New Atlantis
before it. Over the chair is a state, made round or oval, and it is of
ivy; an ivy somewhat whiter than ours, like the leaf of a silver asp;
but more shining; for it is green all winter. And the state is
curiously wrought with silver and silk of divers colors, broiding or
binding in the ivy; and is ever of the work of some of the daughters of
the family; and veiled over at the top with a fine net of silk and
silver. But the substance of it is true ivy; whereof, after it is
taken down, the friends of the family are desirous to have some leaf or
sprig to keep.
The Tirsan cometh forth with all his generation or linage, the males
before him, and the females following him; and if there be a mother
from whose body the whole linage is descended, there is a traverse
placed in a loft above on the right hand of the chair, with a privy
door, and a carved window of glass, leaded with gold and blue; where
she sitteth, but is not seen. When the Tirsan is come forth, he
sitteth down in the chair; and all the linage place themselves against
the wall, both at his back and upon the return of the half-pace, in
order of their years without difference of sex; and stand upon their
feet. When he is set; the room being always full of company, but well
kept and without disorder; after some pause, there cometh in from the
lower end of the room, a taratan (which is as much as an herald) and on
either side of him two young lads; whereof one carrieth a scroll of
their shining yellow parchment; and the other a cluster of grapes of
gold, with a long foot or stalk. The herald and children are clothed
with mantles of sea-water green satin; but the herald's mantle is
streamed with gold, and hath a train.
Then the herald with three curtesies, or rather inclinations, cometh up
as far as the half-pace; and there first taketh into his hand the
scroll. This scroll is the king's charter, containing gifts of
revenew, and many privileges, exemptions, and points of honour, granted
to the Father of the Family; and is ever styled and directed, To such
do one our well beloved friend and creditor: which is a title proper
only to this case. For they say the king is debtor to no man, but for
propagation of his subjects. The seal set to the king's charter is the
king's image, imbossed or moulded in gold; and though such charters be
expedited of course, and as of right, yet they are varied by
discretion, according to the number and dignity of the family. This
charter the herald readeth aloud; and while it is read, the father or
Tirsan standeth up supported by two of his sons, such as he chooseth.
Then the herald mounteth the half-pace and delivereth the charter into
his hand: and with that there is an acclamation by all that are present
in their language, which is thus much: Happy are the people of Bensalem.
Then the herald taketh into his hand from the other child the cluster
of grapes, which is of gold, both the stalk and the grapes. But the
grapes are daintily enamelled; and if the males of the family be the
greater number, the grapes are enamelled purple, with a little sun set
on the top; if the females, then they are enamelled into a greenish
yellow, with a crescent on the top. The grapes are in number as many
as there are descendants of the family. This golden cluster the herald
delivereth also to the Tirsan; who presently delivereth it over to that
son that he had formerly chosen to be in house with him: who beareth it
before his father as an ensign of honour when he goeth in public, ever
after; and is thereupon called the Son of the Vine.
After the ceremony endeth the father or Tirsan retireth; and after some
time cometh forth again to dinner, where he sitteth alone under the
state, as before; and none of his descendants sit with him, of what
degree or dignity soever, except he hap to be of Salomon's House. He is
served only by his own children, such as are male; who perform unto him
all service of the table upon the knee; and the women only stand about
him, leaning against the wall. The room below the half-pace hath
tables on the sides for the guests that are bidden; who are served with
great and comely order; and towards the end of dinner (which in the
greatest feasts with them lasteth never above an hour and an half)
there is an hymn sung, varied according to the invention of him that
composeth it (for they have excellent posy) but the subject of it is
(always) the praises of Adam and Noah and Abraham; whereof the former
two peopled the world, and the last was the Father of the Faithful:
concluding ever with a thanksgiving for the nativity of our Saviour, in
whose birth the births of all are only blessed.
Dinner being done, the Tirsan retireth again; and having withdrawn
himself alone into a place, where he makes some private prayers, he
cometh forth the third time, to give the blessing with all his
descendants, who stand about him as at the first. Then he calleth them
forth by one and by one, by name, as he pleaseth, though seldom the
order of age be inverted. The person that is called (the table being
before removed) kneeleth down before the chair, and the father layeth
his hand upon his head, or her head, and giveth the blessing in these
words: Son of Bensalem, (or daughter of Bensalem,) thy father with it:
the man by whom thou hast breath and life speaketh the word: the
blessing of the everlasting Father, the Prince of Peace, and the Holy
Dove, be upon thee, and make the days of thy pilgrimage good and many.
This he saith to every of them; and that done, if there be any of his
sons of eminent merit and virtue, (so they be not above two,) he
calleth for them again; and saith, laying his arm over their shoulders,
they standing; Sons, it is well ye are born, give God the praise, and
persevere to the end. And withall delivereth to either of them a
jewel, made in the figure of an ear of wheat, which they ever after
wear in the front of their turban or hat. This done, they fall to
music and dances, and other recreations, after their manner, for the
rest of the day. This is the full order of that feast.
By that time six or seven days were spent, I was fallen into straight
acquaintance with a merchant of that city, whose name was Joabin. He
was a Jew and circumcised: for they have some few stirps of Jews yet
remaining among them, whom they leave to their own religion. Which
they may the better do, because they are of a far differing disposition
from the Jews in other parts. For whereas they hate the name of
Christ; and have a secret inbred rancour against the people among whom
they live: these (contrariwise) give unto our Saviour many high
attributes, and love the nation of Bensalem extremely. Surely this man
of whom I speak would ever acknowledge that Christ was born of a virgin
and that he was more than a man; and he would tell how God made him
ruler of the seraphims which guard his throne; and they call him also
the Milken Way, and the Eliah of the Messiah; and many other high
names; which though they be inferior to his divine majesty, yet they
are far from the language of other Jews.
And for the country of Bensalem, this man would make no end of
commending it; being desirous, by tradition among the Jews there, to
have it believed that the people thereof were of the generations of
Abraham, by another son, whom they call Nachoran; and that Moses by a
secret Cabala ordained the Laws of Bensalem which they now use; and
that when the Messiah should come, and sit in his throne at Hierusalem,
the king of Bensalem should sit at his feet, whereas other kings should
keep a great distance. But yet setting aside these Jewish dreams, the
man was a wise man, and learned, and of great policy, and excellently
seen in the laws and customs of that nation.
Amongst other discourses, one day I told him I was much affected with
the relation I had, from some of the company, of their custom, in
holding the Feast of the Family; for that (methought) I had never heard
of a solemnity wherein nature did so much preside. And because
propagation of families proceedeth from the nuptial copulation, I
desired to know of him what laws and customs they had concerning
marriage; and whether they kept marriage well and whether they were
tied to one wife; for that where population is so much affected,' and
such as with them it seemed to be, there is commonly permission of
plurality of wives.
To this he said, "You have reason for to commend that excellent
institution of the Feast of the Family. And indeed we have experience
that those families that are partakers of the blessing of that feast do
flourish and prosper ever after in an extraordinary manner. But hear
me now, and I will tell you what I know. You shall understand that
there is not under the heavens so chaste a nation as this of Bensalem;
nor so free from all pollution or foulness. It is the virgin of the
world. I remember I have read in one of your European books, of an
holy hermit amongst you that desired to see the Spirit of Fornication;
and there appeared to him a little foul ugly Aethiop. But if he had
desired to see the Spirit of Chastity of Bensalem, it would have
appeared to him in the likeness of a fair beautiful Cherubim. For
there is nothing amongst mortal men more fair and admirable, than the
chaste minds of this people. Know therefore, that with them there are
no stews, no dissolute houses, no courtesans, nor anything of that
kind. Nay they wonder (with detestation) at you in Europe, which
permit such things. They say ye have put marriage out of office: for
marriage is ordained a remedy for unlawful concupiscence; and natural
concupiscence seemeth as a spar to marriage. But when men have at hand
a remedy more agreeable to their corrupt will, marriage is almost
expulsed. And therefore there are with you seen infinite men that
marry not, but chose rather a libertine and impure single life, than to
be yoked in marriage; and many that do marry, marry late, when the
prime and strength of their years is past. And when they do marry, what
is marriage to them but a very bargain; wherein is sought alliance, or
portion, or reputation, with some desire (almost indifferent) of issue;
and not the faithful nuptial union of man and wife, that was first
instituted. Neither is it possible that those that have cast away so
basely so much of their strength, should greatly esteem children,
(being of the same matter,) as chaste men do. So likewise during
marriage, is the case much amended, as it ought to be if those things
were tolerated only for necessity? No, but they remain still as a very
affront to marriage. The haunting of those dissolute places, or resort
to courtesans, are no more punished in married men than in bachelors.
And the depraved custom of change, and the delight in meretricious
embracements, (where sin is turned into art,) maketh marriage a dull
thing, and a kind of imposition or tax. They hear you defend these
things, as done to avoid greater evils; as advoutries, deflowering of
virgins, unnatural lust, and the like. But they say this is a
preposterous wisdom; and they call it Lot's offer, who to save his
guests from abusing, offered his daughters: nay they say farther that
there is little gained in this; for that the same vices and appetites
do still remain and abound; unlawful lust being like a furnace, that if
you stop the flames altogether, it will quench; but if you give it any
vent, it will rage. As for masculine love, they have no touch of it;
and yet there are not so faithful and inviolate friendships in the
world again as are there; and to speak generally, (as I said before,) I
have not read of any such chastity, in any people as theirs. And their
usual saying is, That whosoever is unchaste cannot reverence himself;