‘The travels of Sig. Pietro della Valle, a noble Roman, into East-India and Arabia Deserta. In which, the several countries, together with the customs, manners, traffique, and rites both religious and civil, of those Oriental princes and nations, are faithfully described: In familiar letters to his friend Signior Mario Schipano. Whereunto is added a relation of Sir Thomas Roe’s voyage into the East-Indies’ [‎40] (61/508)

in';
40
the Travels of Pttcr i3era Valle,
De Vita Apoll
lib. j. cap.6.
Lib. 8>
1i
/y/y
V-
/&
Ai-m A* ,
fame of our Mufick -Books: He affirmM to us for certain 3 that
it was a work of Vythagorus^ which well agreeth with what, Thi-
lofiratus faith, 'jarchas told nasnely, that they Indians
believ e! the fame concerning the Soul which Pythagoras had
taught them, and they the Egyptians 5 which is quite contrary
to what, I faid before, was my opinion, which of thefetwo Na
tions firft taught the other. But Diogenes Laertius^ who writes
Tythagorass Life copioufly enough, makipg mention of his going
into and how he convers'd likewife with the Chald£ans
and Magi, yet fpeaks not a word that ever he went into India y
or had communication with the Brachmans. Wherefore, if
Pythagoras taught any thing to the Indians , as Jarchas faid, he
did it not in perfon but by his books, which poflibly were
carry'd into India, Moreover Eeca Azarg added, that their
Brachnta, efteemed one of the chief amongft their falfe Gods,
( from whom they are denominated Brachmans) is all one with
fythagoras : A curious notion indeed, and which, perhaps,
would be news to hear in Europe, that Pythagoras is foolifhly
ador'd in India for a God. But this, with Beca Azarg*sgooii
leave, I do not believe : Either he did not exprefly fpeak thus 3
and by the fault of the Interpreters we did not underftand him
aright 5 or, if he did affirm it, perhaps he came to be miftaketi
by having heard Pythagoras nam'd by fome Europeans for the
Author of that foolifti opinion of the Tranfmigration of Souls,
Be it as it will, I cannot believe that Pythagoras and Brachma
are all one ^ bccaule though Pythagoras be very ancient, for he
flourifti'd in the Confulfhip of Brutus, who expell'd the Kings
out of Rome 5 yet I hold the Rites and opinions of the Brach
mans much more ancient. For when Diodorus relates the con-
Lib. 19. of tfte two Wives of Ceteus, an Indian Captain in the Army
otEumenes , each of whom would be burnt with her Hulband
ilain in battel, fpeaking of the Laws, Cuftoms, and Rites
of the Indians, he calls them, even at that time. Ancient things.
And though Pythagoras and the Confulftiip of Brutus may pre
cede not.onely Eumenes, who was one of Alexander the Greats
fuccefibrs, but Alexander himfelf by about two ages, according
to the Chronology of BtUarmine, which to me feemsgood e-
nough 5 yet the fpace of two hundred years or fomewhat moire,
is not fuch as that thofe things may be call'd Ancient, which had
their beginning within fo (hort a term 5 as it fhould be infallibly,
if Pythagoras, whom they take to be their Brachma, were the
firft Author to the Indians of their Learning, and confequently
of their Rites, Cuftoms, and Laws. But fince I have already
made frequent mention of the Brachmans, and perhaps (hall have
occafion to do the fame hereafter 5 to the end it may be under-
ftood what they are,! fhall here fubjoyn (b much as I have hither
to attain'd to know concerning them, and all the other Indians.
The whole Gentile-people of India is divided into many
fefe or parties of menj, known and diftinguiftit bydefcentor
pedigree.
XIV.