not avitere hold azaton innocent oion him dan who ande his Lory name chexneer shall take bejray. in vain. +

          +

          IV. Velmen Remember ido that sen thou mandaar sanctify ai the Chenaber, Sabbath; dekie six nados days farbey labour kai and ynade do ania all sai thy Farbout, work, ai but ai the meniobi seventh vie is ai the nade day tuen of Chenaber Sabbath tuen of sai thy Korian Lord, kau not farbey labour chin in ai that nade day, sen thou kau not sai thy bot, son, kau not sai thy boti, daughter, + + [Page 275] + kau not sai thy sger-bot, man-servant, kau not sai thy sger-boti, maid-servant, kau not oi the janfiero stranger dan who splan before sai thy brachos gates viey, is, kens for oi the Korian Lord chorheye created Ornio, Heaven, Badi, Eearth, Anso, Sea kai and ania all things dai which chin in oios them vien are chin in dekie six nados, days, kai and ai on meniobe the seventh stedello, rested, kenzoy therefore oi he skneaye blessed al the meniobe seventh nado day kay and gnayfrataye hallowed oion. it. +

          +

          V. Eyvomere Honour Pornio Father kai and Porniin Mother soios, thine ido that areo may be jorhen os prolong'd soios thy nados days chin in badi land, + ••nay which oi the Korian Lord sai thy Pagot God toye shall give sen. thee. +

          +

          VI. Kau Not anakhounie. Murder. +

          +

          VII. Kau Not verfierie. Fornicate. +

          +

          VIII. Kau Not lokieyr. steal. +

          +

          IX. Kau Not demech say stel a false modiou testimony nadaan against sai thy Geovreo. Brother. +

          +

          + + [Page 276] + X. Kau Not voliamene covet ai the kaa house tuen of sai thy Geovreo, Brother, kau not voliamene covet ey the bajane wife tuen of sai thy Geovreo, Brother, kau not voliamene covet ande his sger-bot, man-servant ey or ande his sger-boti, maid-servant, ey or ande his macho, oxe, ey or ande his signou, ass, ey or ichnay whatsoever oyon to him tavede. belongs. +

          -
          -

          - 2.27.3. - The Ten Commandments. -

          -

          Gistaye HEar O O Israel, Israel, Jerh I vie am oi the Korian Lord sai thy Pagot God dan who bayneye brought sen thee tuen out of badi the Land tuen of Egypto, Egypt, kay and tuen out of Kaa the house tuen of slapat. bondage. -

          -

          I. Kau Not zexe have apin another Pagot God oyto before Jenrh▪ me. -

          -

          II. Kau Not Gnadey make sen to thee Tandatou a graven Image, kau not adiato an Image bsekoy like to oios those things day which chin in Ornio Heaven vien, are, ey or chin in Badi, Earth, ey or mal under Badi, the Earth, kau not eyvomere worship, kau not conraye serve oion, it, kens for Jerhvie I am say thy Korian Lord Pagot God spadou, jealous, kay and Jerh I - - [Page 274] - lournou visit os the sochin sins tuen of the Pornio Father janda upon los the botos Sons, pei until chin the charby third kai and kiorbi fourth Grebiachim generation dos of oios those dos who genr me videgan, hate, kai and teltulda mercy Jerh I gnadou do chin to janate thousand Grebiachim generations dos of oios them dos who genr me chataan love, kai and mio my s belostosnautuo precepts laan. keep. -

          -

          III. Kau Not chexner take ai the lory name tuen of Pagot God sai thy Korian Lord bejray, in vain, kens for oi the Korian Lord kau will not avitere hold azaton innocent oion him dan who ande his Lory name chexneer shall take bejray. in vain. -

          -

          IV. Velmen Remember ido that sen thou mandaar sanctify ai the Chenaber, Sabbath; dekie six nados days farbey labour kai and ynade do ania all sai thy Farbout, work, ai but ai the meniobi seventh vie is ai the nade day tuen of Chenaber Sabbath tuen of sai thy Korian Lord, kau not farbey labour chin in ai that nade day, sen thou kau not sai thy bot, son, kau not sai thy boti, daughter, - - [Page 275] - kau not sai thy sger-bot, man-servant, kau not sai thy sger-boti, maid-servant, kau not oi the janfiero stranger dan who splan before sai thy brachos gates viey, is, kens for oi the Korian Lord chorheye created Ornio, Heaven, Badi, Eearth, Anso, Sea kai and ania all things dai which chin in oios them vien are chin in dekie six nados, days, kai and ai on meniobe the seventh stedello, rested, kenzoy therefore oi he skneaye blessed al the meniobe seventh nado day kay and gnayfrataye hallowed oion. it. -

          -

          V. Eyvomere Honour Pornio Father kai and Porniin Mother soios, thine ido that areo may be jorhen os prolong'd soios thy nados days chin in badi land, - ••nay which oi the Korian Lord sai thy Pagot God toye shall give sen. thee. +

          +

          + 2.28. + CHAP. XXVIII. Of the Shipping of the Formosans. + +

          +

          BEsides the Ships they have for making long Voyages into remote Parts, they have other + Vessels which they call Balconos and Floating Villages, or Arcacasseos, which belong only to Noblemen, and are made use of by them to travel, or take their + pleasure upon the River. The Emperor, the King, Vice-Roy, and the Noblemen, have every + one a Balcon for himself, and a Floating Village for their Guards: Which Vessels will be best explain'd by the following Figures.

          +

          + + [Page] +

          -

          VI. Kau Not anakhounie. Murder. +

          +

          + The Kings Balcon +

          +

          + A Floating Village +

          +
          +

          + + [Page] +

          -

          VII. Kau Not verfierie. Fornicate. +

          +

          + A Gentlemans Balcon +

          +

          + A Litter +

          +
          +

          + + [Page 277] + You must note, That there is no difference between the Balcon of the Emperor, a King, and a Vice-Roy, but that one is a little more magnificent + than the other: The Arcacasseos or Floating Villages, in which are the Guards of him to whom the Balcon belongs, are all alike; only the others are not so long, nor so broad and splendid + as that of the King.

          +

          They have no Coaches to travel in by Land, but they have another kind of Carriage + which is much more convenient, for they are carried by two Elephants or Camels, or + Horses, in a thing like a Litter, call'd by the Natives Norimonnos, into which thirty or forty Men may enter; the Figure whereof is to be seen in the + following Cut.

          +

          All these Litters, whether they belong to Noblemen, or inferiour People, are made + after the same manner, saving that some of them are more stately than others.

          +
          +
          + +

          + 2.29. + CHAP. XXIX. Of the Money of the Formosans. + +

          +

          THE Japannese have three sorts of Money, whereof some is made of Gold, and the other two sorts + are of Silver and Brass. All these kinds of Money are current in the Isle Formosa; and besides them they have some of Iron and Steel.

          +

          The highest piece of Gold that's Coin'd at Japan is call'd Rochmoo, and is in value nine Copans and a half. A Copan is a piece of coin'd Gold worth seven + Talos, and a Talo is a piece of Silver coin worth 58 Stivers, according to the Dutch way of reckoning, and very near worth an English Crown: But the Brass Money is of little value, as the Caxae, which are only worth about two Pence of English Money; and yet there are half Caxae and quarter Caxae; but this last kind of Money is only us'd in Japan and not in Formosa.

          -

          VIII. Kau Not lokieyr. steal. +

          But in the Isle Formosa a Rochmoo is valu'd only at eight Copans, and each Copan at six Talos, and a Talo at forty eight Stivers; not that these several pieces of Money weigh less in Formosa, for they are of the same weight, but because Gold and

          +
          + + [Page] + +
          The several figures of Money
          +
            +
          • Rochmo
            • +
          • Copan
            • +
          • Taillo
            • +
          • Taillo
            • +
          • Colan
            • +
          • Riaon
            • +
          +
          +

          + + [Page 279] + Silver is more plentiful there than in Japan: And besides them the Formosans have a piece of Steel Money, which they call Colan, and is of the same value with a Talo, though it is not so big. They have also Money made of Iron, which they call Riaon, a half Riaon and a quarter Riaon. Now a Riaon is worth fifteen Dutch Stivers. They have a little piece of Brass Money which they call Capchau, worth about seven Farthings. The Figures of all which may seen in the following Table.

          +

          A Rochmoo which weighs eight pound and half of Gold, is of this shape. A is the upper part of it, whereon is the Head of the Emperor; on the lower part of + it are his Arms. But on the other side are the Arms of the King, who reigns in that + Province where the Money is coin'd. There are also half Rochmoos of the same shape, and of half the weight.

          +

          A Copan is a piece of Gold which weighs one pound. In the upper part on one side it has the + Head of the Emperor, and in the lower part the Head of the King: But on the other + side it has their Arms. There are also half Copans; and both these sorts of Money have a hole in the middle.

          +

          A Talo is a piece of Silver Coin which weighs four Ounces, and on one side it has a Sword; + and on the other are the ancient + [Page 280] + Characters of the Japannese, denoting its value.

          +

          Of the Caxae, some are round, others four squar'd and triangular; but these are coin'd only in + Japan.

          -

          IX. Kau Not demech say stel a false modiou testimony nadaan against sai thy Geovreo. Brother. +

          The Steel Money which is peculiar to the Isle Formosa, weighs one ounce and three quarters of an ounce. It is four squar'd, and is call'd + Colan: On the one side it has the Arms of Religion, with this Inscription in Formosan Letters, Honour to God: And on the other side are the Arms of the King.

          +

          A Riaon is a piece of Iron Money, almost of the same bigness as a Kolan, and is worth fifteen Dutch Stivers. It has the same Inscription with a Kolan, but its Figure is almost round.

          +

          The Kapchau is a piece of Brass Money almost of the same value with a Japan Casiens or Cax• + ; its Figure is almost round, but it has no Inscription. There are also half Kapchaus and quarter Kapchaus.

          +
          +
          + +

          + 2.30. + CHAP. XXX. Of the Arms of the Japanners and Formosans. + +

          +

          EVery one I think knows that the Japannese use no such Arms as are commonly us'd here in Europe: But after the Jesuits and Dutch came there, they gave them some Guns and Muskets, which are not so many as to be + serviceable to them in making War against their Enemies, but are laid up and kept + as Curiosities to be shewn. The warlike Instruments which they make use of, are as + follows.

          +

          First, the Battering-Ram, which is an Engine they make use of for destroying the Walls of a City. Fachos which are made of a certain tough Wood, to which are fastned many sharp plates of + Steel, and are cover'd all over with Pitch, Rosin, and such-like combustible ingredients: + And when it is kindled, it is thrown out of an Engin with so much force, that the + sharp plates of Steel will cut three Men through the middle, standing directly behind + one another. Next, they use in fighting long and short Spears, Bows and Arrows, and + Cymiters.

          - - [Page 276] - X. Kau Not voliamene covet ai the kaa house tuen of sai thy Geovreo, Brother, kau not voliamene covet ey the bajane wife tuen of sai thy Geovreo, Brother, kau not voliamene covet ande his sger-bot, man-servant ey or ande his sger-boti, maid-servant, ey or ande his macho, oxe, ey or ande his signou, ass, ey or ichnay whatsoever oyon to him tavede. belongs. -

          + + [Page 282] + This must be confessed by all that know them, that they are wonderfully skilful in + all the ways of exercising their Arms, especially in shooting an Arrow, which they + will direct as exactly to the Mark intended, as any European can a Bullet-shot out of a Musket.

          +

          They make Swords and Daggers so wonderfully fine, that they are highly esteemed in all the Eastern Countries. + Metals are there so plentiful, and they are so skilful in melting and mixing, purging + and tempering them, that in these arts of preparing Metal, they far excel the Europeans. Iron is the Metal of which the Japannese make their Swords and Daggers, of which they have one Mine; and their Swords are so curiously and exactly temper'd, that one of them is more precious than a Sword made of the purest Gold; for some of them are found to have so good an edge, that + they will cut the biggest Tree in two with one blow, or divide a piece of Iron in + two without blunting their edge. Their Daggers are made of such a mixture of Metals, that if any one be but slightly wounded with + them, unless he cut off the wounded Flesh in the same instant, the wound becomes incurable. + Of the same Materials they make the heads of their Lances, Arrows and Spears, so that their + [Page 283] + wounds are always mortal, unless the spreading of the Poyson be presently stopped; + which practice seems to be unjustly condemn'd by the Europeans, since they themselves make use of more deadly Weapons than are usual there: Neither + is it any great matter when we intend to destroy an Enemy, after what manner we kill + him: Nay, in this respect the most deadly Weapons seem the best, because the more + they kill, the sooner War is ended, which is the best for all parties.

          +

          However, all over the East the Soldiers formerly made use of these Japan Weapons: But now the Emperor has prohibited to export them under the pain of Death, + so that none dare bring them into Formosa; yet the King who is sent thither has a Magazine full of these Arms, which are laid + up for a time of War; and so they are far from being very rare and precious there: + Nay, notwithstanding the prohibition, there are some who venture to export them clandestinely; + for I remember I saw many of them in Goa, which are there publickly expos'd to Sale. They use also Slings, wherewith they throw + Stones; yet this they do but very seldom.

          -
          -
          -

          - 2.28. - CHAP. XXVIII. Of the Shipping of the Formosans. - -

          -

          BEsides the Ships they have for making long Voyages into remote Parts, they have other Vessels which they call Balconos and Floating Villages, or Arcacasseos, which belong only to Noblemen, and are made use of by them to travel, or take their pleasure upon the River. The Emperor, the King, Vice-Roy, and the Noblemen, have every one a Balcon for himself, and a Floating Village for their Guards: Which Vessels will be best explain'd by the following Figures.

          -

          - - [Page] - -

          -
          +
          + +

          + 2.31. + CHAP. XXXI. Of the Musical Instruments of the Japannese and Formosans. + +

          +

          IT must be acknowledg'd that the Art of Musick was not known for many Years in any + of the Eastern Countries, neither had they any certain method of singing and playing + upon Instruments of Musick, though they had then such as resembled the Drum and the Tabor, the Trumpet and Flagellet, the Lute and Harp: But since the time that the Europeans came thither, they have learn'd the way of making and using these Instruments, which + are now made almost after the same fashion as they are here in England: For when they heard the Jesuits play upon the Organs in their Churches, and sing Musically after the manner of the Romish Church, they were mightily taken with it, and inflam'd with a desire of learning + the Art of Musick, which now by their industry and ingenuity they have attained, tho' + not in perfection, yet to such a degree as wonderfully pleases themselves; and therefore + they commonly use both vocal and instrumental Musick at their Marriages, Funerals, + + [Page 285] + Sports and Recreations; and at their offering Sacrifices, chiefly when they Sacrifice + Infants.

          +

          Thus it is in Japan; but in the Island Formosa, the Natives still observe their ancient method of singing and playing upon Musical + Instruments, if their way of singing may be call'd a method; for except some few particular + Prayers, which are sung by the Priests only, the People sing all other things, every + one after a different manner, according to his fancy; which they do not look upon + as ridiculous, because they know no better; but on the contrary the different voices + and tones, which every one uses at pleasure, seems to them to make a pleasant harmony. + After the same irregular manner they play upon the Instruments of Musick, which are + us'd in Temples, such as the Drum, the Tabor, &c.

          +

          In which A is the Hand that strikes; B the Finger which makes the sound; E E the Skin or Parchment which is struck; D D the Plates of Gold or Silver, or some other Metal, which make a tinkling like a Cymbal. They use also the Harpsichord and Lute, Trumpets and Flagellets; but the Harp they do not use in their Temples. They have also Kettle-Drums, which make a harsh and warlike sound when they + [Page 286] + go to Battle; but they are so big that they must be carried by an Elephant. Other + Instruments of Musick they have not.

          +
          +
          +

          + 2.32. + CHAP. XXXII. Of the way of Educating their Children. +

          +

          I Have already said, that every Wife takes care of her own Children, but if she be + the Wife of a Nobleman, she has Servant-Maids to look after them. They begin to teach + a Child to read at three Years of age, and some of them will both read and write very + well when they come to be five Years old; and from five to eight they instruct them + in the Principles of Religion and Morality, and teach them how to behave themselves + in company: After eight they send them to the Schools or Academies, which they do + not before that time, because they think their Understanding is not ripe enough to + apprehend such things as are taught there, tho' many of them go to Schools before + they are seven Years of age. The Mothers take a great deal of care in their Education, + and their Fathers often examine them what + [Page 287] + progress they have made in their Learning: But their Parents never beat them, which + they think improper, even when it may seem necessary to reform their manners, and + deter them from the Vices to which they are addicted, (much less do they use such + imprecations upon them as some Europeans do upon their Children,) but they instruct them the more carefully in their Duty, + admonish them of their Faults, and by the most winning Persuasives exhort them to + amend; for they hope that as their Reason encreases with their Years, they will of + themselves abandon their Vices. And indeed this gentle method of Admonition and Exhortation + does commonly prove so effectual, that young Men of six or nine Years of age will + behave themselves with as much civility and modesty in their Discourses and Gestures + as an old Man can do, which deserves no small admiration.

          +

          They have a very sharp natural Wit, which readily learns the Languages and liberal + Arts: And if any one think that I boast too much of my Countrymen, they may read the + Account that is given of them in the Relations of several Authors.

          +

          When they are arriv'd at the fifth or sixth Year of age, then their Parents send + [Page 288] + them to the School, and after that tho' they be negligent in their Studies, they + never force them by threats to do any thing to mind their Book, but encourage them + by good Words and fair Promises, and by proposing to them the Examples of others, + either real or feign'd, who by improvement in their Studies have arriv'd at great + Honours and Dignities; and by these and such-like means they prevail more over the + Youth, than they could by blows and menaces; for to speak the Truth, it must be confess'd, + that the Natives of Japan and Formosa, are naturally so stubborn and surly, that they cannot endure blows; and hence it + often happens, that Servants when they are undeservedly and unmercifully beaten, will + in revenge kill their Masters.

          +

          The Infants of Noblemen are carefully tended, and very carefully brought up by their + Mothers and Nurses, who constantly attend them to see that they want for nothing, + and cover them with Silk or Cotton to keep them warm; but never wrap them in swadling + Cloths as they Europeans do: But their Country People are careless in cloathing their Children, and keeping + them warm while they are Infants; and when they come to be two Years old, they suffer + them to run naked + [Page 289] + over the Mountains, Meadows and Woods.

          +
          +
          +

          + 2.33. + CHAP. XXXIII. Of the Liberal and Mechanical Art in Japan. + +

          +

          Though the Japannese are inferiour to the Europeans in the Knowledge of the liberal Arts, yet this must be said for them, that as to + all Arts whether Liberal or Mechanical, they excel all the other Eastern People. And + though the Jesuits do mightily extol the Chinese above all the other Orientalists for their Ingenuity, yet I think they are much inferiour to the Japannese in sagacity and sharpness of Wit: for many of them, chiefly the Bonzii, spend their whole Life in studying; but their Wit for the most part consists in Riddles, + Paradoxes and dark-sayings. They write many Books of Theology, which are chiefly design'd + for the explication of their Articles of Religion, and the defence of their Idolatrous + Worship: And in all their Meditations they chiefly apply themselves to the study of + Philosophy, which with them is nothing + [Page 290] + else, but a collection of the Opinions of all the ancient Philosophers they know, + which favour their own Superstition.

          +

          Altho' the Bonzii are bound to minister in holy Things, and by their office are peculiarly set apart + for that service, yet they do not only study Philosophy and Theology, but Mathematicks, + Medicine and Law; so that their Academies seem to resemble Universities here in teaching + all the liberal Sciences. They teach also the Greek Tongue in the Isle Formosa, and every one may learn it in their Academies, who has Money enough to pay the Priests; + but the Japan Bonzii teach it only among themselves, but not to the Laity.

          +

          These Colleges in which the Youth are taught, are endow'd with great Revenues; for + all Princes, Noblemen and Gentlemen, send their Sons thither, and give great Gifts + to them.

          +

          As to the Law, they have no Rules, but such as are discover'd by natural Light, or + the dictates of Reason, or are founded upon the Authority of their Superiours, whose + Will is a Law to their Subjects: Thus the Answer of the Prince decides any Controversie, + and puts an end to the Suit of the contending Parties. But, as we have before observ'd, + Meriandanoo made new Laws to restrain the Kings and + [Page 291] + Princes from enslaving their Subjects so much as they were wont to do.

          +

          The Physicians and Chyrurgeons in Formosa are very ignorant and unskilful, tho' they are very much honoured by all sorts of + People. They know nothing of the art of Musick, as has been before observ'd: But as + to the other liberal Arts, all the Sons of Citizens and Gentlemen study them in their + Academies, provided their Fathers have sufficient means to maintain them there. They + are excellent at making Verses, but chiefly the Bonzii in the Isle Formosa, who do not only compose Prayers, but also Sermons in Verse. They mightily affect + Brevity in all their Writings, and labour only to express in a few Words the substance + of any matter of fact, without taking notice of many Circumstances which set off the + History: And therefore when they write Libels to any Prince, they contrive them wonderful + short, yet so that nothing which is pertinent to the matter or substance of the Libel + is omitted. Some of them are great lovers of Eloquence, but chiefly the Bonzii, and practise it very much in their Sermons, the better to move the Affections of + their Hearers, and persuade them to do what they have a mind to.

          - The Kings Balcon + + [Page 292] + The Japannese did formerly write from the top down the bottom: Which way of writing they learn'd + from the shape of a Man, whose Head is the highest part, and the Feet the lowest. + But after that Meriandanoo had once obtain'd the Isle Formosa, and annex'd it to the Empire of Japan, the Japannese seeing the way of writing that was us'd by the Formosans to be much better and more easy, have ever since continued to write after that manner: + And this they do so generally, that none but the Bonzii understand the ancient way of writing; for the rest are altogether ignorant of it.

          +

          Hitherto I have treated of their liberal Arts, I shall only add a few Words of their + mechanical Arts. The Formosans have Painters who draw fine Pictures with great Art and Skill; and their Engravers + are very famous for working both in Wood and Stone. They have also Potters, who are + very curious in making Dishes, which they call Porcellane, and the English China-Ware; and 'tis very well known, that in this Art they excel the Chinese and all the oriental People. But they have no Shoe-makers, Brewers or Bakers there; + neither do they know the way of making Candles as you do here; but instead of them + they use Lamps, with Oil, Links and Torches, + [Page 293] + made of the Pine-tree; and the Country People kindle Straw, or any kind of Wood which + will flame and give light. The art of making Glass is not known over all the East, + and when it was first brought to Japan, it appear'd to the Natives so admirable for its clearness and transparency, that + the Mariners would sell a piece of Glass worth no more than a penny here for half + a Copan; but now since Ships have frequently arriv'd in these parts, the value of + them is very much fallen; and yet they cost twenty times more there than here. Some + Noblemen have Glass-Windows in their Houses, but these cost so much that they are + very rare, for the generality of the Natives use a thin waxen Silk-stuff, or Paper + made of Silk, for their Windows, which they receive from the Chineses. Their chief Arts are the Potters art, and the art of working with the Needle, in + which they are ingenious to admiration: But above all they excel in the art of purging + and preparing Metals, as has been observ'd in the Chapter of their Arms. And lastly, + their Husbandmen are skilful enough in ordering and improving the Ground, according + to the nature of the Soil.

          +

          And here it is to be noted, that all Artificers, and such as get their livelihood + by + [Page 294] + their labour, are very little esteemed: And the Merchants the richer they are, are + so much the less valued, because they believe they must use many Lyes in commending + and putting off their Merchandize, to encrease their Gain and Riches: And because + the Japannese abhor a Lye, therefore they despise the Merchants, whom they look upon as great Lyars; + as the English despise the Mountebanks, who tell many Lyes of the Operations of their Medicines, + which they sell upon a Stage. I shall only add, that as to other Mechanical Arts which + are us'd here in Europe, the Natives are always learning something new from the Hollanders, having a very sharp Wit, which easily apprehends any Arts they once see.

          +
          +
          + +

          + 2.34. + CHAP. XXXIV. Of the Splendid Retinue that attends the Vice-Roy of Formosa when he goes to wait upon the Emperor. +

          +

          SInce all Kings have not the same Dignity and Revenues, but some are more, some less + rich and honourable, therefore every one of the King's Subject to the Emperor of Japan, hath a Retinue proportionable to his Dignity. But the King of the Isle Formosa being sent from the Emperor, is therefore always attended by the Vice-Roy and Carillan + when he goes to wait upon the Emperor. 'Tis the office of the Carillan to give the + Emperor that account of the Isle which is made by the King; and the Vice-Roy relates + as from himself the same things which the King relates by the Carillan, viz. all things which concern the Government, the Subjects or the Commonwealth.

          +

          The Vice-Roy of Formosa does usually travel twice a-Year to wait upon the Emperor of Japan; and then he has his own Balcon, which has been before describ'd, and thirty six + Balcons of the Noblemen, + [Page 296] + who attend him: But the Carillan travels in the same Balcon with the King, as being + his Companion. Besides these Balcons there are eighty floating Villages, in which + are the Guards of the Vice-Roy and Carillan, and the Litters or Palanquins, in which + they travel when they pass through the Island. All things are set in order when they + come to the Isle Xyphon; forty floating Villages go before, and eighteen Balcons of Noblemen, then comes + the Balcons of the Vice-Roy, and after it eighteen Balcons of Noblemen, and last of + all forty floating Villages, whereof one or two belongs to each Nobleman.

          +

          In this order they make their Progress till they come to the Sea-Port Town, where + they are to Land, and then they all go out, and Noblemen go into the Litters which + are carried ashore for them, and the Balcons remain there till the Vice-Roy returns. + There are thirty-six Litters which belong to the Noblemen, who accompany the Vice-Roy, + and there is one for the Vice-Roy, with whom the Carillan travels to bear him Company. + All the Litters of the Nobility are an Ell and a half in height and length, and are + made of Wood, curiously adorn'd within and + [Page 297] + without with Silks and Tapestry, finely wrought with the Needle, with plates of Brass + or Copper, and many Pictures, and are usually carried by two Elephants.

          +

          The Vice-Roy and Carillan travel in one Litter, which is two Ells and a half high, + and three Ells long, and is carried by two Elephants: Inwardly it is adorn'd with + Silks and Cloth of Gold, finely wrought with the Needle; and outwardly it is covered + with most pure Gold. In this Litter, besides the Vice-Roy and Carillan, are one Nobleman + and ten Ladies of Honour, which are branches of the King's Family: It goes in the + middle of all the other Litters, and is guarded with Soldiers before and behind, and + on both sides.

          +

          All things being thus dispos'd, they enter into the Emperor's Palace, where they continue + for a Month, and then return into their own Country. The Emperor does them this Honour, + as to send twenty of his Courtiers to receive them when they land at the Sea-Port + Town, and as many to accompany them, in Litters guarded with Soldiers, when they return + to the Sea-Port. And during all the time they stay at the Emperor's Court, he puts + all kinds of Honour upon them; for he diverts them with Hunting, Sports and Comedies, + and admits them to a hearing every Day for an + [Page 298] + Hour in a publick Assembly: And lastly, when they are to go away, he loads them with + Gifts, and very honourably takes a farewel of them.

          +

          'Tis a part of the Office of the King of Formosa to accompany the Vice-Roy to the Sea-Port Town call'd Khadsey, where he takes Shipping, and to receive him at the same place when he returns, and + attend him as far as the Castle. And lastly, it is to be noted, that altho' the Emperor + gives him only the Title of Vice-Roy, who was formerly King of Formosa, yet he does him greater Honour than any other King of the Empire.

          +
          +
          + +

          + 2.35. + CHAP. XXXV. Of the Success of the Jesuits in propagating the Christian Faith in Japan, from 1549 to 1615. More especially of the Reasons of the terrible Slaughter that was made of them about + the Year 1616. And of the Law prohibiting Christians under pain of Death to come into Japan. + +

          +

          SInce my design is only to give an Account of the Isle Formosa, and to touch upon the Affairs of Japan so far as they have Relation to it; I shall not pretend to give a particular History + of the various success the Jesuits met with in propagating the Christian Religion + through the several Kingdoms of Japan, of which I have receiv'd no certain information. But in general I am very well assur'd, + by the constant uncontroll'd Tradition of my Countrymen; that notwithstanding all + the difficulties they met with, they made a wonderful progress in the conversion of + that Empire between the Year 1549. in which Xaverius says he, first arriv'd at Cangoxima, and the Year 1616 or thereabout; for 'tis commonly believ'd in Formosa that in this + [Page 300] + space of time more than a third part of Japan was converted to the Christian Religion; and Tampousamma himself, who was Emperor of Japan in the said Year 1616.

          +

          Though many other causes might concur to promote the spreading of the Christian Religion + in Japan by the Jesuits, of which I can give no particular account, yet I am very certainly + inform'd that one thing which contributed very much to the propagation of it, was + their proposing the Christian Religion, after such a manner as was most agreeable + to natural Reason, and the Doctrines and Practices commonly receiv'd among the Japannese.

          +

          Thus the Jesuits taught them in their first Lectures, That there was but one God, + the Creator and Governour of all things in Heaven and Earth, and demonstrated his + Eternity and other Attributes by natural Reason; but said nothing of a Trinity of + Persons in the Unity of the God-head, lest it should shock their Belief of the one + true God. And as to Christ, they affirm'd that he was a Divine Vertue residing in + a human Body, or a mighty Hero sent from God to reveal his Mind and Will to Mankind; + and they enlarged upon the Holiness of his Life, the Reasonableness and Excellency + of his Doctrine, the many Miracles he wrought for confirmation + [Page 301] + of it, and the bitter and painful Death he endur'd on the Cross for the expiation + of the Sins of Mankind: All which were agreeable enough to the opinions the Japannese had conceiv'd of their pretended Heroes, That they had done many wonderful Feats, + and endur'd great and lasting Pains to deliver their Followers from future Torments. + But all this while the Jesuits said nothing of his being God and Man in one Person, + but conceal'd that Mystery, as being too difficult for the apprehension of the Japannese, until a more convenient opportunity.

          +

          They taught the Japannese to worship the only true God, and his Son Jesus Christ, who was rais'd from the Dead + by the Almighty Power of God, and ascended into Heaven, and was exalted in the humane + Nature to all Power in Heaven and Earth, to assist and relieve his faithful Servants; + which was agreeable enough to the notions they had of their Deified Men, such as Xaca and Amida, to whom they pray'd for Relief in all their Straits and Necessities. And as to the + Worship of Images and Saints departed, there was such a perfect Harmony between the + Jesuits and the Japannese, That they desir'd them only to change their Idols for the Images of Jesus Christ, + the Virgin Mary, + + [Page 302] + and other Saints of the only true God, and to continue the same way of worshipping + and trusting to the Saints, as Intercessors with God for them, but not to offer Sacrifices + to them.

          +

          They administred Baptism in the name of the Father, the Son and the Holy Ghost, as + the Rite of admitting Men into the Christian Church, and never declared the Holy Ghost + to be a Divine Person in the ever-blessed Trinity, but represented him as the Power + of God.

          +

          They administred the Lord's Supper in commemoration of the Death of Christ, but never + offer'd to explain the Mystery of Transubstantiation, or the Sacrifice of the Mess.

          +

          And by this way of representing the Christian Religion, and concealing those Mysteries + which are more difficult to be apprehended and believ'd, and the peculiar Absurdities + of the Popish Doctrines, it appear'd to contain nothing but what was agreeable to + natural Reason, and the Notions and Practices commonly receiv'd among the Japannese, and so it easily gain'd credit and spread mightily among the ingenious Japannese; especially being recommended by some peculiar advantages it has above all other + Religions, as particularly by the full assurance it gives of a future state of eternal + Life and Happiness.

          - A Floating Village + + [Page 303] + But as this Artifice gain'd the Jesuits many Followers, while they conceal'd the aforesaid + Doctrines, which they did for many Years, until they found their Party very strong + and powerful: So when they declar'd them to the People, and impos'd them as necessary + Articles of Faith, the Christian Converts murmur'd against them for changing the Religion + they had formerly taught; and the Pagans, but especially the Bonzies exclaim'd against them as Impostors, for deceiving the People with new Devices, which + occasion'd many to make defection from them, and rais'd in all a strong suspicion + of their Insincerity: So that this Declaration of these new Doctrines prov'd very + much to their disadvantage, and may be reckon'd one cause of their utter Ruin and + Extirpation.

          +

          A second Cause was the great Envy and Indignation which all the Pagans, but chiefly the Bonzies, conceiv'd against the Jesuits, because they insinuated themselves so far into the + favour of Kings and Princes, and all the rich Men who were Converts to their Religion, + that they setled great Revenues upon the Christian Monasteries, which us'd formerly + to be given to the Bonzies; nay, the Fathers disinherited their Sons to enrich their Monasteries, which so exasperated + the Minds of + [Page 304] + the Pagans against them, that they endeavoured by all means to extirpate them.

          +

          A third Cause was the discovery of a Conspiracy, carried on by the Jesuits, to betray + the Empire of Japan into the Hands of the King of Spain; for which end they had sent him Letters, which were found out, giving him an account + of the situation of their Harbours, and of their several Cities, Castles and Forts, + and the manner how they might be besieg'd and taken. The Jesuits confess, that the + great Dominions which the King of Spain possess'd in the East and West Indies, gave the Japannese a great Umbrage; and this they say mov'd them to set on foot a design of abolishing + their Religion, and driving them out of their Country: But they deny that they ever + wrote such Letters to that King, giving him an account of the Strength of the Japan Empire, and the ways of attacking it; and pretend that these Letters were forged + by the Hollanders, on purpose to render the Portuguese odious, and get their Trade in Japan out of their Hands. But this Forgery was never prov'd against the Dutch; and therefore 'tis commonly believ'd in Formosa, that the Jesuits were the Authors and Contrivers of the aforesaid Letters, which + must certainly render them very odious to all the Pigans.

          -
          -

          - - [Page] - -

          -

          - A Gentlemans Balcon + + [Page 305] + But all these three Causes were only preparatory to that which follows, which was + the last and immediate Cause of the great slaughter of the Christians in Japan. For the better understanding of which we must consider, that in the great progress + which the Christian Religion had made in Japan, by the preaching of the Jesuits and other Missionaries of the Romish Church, there were not only several Kings and Princes and many great Lords, but also + an Emperor who had embraced Christianity, whose name was Tampousama; and he gave them not only a Toleration, but all manner of Encouragement to propagate + and settle their Religion in all parts of the Empire. The Jesuits being puffed up + with this success, and supported by so great an Authority, ventur'd boldly to expose + their peculiar Dogmata of Transubstantiation, and the Sacrifice of the Mess, &c. which they required all the Christians to believe, under pain of Damnation; and + to use all the pious Frauds they could invent, for draining the Riches of Japan into their own Coffers. And having by this means given great offence to the Christians, + and incurr'd the great hatred of the Pagans, and raised a vehement suspicion in all sorts of People of their being Impostors; + they + [Page 306] + began to be afraid, lest the Pagans should conspire together to work their Ruin, and therefore were resolv'd to be beforehand + with them, and to take the shortest way for converting the whole Empire to their Religion.

          +

          To this purpose they forg'd a Lye, which they went and told the Emperor, That the + Pagans were contriving to raise a Rebellion against him, and to cut the Throats of all the + Christians. That they had already had several Consultations about carrying on this + wicked Conspiracy, which they would certainly put in execution, unless they were timely + prevented. The Emperor who look'd upon them as very wise Men, and put an entire confidence + in them, asked them, what they would have him to do? To which they readily answered, + That to secure himself and the Christians from this Conspiracy, he could do nothing + better, than to send his Letters to all the Christian Churches, requiring the Christians + every-where throughout the Empire, to rise up in Arms on such a Day, about a certain + Hour of the Night, and kill all the Pagans: For by this means, continued they, the wicked Design against your Majesty and the + Christians will be prevented, and the Christian Faith alone will flourish through + all your Empire, and there will + [Page 307] + be none left alive to trouble you, or disturb the Peace of your Government. Besides, + the better to excite the Emperor to this undertaking, they assur'd him that he was + oblig'd to do it, not only in point of Policy, but of Religion, because this would + be such a commendable and meritorious Work, to extirpate Heathenism and settle Christianity + in all his Dominions, that he might certainly expect the Blessing of God, and of Christ + upon himself, and all his Christian Subjects, for finishing such a glorious Design. + But, added they, if you delay much longer to put it in execution, you will certainly + find by woful experience, that your Majesty and all the Christians will be murther'd + in one Night; the consequence of which must be the utter Extirpation of Christianity + in Japan.

          -

          - A Litter +

          These Things they represented with so much seeming Zeal and affectionate Concern for + the Christian Religion, that the Emperor was prevail'd upon, as is commonly reported, + to grant them his Letters to be sent to all the Christians, requiring them to destroy + all the Pagans in his Dominions; though others say that the Jesuits presum'd so far upon the Emperor's + good Affection to their Cause, that they wrote these Letters in the Emperor's Name + without his Knowledge, and dispatch'd + [Page 308] + them to all the Christian Churches. However this is certain, that all the Churches + receiv'd Orders written in the Emperor's Name, to rise up in Arms on such a Day, at + such an Hour of the Night, and destroy all the Pagans. And though this Design was managed with all the Artifice of the Jesuits▪ to conceal + it until the time of execution, yet they could not carry it on so secretly but the + Pagans came by some means or other to hear of it, time enough to prevent the fatal Blow: + For either the Christians, who had Fathers or Mothers, or other near Relations that + were Pagans, out of natural Affection to them, discover'd the Plot, that they might have an opportunity + to save their Lives; or others being touch'd with an Horror of the Bloody Conspiracy + against their Countrymen and Friends, found their good Nature too hard for their Religion; + and therefore gave timely notice to the Pagan Kings and Princes to fortify themselves against the intended Massacre: Which they + did so effectually, that having got all things ready, they rose up in Arms with their + Pagan Subjects on the very Day before that in which the Christians were to put their Design + in execution, and fell upon them, and destroy'd them with a very great slaughter wheresoever + any Christians could be found. + [Page 309] + The Emperor being a Christian, and having too much countenanced the Jesuits in their + intended Massacre, was forc'd by the Pagans to leave his own Dominions, and went into the City of Goa, where he died, and his Body is still preserved in the Church of the Jesuits, where + a stately Monument is erected to his Memory, with an Inscription to this purpose, + Here lies Tampousama Emperor of Japan, who was banished out of his Dominions, and died a Martyr for the Christian Religion. At the same time there were five Kings and two Vice-Roys apprehended, who had promoted + the Christian Religion in their several Kingdoms; and they were thrown into Prison, + and there remain'd until they died.

          +

          The slaughter was so general, that not only the Jesuits and other Missionaries of + the Romish Church, but all the Japannese that had been converted by them, were put to Death whensoever they were seiz'd: Some + were hang'd, some thrown into the Rivers, or old Ditches, others were beheaded, and + great numbers suffered the most cruel Deaths the Pagans could invent. But though the slaughter was very general, yet it cannot be imagin'd, + that all the Christians were apprehended at the same time, but many of them lay conceal'd, + + [Page 310] + and skulk'd up and down in Corners for several Years before they were discover'd; + and after the first Heats of the Persecution were over, many of those Jesuits and + Monks who were seiz'd, were for some time respited, and being cast into Prison, continued + there until a new Emperor was Created, and then were put to cruel Deaths, with most + exquisite Torments.

          +

          After this time the name of a Christian grew so odious through all the Empire of Japan, that no Christian was suffered to live in it, but the Pagans slew them all whensoever they discovered them. And this wicked and bloody Conspiracy, + which was so contrary to the mild and charitable Spirit of Christianity, was such + a Scandal to the Pagans, and reproach to the Christians, that henceforward they were all esteem'd Villains, Rebels, Impostors, and the worst + of Men; and therefore when any of them were found out, all the People cry'd out, Away with them, Crucifie them: And Searchers were appointed to enquire diligently in all places, if any of them + could be discovered; as has been already observ'd in the Chapter of Laws.

          +

          And this Relation of the Conspiracy of the Jesuits and other Popish Priests, against + the Pagans, and the great Slaughter of the Christians, which follow'd upon + [Page 311] + the Discovery of it, is as firmly believ'd in Formosa, by Tradition from Father to Son, as the Gunpowder-Plot is believ'd here in England, to have been contriv'd by the Jesuits and other Papists: But I must confess, that + I cannot positively determine the time when it happen'd; only I think it most probable, + that it was about the Year 1616.

          -

          - - [Page 277] - You must note, That there is no difference between the Balcon of the Emperor, a King, and a Vice-Roy, but that one is a little more magnificent than the other: The Arcacasseos or Floating Villages, in which are the Guards of him to whom the Balcon belongs, are all alike; only the others are not so long, nor so broad and splendid as that of the King.

          -

          They have no Coaches to travel in by Land, but they have another kind of Carriage which is much more convenient, for they are carried by two Elephants or Camels, or Horses, in a thing like a Litter, call'd by the Natives Norimonnos, into which thirty or forty Men may enter; the Figure whereof is to be seen in the following Cut.

          -

          All these Litters, whether they belong to Noblemen, or inferiour People, are made after the same manner, saving that some of them are more stately than others.

          -
          -
          - -

          - 2.29. - CHAP. XXIX. Of the Money of the Formosans. - -

          -

          THE Japannese have three sorts of Money, whereof some is made of Gold, and the other two sorts are of Silver and Brass. All these kinds of Money are current in the Isle Formosa; and besides them they have some of Iron and Steel.

          -

          The highest piece of Gold that's Coin'd at Japan is call'd Rochmoo, and is in value nine Copans and a half. A Copan is a piece of coin'd Gold worth seven Talos, and a Talo is a piece of Silver coin worth 58 Stivers, according to the Dutch way of reckoning, and very near worth an English Crown: But the Brass Money is of little value, as the Caxae, which are only worth about two Pence of English Money; and yet there are half Caxae and quarter Caxae; but this last kind of Money is only us'd in Japan and not in Formosa. -

          -

          But in the Isle Formosa a Rochmoo is valu'd only at eight Copans, and each Copan at six Talos, and a Talo at forty eight Stivers; not that these several pieces of Money weigh less in Formosa, for they are of the same weight, but because Gold and

          -
          - - [Page] - -
          The several figures of Money
          -
            -
          • Rochmo
            • -
          • Copan
            • -
          • Taillo
            • -
          • Taillo
            • -
          • Colan
            • -
          • Riaon
            • -
          -
          -

          - - [Page 279] - Silver is more plentiful there than in Japan: And besides them the Formosans have a piece of Steel Money, which they call Colan, and is of the same value with a Talo, though it is not so big. They have also Money made of Iron, which they call Riaon, a half Riaon and a quarter Riaon. Now a Riaon is worth fifteen Dutch Stivers. They have a little piece of Brass Money which they call Capchau, worth about seven Farthings. The Figures of all which may seen in the following Table.

          -

          A Rochmoo which weighs eight pound and half of Gold, is of this shape. A is the upper part of it, whereon is the Head of the Emperor; on the lower part of it are his Arms. But on the other side are the Arms of the King, who reigns in that Province where the Money is coin'd. There are also half Rochmoos of the same shape, and of half the weight.

          -

          A Copan is a piece of Gold which weighs one pound. In the upper part on one side it has the Head of the Emperor, and in the lower part the Head of the King: But on the other side it has their Arms. There are also half Copans; and both these sorts of Money have a hole in the middle.

          -

          A Talo is a piece of Silver Coin which weighs four Ounces, and on one side it has a Sword; and on the other are the ancient - [Page 280] - Characters of the Japannese, denoting its value.

          -

          Of the Caxae, some are round, others four squar'd and triangular; but these are coin'd only in Japan. -

          -

          The Steel Money which is peculiar to the Isle Formosa, weighs one ounce and three quarters of an ounce. It is four squar'd, and is call'd Colan: On the one side it has the Arms of Religion, with this Inscription in Formosan Letters, Honour to God: And on the other side are the Arms of the King.

          -

          A Riaon is a piece of Iron Money, almost of the same bigness as a Kolan, and is worth fifteen Dutch Stivers. It has the same Inscription with a Kolan, but its Figure is almost round.

          -

          The Kapchau is a piece of Brass Money almost of the same value with a Japan Casiens or Cax• - ; its Figure is almost round, but it has no Inscription. There are also half Kapchaus and quarter Kapchaus. -

          -
          -
          - -

          - 2.30. - CHAP. XXX. Of the Arms of the Japanners and Formosans. - -

          -

          EVery one I think knows that the Japannese use no such Arms as are commonly us'd here in Europe: But after the Jesuits and Dutch came there, they gave them some Guns and Muskets, which are not so many as to be serviceable to them in making War against their Enemies, but are laid up and kept as Curiosities to be shewn. The warlike Instruments which they make use of, are as follows.

          -

          First, the Battering-Ram, which is an Engine they make use of for destroying the Walls of a City. Fachos which are made of a certain tough Wood, to which are fastned many sharp plates of Steel, and are cover'd all over with Pitch, Rosin, and such-like combustible ingredients: And when it is kindled, it is thrown out of an Engin with so much force, that the sharp plates of Steel will cut three Men through the middle, standing directly behind one another. Next, they use in fighting long and short Spears, Bows and Arrows, and Cymiters.

          -

          - - [Page 282] - This must be confessed by all that know them, that they are wonderfully skilful in all the ways of exercising their Arms, especially in shooting an Arrow, which they will direct as exactly to the Mark intended, as any European can a Bullet-shot out of a Musket.

          -

          They make Swords and Daggers so wonderfully fine, that they are highly esteemed in all the Eastern Countries. Metals are there so plentiful, and they are so skilful in melting and mixing, purging and tempering them, that in these arts of preparing Metal, they far excel the Europeans. Iron is the Metal of which the Japannese make their Swords and Daggers, of which they have one Mine; and their Swords are so curiously and exactly temper'd, that one of them is more precious than a Sword made of the purest Gold; for some of them are found to have so good an edge, that they will cut the biggest Tree in two with one blow, or divide a piece of Iron in two without blunting their edge. Their Daggers are made of such a mixture of Metals, that if any one be but slightly wounded with them, unless he cut off the wounded Flesh in the same instant, the wound becomes incurable. Of the same Materials they make the heads of their Lances, Arrows and Spears, so that their - [Page 283] - wounds are always mortal, unless the spreading of the Poyson be presently stopped; which practice seems to be unjustly condemn'd by the Europeans, since they themselves make use of more deadly Weapons than are usual there: Neither is it any great matter when we intend to destroy an Enemy, after what manner we kill him: Nay, in this respect the most deadly Weapons seem the best, because the more they kill, the sooner War is ended, which is the best for all parties.

          -

          However, all over the East the Soldiers formerly made use of these Japan Weapons: But now the Emperor has prohibited to export them under the pain of Death, so that none dare bring them into Formosa; yet the King who is sent thither has a Magazine full of these Arms, which are laid up for a time of War; and so they are far from being very rare and precious there: Nay, notwithstanding the prohibition, there are some who venture to export them clandestinely; for I remember I saw many of them in Goa, which are there publickly expos'd to Sale. They use also Slings, wherewith they throw Stones; yet this they do but very seldom.

          -
          -
          - -

          - 2.31. - CHAP. XXXI. Of the Musical Instruments of the Japannese and Formosans. - -

          -

          IT must be acknowledg'd that the Art of Musick was not known for many Years in any of the Eastern Countries, neither had they any certain method of singing and playing upon Instruments of Musick, though they had then such as resembled the Drum and the Tabor, the Trumpet and Flagellet, the Lute and Harp: But since the time that the Europeans came thither, they have learn'd the way of making and using these Instruments, which are now made almost after the same fashion as they are here in England: For when they heard the Jesuits play upon the Organs in their Churches, and sing Musically after the manner of the Romish Church, they were mightily taken with it, and inflam'd with a desire of learning the Art of Musick, which now by their industry and ingenuity they have attained, tho' not in perfection, yet to such a degree as wonderfully pleases themselves; and therefore they commonly use both vocal and instrumental Musick at their Marriages, Funerals, - [Page 285] - Sports and Recreations; and at their offering Sacrifices, chiefly when they Sacrifice Infants.

          -

          Thus it is in Japan; but in the Island Formosa, the Natives still observe their ancient method of singing and playing upon Musical Instruments, if their way of singing may be call'd a method; for except some few particular Prayers, which are sung by the Priests only, the People sing all other things, every one after a different manner, according to his fancy; which they do not look upon as ridiculous, because they know no better; but on the contrary the different voices and tones, which every one uses at pleasure, seems to them to make a pleasant harmony. After the same irregular manner they play upon the Instruments of Musick, which are us'd in Temples, such as the Drum, the Tabor, &c.

          -

          In which A is the Hand that strikes; B the Finger which makes the sound; E E the Skin or Parchment which is struck; D D the Plates of Gold or Silver, or some other Metal, which make a tinkling like a Cymbal. They use also the Harpsichord and Lute, Trumpets and Flagellets; but the Harp they do not use in their Temples. They have also Kettle-Drums, which make a harsh and warlike sound when they - [Page 286] - go to Battle; but they are so big that they must be carried by an Elephant. Other Instruments of Musick they have not.

          -
          -
          -

          - 2.32. - CHAP. XXXII. Of the way of Educating their Children. -

          -

          I Have already said, that every Wife takes care of her own Children, but if she be the Wife of a Nobleman, she has Servant-Maids to look after them. They begin to teach a Child to read at three Years of age, and some of them will both read and write very well when they come to be five Years old; and from five to eight they instruct them in the Principles of Religion and Morality, and teach them how to behave themselves in company: After eight they send them to the Schools or Academies, which they do not before that time, because they think their Understanding is not ripe enough to apprehend such things as are taught there, tho' many of them go to Schools before they are seven Years of age. The Mothers take a great deal of care in their Education, and their Fathers often examine them what - [Page 287] - progress they have made in their Learning: But their Parents never beat them, which they think improper, even when it may seem necessary to reform their manners, and deter them from the Vices to which they are addicted, (much less do they use such imprecations upon them as some Europeans do upon their Children,) but they instruct them the more carefully in their Duty, admonish them of their Faults, and by the most winning Persuasives exhort them to amend; for they hope that as their Reason encreases with their Years, they will of themselves abandon their Vices. And indeed this gentle method of Admonition and Exhortation does commonly prove so effectual, that young Men of six or nine Years of age will behave themselves with as much civility and modesty in their Discourses and Gestures as an old Man can do, which deserves no small admiration.

          -

          They have a very sharp natural Wit, which readily learns the Languages and liberal Arts: And if any one think that I boast too much of my Countrymen, they may read the Account that is given of them in the Relations of several Authors.

          -

          When they are arriv'd at the fifth or sixth Year of age, then their Parents send - [Page 288] - them to the School, and after that tho' they be negligent in their Studies, they never force them by threats to do any thing to mind their Book, but encourage them by good Words and fair Promises, and by proposing to them the Examples of others, either real or feign'd, who by improvement in their Studies have arriv'd at great Honours and Dignities; and by these and such-like means they prevail more over the Youth, than they could by blows and menaces; for to speak the Truth, it must be confess'd, that the Natives of Japan and Formosa, are naturally so stubborn and surly, that they cannot endure blows; and hence it often happens, that Servants when they are undeservedly and unmercifully beaten, will in revenge kill their Masters.

          -

          The Infants of Noblemen are carefully tended, and very carefully brought up by their Mothers and Nurses, who constantly attend them to see that they want for nothing, and cover them with Silk or Cotton to keep them warm; but never wrap them in swadling Cloths as they Europeans do: But their Country People are careless in cloathing their Children, and keeping them warm while they are Infants; and when they come to be two Years old, they suffer them to run naked - [Page 289] - over the Mountains, Meadows and Woods.

          -
          -
          -

          - 2.33. - CHAP. XXXIII. Of the Liberal and Mechanical Art in Japan. - -

          -

          Though the Japannese are inferiour to the Europeans in the Knowledge of the liberal Arts, yet this must be said for them, that as to all Arts whether Liberal or Mechanical, they excel all the other Eastern People. And though the Jesuits do mightily extol the Chinese above all the other Orientalists for their Ingenuity, yet I think they are much inferiour to the Japannese in sagacity and sharpness of Wit: for many of them, chiefly the Bonzii, spend their whole Life in studying; but their Wit for the most part consists in Riddles, Paradoxes and dark-sayings. They write many Books of Theology, which are chiefly design'd for the explication of their Articles of Religion, and the defence of their Idolatrous Worship: And in all their Meditations they chiefly apply themselves to the study of Philosophy, which with them is nothing - [Page 290] - else, but a collection of the Opinions of all the ancient Philosophers they know, which favour their own Superstition.

          -

          Altho' the Bonzii are bound to minister in holy Things, and by their office are peculiarly set apart for that service, yet they do not only study Philosophy and Theology, but Mathematicks, Medicine and Law; so that their Academies seem to resemble Universities here in teaching all the liberal Sciences. They teach also the Greek Tongue in the Isle Formosa, and every one may learn it in their Academies, who has Money enough to pay the Priests; but the Japan Bonzii teach it only among themselves, but not to the Laity.

          -

          These Colleges in which the Youth are taught, are endow'd with great Revenues; for all Princes, Noblemen and Gentlemen, send their Sons thither, and give great Gifts to them.

          -

          As to the Law, they have no Rules, but such as are discover'd by natural Light, or the dictates of Reason, or are founded upon the Authority of their Superiours, whose Will is a Law to their Subjects: Thus the Answer of the Prince decides any Controversie, and puts an end to the Suit of the contending Parties. But, as we have before observ'd, Meriandanoo made new Laws to restrain the Kings and - [Page 291] - Princes from enslaving their Subjects so much as they were wont to do.

          -

          The Physicians and Chyrurgeons in Formosa are very ignorant and unskilful, tho' they are very much honoured by all sorts of People. They know nothing of the art of Musick, as has been before observ'd: But as to the other liberal Arts, all the Sons of Citizens and Gentlemen study them in their Academies, provided their Fathers have sufficient means to maintain them there. They are excellent at making Verses, but chiefly the Bonzii in the Isle Formosa, who do not only compose Prayers, but also Sermons in Verse. They mightily affect Brevity in all their Writings, and labour only to express in a few Words the substance of any matter of fact, without taking notice of many Circumstances which set off the History: And therefore when they write Libels to any Prince, they contrive them wonderful short, yet so that nothing which is pertinent to the matter or substance of the Libel is omitted. Some of them are great lovers of Eloquence, but chiefly the Bonzii, and practise it very much in their Sermons, the better to move the Affections of their Hearers, and persuade them to do what they have a mind to.

          -

          - - [Page 292] - The Japannese did formerly write from the top down the bottom: Which way of writing they learn'd from the shape of a Man, whose Head is the highest part, and the Feet the lowest. But after that Meriandanoo had once obtain'd the Isle Formosa, and annex'd it to the Empire of Japan, the Japannese seeing the way of writing that was us'd by the Formosans to be much better and more easy, have ever since continued to write after that manner: And this they do so generally, that none but the Bonzii understand the ancient way of writing; for the rest are altogether ignorant of it.

          -

          Hitherto I have treated of their liberal Arts, I shall only add a few Words of their mechanical Arts. The Formosans have Painters who draw fine Pictures with great Art and Skill; and their Engravers are very famous for working both in Wood and Stone. They have also Potters, who are very curious in making Dishes, which they call Porcellane, and the English China-Ware; and 'tis very well known, that in this Art they excel the Chinese and all the oriental People. But they have no Shoe-makers, Brewers or Bakers there; neither do they know the way of making Candles as you do here; but instead of them they use Lamps, with Oil, Links and Torches, - [Page 293] - made of the Pine-tree; and the Country People kindle Straw, or any kind of Wood which will flame and give light. The art of making Glass is not known over all the East, and when it was first brought to Japan, it appear'd to the Natives so admirable for its clearness and transparency, that the Mariners would sell a piece of Glass worth no more than a penny here for half a Copan; but now since Ships have frequently arriv'd in these parts, the value of them is very much fallen; and yet they cost twenty times more there than here. Some Noblemen have Glass-Windows in their Houses, but these cost so much that they are very rare, for the generality of the Natives use a thin waxen Silk-stuff, or Paper made of Silk, for their Windows, which they receive from the Chineses. Their chief Arts are the Potters art, and the art of working with the Needle, in which they are ingenious to admiration: But above all they excel in the art of purging and preparing Metals, as has been observ'd in the Chapter of their Arms. And lastly, their Husbandmen are skilful enough in ordering and improving the Ground, according to the nature of the Soil.

          -

          And here it is to be noted, that all Artificers, and such as get their livelihood by - [Page 294] - their labour, are very little esteemed: And the Merchants the richer they are, are so much the less valued, because they believe they must use many Lyes in commending and putting off their Merchandize, to encrease their Gain and Riches: And because the Japannese abhor a Lye, therefore they despise the Merchants, whom they look upon as great Lyars; as the English despise the Mountebanks, who tell many Lyes of the Operations of their Medicines, which they sell upon a Stage. I shall only add, that as to other Mechanical Arts which are us'd here in Europe, the Natives are always learning something new from the Hollanders, having a very sharp Wit, which easily apprehends any Arts they once see.

          -
          -
          -
          - [Page 295] +
          +

          + 2.36. + CHAP. XXXVI. Of the coming of the Dutch into Japan, with their Success, and the Tricks they play'd. +

          +

          THE Dutch hearing of the great Slaughter of the Papists in Japan, and that they were for ever banished from that Empire, laid hold of this Opportunity + to settle a great Trade with the Japannese; and for that end having laded several Ships with great Stores of such Commodities + as they thought most vendible in that Country; they sail'd to Japan, where being arriv'd, they were presently + [Page 312] + call'd to an account, what they were? and from whence they came? They answer'd, They + were Hollanders; and when the Japan Inquisitors urg'd them farther to declare, whether they were Christians or no? They + pretended at first they did not understand what they meant by that Name, and therefore + they could only tell them they profess'd the Holland's Religion. But at last some of them told the Japannese, That they had heard of some call'd Christians, who were Impostors, and worshipped a Crucified Man: By which Character the Japannese understood that these were the Christians who had formerly been in Japan. And then the Dutch added farther, That there were none such in their Country, but in other parts of + Europe; and that the Hollanders were so far from being of the same Religion with them, that they had always been + hated and persecuted by these Christians upon the account of Religion.

          +

          These things being related to the Emperor, he commanded that they should have leave + to land, and to bring them before him: When they were come into the Emperor's presence, + they presented him with two great Guns, and a striking Clock with an Alarm, and a + musical Bell; both which wonderfully pleased the Emperor, but + [Page 313] + chiefly he admired the two Guns when he saw them charg'd and discharg'd before him: + Whereupon he gave them free leave to come and import their Commodities into his Country, + as thinking that their Commerce would be not only safe, but very advantageous to Japan. But after they had traded there for some Years, they begg'd leave of the Emperor + to build a great Store-house, in which they might lay up all their Merchandize; pretending + it was a great loss to them to carry their Goods up and down the Country before they + could sell them; and that it would be more convenient, not only for themselves, but + also for the Japannese to have a certain place appointed whither all Persons might resort, either to buy + their Commodities, or take them in exchange for the Product of their Country. The + Emperor granted them leave to build such a House for containing their Goods: But they + instead of a Ware-house, built a very strong Castle, with very good Fortifications; + yet none of the Natives ever suspected them of any ill design, (but thought that the + House was built after the Dutch way,) until some time after it was finish'd. But their design was discover'd when + a new Fleet of Ships arriv'd from Holland in Japan; for these Ships were laden with + [Page 314] + Guns, Muskets, Pistols, and all sorts of Warlike Instruments, and great Stores of + Gunpowder and Bullets; as plainly appear'd by this Accident: The Dutch having conceal'd their Arms and Ammunition in Wooden Frames, that they might not + be seen by the Japannese, convey'd them out of their Ships, and laid them upon Carts to be carried to their + Castle: But it happen'd, unluckily for them, that some of the Carts were broken by + the way, and the Wooden Frames burst in pieces by the fall, which discover'd their + hidden Treasure of Arms and Ammunition, and alarm'd the Japannese, who saw them, with the apprehension of some wicked Design, which was to be executed + by such great quantities of Warlike Preparations: Whereupon some of them run presently + and acquainted the Emperor with what they had seen, and the danger that threatned + his Country by the Tricks of these deceitful Hollanders; and he sent away in all haste 10 or 12 Companies of Soldiers, who kill'd as many + as they could find of them, but the greatest part of them had escap'd from the Castle, + and were got into their Ships which had put to Sea, before the Soldiers arriv'd: which + happen'd by the over-sight of the Natives, who might easily have encompass'd the Castle + + [Page 315] + at some distance, so that none could enter in or go out of it, whereby all that were + in it would have been forced either to surrender themselves or die for Hunger. After + this their Castle and all the Guns they could find were seized by the Japannese for the use of the Emperor; and the Dutch were for some time prohibited any Commerce with Japan. But upon their humble Petition and fair Promises, the Emperor gave them leave to + come into Formosa, which was then under his Dominion, and thither they resorted for some time: But the + Hollanders not finding in Formosa all the Commodities they wanted, did again beg leave of the Emperor to trade into + Japan; which the Emperor would not allow, until at last the King of Nangasak, interpos'd on their behalf, and pray'd that he might be permitted to receive them + into his Isle, which is not far distant from the rest of Japan. And this the Emperor granted upon the following Conditions, 1st, That they should trample upon the Crucifix. 2dly, That the Inquisitors should take out of their Ships all their Guns and Ammunition, + all their Sails, Masts, Ropes, and other Furniture, to be kept in a Store-house as + long as the Dutch stay'd in the Country. 3dly, That he should appoint Soldiers to go along with them through the + [Page 316] + Country, and observe them. 4thly, That they should not stay any longer than the Emperor pleas'd; but as soon as he + should send his Orders for their going away, they should make all things ready for + sailing, and depart presently.

          +

          These Conditions have been hitherto very exactly observ'd; whenever therefore they + have sold off, or barter'd all their Commodities, and are ready to put to Sea again, + then all their Warlike Instruments and Ship-Tackle, that were taken away at their + first coming, are restor'd to them again, and they have free liberty to return into + their own Country.

          +

          After the Dutch had got footing in Japan, and the Christians were prohibited to come there under pain of Death, the Dutch advised the Emperor to distinguish Christians from all other Foreigners by this Test, viz. by making an Image of Christ Crucified, which these Christians adore, and keeping it in all their Sea-Port Towns, and requiring all Foreigners to trample upon this Image: For, said they, If these Foreigners be Christians they will not trample upon it; and all others who do trample upon it, are certainly + no Christians. +

          +

          This Test was afterwards try'd upon some Jesuits, or other Monks of the Romish + + [Page 317] + Church, who ventur'd to come into Japan, hoping perhaps to conceal themselves under the disguise of being Hollanders: But when they came into the Harbour, an Image of Christ Crucified was brought to + them, and they were required to trample upon it, which they refus'd to do; whereupon + they were all apprehended, being about 46 in number, and within a few Days crucified + according to the Laws of Japan; and the Festival in Commemoration of their Martyrdom is celebrated by the Jesuits to this Day: But the Hollanders make no scruple to trample upon the Crucifix when-ever they are required to do it; + and therefore they are not accounted Christians by the Japannese; according to the common opinion of all Japan, That those Foreigners only are Christians who refuse to trample upon the Crucifix.

          -

          - 2.34. - CHAP. XXXIV. Of the Splendid Retinue that attends the Vice-Roy of Formosa when he goes to wait upon the Emperor. -

          -

          SInce all Kings have not the same Dignity and Revenues, but some are more, some less rich and honourable, therefore every one of the King's Subject to the Emperor of Japan, hath a Retinue proportionable to his Dignity. But the King of the Isle Formosa being sent from the Emperor, is therefore always attended by the Vice-Roy and Carillan when he goes to wait upon the Emperor. 'Tis the office of the Carillan to give the Emperor that account of the Isle which is made by the King; and the Vice-Roy relates as from himself the same things which the King relates by the Carillan, viz. all things which concern the Government, the Subjects or the Commonwealth.

          -

          The Vice-Roy of Formosa does usually travel twice a-Year to wait upon the Emperor of Japan; and then he has his own Balcon, which has been before describ'd, and thirty six Balcons of the Noblemen, - [Page 296] - who attend him: But the Carillan travels in the same Balcon with the King, as being his Companion. Besides these Balcons there are eighty floating Villages, in which are the Guards of the Vice-Roy and Carillan, and the Litters or Palanquins, in which they travel when they pass through the Island. All things are set in order when they come to the Isle Xyphon; forty floating Villages go before, and eighteen Balcons of Noblemen, then comes the Balcons of the Vice-Roy, and after it eighteen Balcons of Noblemen, and last of all forty floating Villages, whereof one or two belongs to each Nobleman.

          -

          In this order they make their Progress till they come to the Sea-Port Town, where they are to Land, and then they all go out, and Noblemen go into the Litters which are carried ashore for them, and the Balcons remain there till the Vice-Roy returns. There are thirty-six Litters which belong to the Noblemen, who accompany the Vice-Roy, and there is one for the Vice-Roy, with whom the Carillan travels to bear him Company. All the Litters of the Nobility are an Ell and a half in height and length, and are made of Wood, curiously adorn'd within and - [Page 297] - without with Silks and Tapestry, finely wrought with the Needle, with plates of Brass or Copper, and many Pictures, and are usually carried by two Elephants.

          -

          The Vice-Roy and Carillan travel in one Litter, which is two Ells and a half high, and three Ells long, and is carried by two Elephants: Inwardly it is adorn'd with Silks and Cloth of Gold, finely wrought with the Needle; and outwardly it is covered with most pure Gold. In this Litter, besides the Vice-Roy and Carillan, are one Nobleman and ten Ladies of Honour, which are branches of the King's Family: It goes in the middle of all the other Litters, and is guarded with Soldiers before and behind, and on both sides.

          -

          All things being thus dispos'd, they enter into the Emperor's Palace, where they continue for a Month, and then return into their own Country. The Emperor does them this Honour, as to send twenty of his Courtiers to receive them when they land at the Sea-Port Town, and as many to accompany them, in Litters guarded with Soldiers, when they return to the Sea-Port. And during all the time they stay at the Emperor's Court, he puts all kinds of Honour upon them; for he diverts them with Hunting, Sports and Comedies, and admits them to a hearing every Day for an - [Page 298] - Hour in a publick Assembly: And lastly, when they are to go away, he loads them with Gifts, and very honourably takes a farewel of them.

          -

          'Tis a part of the Office of the King of Formosa to accompany the Vice-Roy to the Sea-Port Town call'd Khadsey, where he takes Shipping, and to receive him at the same place when he returns, and attend him as far as the Castle. And lastly, it is to be noted, that altho' the Emperor gives him only the Title of Vice-Roy, who was formerly King of Formosa, yet he does him greater Honour than any other King of the Empire.

          -
          -
          -
          - [Page 299] +
          + +

          + 2.37. + CHAP. XXXVII. Of the new Devices of the Jesuits for getting into Japan. + +

          +

          THus the Hollanders, by denying Christianity, secur'd their freedom of Trade in Japan, but the Papists were for ever shut out of that Country by this Test of Christianity, until the Jesuits by their subtilty invented a new way for procuring their admission into it, which + was this: They learn in the first place the Japan Language in the City of Goa, where it is taught in the Academy; and when they can speak it very well, they put + on the Japan Habit, and thus accoutred, they go to some Port in Japan, and being examined by the Searchers what Country they belong to, and from whence + they come? They readily answer, That they are Japannese, and come from such an Island, and such a City in Japan, naming them, which is easily believ'd by the Searchers, because of their Language + and Habit.

          +

          And having thus securely pass'd the Test, when they come ashore they disguise themselves + under various shapes; for some set up for Merchants and Toy-sellers, + [Page 319] + others for Tutors or Mechanicks, and they live in a private House, and follow their + several Employments, with as much care and industry, as if they depended upon them + for a livelihood, though 'tis certain they are otherwise provided with sufficient + means to maintain them, by those who send them thither. For the Pope of Rome sends every Year a certain number into Japan, and takes care to furnish them with all things necessary, and they are allow'd two + Years for learning the Japan Language, four Years for their stay in Japan, and about three Years for their Journey backward and forward. They have a certain + Japan Word, which they pronounce after a manner peculiar to themselves, whereby they know + one another; the Word is Abo, which in Japan signifies quickly, by which the new-comers, as they walk through the Cities and Villages, know their + Brethren that have been there before them; and after they know one another, they meet + together in private places to discourse about their own Affairs.

          +

          Thus there is a continual Succession of a new Missionary after four Years are expir'd, + to supply the place of him who then returns home, as I am very well assur'd by my + own experience, though 'tis not easy to guess for what end they are sent, or + [Page 320] + what good they do when they come there. For it is in vain for them to pretend that + they convert many of the Natives, during their four Years stay, to the Christian Religion, as I know that some of them boast after their return, since it is impossible + they should escape the diligence of so many Searchers, as are every-where appointed + to detect them, if they should publickly own themselves to be Christians, and endeavour to convert the Pagans: And indeed, if it were true what they relate, that one had converted twenty, another + thirty, and a third fifty, during their stay in Japan, ever since the time of their Banishment, there would be very few Pagans left in that Country, according to their account of Conversions. 'Tis true, that + some Years ago there were Jesuits, or Popish Priests, who made some Converts to Christianity; but in a little time they were discover'd + by the Searchers, and both they and their Converts were burnt alive, except a few + who renounced Christianity and embraced their ancient Idolatry, for fear of the Torments + of such a cruel Death: But at Rome they talk nothing of any such disasters, but every one boasts of the numerous Converts + he has made in the Empire of Japan, and pleases himself with the Relation of his Travels, and the many + [Page 321] + wonderful things he has seen, being greatly puffed up with an Opinion of the great + Glory and Fame he has merited by such a difficult and noble Undertaking. Upon the + whole matter it seems to me most probable, that the great Design of the Missionaries, + who are sent to Japan, since the time of their Banishment from it, is to spy out the Country, and to inform + themselves exactly of the Situation of their Harbours, the Number of their Forts and + Castles, and all the Strength of the Empire, and to take Aim by what Methods they + may be attack'd with best success, hoping that at length some magnanimous Christian + Prince will undertake a glorious Expedition, with sufficient Forces to conquer that + Empire by their direction, and to plant the Christian Religion among the Natives, + in spite of all the Prejudices wherewith they are possess'd at present against it: + For indeed I cannot perceive what other Benefit and Advantage they can propose to + themselves by all the Trouble and Expences they are at, in sending so many Missionaries + into Japan. +

          +

          Within a few Years after the Persecution of the Christians in Japan, the Emperor having obtain'd the Isle Formosa, as has been above related, began to persecute also + [Page 322] + the Christians that were in that Country; but tho' he treated the Jesuits and Popish + Priests there with the same severity he had us'd in Japan, burning some alive, crucifying others, or hanging them up by the Legs till they were + dead; yet to the Natives who were Christians he shew'd more Mercy, leaving it to their + own free Choice, either to renounce Christianity, or to depart for ever out of their + own Country; whereupon many of them chose rather to fly into other Countries than + deny Christ; but others being unwilling to leave their Estates and their Country, + renounc'd Christianity, and embrac'd their former Superstition. And after that time + the same Law was in force against the Christians in Formosa, as was made against them in Japan. +

          -

          - 2.35. - CHAP. XXXV. Of the Success of the Jesuits in propagating the Christian Faith in Japan, from 1549 to 1615. More especially of the Reasons of the terrible Slaughter that was made of them about the Year 1616. And of the Law prohibiting Christians under pain of Death to come into Japan. - -

          -

          SInce my design is only to give an Account of the Isle Formosa, and to touch upon the Affairs of Japan so far as they have Relation to it; I shall not pretend to give a particular History of the various success the Jesuits met with in propagating the Christian Religion through the several Kingdoms of Japan, of which I have receiv'd no certain information. But in general I am very well assur'd, by the constant uncontroll'd Tradition of my Countrymen; that notwithstanding all the difficulties they met with, they made a wonderful progress in the conversion of that Empire between the Year 1549. in which Xaverius says he, first arriv'd at Cangoxima, and the Year 1616 or thereabout; for 'tis commonly believ'd in Formosa that in this - [Page 300] - space of time more than a third part of Japan was converted to the Christian Religion; and Tampousamma himself, who was Emperor of Japan in the said Year 1616.

          -

          Though many other causes might concur to promote the spreading of the Christian Religion in Japan by the Jesuits, of which I can give no particular account, yet I am very certainly inform'd that one thing which contributed very much to the propagation of it, was their proposing the Christian Religion, after such a manner as was most agreeable to natural Reason, and the Doctrines and Practices commonly receiv'd among the Japannese. -

          -

          Thus the Jesuits taught them in their first Lectures, That there was but one God, the Creator and Governour of all things in Heaven and Earth, and demonstrated his Eternity and other Attributes by natural Reason; but said nothing of a Trinity of Persons in the Unity of the God-head, lest it should shock their Belief of the one true God. And as to Christ, they affirm'd that he was a Divine Vertue residing in a human Body, or a mighty Hero sent from God to reveal his Mind and Will to Mankind; and they enlarged upon the Holiness of his Life, the Reasonableness and Excellency of his Doctrine, the many Miracles he wrought for confirmation - [Page 301] - of it, and the bitter and painful Death he endur'd on the Cross for the expiation of the Sins of Mankind: All which were agreeable enough to the opinions the Japannese had conceiv'd of their pretended Heroes, That they had done many wonderful Feats, and endur'd great and lasting Pains to deliver their Followers from future Torments. But all this while the Jesuits said nothing of his being God and Man in one Person, but conceal'd that Mystery, as being too difficult for the apprehension of the Japannese, until a more convenient opportunity.

          -

          They taught the Japannese to worship the only true God, and his Son Jesus Christ, who was rais'd from the Dead by the Almighty Power of God, and ascended into Heaven, and was exalted in the humane Nature to all Power in Heaven and Earth, to assist and relieve his faithful Servants; which was agreeable enough to the notions they had of their Deified Men, such as Xaca and Amida, to whom they pray'd for Relief in all their Straits and Necessities. And as to the Worship of Images and Saints departed, there was such a perfect Harmony between the Jesuits and the Japannese, That they desir'd them only to change their Idols for the Images of Jesus Christ, the Virgin Mary, - - [Page 302] - and other Saints of the only true God, and to continue the same way of worshipping and trusting to the Saints, as Intercessors with God for them, but not to offer Sacrifices to them.

          -

          They administred Baptism in the name of the Father, the Son and the Holy Ghost, as the Rite of admitting Men into the Christian Church, and never declared the Holy Ghost to be a Divine Person in the ever-blessed Trinity, but represented him as the Power of God.

          -

          They administred the Lord's Supper in commemoration of the Death of Christ, but never offer'd to explain the Mystery of Transubstantiation, or the Sacrifice of the Mess.

          -

          And by this way of representing the Christian Religion, and concealing those Mysteries which are more difficult to be apprehended and believ'd, and the peculiar Absurdities of the Popish Doctrines, it appear'd to contain nothing but what was agreeable to natural Reason, and the Notions and Practices commonly receiv'd among the Japannese, and so it easily gain'd credit and spread mightily among the ingenious Japannese; especially being recommended by some peculiar advantages it has above all other Religions, as particularly by the full assurance it gives of a future state of eternal Life and Happiness.

          -

          - - [Page 303] - But as this Artifice gain'd the Jesuits many Followers, while they conceal'd the aforesaid Doctrines, which they did for many Years, until they found their Party very strong and powerful: So when they declar'd them to the People, and impos'd them as necessary Articles of Faith, the Christian Converts murmur'd against them for changing the Religion they had formerly taught; and the Pagans, but especially the Bonzies exclaim'd against them as Impostors, for deceiving the People with new Devices, which occasion'd many to make defection from them, and rais'd in all a strong suspicion of their Insincerity: So that this Declaration of these new Doctrines prov'd very much to their disadvantage, and may be reckon'd one cause of their utter Ruin and Extirpation.

          -

          A second Cause was the great Envy and Indignation which all the Pagans, but chiefly the Bonzies, conceiv'd against the Jesuits, because they insinuated themselves so far into the favour of Kings and Princes, and all the rich Men who were Converts to their Religion, that they setled great Revenues upon the Christian Monasteries, which us'd formerly to be given to the Bonzies; nay, the Fathers disinherited their Sons to enrich their Monasteries, which so exasperated the Minds of - [Page 304] - the Pagans against them, that they endeavoured by all means to extirpate them.

          -

          A third Cause was the discovery of a Conspiracy, carried on by the Jesuits, to betray the Empire of Japan into the Hands of the King of Spain; for which end they had sent him Letters, which were found out, giving him an account of the situation of their Harbours, and of their several Cities, Castles and Forts, and the manner how they might be besieg'd and taken. The Jesuits confess, that the great Dominions which the King of Spain possess'd in the East and West Indies, gave the Japannese a great Umbrage; and this they say mov'd them to set on foot a design of abolishing their Religion, and driving them out of their Country: But they deny that they ever wrote such Letters to that King, giving him an account of the Strength of the Japan Empire, and the ways of attacking it; and pretend that these Letters were forged by the Hollanders, on purpose to render the Portuguese odious, and get their Trade in Japan out of their Hands. But this Forgery was never prov'd against the Dutch; and therefore 'tis commonly believ'd in Formosa, that the Jesuits were the Authors and Contrivers of the aforesaid Letters, which must certainly render them very odious to all the Pigans. -

          -

          - - [Page 305] - But all these three Causes were only preparatory to that which follows, which was the last and immediate Cause of the great slaughter of the Christians in Japan. For the better understanding of which we must consider, that in the great progress which the Christian Religion had made in Japan, by the preaching of the Jesuits and other Missionaries of the Romish Church, there were not only several Kings and Princes and many great Lords, but also an Emperor who had embraced Christianity, whose name was Tampousama; and he gave them not only a Toleration, but all manner of Encouragement to propagate and settle their Religion in all parts of the Empire. The Jesuits being puffed up with this success, and supported by so great an Authority, ventur'd boldly to expose their peculiar Dogmata of Transubstantiation, and the Sacrifice of the Mess, &c. which they required all the Christians to believe, under pain of Damnation; and to use all the pious Frauds they could invent, for draining the Riches of Japan into their own Coffers. And having by this means given great offence to the Christians, and incurr'd the great hatred of the Pagans, and raised a vehement suspicion in all sorts of People of their being Impostors; they - [Page 306] - began to be afraid, lest the Pagans should conspire together to work their Ruin, and therefore were resolv'd to be beforehand with them, and to take the shortest way for converting the whole Empire to their Religion.

          -

          To this purpose they forg'd a Lye, which they went and told the Emperor, That the Pagans were contriving to raise a Rebellion against him, and to cut the Throats of all the Christians. That they had already had several Consultations about carrying on this wicked Conspiracy, which they would certainly put in execution, unless they were timely prevented. The Emperor who look'd upon them as very wise Men, and put an entire confidence in them, asked them, what they would have him to do? To which they readily answered, That to secure himself and the Christians from this Conspiracy, he could do nothing better, than to send his Letters to all the Christian Churches, requiring the Christians every-where throughout the Empire, to rise up in Arms on such a Day, about a certain Hour of the Night, and kill all the Pagans: For by this means, continued they, the wicked Design against your Majesty and the Christians will be prevented, and the Christian Faith alone will flourish through all your Empire, and there will - [Page 307] - be none left alive to trouble you, or disturb the Peace of your Government. Besides, the better to excite the Emperor to this undertaking, they assur'd him that he was oblig'd to do it, not only in point of Policy, but of Religion, because this would be such a commendable and meritorious Work, to extirpate Heathenism and settle Christianity in all his Dominions, that he might certainly expect the Blessing of God, and of Christ upon himself, and all his Christian Subjects, for finishing such a glorious Design. But, added they, if you delay much longer to put it in execution, you will certainly find by woful experience, that your Majesty and all the Christians will be murther'd in one Night; the consequence of which must be the utter Extirpation of Christianity in Japan. -

          -

          These Things they represented with so much seeming Zeal and affectionate Concern for the Christian Religion, that the Emperor was prevail'd upon, as is commonly reported, to grant them his Letters to be sent to all the Christians, requiring them to destroy all the Pagans in his Dominions; though others say that the Jesuits presum'd so far upon the Emperor's good Affection to their Cause, that they wrote these Letters in the Emperor's Name without his Knowledge, and dispatch'd - [Page 308] - them to all the Christian Churches. However this is certain, that all the Churches receiv'd Orders written in the Emperor's Name, to rise up in Arms on such a Day, at such an Hour of the Night, and destroy all the Pagans. And though this Design was managed with all the Artifice of the Jesuits▪ to conceal it until the time of execution, yet they could not carry it on so secretly but the Pagans came by some means or other to hear of it, time enough to prevent the fatal Blow: For either the Christians, who had Fathers or Mothers, or other near Relations that were Pagans, out of natural Affection to them, discover'd the Plot, that they might have an opportunity to save their Lives; or others being touch'd with an Horror of the Bloody Conspiracy against their Countrymen and Friends, found their good Nature too hard for their Religion; and therefore gave timely notice to the Pagan Kings and Princes to fortify themselves against the intended Massacre: Which they did so effectually, that having got all things ready, they rose up in Arms with their Pagan Subjects on the very Day before that in which the Christians were to put their Design in execution, and fell upon them, and destroy'd them with a very great slaughter wheresoever any Christians could be found. - [Page 309] - The Emperor being a Christian, and having too much countenanced the Jesuits in their intended Massacre, was forc'd by the Pagans to leave his own Dominions, and went into the City of Goa, where he died, and his Body is still preserved in the Church of the Jesuits, where a stately Monument is erected to his Memory, with an Inscription to this purpose, Here lies Tampousama Emperor of Japan, who was banished out of his Dominions, and died a Martyr for the Christian Religion. At the same time there were five Kings and two Vice-Roys apprehended, who had promoted the Christian Religion in their several Kingdoms; and they were thrown into Prison, and there remain'd until they died.

          -

          The slaughter was so general, that not only the Jesuits and other Missionaries of the Romish Church, but all the Japannese that had been converted by them, were put to Death whensoever they were seiz'd: Some were hang'd, some thrown into the Rivers, or old Ditches, others were beheaded, and great numbers suffered the most cruel Deaths the Pagans could invent. But though the slaughter was very general, yet it cannot be imagin'd, that all the Christians were apprehended at the same time, but many of them lay conceal'd, - [Page 310] - and skulk'd up and down in Corners for several Years before they were discover'd; and after the first Heats of the Persecution were over, many of those Jesuits and Monks who were seiz'd, were for some time respited, and being cast into Prison, continued there until a new Emperor was Created, and then were put to cruel Deaths, with most exquisite Torments.

          -

          After this time the name of a Christian grew so odious through all the Empire of Japan, that no Christian was suffered to live in it, but the Pagans slew them all whensoever they discovered them. And this wicked and bloody Conspiracy, which was so contrary to the mild and charitable Spirit of Christianity, was such a Scandal to the Pagans, and reproach to the Christians, that henceforward they were all esteem'd Villains, Rebels, Impostors, and the worst of Men; and therefore when any of them were found out, all the People cry'd out, Away with them, Crucifie them: And Searchers were appointed to enquire diligently in all places, if any of them could be discovered; as has been already observ'd in the Chapter of Laws. -

          -

          And this Relation of the Conspiracy of the Jesuits and other Popish Priests, against the Pagans, and the great Slaughter of the Christians, which follow'd upon - [Page 311] - the Discovery of it, is as firmly believ'd in Formosa, by Tradition from Father to Son, as the Gunpowder-Plot is believ'd here in England, to have been contriv'd by the Jesuits and other Papists: But I must confess, that I cannot positively determine the time when it happen'd; only I think it most probable, that it was about the Year 1616.

          -
          -
          -

          - 2.36. - CHAP. XXXVI. Of the coming of the Dutch into Japan, with their Success, and the Tricks they play'd. -

          -

          THE Dutch hearing of the great Slaughter of the Papists in Japan, and that they were for ever banished from that Empire, laid hold of this Opportunity to settle a great Trade with the Japannese; and for that end having laded several Ships with great Stores of such Commodities as they thought most vendible in that Country; they sail'd to Japan, where being arriv'd, they were presently - [Page 312] - call'd to an account, what they were? and from whence they came? They answer'd, They were Hollanders; and when the Japan Inquisitors urg'd them farther to declare, whether they were Christians or no? They pretended at first they did not understand what they meant by that Name, and therefore they could only tell them they profess'd the Holland's Religion. But at last some of them told the Japannese, That they had heard of some call'd Christians, who were Impostors, and worshipped a Crucified Man: By which Character the Japannese understood that these were the Christians who had formerly been in Japan. And then the Dutch added farther, That there were none such in their Country, but in other parts of Europe; and that the Hollanders were so far from being of the same Religion with them, that they had always been hated and persecuted by these Christians upon the account of Religion.

          -

          These things being related to the Emperor, he commanded that they should have leave to land, and to bring them before him: When they were come into the Emperor's presence, they presented him with two great Guns, and a striking Clock with an Alarm, and a musical Bell; both which wonderfully pleased the Emperor, but - [Page 313] - chiefly he admired the two Guns when he saw them charg'd and discharg'd before him: Whereupon he gave them free leave to come and import their Commodities into his Country, as thinking that their Commerce would be not only safe, but very advantageous to Japan. But after they had traded there for some Years, they begg'd leave of the Emperor to build a great Store-house, in which they might lay up all their Merchandize; pretending it was a great loss to them to carry their Goods up and down the Country before they could sell them; and that it would be more convenient, not only for themselves, but also for the Japannese to have a certain place appointed whither all Persons might resort, either to buy their Commodities, or take them in exchange for the Product of their Country. The Emperor granted them leave to build such a House for containing their Goods: But they instead of a Ware-house, built a very strong Castle, with very good Fortifications; yet none of the Natives ever suspected them of any ill design, (but thought that the House was built after the Dutch way,) until some time after it was finish'd. But their design was discover'd when a new Fleet of Ships arriv'd from Holland in Japan; for these Ships were laden with - [Page 314] - Guns, Muskets, Pistols, and all sorts of Warlike Instruments, and great Stores of Gunpowder and Bullets; as plainly appear'd by this Accident: The Dutch having conceal'd their Arms and Ammunition in Wooden Frames, that they might not be seen by the Japannese, convey'd them out of their Ships, and laid them upon Carts to be carried to their Castle: But it happen'd, unluckily for them, that some of the Carts were broken by the way, and the Wooden Frames burst in pieces by the fall, which discover'd their hidden Treasure of Arms and Ammunition, and alarm'd the Japannese, who saw them, with the apprehension of some wicked Design, which was to be executed by such great quantities of Warlike Preparations: Whereupon some of them run presently and acquainted the Emperor with what they had seen, and the danger that threatned his Country by the Tricks of these deceitful Hollanders; and he sent away in all haste 10 or 12 Companies of Soldiers, who kill'd as many as they could find of them, but the greatest part of them had escap'd from the Castle, and were got into their Ships which had put to Sea, before the Soldiers arriv'd: which happen'd by the over-sight of the Natives, who might easily have encompass'd the Castle - [Page 315] - at some distance, so that none could enter in or go out of it, whereby all that were in it would have been forced either to surrender themselves or die for Hunger. After this their Castle and all the Guns they could find were seized by the Japannese for the use of the Emperor; and the Dutch were for some time prohibited any Commerce with Japan. But upon their humble Petition and fair Promises, the Emperor gave them leave to come into Formosa, which was then under his Dominion, and thither they resorted for some time: But the Hollanders not finding in Formosa all the Commodities they wanted, did again beg leave of the Emperor to trade into Japan; which the Emperor would not allow, until at last the King of Nangasak, interpos'd on their behalf, and pray'd that he might be permitted to receive them into his Isle, which is not far distant from the rest of Japan. And this the Emperor granted upon the following Conditions, 1st, That they should trample upon the Crucifix. 2dly, That the Inquisitors should take out of their Ships all their Guns and Ammunition, all their Sails, Masts, Ropes, and other Furniture, to be kept in a Store-house as long as the Dutch stay'd in the Country. 3dly, That he should appoint Soldiers to go along with them through the - [Page 316] - Country, and observe them. 4thly, That they should not stay any longer than the Emperor pleas'd; but as soon as he should send his Orders for their going away, they should make all things ready for sailing, and depart presently.

          -

          These Conditions have been hitherto very exactly observ'd; whenever therefore they have sold off, or barter'd all their Commodities, and are ready to put to Sea again, then all their Warlike Instruments and Ship-Tackle, that were taken away at their first coming, are restor'd to them again, and they have free liberty to return into their own Country.

          -

          After the Dutch had got footing in Japan, and the Christians were prohibited to come there under pain of Death, the Dutch advised the Emperor to distinguish Christians from all other Foreigners by this Test, viz. by making an Image of Christ Crucified, which these Christians adore, and keeping it in all their Sea-Port Towns, and requiring all Foreigners to trample upon this Image: For, said they, If these Foreigners be Christians they will not trample upon it; and all others who do trample upon it, are certainly no Christians. -

          -

          This Test was afterwards try'd upon some Jesuits, or other Monks of the Romish - - [Page 317] - Church, who ventur'd to come into Japan, hoping perhaps to conceal themselves under the disguise of being Hollanders: But when they came into the Harbour, an Image of Christ Crucified was brought to them, and they were required to trample upon it, which they refus'd to do; whereupon they were all apprehended, being about 46 in number, and within a few Days crucified according to the Laws of Japan; and the Festival in Commemoration of their Martyrdom is celebrated by the Jesuits to this Day: But the Hollanders make no scruple to trample upon the Crucifix when-ever they are required to do it; and therefore they are not accounted Christians by the Japannese; according to the common opinion of all Japan, That those Foreigners only are Christians who refuse to trample upon the Crucifix.

          -
          -
          -
          - [Page 318] +
          +

          + 2.38. + The CONCLƲSION. +

          +

          FRom what has been said of the Causes of the great Persecution of the Christians in + Japan, we may clearly understand how great a prejudice the Jesuits have done to Christianity, + and what a Reproach + [Page 323] + and Disgrace they have brought upon the Christian Name, by imposing their Popish + Errors upon the People as necessary Articles of Faith, and by contriving that barbarous + and bloody Massacre which they intended against all the poor Pagans: Whereas if they + had propos'd the Christian Religion in its purity and simplicity, and behav'd themselves + towards their Proselytes with that Meekness, Charity, and Sincerity, which became + their Apostolical Office, I dare be confident to affirm, that in all probability the + whole Empire of Japan had now been Christian: But now by their Misrepresentations, and wicked Practices, + the Japonese have such a false Notion of Christianity, and such strong Prejudices against it, + that it would be much more difficult now to convert them; nay, the Door is shut against + any Christians who might have such a charitable Design, or would attempt to remove + their Prejudices, and possess their Minds with a just Idea of Christianity. How detestable + then was the Wickedness of the Jesuits, which occasion'd all this Mischief! And how + deplorable is the Case of these poor Pagans, who are now so fetter'd in Chains of + Darkness, and bound up to their Idolatrous Practices, that they can never hope to + see the glorious Light of the Gospel, + [Page 324] + or feel the Power of it in their Hearts and Lives, as might have been reasonably + expected from them: For if they do so exactly observe the Precepts of their own Religion, + altho' it be uncertain and contrary to the Divine Nature, altho' it enjoyn them such + a horrible and cruel Practice as to sacrifice their own Sons; with what Cheerfulness, + Humility, and Veneration, would they have perform'd the reasonable Service and Obedience + of Christianity, had they been enlightned with that heavenly Doctrine in its purity, + and tasted the Power of it, in purging their Hearts, and reforming their Lives.

          +

          Some perhaps may think that I have done too much Honour to the Pagan Religion as it + is profess'd in Formosa, by giving such a long and particular Explication of it, as if I were still persuaded + of the truth of it; which God forbid: And therefore I must desire such Persons to + consider, that I was oblig'd to give an Account of all things relating to that Religion, + as they are to be found in Jarhabadiond, which is our Scripture, tho' I am very far from believing them to be true; nay, I + am fully persuaded that they are false, by the following Reasons which I shall briefly + mention: 'Tis a certain and infallible Argument of the Falshood of any Religion, + [Page 325] + that it commandeth such things as are contrary to the Divine Nature, and to those + Notions which every one hath of God's infinite Goodness: Such is the Command in our + Jarhabadiond, which requires us to sacrifice so many thousand innocent Babes every Year; which + is a thing so cruel, and so contrary to the Tenderness of Human Nature, that we cannot + believe it to be the Command of a good and gracious God, but of some evil Spirit who + delights in Human Blood, and in the Misery and Destruction of Mankind. And when once + I was convinc'd of the Falshood of our Religion, by requiring such a cruel and bloody + Sacrifice, I presently concluded, that all the Miracles pretended to be wrought in + confirmation of it, were meer trick and forgery; because I am certain that God would + not exert his Omnipotent Power to confirm a Lye, and maintain an Imposture. Besides + that, any one may quickly be satisfied how little Reason there is to believe, that + the pretended Miracles were really wrought, since they are only mention'd in our Jarhabadiond, which the Priests keep in their own hands, and will not suffer any of the common + People to have a Copy of it; which gives a shrewd suspicion, that there is some Trick + and Imposture, since they do so studiously avoid any + [Page 326] + means of discovering the Truth; which suspicion is very much increas'd by the Tyranny + which the Priests exercise over the common People, in exacting an implicit Faith to + their Dictates, without giving them any rational Grounds for believing, and obliging + them under pain of Death never to accuse the Priests of any Falshood, tho' they be + very certain that he is guilty of it. The Priests indeed pretend, that their God does + sometimes appear to the People in the form of a Lion, when he is angry with them; + and at other times, in the form of a Camel, when he is pacified: But every one may + plainly perceive, that this pretended Miracle is nothing but a Trick of the Priests, + who have the opportunity of shewing such or such a Beast to the People, without being + discover'd, since the whole management of the matter is left to themselves, having + the Beasts ready to set up at their pleasure with all secrecy. If any one should ask + me, How can the Priests put such Tricks upon the common People, and carry on such + Impostures? I answer, There are many Instances of the same nature in other Nations, + who having no Revelation, believe and do such things as are more absurd than what + is here pretended: Such were the Egyptians who were famous for all parts of Learning, and yet were + [Page 327] + persuaded to worship Crocodiles and Onions. Nay, even in the Roman Church we see, that many Absurdities 〈◊〉 + •mpos'd upon the common People to be b••••v'd contrary to Sense and Reason: And why then may not such a rude and ignorant People + as the Formosans, be impos'd upon by the Tricks of cunning Men? But how this Imposture is manag'd, + 'tis not my business at present to enquire, 'tis sufficient for me, that I am fully + persuaded by undeniable Arguments of the Falshood of the Religion of Formosa. Now to this Omnipotent and Merciful GOD who hath by the Grace of his Holy Spirit + call'd me from Error and Superstition, to the true Knowledge of his Will, and of his + Son Jesus Christ, my Redeemer and Mediator, be ascrib'd eternal Praise, Honour, Magnificence, + and Glory, by all the Creatures for ever and ever. Amen. +

          -

          - 2.37. - CHAP. XXXVII. Of the new Devices of the Jesuits for getting into Japan. - -

          -

          THus the Hollanders, by denying Christianity, secur'd their freedom of Trade in Japan, but the Papists were for ever shut out of that Country by this Test of Christianity, until the Jesuits by their subtilty invented a new way for procuring their admission into it, which was this: They learn in the first place the Japan Language in the City of Goa, where it is taught in the Academy; and when they can speak it very well, they put on the Japan Habit, and thus accoutred, they go to some Port in Japan, and being examined by the Searchers what Country they belong to, and from whence they come? They readily answer, That they are Japannese, and come from such an Island, and such a City in Japan, naming them, which is easily believ'd by the Searchers, because of their Language and Habit.

          -

          And having thus securely pass'd the Test, when they come ashore they disguise themselves under various shapes; for some set up for Merchants and Toy-sellers, - [Page 319] - others for Tutors or Mechanicks, and they live in a private House, and follow their several Employments, with as much care and industry, as if they depended upon them for a livelihood, though 'tis certain they are otherwise provided with sufficient means to maintain them, by those who send them thither. For the Pope of Rome sends every Year a certain number into Japan, and takes care to furnish them with all things necessary, and they are allow'd two Years for learning the Japan Language, four Years for their stay in Japan, and about three Years for their Journey backward and forward. They have a certain Japan Word, which they pronounce after a manner peculiar to themselves, whereby they know one another; the Word is Abo, which in Japan signifies quickly, by which the new-comers, as they walk through the Cities and Villages, know their Brethren that have been there before them; and after they know one another, they meet together in private places to discourse about their own Affairs.

          -

          Thus there is a continual Succession of a new Missionary after four Years are expir'd, to supply the place of him who then returns home, as I am very well assur'd by my own experience, though 'tis not easy to guess for what end they are sent, or - [Page 320] - what good they do when they come there. For it is in vain for them to pretend that they convert many of the Natives, during their four Years stay, to the Christian Religion, as I know that some of them boast after their return, since it is impossible they should escape the diligence of so many Searchers, as are every-where appointed to detect them, if they should publickly own themselves to be Christians, and endeavour to convert the Pagans: And indeed, if it were true what they relate, that one had converted twenty, another thirty, and a third fifty, during their stay in Japan, ever since the time of their Banishment, there would be very few Pagans left in that Country, according to their account of Conversions. 'Tis true, that some Years ago there were Jesuits, or Popish Priests, who made some Converts to Christianity; but in a little time they were discover'd by the Searchers, and both they and their Converts were burnt alive, except a few who renounced Christianity and embraced their ancient Idolatry, for fear of the Torments of such a cruel Death: But at Rome they talk nothing of any such disasters, but every one boasts of the numerous Converts he has made in the Empire of Japan, and pleases himself with the Relation of his Travels, and the many - [Page 321] - wonderful things he has seen, being greatly puffed up with an Opinion of the great Glory and Fame he has merited by such a difficult and noble Undertaking. Upon the whole matter it seems to me most probable, that the great Design of the Missionaries, who are sent to Japan, since the time of their Banishment from it, is to spy out the Country, and to inform themselves exactly of the Situation of their Harbours, the Number of their Forts and Castles, and all the Strength of the Empire, and to take Aim by what Methods they may be attack'd with best success, hoping that at length some magnanimous Christian Prince will undertake a glorious Expedition, with sufficient Forces to conquer that Empire by their direction, and to plant the Christian Religion among the Natives, in spite of all the Prejudices wherewith they are possess'd at present against it: For indeed I cannot perceive what other Benefit and Advantage they can propose to themselves by all the Trouble and Expences they are at, in sending so many Missionaries into Japan. -

          -

          Within a few Years after the Persecution of the Christians in Japan, the Emperor having obtain'd the Isle Formosa, as has been above related, began to persecute also - [Page 322] - the Christians that were in that Country; but tho' he treated the Jesuits and Popish Priests there with the same severity he had us'd in Japan, burning some alive, crucifying others, or hanging them up by the Legs till they were dead; yet to the Natives who were Christians he shew'd more Mercy, leaving it to their own free Choice, either to renounce Christianity, or to depart for ever out of their own Country; whereupon many of them chose rather to fly into other Countries than deny Christ; but others being unwilling to leave their Estates and their Country, renounc'd Christianity, and embrac'd their former Superstition. And after that time the same Law was in force against the Christians in Formosa, as was made against them in Japan. -

          -
          -
          -

          - 2.38. - The CONCLƲSION. -

          -

          FRom what has been said of the Causes of the great Persecution of the Christians in Japan, we may clearly understand how great a prejudice the Jesuits have done to Christianity, and what a Reproach - [Page 323] - and Disgrace they have brought upon the Christian Name, by imposing their Popish Errors upon the People as necessary Articles of Faith, and by contriving that barbarous and bloody Massacre which they intended against all the poor Pagans: Whereas if they had propos'd the Christian Religion in its purity and simplicity, and behav'd themselves towards their Proselytes with that Meekness, Charity, and Sincerity, which became their Apostolical Office, I dare be confident to affirm, that in all probability the whole Empire of Japan had now been Christian: But now by their Misrepresentations, and wicked Practices, the Japonese have such a false Notion of Christianity, and such strong Prejudices against it, that it would be much more difficult now to convert them; nay, the Door is shut against any Christians who might have such a charitable Design, or would attempt to remove their Prejudices, and possess their Minds with a just Idea of Christianity. How detestable then was the Wickedness of the Jesuits, which occasion'd all this Mischief! And how deplorable is the Case of these poor Pagans, who are now so fetter'd in Chains of Darkness, and bound up to their Idolatrous Practices, that they can never hope to see the glorious Light of the Gospel, - [Page 324] - or feel the Power of it in their Hearts and Lives, as might have been reasonably expected from them: For if they do so exactly observe the Precepts of their own Religion, altho' it be uncertain and contrary to the Divine Nature, altho' it enjoyn them such a horrible and cruel Practice as to sacrifice their own Sons; with what Cheerfulness, Humility, and Veneration, would they have perform'd the reasonable Service and Obedience of Christianity, had they been enlightned with that heavenly Doctrine in its purity, and tasted the Power of it, in purging their Hearts, and reforming their Lives.

          -

          Some perhaps may think that I have done too much Honour to the Pagan Religion as it is profess'd in Formosa, by giving such a long and particular Explication of it, as if I were still persuaded of the truth of it; which God forbid: And therefore I must desire such Persons to consider, that I was oblig'd to give an Account of all things relating to that Religion, as they are to be found in Jarhabadiond, which is our Scripture, tho' I am very far from believing them to be true; nay, I am fully persuaded that they are false, by the following Reasons which I shall briefly mention: 'Tis a certain and infallible Argument of the Falshood of any Religion, - [Page 325] - that it commandeth such things as are contrary to the Divine Nature, and to those Notions which every one hath of God's infinite Goodness: Such is the Command in our Jarhabadiond, which requires us to sacrifice so many thousand innocent Babes every Year; which is a thing so cruel, and so contrary to the Tenderness of Human Nature, that we cannot believe it to be the Command of a good and gracious God, but of some evil Spirit who delights in Human Blood, and in the Misery and Destruction of Mankind. And when once I was convinc'd of the Falshood of our Religion, by requiring such a cruel and bloody Sacrifice, I presently concluded, that all the Miracles pretended to be wrought in confirmation of it, were meer trick and forgery; because I am certain that God would not exert his Omnipotent Power to confirm a Lye, and maintain an Imposture. Besides that, any one may quickly be satisfied how little Reason there is to believe, that the pretended Miracles were really wrought, since they are only mention'd in our Jarhabadiond, which the Priests keep in their own hands, and will not suffer any of the common People to have a Copy of it; which gives a shrewd suspicion, that there is some Trick and Imposture, since they do so studiously avoid any - [Page 326] - means of discovering the Truth; which suspicion is very much increas'd by the Tyranny which the Priests exercise over the common People, in exacting an implicit Faith to their Dictates, without giving them any rational Grounds for believing, and obliging them under pain of Death never to accuse the Priests of any Falshood, tho' they be very certain that he is guilty of it. The Priests indeed pretend, that their God does sometimes appear to the People in the form of a Lion, when he is angry with them; and at other times, in the form of a Camel, when he is pacified: But every one may plainly perceive, that this pretended Miracle is nothing but a Trick of the Priests, who have the opportunity of shewing such or such a Beast to the People, without being discover'd, since the whole management of the matter is left to themselves, having the Beasts ready to set up at their pleasure with all secrecy. If any one should ask me, How can the Priests put such Tricks upon the common People, and carry on such Impostures? I answer, There are many Instances of the same nature in other Nations, who having no Revelation, believe and do such things as are more absurd than what is here pretended: Such were the Egyptians who were famous for all parts of Learning, and yet were - [Page 327] - persuaded to worship Crocodiles and Onions. Nay, even in the Roman Church we see, that many Absurdities 〈◊〉 - •mpos'd upon the common People to be b••••v'd contrary to Sense and Reason: And why then may not such a rude and ignorant People as the Formosans, be impos'd upon by the Tricks of cunning Men? But how this Imposture is manag'd, 'tis not my business at present to enquire, 'tis sufficient for me, that I am fully persuaded by undeniable Arguments of the Falshood of the Religion of Formosa. Now to this Omnipotent and Merciful GOD who hath by the Grace of his Holy Spirit call'd me from Error and Superstition, to the true Knowledge of his Will, and of his Son Jesus Christ, my Redeemer and Mediator, be ascrib'd eternal Praise, Honour, Magnificence, and Glory, by all the Creatures for ever and ever. Amen. -

          -
          -
          -
          - [Page 128] +
          + +

          + 2.39. + APPENDIX, CONCERNING The AUTHOR's Journey from Avignon to Rome. + +

          +

          IN the Year 1700, being the Year of Jubilee, I was invited by the Jesuits to accompany seventeen young Gentlemen to Rome; who undertook that Journey rather out of Curiosity than Devotion, to see the Pomp + and Magnificence of the Ceremonies that are then observ'd in that City: And the Jesuits persuaded me to go, hoping that by the sight of these Ceremonies I should be induc'd + to embrace their Religion. I was easily prevail'd upon to comply with their Desires, + and so we travell'd together to Rome, the other Gentlemen in Pilgrims Habit, and I in Japan Cloaths, and arriv'd there a little before the Death of the Pope, who being then + sick, would not admit of any to come and see him; but we saw all the valuable Curiosities + that are kept in that famous City. And the Jesuits at Avignon having given me Letters + [Page 129] + of Recommendation, I was nobly entertain'd thereby the Jesuits of that City, who were very civil and obliging: But when they exhorted me to embrace + the Christian Faith, I excus'd my self for not complying with their desire, and told + them, That I intended to return again to Avignon, and to be baptiz'd there by the same Father who had brought me out of my own Country. + After we had stay'd above a Month in Rome, we return'd again to Avignon, where I was civilly receiv'd by the Jesuits; who, as I have reason to believe, had charg'd the young Gentlemen my Fellow-Travellers + to take care of me, that I should not make an escape; for they watch'd me as narrowly + during the whole Journey, as Serjeants use to do a Prisoner. Presently after my Return, + the Jesuits ask'd me, how I lik'd all these Ceremonies I had seen at Rome? To whom I answer'd, That I was very well pleas'd with them, and did greatly admire + them: But then withal I added, Since you condemn our Pagan Religion, because our Religious + Worship consists only in Externals, how can you alledge your external Ceremonies in + Confirmation of your Religion: To which they answered well enough, That they did not + + [Page 130] + condemn our Ceremonies merely as external, but because they were destitute of any + internal Virtue: Whereas the Christian Religion consists much more in its internal + Power, than any external Shew: And therefore, said they, all our Ceremonies are unprofitable, + unless the Heart be joyn'd with them; and we only make use of them to excite Men to + Devotion, and to inspire them with greater Reverence and Fervor in the Worship of + God. With this Answer I seem'd to be so far satisfy'd, that I made no Reply; tho' + I might have told them, that we us'd the external Ceremonies of our Pagan Religion + for the same ends and purposes as they do theirs. This indeed was a great scandal + to me, to see the corrupt Lives of all sorts of People, both great and small, at Rome, where they appear'd so publickly to be guilty of Adultery and Sodomy, that all Travellers + might perceive them; which made me say to my self, Certainly if these Men did heartily + believe their Religion, they would better observe its Preceps, and live according + to it; but by their wicked Practices it appears, that they impose such things upon + the common People, which they themselves do not believe to be true: Besides, I had + heard so many Stories of + [Page 131] + the Miracles wrought by the Relicks of St. Peter, and other Saints, and chiefly of those which are pretended to be done in the Chapel + of Loretto, which I believe to be false, that from thence I concluded their Relations of the + Miracles wrought by Christ, to be no less false: So that my Journey to Rome was so far from inducing me to embrace the Christian Religion, that it rather prejudic'd + me strongly against it.

          -

          - 2.39. - APPENDIX, CONCERNING The AUTHOR's Journey from Avignon to Rome. - -

          -

          IN the Year 1700, being the Year of Jubilee, I was invited by the Jesuits to accompany seventeen young Gentlemen to Rome; who undertook that Journey rather out of Curiosity than Devotion, to see the Pomp and Magnificence of the Ceremonies that are then observ'd in that City: And the Jesuits persuaded me to go, hoping that by the sight of these Ceremonies I should be induc'd to embrace their Religion. I was easily prevail'd upon to comply with their Desires, and so we travell'd together to Rome, the other Gentlemen in Pilgrims Habit, and I in Japan Cloaths, and arriv'd there a little before the Death of the Pope, who being then sick, would not admit of any to come and see him; but we saw all the valuable Curiosities that are kept in that famous City. And the Jesuits at Avignon having given me Letters - [Page 129] - of Recommendation, I was nobly entertain'd thereby the Jesuits of that City, who were very civil and obliging: But when they exhorted me to embrace the Christian Faith, I excus'd my self for not complying with their desire, and told them, That I intended to return again to Avignon, and to be baptiz'd there by the same Father who had brought me out of my own Country. After we had stay'd above a Month in Rome, we return'd again to Avignon, where I was civilly receiv'd by the Jesuits; who, as I have reason to believe, had charg'd the young Gentlemen my Fellow-Travellers to take care of me, that I should not make an escape; for they watch'd me as narrowly during the whole Journey, as Serjeants use to do a Prisoner. Presently after my Return, the Jesuits ask'd me, how I lik'd all these Ceremonies I had seen at Rome? To whom I answer'd, That I was very well pleas'd with them, and did greatly admire them: But then withal I added, Since you condemn our Pagan Religion, because our Religious Worship consists only in Externals, how can you alledge your external Ceremonies in Confirmation of your Religion: To which they answered well enough, That they did not - [Page 130] - condemn our Ceremonies merely as external, but because they were destitute of any internal Virtue: Whereas the Christian Religion consists much more in its internal Power, than any external Shew: And therefore, said they, all our Ceremonies are unprofitable, unless the Heart be joyn'd with them; and we only make use of them to excite Men to Devotion, and to inspire them with greater Reverence and Fervor in the Worship of God. With this Answer I seem'd to be so far satisfy'd, that I made no Reply; tho' I might have told them, that we us'd the external Ceremonies of our Pagan Religion for the same ends and purposes as they do theirs. This indeed was a great scandal to me, to see the corrupt Lives of all sorts of People, both great and small, at Rome, where they appear'd so publickly to be guilty of Adultery and Sodomy, that all Travellers might perceive them; which made me say to my self, Certainly if these Men did heartily believe their Religion, they would better observe its Preceps, and live according to it; but by their wicked Practices it appears, that they impose such things upon the common People, which they themselves do not believe to be true: Besides, I had heard so many Stories of - [Page 131] - the Miracles wrought by the Relicks of St. Peter, and other Saints, and chiefly of those which are pretended to be done in the Chapel of Loretto, which I believe to be false, that from thence I concluded their Relations of the Miracles wrought by Christ, to be no less false: So that my Journey to Rome was so far from inducing me to embrace the Christian Religion, that it rather prejudic'd me strongly against it.

          -
          -
          -
          FINIS.
          -
          -
          - [Page] -
          -

          - Appendix A - THE CONTENTS OF THE Several Chapters OF THIS DESCRIPTION OF THE Isle FORMOSA. - -

          -
            -
          • - Chap. I. OF the Situation, Magnitude, and Division of the Isle. p. 145
            • -
          • - Chap. II. Of the great Revolutions which have happen'd in the Isle. p. 147
            • -
          • - Chap. III. Of the Form of Government, and of the new Laws made by th Emperor Meriaandanoo. p. 161
            • -
          • - - [Page] - - Chap. IV. Of the Religion of Formosa. p. 167
            • -
          • Of the Festivals. p. 177
            • -
          • - Chap. V. Of the Fasting-Days. p. 180
            • -
          • - Chap. VI. Of the Ceremonies to be observed on the Festival Days. p. 181
            • -
          • - Chap. VII. Of the Election of the Priests. p. 184
            • -
          • - Chap. VIII. Of the Worship of the Sun, of the Moon, and of the Ten Stars. p. 190
            • -
          • - Chap. IX. Of the Postures of the Body in adoring. p. 195
            • -
          • - Chap. X. Of the Ceremonies that are observed at the Birth of Children. p. 197
            • -
          • - Chap. XI. Of the Marriage or Groutacho. p. 200
            • -
          • - Chap. XII. Of the Ceremonies towards the Dead. p. 203
            • -
          • - Chap. XIII. Of the Opinion concerning the State of the Souls after Death. p. 206
            • -
          • - Chap. XIV. Of the Priestly Garments. p. 210
            • -
          • - Chap. XV. Of the Manners and Customs of the Formosans. p. 214
            • -
          • - - [Page] - - Chap. XVI. A Description of the Men in Formosa. p. 221
            • -
          • - Chap. XVII. Of the Cloaths worn in Formosa by all Ranks of People. p. 224
            • -
          • - Chap. XVIII. Of their Cities, Villages, Houses, Palaces, Castles. p. 235
            • -
          • - Chap. XIX. Of the Commodities which they have, and some that they want. p. 243
            • -
          • - Chap. XX. Of Weights and Measures. p. 245
            • -
          • - Chap. XXI. Of the superstitious Customs of the common People. p. 247
            • -
          • - Chap. XXII. Of the Diseases in Formosa, and their Cure. p. 252
            • -
          • - Chap. XXIII. Of the Revenues of the King, Vice-Roy, of the General of the Army, of the Priests, and of all others in high Places of Power and Trust. p. 257
            • -
          • - Chap. XXIV. Of all the Fruits of the Ground. p. 259
            • -
          • - Chap. XXV. Of the Things they commonly eat. p. 263
            • -
          • - Chap. XXVI. Of the Animals which do not breed here in England. p. 264
            • -
          • - - [Page] - - Chap. XXVII. Of the Language. p. 266
            • -
          • The Lord's Prayer, Apostle's Creed, and the Ten Commandments, translated by the Author into Formosan. p. 271
            • -
          • - Chap. XXVIII. Of the Shipping of the Formosans. p. 276
            • -
          • - Chap. XXIX. Of the Money. p. 278
            • -
          • - Chap. XXX. Of the Arms. p. 281
            • -
          • - Chap. XXXI. Of the Musical Instruments. p. 284
            • -
          • - Chap. XXXII. Of their way of educating their Children. p. 286
            • -
          • - Chap. XXXIII. Of the Liberal and Mechanical Arts in Japan and Formosa. p. 289
            • -
          • - Chap. XXXIV. Of the splendid Retinue that attends the Vice-Roy of Formosa, when he goes to wait upon the Emperor. p. 295
            • -
          • - Chap. XXXV. Of the Success of the Jesuits in propagating the Christian Faith in Japan, from the Year 1549, to 1616. More especially of the Reasons of the terrible Slaughter that was made of them in the Year 1616; and of the Law prohibiting - [Page] - Christians. under pain of Death, to come into Japan. p. 299
            • -
          • - Chap. XXXVI. Of the coming of the Dutch into Japan, with their Success, and the Tricks they play'd. p. 311
            • -
          • - Chap. XXXVII. Of the new Devices of the Jesuits for getting into Japan and Formosa. p. 318
            • -
          • The Appendix, concerning the Author's Journey from Avignon to Rome. p. 328
            • -
          +
          FINIS.
          +
          +
          +
          + [Page] +
          +
          +

          + Appendix A + THE CONTENTS OF THE Several Chapters OF THIS DESCRIPTION OF THE Isle FORMOSA. + +

          +
          +
            +
          • + Chap. I. OF the Situation, Magnitude, and Division of the Isle. p. 145
            • +
          • + Chap. II. Of the great Revolutions which have happen'd in the Isle. p. 147
            • +
          • + Chap. III. Of the Form of Government, and of the new Laws made by th Emperor Meriaandanoo. p. 161
            • +
          • + + [Page] + + Chap. IV. Of the Religion of Formosa. p. 167
            • +
          • Of the Festivals. p. 177
            • +
          • + Chap. V. Of the Fasting-Days. p. 180
            • +
          • + Chap. VI. Of the Ceremonies to be observed on the Festival Days. p. 181
            • +
          • + Chap. VII. Of the Election of the Priests. p. 184
            • +
          • + Chap. VIII. Of the Worship of the Sun, of the Moon, and of the Ten Stars. p. 190
            • +
          • + Chap. IX. Of the Postures of the Body in adoring. p. 195
            • +
          • + Chap. X. Of the Ceremonies that are observed at the Birth of Children. p. 197
            • +
          • + Chap. XI. Of the Marriage or Groutacho. p. 200
            • +
          • + Chap. XII. Of the Ceremonies towards the Dead. p. 203
            • +
          • + Chap. XIII. Of the Opinion concerning the State of the Souls after Death. p. 206
            • +
          • + Chap. XIV. Of the Priestly Garments. p. 210
            • +
          • + Chap. XV. Of the Manners and Customs of the Formosans. p. 214
            • +
          • + + [Page] + + Chap. XVI. A Description of the Men in Formosa. p. 221
            • +
          • + Chap. XVII. Of the Cloaths worn in Formosa by all Ranks of People. p. 224
            • +
          • + Chap. XVIII. Of their Cities, Villages, Houses, Palaces, Castles. p. 235
            • +
          • + Chap. XIX. Of the Commodities which they have, and some that they want. p. 243
            • +
          • + Chap. XX. Of Weights and Measures. p. 245
            • +
          • + Chap. XXI. Of the superstitious Customs of the common People. p. 247
            • +
          • + Chap. XXII. Of the Diseases in Formosa, and their Cure. p. 252
            • +
          • + Chap. XXIII. Of the Revenues of the King, Vice-Roy, of the General of the Army, of the Priests, + and of all others in high Places of Power and Trust. p. 257
            • +
          • + Chap. XXIV. Of all the Fruits of the Ground. p. 259
            • +
          • + Chap. XXV. Of the Things they commonly eat. p. 263
            • +
          • + Chap. XXVI. Of the Animals which do not breed here in England. p. 264
            • +
          • + + [Page] + + Chap. XXVII. Of the Language. p. 266
            • +
          • The Lord's Prayer, Apostle's Creed, and the Ten Commandments, translated by the Author + into Formosan. p. 271
            • +
          • + Chap. XXVIII. Of the Shipping of the Formosans. p. 276
            • +
          • + Chap. XXIX. Of the Money. p. 278
            • +
          • + Chap. XXX. Of the Arms. p. 281
            • +
          • + Chap. XXXI. Of the Musical Instruments. p. 284
            • +
          • + Chap. XXXII. Of their way of educating their Children. p. 286
            • +
          • + Chap. XXXIII. Of the Liberal and Mechanical Arts in Japan and Formosa. p. 289
            • +
          • + Chap. XXXIV. Of the splendid Retinue that attends the Vice-Roy of Formosa, when he goes to wait upon the Emperor. p. 295
            • +
          • + Chap. XXXV. Of the Success of the Jesuits in propagating the Christian Faith in Japan, from the Year 1549, to 1616. More especially of the Reasons of the terrible Slaughter that was made of them in + the Year 1616; and of the Law prohibiting + [Page] + Christians. under pain of Death, to come into Japan. p. 299
            • +
          • + Chap. XXXVI. Of the coming of the Dutch into Japan, with their Success, and the Tricks they play'd. p. 311
            • +
          • + Chap. XXXVII. Of the new Devices of the Jesuits for getting into Japan and Formosa. p. 318
            • +
          • The Appendix, concerning the Author's Journey from Avignon to Rome. p. 328
            • +
          +
          FINIS.
          +
          +
          Notes
          diff --git a/Test2/expected-results/testPure1.rng b/Test2/expected-results/testPure1.rng index ed3775097..cf07f439c 100644 --- a/Test2/expected-results/testPure1.rng +++ b/Test2/expected-results/testPure1.rng @@ -1391,7 +1391,7 @@ Suggested values include: 1] top; 2] bottom; 3] margin; 4] opposite; 5] overleaf + id="testPure1-att.spanning-spanTo-spanTo-points-to-following-constraint-rule-8"> - - - - - - (use) supplies an XPath selection pattern using the syntax defined in . The XPath pattern is relative to the context given in @match, which will either be a sibling attribute in the case of or on the parent in the case of . - - - @@ -3145,23 +3136,25 @@ Suggested values include: 1] page; 2] column; 3] line; 4] book; 5] poem; 6] cant (paragraph) marks paragraphs in prose. [3.1. Paragraphs 7.2.5. Speech Contents] + id="testPure1-p-abstractModel-structure-p-in-ab-or-p-constraint-report-5"> - + Abstract model violation: Paragraphs may not occur inside other paragraphs or ab elements. - + + id="testPure1-p-abstractModel-structure-p-in-l-or-lg-constraint-report-6"> - + Abstract model violation: Lines may not contain higher-level structural elements such as div, p, or ab, unless p is a child of figure or note, or is a descendant of floatingText. - + @@ -4564,8 +4557,6 @@ Elements] - - @@ -4637,13 +4628,14 @@ relatedItem element must be empty + id="testPure1-l-abstractModel-structure-l-in-l-constraint-report-11"> - + Abstract model violation: Lines may not contain lines or lg elements. - + @@ -4696,13 +4688,14 @@ relatedItem element must be empty + id="testPure1-lg-abstractModel-structure-lg-in-l-constraint-report-12"> - + Abstract model violation: Lines may not contain line groups. - + @@ -5095,7 +5088,8 @@ Suggested values include: 1] ISBN; 2] ISSN; 3] DOI; 4] URI; 5] VIAF; 6] ESTC; 7] DOI Digital Object Identifier: a unique string of letters and numbers assigned to an electronic document. URI - Uniform Resource Identifier: a string of characters to uniquely identify a resource which usually contains indication of the means of accessing that resource, the name of its host, and its filepath. + Uniform Resource Identifier: a string of characters to uniquely identify a resource, following the syntax of RFC 3986. VIAF A data number in the Virtual Internet Authority File assigned to link different names in catalogs around the world for the same entity. ESTC @@ -6847,25 +6841,27 @@ Sample values include: 1] image; 2] character; 3] theme; 4] allusion(anonymous block) contains any arbitrary component-level unit of text, acting as an anonymous container for phrase or inter level elements analogous to, but without the semantic baggage of, a paragraph. [16.3. Blocks, Segments, and Anchors] + id="testPure1-ab-abstractModel-structure-ab-in-ab-or-p-constraint-report-20"> - + Abstract model violation: ab may not occur inside paragraphs or other ab elements. - + + id="testPure1-ab-abstractModel-structure-ab-in-l-or-lg-constraint-report-21"> - + Abstract model violation: Lines may not contain higher-level divisions such as p or ab, unless ab is a child of figure or note, or is a descendant of floatingText. - + @@ -7373,7 +7369,9 @@ Suggested values include: 1] d (days); 2] h (hours); 3] min (minutes); 4] s (sec - + + + @@ -7518,7 +7516,9 @@ Suggested values include: 1] d (days); 2] h (hours); 3] min (minutes); 4] s (sec - + + + @@ -7549,23 +7549,25 @@ Suggested values include: 1] d (days); 2] h (hours); 3] min (minutes); 4] s (sec + id="testPure1-div-abstractModel-structure-div-in-l-or-lg-constraint-report-22"> - + Abstract model violation: Lines may not contain higher-level structural elements such as div, unless div is a descendant of floatingText. - + + id="testPure1-div-abstractModel-structure-div-in-ab-or-p-constraint-report-23"> - + Abstract model violation: p and ab may not contain higher-level structural elements such as div, unless div is a descendant of floatingText. - + diff --git a/Test2/expected-results/testQuotations1.html b/Test2/expected-results/testQuotations1.html index 32c4d269b..2f45a2107 100644 --- a/Test2/expected-results/testQuotations1.html +++ b/Test2/expected-results/testQuotations1.html @@ -1,4 +1,4 @@ - + Tests for quotation rendering @@ -31,48 +31,65 @@

          Table of contents

          Quotations Part 2 -
          -

          - 1. - Quotations Part 1 -

          -

          Quote 1, with <p>:

          -
          -

          Ils ne produisent qu’en collaborant d’une manière déterminée et en échangeant entre eux leurs activités. Pour produire, ils entrent en relations et en rapports déterminés les uns avec les autres, et ce n’est que dans les limites de ces relations et de ces rapports sociaux que s’établit leur action sur la nature, la production.

          -
          -

          Quote 2, with @rend=display

          -
          -

          Ils ne produisent qu’en collaborant d’une manière déterminée et en échangeant entre eux leurs activités. Pour produire, ils entrent en relations et en rapports déterminés les uns avec les autres, et ce n’est que dans les limites de ces relations et de ces rapports sociaux que s’établit leur action sur la nature, la production.

          -
          -

          Quote 3, testing length Ils ne produisent qu’en collaborant d’une manière déterminée et en échangeant entre eux leurs activités. Pour produire, ils entrent en relations et en rapports déterminés les uns avec les autres, et ce n’est que dans les limites de ces relations et de ces rapports sociaux que s’établit leur action sur la nature, la production. -

          -

          Quote 4, short length Ils ne produisent qu’en collaborant d’une manière déterminée et en échangeant entre eux leurs activités. -

          -

          Quote 5, with rend="inline" Ils ne produisent qu’en collaborant d’une manière déterminée et en échangeant entre eux leurs activités. Pour produire, ils entrent en relations et en rapports déterminés les uns avec les autres, et ce n’est que dans les limites de ces relations et de ces rapports sociaux que s’établit leur action sur la nature, la production. -

          -
          -
          -

          Ils ne produisent qu’en collaborant d’une manière déterminée et en échangeant entre eux leurs activités. Pour produire, ils entrent en relations et en rapports déterminés les uns avec les autres, et ce n’est que dans les limites de ces relations et de ces rapports sociaux que s’établit leur action sur la nature, la production.

          +
          +
          +
          +

          + 1. + Quotations Part 1 +

          +
          +

          Quote 1, with <p>:

          +
          +

          Ils ne produisent qu’en collaborant d’une manière déterminée et en échangeant entre + eux leurs activités. Pour produire, ils entrent en relations et en rapports déterminés + les uns avec les autres, et ce n’est que dans les limites de ces relations et de ces + rapports sociaux que s’établit leur action sur la nature, la production.

          +
          +

          Quote 2, with @rend=display

          +
          Ils ne produisent qu’en collaborant d’une manière déterminée et en échangeant entre + eux leurs activités. Pour produire, ils entrent en relations et en rapports déterminés + les uns avec les autres, et ce n’est que dans les limites de ces relations et de ces + rapports sociaux que s’établit leur action sur la nature, la production.
          +

          Quote 3, testing length Ils ne produisent qu’en collaborant d’une manière déterminée et en échangeant entre + eux leurs activités. Pour produire, ils entrent en relations et en rapports déterminés + les uns avec les autres, et ce n’est que dans les limites de ces relations et de ces + rapports sociaux que s’établit leur action sur la nature, la production. +

          +

          Quote 4, short length Ils ne produisent qu’en collaborant d’une manière déterminée et en échangeant entre + eux leurs activités. +

          +

          Quote 5, with rend="inline" Ils ne produisent qu’en collaborant d’une manière déterminée et en échangeant entre + eux leurs activités. Pour produire, ils entrent en relations et en rapports déterminés + les uns avec les autres, et ce n’est que dans les limites de ces relations et de ces + rapports sociaux que s’établit leur action sur la nature, la production. +

          +
          +
          +

          Ils ne produisent qu’en collaborant d’une manière déterminée et en échangeant entre + eux leurs activités. Pour produire, ils entrent en relations et en rapports déterminés + les uns avec les autres, et ce n’est que dans les limites de ces relations et de ces + rapports sociaux que s’établit leur action sur la nature, la production.

          +
          + + Karl Marx, Travail salarié et capital, suivi de Salaire, prix et profit, p. 31, Éditions sociales, Paris, 1952.
          - - Karl Marx, Travail salarié et capital, suivi de Salaire, prix et profit, p. 31, Éditions sociales, Paris, 1952. -
          -
          -
          -

          - 2. - Quotations Part 2 -

          -

          Consider quotations: "This is a quote which is run on within the text and will have quote marks of some kind around it." -

          -

          Another quotation:

          -
          -

          This is a block quote set off as such from the rest of the text

          -
          -

          Here, by contrast is an "inline quotation". Another strange thing about quotes is this:

          -
          -

          You can put line breaks
          to determine where the line breaks
          Inside a block!

          -
          + +
          +
          +

          + 2. + Quotations Part 2 +

          +
          +

          Consider quotations: "This is a quote which is run on within the text and will have quote marks of some + kind around it." +

          +

          Another quotation:

          +
          This is a block quote set off as such from the rest of the text
          +

          Here, by contrast is an "inline quotation". Another strange thing about quotes is this:

          +
          You can put line breaks
          to determine where the line breaks
          Inside a block!
          +
          diff --git a/Test2/expected-results/testRendition1.html b/Test2/expected-results/testRendition1.html index 169baae47..4b1bb0b41 100644 --- a/Test2/expected-results/testRendition1.html +++ b/Test2/expected-results/testRendition1.html @@ -1,4 +1,4 @@ - + Testing rendition @@ -15,7 +15,7 @@ media="print" type="text/css" href="https://www.tei-c.org/release/xml/tei/stylesheet/tei-print.css"/> -