Purchas his pilgrimage. Or Relations of the vvorld and the religions obserued in all ages and places discouered, from the Creation vnto this present In foure partes. This first containeth a theologicall and geographicall historie of Asia, Africa, and America, with the ilands adiacent. Declaring the ancient religions before the Floud ... With briefe descriptions of the countries, nations, states, discoueries, priuate and publike customes, and the most remarkable rarities of nature, or humane industrie, in the same. By Samuel Purchas, minister at Estwood in Essex.

(Book 3)

OF THE ARABIANS, SARACENS, TVRKES, AND OF THE ANCIENT INHABITANTS OF ASIA MINOR, AND OF THEIR RELIGIONS. (Book 3)

THE THIRD BOOKE. (Book 3)

CHAP. I.

Of ARABIA, and of the auncient Religions, Rites, and Customes thereof.

ARABIA is a very large Region, a 1.1 lying betweene two Bayes or Gulfes of the Sea, the Persian on the East, and that which hereof is called the Arabian, on the West: On the South is the Ocean; on the North is Syria and Euphrates. b 1.2 Plinie sets downe the Northerne Limits, the Hill Amanus, ouer∣against Cilicia and Commagena; many Colonies of them being there planted by Tigranes the Great: it thence (sayth he) declineth to our Sea and the Aegyptian shore, and to the heart of Sy∣ria to Mount Libanus. By a certaine workman∣ship of Nature it much resembleth the forme and site of Italie. c 1.3 Arabia signifieth Holy. The Na∣tions in this wide Tract of Land are many. It is the next to be spoken of in this our Discourse, according to our Geographicall method, as confining vpon Iudaea, whence we last departed.

d 1.4 Some deriue the name from Arabus, the sonne of Apollo and Babylonia. And the forged Berosus of Annius telleth, That Ianus pater sent one Sabus into Arabia Foelix; Arabus into Arabia Deserta; and Petreius into Petraea, all nephewes of Cham; all indeed the sonnes of Annius his braine. True it is, that Arabia is com∣monly diuided into those three parts, Petraea, Deserta, and Foelix. Of the Nations in Arabia, Plinie writeth largely, amongst the rest naming the Saracens, of which wee are anon to speake at large. But long before Plinie, the Scripture speaketh of the people of this Region (not onely those which are said to descend of Cush, the sonne

of Cham, but of many others which descended of Abraham. as Ishmael the sonne of Abraham, by Hagar; and e 1.5 Zimran, and Iokshan, and Medan, and Midian, and Ishbak and Shuah with their posteritie, the issue of Abraham by Keturah: who, after that Seba and Sabbetha, and Rama and Sabtheca had peopled some parts of Arabia, were sent away with their portions Eastward to the East Countrey, that is, into Arabia; where it is likely they mingled their Seed and Generations with those former of the posteritie of Cham: for therefore it seemeth Moses wife, Zipporah, was called a f 1.6 Cushite, or (as some reade) an Aethiopian, not that shee was of the Countrey Aethiopia, but a Midianite of Arabia, of Abrahams race: which Coun∣trey, because the posteritie of Cush had first inhabited, and happily had mingled themselues in marriages with them, shee is called a Cushite, which some wrong∣ly expound an Aethiopian; although Cush were also the father of the Aethiopi∣ans. This posteritie of Abraham are, in Scripture, often called the children of the East.

The name Foelix, or Happie, is giuen to the Southerly parts of Arabia, for the fertilitie thereof: g 1.7 the name Petraea to a second part, of Petra the Seat royall, after called Arach, of Aretas an Arabian King.

The Desert Arabia hath a name answerable to the nature thereof; being, in great part, without inhabitants, for the barrennesse of the soyle: as is also a great part of that which is called Petraea. This Desert Arabia is also h 1.8 called Aspera, Inferior, C••ua, and of the Hebrewes Cedar. It is bounded on the East with Baby∣lonia, and part of the Persian Gulfe; on the North with Mesopotamia, neere to Euphrates; on the West, with Syria and Arabia Petraea; on the South, are the Mountaines of Arabia Foelix. Neere to them and to Euphrates it hath some Townes, and is frequented with Merchants, otherwhere partly vnpeopled, partly (Strabo therefore tearmeth it i 1.9 Scenitis) fedde with such j 1.10 Roming Arabians, as haue no dwelling-houses, but remoue to and fro, seeking where to finde pasture for their Beasts, and lodge in Tents.

Dauid accounteth himselfe k 1.11 miserable for this dwelling in the Tents of Kedar or (as Tremellius reades it) l 1.12 as the Scenites of Kedar. Thus did the Patriarchs of old, thus did the Scythians, and thus doe the Tartars and the Arabians in Asia, Africa, and Europe, at this day, roming, rouing, robbing.

They m 1.13 which dwell in Townes and Cities, obseruing a more ciuill life, are cal∣led Moores, the other Arabians, in more proper appellation. The name Moores was giuen them of the Spaniards, because out of Mauritania they inuaded Spaine, and now n 1.14 is taken vsually, not so much for the inhabitants of the Arabian Cities, as for all of the Arabian and Mahumetane Superstition. Bosra is the chiefe Citie.

Arabia Petraea adioyneth on the West and North to Syria; on the East to the Desert Arabia; on the South to the Happie. Plinïe, Strabo, and Ptolomey call it Nabathaea. Some thinke, of Nebaioth, sonne of Ishmael. Tyrius calls it Arabia Se∣cunda. Now it is called by Ruscelli, Baraab; or after Ziglerus, Barra; or Bathalatha, after Castaldus.

Nigh to Syria it is more plentifull, then in other parts. The scarcitie of wood and water, with the barrennesse of the Soyle in other places, shew how it is ma∣ligned of the Elements. Both in this part, and the former, they had neede goe strong and well accompanied, for feare of Robberie and Spoyle, which the Arabi∣ans attend.

This part is famous vnto all Generations, not so much for the Amalekites, Midianites, and other their bordering Neighbours (of whome and their Reli∣gion somewhat is spoken o 1.15 before) as p 1.16 for the miraculous passage of the Is∣raelites through the same, and abode therein fortie yeares, in which time they receiued the Law, were fedde with Mauna; their Meat, Drinke, Clothing, Iudge∣ments, Mercies, continually yeelding miraculous euidence of GODS presence a∣mongst them.

Bellonius visited the Mount Sinai: he q 1.17 saith, it is a mile and a halse from Horeb, and farre higher: from whose top, (which is hard stone of iron colour) may both shores of the Red Sea be seene. r 1.18 This Sea is not therefore called Red, because either the ground, or the sand or the water thereof is Red, as Bellonius hath obserued, for none of them are * 1.19 so. The people thereabouts take care for no other houses then the boughes of Palme-trees, to keep them from the heate of the fun (for raine they haue but seldome:) the cattell are lesse there then in Egypt. In the ascent of Mount Sinai are steps cut out in the Rocke: they began to ascend it at breake of day, and it was after noone before they could get to the Monasterie of Maronite-Christians, which is on the top thereof. There is also a Meschit there for the Arabians and Turkes, who resort thither on pilgri∣mage as well as the Christians. There is a church also on the top of Mount Horeb, and another monastery at the foote of the hill: besides other Monasteries, wherein liue reli∣gious people, called Caloieri, obseruing the Greek rites who shew all (& more then all) the places renouned in scriptures and antiquities to Pilgrims. They eat neither flesh nor white meates. They allow foode vnto strangers such as it is, rice, wheate, beanes, and such like, which they set on the floore without a cloth, in a woodden dish, & the people com∣pose themselues to eate the same, after the Arabian manner, (which is to fit vpon their heeles touching the ground with their toes, wheras the Turks fit crosse-legged like Tai∣lors.)

Arabia Foelix s 1.20 trendeth from hence Southwards, hauing on all other parts the Sea: against which it doth abut the space of 3000. fiue hundreth & foure miles. Virgil calls it Panchaea, now t 1.21 Ayaman, or Giamen. It hath store of riuers, lakes, townes, cities, cattell fruits of many forts. The chiefe Cities are Medina, Mecca, Ziden, Zebit, Aden. There is store of siluer, gold, & varietie of gemmes. There are also wilde beasts of diuers kindes. As for the Phoenix, because I (and not I alone) thinke it a Fable, as neither agreeing to reason nor likelihood, and plainely disagreeing to the History of the Creation and of Noahs Arke, in both which GOD made all Male & Female, and commanded them to increase and multiply, I thinke it not vvorthy recitall.

Ludomeus Vertomannus, or Barthema (as Ramusius nameth him) tels u 1.22 at large his iourney through all this threefold Arabia: he trauelled from Damasco to Mecca Anno 1503. with the Carauan of Pilgrims and Marchants, beeing often by the way set vpon by Armies of those theeuish and beggerly Arabians. This iourney is of for∣tie dayes trauell, trauelling two and twenty houres, and resting two for their re∣past. After many daies they came to a Mountaine inhabited with Iewes, tenne or twelue miles in circuite, which went naked, and were of small stature about fiue or sixe spannes high, blacke of colour, circumcised, speaking with a womanish voice. And if they get a Moore in their power, they flay him aliue. They saw there certaine white∣thornes, and in the same two Turtles, which seemed to them as a miracle: for in fif∣teene daies and nights they had neither seene birds nor beasts. They giue their Ca∣mels by the way not aboue fiue barly Loaues at a meale, as bigge as a Pomegranate, and drinke once in three daies. At the ende of eight daies they staid a day or two to rest them. Their pilote directed their iourney by the compasse (in Diodorus times, they obserued the North-starre) no lesse then if it had beene at Sea. They trauelled fiue daies and nights through the sandy Sea, which is a great plaine Champaine, full of a small white sand like meale: where if, by some disaster, the winde blowe from the South they are all dead men. And although they had the winde at North, yet could they not see one another aboue ten paces off. And such as ride on Camels are inclosed with wood, with holes to receiue the aire; the Pilots going before vvith their compasse for direction. Many died there for thirst, and many with fulnesse, drin∣king too much when once they came at water. When the North windes blowe, those sands are driuen to a heape. He supposed that Mummia was made of such as the sands had surprised and buried quicke: but the truer x 1.23 Mummia is made of em∣balmed bodies of men, as they vse to doe in Egypt, and other places. As for the o∣ther parts of Arabia, they which list, may by this our author, by Pliny, Niger, and others, be informed further.

To come to the disposition of the people, they are small, naked, beggerly. What they haue done in Asia, Afrike, and Europe by force of Armes vnder the name of Saracens, and pretence of Religion shall follow in the next Chapter: VVhat they still doe, if they meete with purchase, Trauellers know to their cost. The practise of Marchandise amongst some of the Arabian people, and namely the Ismaelites, the y 1.24 Scripture recordeth. For their auncient Religion, it is not like it could bee good, when as they had so bad an Author of their stocke, accursed Cham: the sounes of Abraham vvere better instructed: but as they were borne after the flesh, and not according to promise, so if they and some of their posteritie did a while hold the truth, (as the Historie of Iob and his friends euinceth) yet this lasted not long: but soone after z 1.25 in Iewrie was GOD knowne, and he dealt not so with any other Nation. Herodotus a 1.26 (father of the Greeke Historie) affirmeth in his Thalia, that the Arabians worshipped Dionisius, whom they named Vrotalt; and Vrania, whom they called Alilat: these alone they e∣steemed Gods. They shaue their maidens like to Dionisius, in a round forme about the temples. Suidas telleth b 1.27 that they were excellent Archers, their Arrowes were as long as themselues: their bowes they bent not with hands, but with feete.

Curio c 1.28 in his Saracenicall Historie testifieth of them, that as they descended in great part of Abrahams race by Ishmael, the sonnes of Keturah, and by Esan: so they of olde had and still reteine many rites obserued by the Hebrewes: as numbring by Tribes, and marrying onely within their owne Tribe: euery Tribe also had their owne King. (which it seemeth the Tent wandring or Scenite-Arabians obserue still) That son succeedeth not which is eldest, but he which is borne first after hee is proclaimed King or Ruler, being of Noble race on both sides. They vsed also Circumcision. For their reli∣gion in olde times; some were Christians, of which (about the times of Mahomet) there were many sects: some were Iewes; others worshipped the Sunne and Moone: others, certaine Serpents; others, some kindes of Trees; and some a Tower called Alca∣ba, which they supposed Ismael had built; and some others, some other deities.

Eusebius d 1.29 tels that they vsed humane sacrifices, which not onely Sardus confirmeth, saying, that they sacrificed euery yeare a childe whom they buried vnder the Altar: but e 1.30 Nicephorus f 1.31 also reported of one Naaman a Scenite-Arabian, a chiefetaine amongst them, who in zeale of that superstition, killed men with his owne hands, and sacrificed them on the Altars to his gods. He in the time of Mauricius, warned by a vision, be∣came a Christian, and with him an innumerable company of his, whom he offered a li∣uing vnbloudy sacrifice in baptisme vnto CHRIST.

When they entred league with any, their manner was, that one standing in the mids betweene both parties did wound the hand with a sharpe stone, in the palme neere to the thummes of them both, and taking flockes of the garments of them both, annoin∣ted, with that bloud, seuen stones set in the mids of them: Meane-while inuoking Dio∣nisius and Vrania: and then this Mediator becommeth surety for the party, who there∣by esteemeth himselfe bound to obserue it. And thus did g 1.32 they make league with Cam∣byses. To these two Arabian Gods Great Alexander vvould haue added himselfe a third (saith h 1.33 Arrianus, in his life.) He made great prouision to inuade them, both be∣cause they had sent him no Embassage, and for that they worshipped onely these two deities; Heauen, for that it containeth the Sun and Starres; and Dionisius, because hee had inuaded the Indians: and therefore aequalling this his owne expedition to that of Dionisius, he would also for robbing of men, be reckoned a God. Strabo i 1.34 saith, that in respect of the wealthinesse of this countrey, he had thought (had not death preuented him) to haue made Arabia the imperiall seate. He affirmeth also that Sesostris the Ae∣gyptian King, passing through Arabia, in that his renowmed expedition, erected there in diuers places Egyptian temples and superstitions: that the Troglodytae which dwelt in Caues, and bordering on the Aegyptians, by some reputed Arabians, were circumci∣sed, as the Arabians and Egyptians were.

The Nabathaeans worship the Sunne, burning Frankincense on an Altar vnto him. They neglect the bodies of the dead, burying euen their Kings in a dunghill. Of the other Arabians hee reporteth that they vsed incestuous copulation vvith

sister and mother. Adulterie with them is death: but that onely is Adulterie, which is out of the same kindred, otherwise all of the same bloud to vse the woman is their (in∣cestuous) honesty. When fifteene brothers (Kings sonnes) had by their continuall com∣pany tired their one and onely Sister, shee deuised a meanes to rid her selfe, or at least to ease her somewhat of that trouble. And therefore whereas the custome was, that hee which went in, left his staffe at the doore to prohibite others entrance, shee got like slaues, and alway hauing one at the doore, was disburthened of their im∣portunitie; euery one that came, thinking some other had beene there before them. But they being once altogether, one of them stole from his fellowes, and finding this staffe at the doore, accused his Sister to his Father of Adulterie, where∣of by discouerie of the Truth shee was cleared. Linschoten k 1.35 telleth of the like pra∣ctise obserued by the Nairos in Cochin, leauing their Armes at the doore, when they enter to their Nairo-kinswomen which they vse likewise in common, being ne∣uer married.

Their Circumcision they obserued, as l 1.36 some write, at the thirteenth yeare of their age, imitating Ismael herein. Euery one abideth in his Fathers profession. The possessions and wealth are common to the whole kindred. Alexander ab Alexandro nameth Dyasares an Arabian deitie. Their Priests he saith were attired in linnen gar∣ments, with Mitres and Sandals. m 1.37 Solinus affirmeth, that they abstaine from Swines flesh: neither will that sweet aire of Arabia breath life to that sordide & stinking crea∣ture. This is in the Happy Arabia, where happinesse maketh them vnhappy: their sweets n 1.38 breeding bitter effects in diseasing their bodies, which they are forced to cure with the sents of brimstone and Goates beards burnt. That which others admire and almost adore for rarenesse and excellencie, is here their common sewell for their fire: o 1.39 Vulcans deuouring iawes being fed with hearbs, shrubs, trees, gummes, spices, for humane and diuine vses most esteemed.

Frankinsence (saith p 1.40 Plinie) groweth onely in Arabia, but not in euery place thereof. About the midst of the countrey is Sabota (the chiefe Citie of the Sabaeans) in a high mountaine: eight mansions from thence is the Region of Frankincense, which is called Sabba, that is, a mysterie: looking toward the East, euery way garded and made vnpassable with Rockes. The soile is reddish, inclining to vvhite. The length of the Fankinsence-wood, is twentie sehoeni, the bredth halfe as much. (a schoenus in this account is fiue miles) Other Arabians besides (these and the Minaei) see not this tree, nor all of these, but onely some three hundred Families, vnto whom the right of these rites deuolueth by succession. Therefore are they called sacri, Holy, neither may they in the time, when they cut them, be polluted with knowledge of women or with Funerals. What manner of tree it is, Plinie saith hee knew not, nor any Romane to his knowledge. They gathered it in the spring and autumne: they cut the trees from whence it sweateth. There needes no watch to keepe them, but the innocencie of the inhabitants. When Alexander in his Youth bestowed large store of Frankincense in his deuotions, Leonides his M^r. told him, he should so doe when he had conquered the countrey where it grew: He after enioying (some part of) Arabia, sent him a ship laden with Frankinsence, and bad him serue the Gods plentifully. The Frankin∣cense, when it is gathered, is carried on Camels to Sabota by one way, out of which to goe were capitall. There they pay the tithes to a God which they call Sabis. The Priests take it by measure, not by weight. Certaine portions are allowed to them and to the Kings scribes. Plantus therefore q 1.41 cals Frankincense Odor Arabicus. Virgil cals it Panchaean, & Sabaean Frankincense. The manifold rites which the Heathens vsed in their holy things with this drugge, Stuckins r 1.42 sheweth at large. Here also grew the Mirth in the same woods, and among the Trogloditae. But this and Cinamon and other things which grew elsewhere as well as here, neede not much discourse. They vsed yet some religion in gathering of their Cinamon, as s 1.43 some obserue, sacrificing before they began, and after diuiding what they had gathered, with a sacred speare assigning a portion to the Sun: if the diuision be iustly made, the Sun sealeth his consent by fire, with his beames consuming the same. Thus much of their spices, and holy drugges.

Of their other riches I meane not to speake, saue of their sheepe with great tailes, some of which weigh forty pound. t 1.44 Leo saith he saw one at Cairo, whose taile, supported by a Cart with wheeles (for else shee could not haue carried it) weighed fourescore pound, and heard of such as weighed a hundred and thirtie pound. * 1.45 Paul presently after his conuersion preached the Gospell in Arabia.

Panchaea and an other Iland, called Sacra, are adioined by u 1.46 Diodorus to Arabia, both fertile (as he saith) of Frankinsence. In Panchaea is the Citie Panara, whose inhabitants are called the Ministers of Iupiter Triphylius, whose Temple is thence distant threescore furlongs, admirable for the Antiquitie, magnificence & nature of the place: it is two hun∣dred foote long, the bredth answerable, hauing in it large Statues, and about it the houses of the Priests. Many Fountaines there springing make a nauigable streame, cal∣led the water of the Sunne, which is medicinable to the bodie. The countrey about, for the space of two hundred surlongs, is consecrated to the Gods, and the reuenue there∣of spent in sacrifices. Beyond is a high mountaine, called the seate of Heauen, and O∣lympus Triphylins: where Coelus is said to haue instituted the rites there yeerely obser∣ved. The Priests rule all in Panchaea both in ciuill and religious cases: and liue very deliciously, attired with linnen stoales and mitres, and parti-coloured sandals. These spend their time in singing hymnes, and recounting the acts of their gods. They deriue their generation from the Cretan Iupiter. x 1.47 They may not goe out of their sacred limits assigned them, if they doe, it is lawfull to kill them. The Temple is enriched with gifts and offerings. The doores excell for matter and workmanship. The bed of the God is sixe cubites long, and foure broad, all of golde faire wrought. The Table stands by, no∣thing inferiour. In the mids is another bed of golde, very large, grauen with Aegyp∣tian Letters; in which are contained the gefts of Iupiter, Coelus, Diana and Apollo, written by Mercury. Thus farre Diodorus. Iustine y 1.48 mentioneth Hierotimus an Arabian King, which had sixe hundred children by Concubines. Some z 1.49 are of opinion that the Wisemen which by the auncient conduct of a Starre came to Ierusalem, (the first fruits of the Gentiles) came out of Arabia. Scaliger a 1.50 mentioneth a conquest aunciently made and holden by the Arabians in Chaldaea. Philostratus b 1.51 saith, the Arabians are skilfull in au∣guries, or diuinations, because they eate of the head and heart of a Dragon. That they eate Serpents, Solinus affirmeth. Atheneus c 1.52 saith that the Arabians vsed to maime them∣selues, if their King hapned to be maimed, and that in the same member: and in d 1.53 ano∣ther place he citeth out of Heraclides Cumaens, the delicacies of this Arabian King, and his quiet or idle course of life, committing matters of iudgement to officers: and if any thinke himselfe wronged by them, he puls a chaine fastened to a window in the high∣est part of the Pallace: Wherevpon the King takes the matter into his hand, and whe∣ther part he findes guiltie dies for it. e 1.54 His expences were fifteene Babylonian talents a day. The Arabians kill Mice, as a creature supposed enemie to the gods, a custome common to them with the Persians and Aethiopians. The f 1.55 women couer their faces, contented to see with one eye, rather then to prostitute the whole face. They kill not Vipers, but scarre them away with Clappers from their balsame-trees saith, g 1.56 Pansanias, when they gather that commoditie, because they thinke them consecrated to those balsame-Trees, vnder which they liue and feede of that liquor, with which also they cure themselues if they are bitten by them.

The Arabian tongue is now the common language of the East, especially among such as embrace the Mahumetan religion: this language in the first diuision of tongues, according to h 1.57 Epiphanius, was begunne in Armot, the first speaker and Author thereof.

CHAP. II.

Of the Saracene Name, Nation, and proceeding in Armes.

PLINY lib. 6. cap. 28. mentioneth among other Arabian Nations the Saracens: placing them neere to the Nabathaeans. Ptolomey a 1.58 likewise nameth the Scenites so called of their tents, which with themselues, their flockes, and substance they remoued vp and downe from place to place. Posteritie hath called all these Tent-wanderers (saith b 1.59 Scaliger out of Ammianus Marcellinus) Sarracenes: and so doth Ptolomey in the next words call the next adioining people, seating them in the Northerly bounds of Arabia Foelix. In the same Chapter he setteth downe Saraca, the name of an Ara∣bian. Epiphanius lib. 1. saith that the Tribes of the Agarens or Ismaelites, are now called Saracens. c 1.60 Some later Authors haue written, that because Ishmael was the sonne of Hae∣gar a bond-woman, his nicer posteritie haue disclaimed that descent, and deriued their pedegree and name from Sara. Iosephus Scaliger, in his Annotations vpon Euse∣bius Chronicle, after that he hath cited the former testimonie of Ammianus, and of Ou∣kelos on the 37. of Genesis, addeth the authoritie of Stephanus; who affirmeth Sara∣ka to be a region of Arabia, neere the Nabathaeans, of which hee thinketh that the Saracens borrowed their name. We know (saith Scaliger) that the Arabian Nomades are so called: for Sarak in Arabian soundeth as much, that is (furaces 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ) thee∣uish or robbers, such as the Cosakes, Tartars, &c. De Sara, perridiculum: To call them Saracens of Sara is ridiculous; for then either they must be called Saraei, or she Sa∣raca. d 1.61 Marcellinus thus writeth of them; This people stretcheth from the Assyrians to the falles of Nilus: all warriours, halfe naked, in couloured iackes. None plow∣eth or planteth, but they wander vp and downe without houses or lawes; their life being alwaies in flight. Their wiues they hire and Couenant with for a time: which breede childe in one place, and bring forth in another, and neuer rest. Their foode is Venison, Milke, Hearbes, and such foules as they can take: the most, that wee haue seene, know not the vse of Wheate or Wine. Like Kites they snatch their prey, but stay nor by it, whether they winne or loose. They are such, as the Romans neede neuer wish them their friendes or their enemies. In the time of Iulian e 1.62 they made out-rodes and spoiles on the Romane prouinces, because they were denyed their wonted stipends by Iulian, who told them that he had better store of Iron then golde.

This name Saracene may well befit that course of life which they embraced: for in the more Southerly parts of Arabia, they are more ciuill and rich, dwelling in Cities, and haue quicke trade, which all are wanting about Medina and Mecca, places so renowned by the life and death of Mahomet. Neither doth it seeme probable that those which were called Agarenes in the continued succession of so many ages, as appeareth 1. Chron. 5. 10. and Psal. 83.6. would after grow ashamed of that: or that Ishmael, which derided the hopes concerned of Isaac the sonne of Sara, would nourish his posteritie in the same hope, or leaue to them any honourable memorie of Sara, vvho had reiected him together vvith his mother. Yea, and their owne superstitious Legend proueth the contrarie, as shall appeare in the next Chap∣ter.

This robbing and rogueing people liued in much obscuritie, vntill that dark∣nesse brought them to light, and a Religion newly stamped by Mahomet, in a secret and iust iudgement of GOD, for the contempt of the trueth, vvas by as new a kinde of preaching (viz. force of Armes) obtruded on the luke-warme vvorld. For vvhen as Mahomet, (of vvhose life solloweth a large discourse) had obserued that sicke state of the Empire affected vvith Iewish rebellion,

Persian inuasion, and Nestorian infection, besides the securitie of the Head it selfe, Heraclius then Emperour: hee thought good to take Occasion by the fore∣locke, and to strike whiles the iron was hote. First, f 1.63 vnder pretence of Religion ha∣uing inueagled a multitude of Disciples, hee made a commotion in Arabia: and being therefore driuen out of Mecca, many of his followers resorted to him: Of whom he appointed Captaines and leaders of the rest, Vbequar, Omar, Ozmen, A∣lifre, Talaus, Azubeirus, Zadimus, Zaedinus & Abuobeid. The Arabians (as some af∣firme) aided Heraclius in his warre against Cosdroes the Persian: and after that warre ended, the Arabians complaining for want of pay, the Treasurer answered that there was scarce sufficient for the Greeke and Romane souldiors, much lesse for that compa∣ny of dogges. Wherevpon, as long before on like occasion they had rebelled in the reigne of Iulian, so now enraged they departed into Syria, and adioined themselues vnto Mahumet, who euen then after the Persian victory had obtained (some say) of the Emperour whom he serued in those warres, to himselfe and his followers, a Region to inhabite; the Emperour so rewarding his exploites in the late warres. Mahumet with this supply assailed Mecca, which diuers times before he had in vaine attempted, and tooke it, with other peeces in Arabia, viz. Hunaim, Ietrip, Tambic, &c. He afterwards created foure Generals, whom he called the foure sharpe swords of GOD, and com∣manded them to goe into the foure parts of the world, and kill all such as would not embrace his Lawe. These foure were Ebubezer, g 1.64 or Vbequar, Omer, Osmen, and Ali. Ebubezer went into Palestina, but was ouerthrowne by Theodorus Begarius, Caesars Lieuetenant. About the same time died Mahumet, and this h 1.65 Ebubezer succeeded him; although Mahumet had designed Ali his successor. Eubocara or Abubacher (for diuersly is this Ebubezer called) hauing by his might, and the assistance of Homar and Osmen, obtained to be i 1.66 Califa, ouerthrew the imperials, and soone after died. Ho∣mar the next Califa wanne Bosra the chiefe Citie of Arabia, and all the country as far as Gabata, and put Theodorus, the Emperors brother, to flight. He besieged Damascus, and hauing broken the forces that came to rescue it, obtained it: subduing also all Phoenicia. After that, turning his forces into Aegypt, Cyrus the Bishop of Alexandria stayed him with promise of 200000. peeces of golde, for yeerely Tribute. This vvas disannulled by Heraclius, and Emanuel the deputy denied the paiment: wherevpon en∣tring the second time vnder conduct of Hamrus, Aegypt was conquered. After two yeares siege, Ierusalem also was wonne. Iaidus one of his Captaines subdued Edessa, and all Mesopotamia. Afterwards placing Muauias ouer all the countries betweene Euphrates and Nilus, hee inuaded Persia: where the Persians lost both their King Hormisda, their state, religion, & name: of Persians being conuerted into Saracens. This victorious Homar made Ierusalem his royall seate, where he built a Temple to Mahu∣met: and while he was praying, was murthered by his seruant.

Ozmen, k 1.67 the succeeding Caliph, sent a great Armie into Africa, vnder the leading of Hucba: who ouercomming Gregorious Patritius and destroying Carthage, subiected all that Prouince to their Empire; making Tunes the Mother-citie: but soone after translated that honour to Cairoan, which he būilt thirty sixe miles from the Sea, and a hundred from Tunnes. In the third yeare of his reigne Muauias the Deputy of Egypt with a Nauy of seuen hundred, or, as others say, of a hundred and seuenty saile, assailed Cyprus, and taking Constantia, wasted the whole Iland: and hauing wintered his Ar∣mie at Damascus, the next yeare besieged Arad in Cyprus and wonne it, and dispeopled all the Ile. Thence he inuaded the continent of Asia, and carried away many prisoners: and after, in a Sea-fight with Constans the Emperor, died the Lycian Sea with Christian bloud. He wanne Rhodes, and sold to a Iewe the brazen Colosse or pillar of the Sunne, which laded nine hundred Camels, sometime reckoned one of the worlds seuen won∣ders, made in twelue yeares space by Chares. After this he afflicted the Cyclades Ilands in the Archipelago, and then sent his Fleete against Sicilia, where they made spoile with fire and sword, till by Olympius they were chased thence. Muauias himselfe with an Armie by land entred into Cappadocia: Iaid hauing ouer-runne all the neighboring Ar∣menia, vnto the hill Caucasus. But meane while Ozmen, besieged in his house by

Ali his faction, slew himselfe, when he had liued eightie and seuen yeares, and reig∣ned twelue. The Saracens could not agree about their new Prince; Muavi and l 1.68 Ali with great armies, beeing Corriuals of that dignitie: and Ali, being treacherously murdered by Muavius meanes, in a Temple neare Cusa a citie of Arabia, was there buried, and the place is of him called Massadalle or Alli his house. m 1.69 Alhacem, the sonne of Ali and Fatima Mahumeta daughter, was by Muavia his owne hands crow∣ned, n 1.70 and by him soone after poysoned. Thus was Muavi sole Caliph, who graun∣ted peace to the Emperour, on condition that hee should pay him euerie dair o 1.71 tenne pounds of golde; and a Gentleman seruant with a horse. Damascus was now made the seate Royall. Hee subdewed the sect of Ali in Persia, and after inuaded Cilicia, and sent (to aide Sapores) a band of Saracens, which afflicted Chalcedon, and sac∣ked Armaria a citie of Phrygia; and with a fleet inuaded Sicill, tooke Siracuse, and carried away with them the riches of Sicilia, and of Rome it selfe, lately fleeced by the Emperour, and heere horded. An other armie of Saracens, ouer-running the Sea coast of Africa led away eight hundred thousand prisoners.

Muamad and Caise on the other side subdewed to Muaui, Lydia, and Cilicia; p 1.72 and after, with Savus an other Saracen Generall, besieged Constantinople, from Aprill to September: and taking Cizicum, there wintred their forces, and in the Spring, re∣turned to their siege, which they continued seuen yeeres; but by diuine assistance, and force of tempest, they were chased thence. And Constantiue slew three hundred thousand Saracens, in a battell (not long after) against Susra the nephew of Muavi. and compelled the Saracens to pay a great tribute. q 1.73 Iezid reigned after the death of Muavi his father, (a better Poet then Souldier) he soone died. Neither did his suc∣cessors Marvan and Abdalan liue two yeares in the roome. r 1.74 Abdimelec was chosen Caliph, who descended from Hali, when as Abdalan of the Image of Eubocara (the Arabians call this the Maraunian race; the other Abazian) had possessed himselfe of that Title by force, whome Ciafa the kinsman of Abdimelec ouer̄threw. Ciasa af∣ter this victory entring Damascus, plucked Iazid (one of the former Caliphs) out of his graue, burned his bones, and hurled the ashes into the riuer, and cruelly persecuted all the Maraunian stocke.

Hereupon s 1.75 Abedramon one of that house with a great number of his friends and followers fled into Mauritania Tingitana, where he was welcomed of the Saracens there being, and first intitled himselfe Miralmumim, which signifieth The Prince of Beleeuers, and then builded t 1.76 Marocco. Abdimelec hauing other yrons in the fire, neglected this: First appeasing tumults in his owne state; then ouerthrowing the Emperour in the field: after receiuing (by treason of the Deputy) Armenia; winning that part of Persia, which yet was subiect to the Romans, and by his forces spoyling Thracia, whiles the Greekes were diuided amongst themselues. He also chased the Roman garrisons out of the coast-townes which they held in Afrike. Abdimelec be∣ing dead, u 1.77 Vbitus the sonne of Abedramon sncceeded, vnder whome the Saracens, besides the spoile of Galatia, conquered all Afrike betwixt Niger and the Sea, a little peece excepted at the mouth of the Straits subiect to Rodericus the King of Spaine: Mucas was made Lieutenant of the Saracen Empire in Afrike. To him Iulianus Earle of Cepta, full of indignation against his Prince, for deflouring his faire daughter Caba, about the yeare seuen hundred and twelue, offereth the conquest of Spaine, if hee would furnish him with some competent forces of his Saracens. This traitour, thus strengthened with the authority of his place (being Gouernour of the Ile Viridis and diuers places in Africa and Spaine) backed with his friends, and aided with the Saracens, ouerthrew the Gottish Empire, which had now ruled Spaine about three hundred yeeres: Rodericus loosing the field and his state, and spending the remnant of his daies with an Hermite in a solitarie desart of Lusitania. Iulianus himselfe was af∣ter slaine by the Saracens, as were the Spanish Traytours; the iust end of vniust trea∣cherie.

Zulciminius the next x 1.78 Caliph sent Malsamas with a great power into Thrace, where hauing spoiled the Countrey, he laid siege to y 1.79 Constantinople; Zulciminius

his maister assaulting it by Sea, with a nauy of three thousand shippes, in which siege he died, Anno Domini seuen hundred and nineteene. Aumar. z 1.80 his successour, had no successe in this attempt, partly, through the violence of frost, causing famine and diseases in his campe, and partly, by the force of an artificiall Glasse, where with Leo the Emperour cast fire amongst the enemies fleete, and fiering euen the Seas about the shippes: that by this subtilty and force of tempest, of three thousand saile, fiue shippes onely are said to haue escaped. a 1.81 Gizid, sent with supply of three hundred and three score shippes, durst not approach for feare of this fire: and the Saracens by their Caliph were reuoked, when the plague had slaine in Constantinople three hundred thousand people.

When Aumar was dead, Gizid was chosen in his place; and after him Hascham sonne of Abdelmelech: who being murthered, Walid, or Euelit sonne of Iezid; in whose time the bottome of the Sea, neere the coasts of Asia minor, burned, and sent foorth smoke first, and after, heapes of stones, with which the shores of Asia, Lesbos, and Macedonia, were filled, and a new Iland b 1.82 tooke beginning of the heaping to∣gether of earth, which was annexed to the Iland called Sacra.

The Saracens in Spaine erected amongst themselues many petite kingdomes, and by their diuisions made way to Pelagius, with some remainder of the Spaniards to re∣couer some of their lost countrey, who dying in the yeare seuen hundred thirtie and two, his sonne Fafila succeeded, in whose time the Saracens passed the Pyrenaean hills into France, where Theodoricus the second was then King, but c 1.83 Charles Martell ma∣ster of the Kings house ruled, as did his father in that office before, and his sonne, (both Pipins) after him. The Saracens tooke Narbone, and after Burdeaux, killing in it, man, woman, and childe, and rasing the Temples to the ground; they passed Garunna, and ouerturned Angolesme and Bloys, and came into d 1.84 Turon, where Eudo the Goth then King of a great part of France, in warres with Martell, for feare of the common ene∣mie, entred league, and with their ioynt forces slew three hundred and seuentie fiue thousand Saracens; and those of Nauarre slew the rest that escaped, in their returne. But when Eudo was dead, Martell tooke part of his kingdome from his sonnes Hunol∣dus, and Vaifarus, who thereupon recalled the Saracens, which vnder the leading of Atinus tooke Auenion by the treason of Mauricius then Gouernour, from whence, and out of France they were driuen e 1.85 by Martellus.

The Saracens made foure inuasions into Thrace while Euelitus was Caliph, to whome succeeded Anno 74 f 1.86 Gizit the third, who wasted Cyprus, and carried a∣way the people into Syria. After him and g 1.87 Ices, (which two ruled not two yeares) Marvan reigned; and after, another of the same name, and the Saracens were diui∣ded. Tebid Dadac, and Zulciminius, challenged each to himselfe the soueraignety: and when all these were ouerthrowne and slaine, Asmulinus amongst the Persians rai∣sed vp the seruants to murther their maisters, and with them he ouerthrew Iblinus with one hundred thousand Saracens; and after, Marvan himselfe with three hun∣dred thousand, who fleeing into Aegypt, was there also vanquished and slaine in a Temple.

This murther grew through the faction of the Abasian stocke, who conspired a∣gainst him, because he had slaine one of their kinred. Abulabas the chiefe of this con∣spiracie succeeded him, in the h 1.88 yeare 749, and remoued the Chaliphate to that fa∣mily from the Maraunians, in the yeare of their Hegeira, 132 after the Arabian com∣putation; as we follow Scaliger herein; and he the Chronicle which Abraham Zacu∣thi gathered out of the Monuments of the Ismaelites. In the former relations, we haue principally followed Curio his Saracenicall history: though by the way we haue bor∣rowed of others also.

This Abulabas being dead, Abugephar Elmantzar i 1.89 succeeded. Hee imprisoned the twelue sonnes of Hasin the sonne of Ali, where they perished; Hee beganne first to build the City of Bagded: he died k 1.90 inthe 158 yeare. Iohn di Barros l 1.91 ascribeth this City to the Bug••afar also, for so hee calleth him; but Curio to one Muamat long af∣ter. Scaliger m 1.92 thinketh this to be Seleucia, a City built nigh vnto Babylon by Se∣leucus,

neare the meeting & mixing of Euphrates and Tigris; of which see our Baby∣lonian historie.

Mahdi his sonne succeeded n 1.93 anno He. 165. after him Abarm Erreschid, Anno He. 170: and in the yeare 193. Irvin the sonne of Reschid, slaine by the faction of his brother Mamon 198. This Mamon was studious of learning and learned men: Hee made Ali King of Chorasan, and made a Lawe, That the posteritie of Ali should be cloathed in yellow silke. In his time many Bookes were turned out of Greeke in∣to Arabian; hee died in the yeare o 1.94 218. Mutetzam followed: and after him in the yeare 226 of the Hegira Aharan Elwathak: and next to him Methucal, who was slaine in the yeare 247 by a Turke. Muthnatzar his sonne and succeslour died in the yeare after, whom Elmustein followed; vnder him the Turkenien set vp Ach∣mad sonne of Tolon seruant of Mamon King of Aegypt and Syria, and slew the Cha∣lipha anno H. 255. anno Domini 868.

After this time was the Caliphate or Popedome diuided, one sitting at Bagded, an other in Aegypt. The Aegyptian Chaliphs in our Egyptian History are expres∣sed in their due place and order. In Bagded succeeded Muhtadi. And the next yeare Mutemad, who died p 1.95 anno He. 279. Mutetzad his successour died 288. Muchtaphi, who slew Aharan the last of Tolons family that reigned in Aegypt, died 295. Mutetdan held the place till the yeare three hundred and twenty. The next was Elkahar, to whome succeeded in the next yeare, Ratze, and after him Muktaphe his brother, who made Toson a Turke his chiefe Captaine; of whome afterwards hee was blinded. Mustekaphe succeeded q 1.96 anno H. three hundred fortie and two. In his dayes the family of Bawia ruled, whose sonne Meaz Eddula slew the Chaliph. Their Father had dreamed, that as hee pissed, fire ascended from his yard vp to Heauen: which the Diuiners tolde him, fignified the ensuing greatnes of his sonnes.

Hee placed Matia in the Chaliphate, but ruled all things himselfe. Vnto Matia suc∣ceeded Taia, in his time Meaz Ledin Iilah was made K. of Mecca, Medina, Aliman; Egypt hee obtained before. Etzad Eddula sonne of Meaz repaired Bagded, now much decayed, and gaue his daughter in marriage to the Chalipha. This r 1.97 Etzad Ed∣dula died anno Hegirae 371. to whom Tzautzam Eddula succeeded, imprisoned by Beha Eddula, as was also Thia the Chaliph, and his house spoyled anno Hegoriae 353. Sultan Eddula Segia reigned after this Beha, and Kadar was Chalipha after Tasa. Sche∣raph Eddula raigned anno Hegirae 411. Kaim succeeded in the Papacie anno Hegirae * 1.98 422. and fiue yeares after Muktadi. The * 1.99 Sultan being dead, and leauing a fonne of three yeares olde; his wife, the Babes mother, purchased the Sultanship of the Chali∣pha with a great summe of money.

About this time flourished Ben Gazela, which made many Bookes of Physicke. Mustetaher was next Chalipha. In his time the Astrologers foretolde an exceeding * 1.100 deluge, not so great as in the dayes of Noah, because then (said they) were seuen Planets in Coniunction with Pisces, whereas now there were but sixe, Saturne be∣ing excluded. This made the Inhabitants of Bagded afrayd, because of the lowe si∣tuation: and caused them to stoppe the passages of the waters. The Ismaelites which of deuotion perfourmed their Pilgrimage, were most of them drowned. The Cha∣lipha for this cause arayed the Astrologer, which foretolde this, in royall apparell. Hee died s 1.101 anno Hegirae 512. Musteraschad succeeded, then Raschid, and in the * 1.102 yeare 530. Muktaphi. In his time were terrible Earthquakes, which made hauocke of all about Damasco, Aleppo, Tripolis, Antiochia, and Laodicea. Tigris ouerflo∣wed * 1.103 Bagded, and desolated many other Citties. In anno Hegirae 555. succeeded Musteneged, who by his Physicians policie was strangled in the Bath, by the vio∣lence * 1.104 of the heate, the doore being shut. His sonne Mustetzi enioyed the roome 566. In his time the Abasian Caliphaes were receiued in Egypt, which the Pheti∣means of Ali his posteritie had before separated.

Natzar succeeded t 1.105 anno Hegirae 575. and Taher his sonne 621. Next Mestenat∣zar

which gaue much Almes, and built many Schooles. In his dayes arose in Asia, one Baba, which professed himselfe a Prophet sent of God; who gathered an armie of the scumme of all Nations, whereby he filled Asia with bloud and slaugh∣ter, both of Christians and Israelites, vntill Glatheddin King of Gunia destroyed him.

In the yeare 640, of CHRIST one thousand two hundred forty and two, suc∣ceeded Musteatzem, the foure and fiftieth Saracenicall Chalipha. The Tartar King Chita made his brother Halacho King of Irak and Mesopotamia, who besie∣ged and sacked Bagded, and slew Musteatzem. This Chalipha was starued by his commaundement in the middest of his treasures, because hee would not employ the same (through niggardise) for his owne defence. From that time there hath beene no Chaliph (saith this Arabian History) in Bagded. In him ended the Abasian line, of which had beene fiue and thirty Chaliphaes.

After Mahumet or Muhammed the false prophet, the first Captaines of warre were called Emirelmumenim, that is to say, Praefecti orthodoxorum, the Captaines of the Sound-Beleeuers: and after, because, vnder cloake of Religion, they seised on the Primacie and tyranny (spirituall and temporall) they named themselues Chali∣phaes, that is, Vicars. The first Emirelmumenim was Abubecher. When by his suc∣cessors, Gouernours u 1.106 were sent into Spaine and Africa, they for a time held the same as Deputies, although to their power nothing lacked but the title of a King, yet they professed to doe all in the name of the Emirelmumenim vntill afterwardes they tooke that Title also themselues, and became absolute. Whence all the pettite Kings of Spaine, and the African Potentates, were called Emire elmumenim; and the Kings of Barbary are so stilled at this day, euen as the French King is called Chri∣stianissimus, and the Spaniard Catholicus. The Legates of the Chalipha were cal∣led Naibin, which also signifieth the same that Chalipha; but this was made pecu∣liar to those Saracen Tyrants, which vsed both Swords, (to speake in the Roman language) supreame in matters Diuine and Humane. Thus obserueth Ioseph Sca∣liger x 1.107 of these names: whereby it appeareth, that Emire elmumenim was not giuen onely to Abedramon and his successours in Africa, as is before obserued out of Curio.

Thus haue wee giuen you a Chronographicall view of the auncient Chaliphaes, with their first and greatest Conquests, omitting the lesser and later; as in the yeare 807. in Sardinia and Corsica: in 826. in Creete: 843. in Sicill; and presently af∣ter in y 1.108 Italy, ouerrunning Tuscan, and burning the suburbs of Rome it selfe, with the Churches of Peter and Paul 845. the next yeare in Illyria, Dalmatia; besides the taking of Ancona: in 847. chased by Pope z 1.109 Leo from Ostia. These with other their affaires of warre, in Lucania, Calabria, Apulia, at Beneuentum, Genua, Ca∣pua, (which Cities they tooke) I passe ouer. After this great body grew lubberly and vnweldy, it fell vnder the weight of it selfe, none so much as the Saracens ouer∣throwing the Saracens, as their a 1.110 Sects and Diuisions make plaine. Neuerthelesse; this dis-joyning and disjoynting notwithstanding, their Religion euen still coue∣reth a great part of the World. For besides the triumphing sword of the Turke, Per∣sian, Mogore, Barbarian, and other Mahumetan Princes: such is the zeale of the superstitious Mahumetane, that in places furthest distant, this their Religion hath beene preached, which they trade together with their marchandise, euen from the Atlantike Ocean vnto the Philippinaes: It hath founded in China, it hath pierced Tartaria: and although the name of Christian extendeth it selfe into so many Sects and Professions in the Countries of Asia, Africke, and America, besides Europe (almost wholly Christian;) yet is it hard to say, whether there be not as many Dis∣ciples and Professours of this ridiculous and impious deuotion, as of all those which giue their names to CHRIST, in whatsoeuer truth or heresie.

Thus hath the Field and the Church stouped to Mahumet: wee may adde more, (Saul among the Prophets:) Learning hath flourished amongst the Mahumetans, at

first so vnlearned and rude. b 1.111 Avicen, Averrois, Avempace, Algazel, &c. Philoso∣phers; Mesve, Rasis, and many other Physicians and Astrologers, mentioned in the Chronicles of Zacuthe; Leo, and Abilfadis Ismael. Geographers; Cairaoan, Bagded; Fez, Marocco, Corduba, &c. were Vniuersities of Saracen-students. But now Lear∣ning and Schooles are decayed and ruined: euen as at first also it was amongst them little countenanced, as appeareth by that Hagag in the 96. yeare of the Hegira, * 1.112 who beeing Gouernour of King of c 1.113 Irak, in his sickenesse consulted with an Astro∣loger, Whether the Starres had tolde him of any Kings death that yeare: hee aun∣swered, That a King should die, but his name was Cani: Whereupon Hagag, re∣membering that at his birth his Mother had imposed that name on him: I shall die, saith he; but thou shalt goe one houre before: and presently caused his head to bee smitten off. An vnhappy Harbengership in reward of his Arte: an vnhappy Arte which can better tell others Destinies then their owne. But no maruell in Hagag, who was fleshed in bloud, that his Herodian Testament should be thus bloudy, who in his life had in that Median Prouince slaine a hundred and twenty thousand men, besides fiftie thousand men, and foure score thousand women, which perished in his imprisonments.

CHAP. III.

The life of Mahumet the Saracen Law-giuer.

THe life of Mahumet is at large described by diuerse Authors, but no where so fully as before the Alcaron in the Italian Edition, the summe whereof, and of the other reports touching the same, is this; Ismael was the first (according to that Italian Author, others ascribe it to A∣brahara) that built the Temple at Mecca, & hauing to wife an Egypti∣an Idolatresse, had by her twelue sonnes, which (as he saith) being dispersed in Arabia, Persia, Armenia, sowed so many sorts of Religion: and Chedar his second sonne, placed in the Temple of his father (vpon a high Tower called Al∣quibla) an Idoll named Allech and Alleze, instituting certaine ceremonies: and a∣mongst the rest, the sacrificing of a Ramme, in remembrance of that Ramme which was presented to his grandfather Abram at the offering of Isaac. Of Chedar a 1.114 descen∣ded Thebic, and so in order, Caab, Numhib, Almucaien, Ahlucen, Acaha, Amubasca, Amir, Celif, Nisca, Abhimaista, Aadirem, Scaad, Mudhar, Ilges, Mudicita Hudhatfa, Chinene, Anascere, Melich, Phasce, Paliff, Lunai, Cabnai, Morta, Chalef, Facien, Ab∣damanef, Abdalmutalif, Abdalla the supposed father of Mahumet: His mothers name was Hennina or Henima a Iewesse (as some b 1.115 write) his father was an Ethnike or Pa∣gan Idolatour. His base condition and obscurity was such, that the Turks themselues doubt whether hee were an Arabian or Persian, notwithstanding that genealogicall table. c 1.116 Richerius reporteth that hee was a Cyrenean by birth, and that in the time of his minority or childhood, he was by some Plagiary stolne away from his friends, and sold to the Ismaelite-merchants. Others say, that hee was abandoned both of father and mother, and (according to the cruell custome of that barbarous people) sold to strangers; From so base a beginning did this cunning impostor and seducer of the World arise, to be the scourge of Princes, and disturber of the World.

Hee was comely of person, and of sharpe wit, * 1.117 and therefore was made ouerseer of the businesse of Abdalmutalef his Maister, or (as some say) his Grandfather: and traded for him in Soria, Egypt, and Persia, and after his death, inherited his goods: Continuing his trade of merchandise with a great man of Cotozan, he succeeded him in his bed and wealth, by the marriage of his widdow Gadisa (whom d 1.118 others call A∣dega the daughter of Hulert) and that (as some suspect not vnprobably) by the help of sorceries and incantations. With this widdow, after she was become his wife; hee

liued in his wonted course of life thirteene yeres, and had by her one sonne, and three daughters. And by this meanes growne great, he aspired higher; assembling to him∣selfe a company of theeues, vnthrifts, and outlawes, which with him became volun∣taries and Aduenturers in the warres of the Emperour Heraclius against the Persians: in which he valourously behaued himselfe, and was there wounded in the visage, and Cosdroes the Persian King was ouercome.

After this, Mahomet, deuising further how to satisfie his ambitious desire of soue∣raignety, met with occasion fitting those his aspiring designes. The Arabians being denyed their pay (as is sayd) raysed a mutinie, e 1.119 and rebellion: These chose Mahu∣met to be their Captaine, who vsed them as his instruments of robbery and violence about the countreys of Mecca. But the Nobles opposing themselues against him; he, perceiuing that their power and authority would bee a perillous rubbe in his way, thought it his safest course to insinuate with them, and therefore sought by alliance to winne their better liking, taking some of their daughters to his wiues: of which he had at one time eleuen, and in all his life fifteene, besides two slaues.

Heraclius at that time fauouring the heresie of the Monothelites, and neglecting the affaires of the Empire, Mahumets proiects tooke better effect. Hummar also and Mauchia caused all Soria, Iudaea and Aegypt to rebell. Sergius at that time a Ne∣storian Monke of Constantinople (thence for that heresie excommunicated) resorting to Mahumet, kindled these sparkes into a great fire, perswading him to countenance his rebellion, with the pretence of religion; the rather now that Heraclius had offen∣ded the Christians by his exactions and heresies, and the Iewes, by new cruelties, be∣cause by Magicke hee had beene warned to beware of the circumcised Nation. Thus some male contented Iewes, and some hereticall Christians being called to counsell, it was agreed, that he should professe himselfe to be chosen in this turbulent state of the world, to bring vnto the same a New Laws, appoynted heereunto by Diuine authority: to the Iewes affirming himselfe their expected Messias; to the Christians promising amiddest so many heresies Therule of Truth; to the excommunicate he∣retikes, restitution of their persons and goodes; to seruants, liberty; to subiects, im∣munitie from tribute.

And thus hee caused himselfe of Sergius to bee baptized, and to bee f 1.120 circumci∣sed also of Abdalla a Iew, hauing before beene a Paynime. After hee got himselfe into a caue two miles from the Towne called Garhe, continuing there two yeeres in company of Sergius and Abdalla, which acquainted him with the Christian and Iew∣ish Principles: and in the night resorted to his wife, whome hee perswaded to this vaine beleefe by Zeidinus his seruant, rewarding him therefore with freedome, and proclayming (as by an Edict from Heauen) the like liberty to all seruants of all sorts, which would follow him. This rout resorting to him, and by their numbers strength∣ning his faction, their maisters not alittle aggreeued, gaue out a rumour, that Ma∣humet was madde, and possessed of a Deuill, and that an euill end would befall him and his followers. And although they might haue gotten him into their hands, yet in regard of his nine vnckles, and some noble Families linked with him in kindred, viz. the Corassists, the Hassinists, the Benitamines, they abstained from further ri∣gour.

Thus with the helpe of Sergius and g 1.121 Baira a Iacobite, and Cillienus, in the caue, with the fauour of his two vnckles, Hanza and Alabem at Mecca, with his elder bro∣ther (that tooke his daughter Fatima) and Eubocara (a chiefe man of that place, after his father in law) he composed after his and their pleasure Constitutions and Canons, and published the same at Mecca; with protestation that the Angel Gabriel had been sent to him from God, as in old times to the prophets, to teach him these things. And in the first place commanding them to beleeue in God the Creator of heauen and earth, the cau∣ser of raines and fruits, that inflicts death on men, & after raiseth them vp to giue them either, in reward of their good works, paradise; or of their bad, hel; & such other things, neuer before heard of among these simple idolatrous inhabitants of Mecca, he grew in great estimation.

For in Persia and Arabia, before this time, some worshipped a Tree, which they called Putulangua, offering sacrifices thereto: some an Idoll, called Bliomum; and some the Sunne; and others, other idolatries; spread by the so many sonnes of Ismael: and therefore the ruder multitude, astonished with these Propheticall and Angelicall Titles, were easily bewitched. And by degrees he published his intended wicked∣nesse, not sparing outragious villanies, as h 1.122 the stealing of a Camell, the murthering of a Iew sleeping vnder a Tree. Yea, he pretended not humane infirmitie, but diuine authoritie, to his most mischieuous designments. For example, being lustfully affected to i 1.123 Zameb, the daughter of Gaissi, the wife of Zaidi, he writ in his Law, That after vow or promise of marriage it was lawfull for him to enioy her, and (if he pleased) to take her to his wife. And being reprehended, that Aissa his wife k 1.124 was dishonest with Za∣phagam, the sonne of Almuthathum, the Angell (forsooth) said, she was chast. And be∣ing found, by his wiues, with Marie the wife of Macobe, the King of the Iacobites, he in another Chapiter is absolued of his oath, and free to lye with any woman, not be∣ing able to containe himselfe, notwithstanding he had sworne so to doe. And by the same authoritie he enioyned them penance, for blaming the Prophet. And willing to diuorce one of his wiues, but fearing the greatnesse of her kindred, he frameth one Chapiter, blaming him for fearing men more then God.

He wanteth not his miracles also in his Legend. As he iourneyed in the heat of the day l 1.125 with his Camels, a Cloud couered his head from the scorching heat of the Sunne, about the seuenteenth yeare of his age. And when he first entred the Caue, he saw the Angell Gabriel in his proper shape, with white wings on a Seat of Gold be∣twixt Heauen and Earth, who brought him his Prophecie: and going to Mecca to tell his wife; the Beasts, Trees, Stones, and Hearbes saluted him with the name of a Prophet and a Messenger of GOD; and the trunke of a Tree standing in the way, diuided it selfe for him to passe betweene, and then after closed againe. He also, to satisfie his incredulous vnckle Bugellinus, caused the Moone to descend from Heauen, and entred into his sleeue, and after parted it selfe in two, and then ascended againe. To satisfie the peoples doubtings, he caused a Bull (taught before to come at his call) to bring on his hornes a Chapiter, which he there had tied, to testifie the truth of Mahomet.

But while the fame of this his Propheticall Function filled the mouthes of the vul∣gar with acclamations, it no lesse filled the hearts of the Nobles of Mecca with dis∣daine, who sought therefore to apprehend him; but he closely fled to m 1.126 Ietrib or Me∣dina with his followers, where he liued with the name of a Prophet thirteene yeares. He depriued a certaine Carpenters poore Orphans of their patrimonie, and consecra∣ted their House into a Temple. This Citie being for most part inhabited with Iewes, they asked a signe in confirmation of his Office. He said, That he was not sent with miracles, but denuntiation of Armes here, and Hell hereafter: and those which would not receiue his new Doctrine, he expelled by force. Being absolute Lord here, hee aspired also to the Dominion of Mecca. He sent thirtie horse with Hanzeta to robbe the Merchants, trauelling thither: but being then preuented, he sent, foure yeares after, sixe hundred of his best souldiors, vnder Hngaida, to assault Mecca, but he also was discomfited: yet not desisting his enterprise, seuen yeares after he at∣chieued it, and after eleuen battailes entred and sacked the Towne, and gaue the spoyle to his souldiors: and for feare, the neighbouring-Cities submitted them∣selues. Mahomet herewith encouraged, assaulted the Persians and Aegyptians, ex∣changing with those he conquered his New Religion for their old wealth and liber∣tie, binding the Gouernours thereunto. But now being old, and through his intem∣perances weake, and diseased also with the Falling Sicknesse, he coloured his often falling with pretext of Gabriels brightnesse, and the vnsufferable splendour of his pre∣sence.

He was of meane stature, large sinewes, browne colour, broad face, with a cut lippe, and had one of his fore-teeth stricken out in one Expedition, and in ano∣ther

his face wounded. He had a great head, thinne haires, long shankes, not pro∣portionable to his head. He was of few words, but deceitfull; couetous, and with∣all prodigall, (but of other mens goods) and in deeds of lust equalling himselfe to fortie other men, or (as some say) fiftie. When he was threescore & three yeares of age, in the moneth of Iuly, Anno 645. he died; of which, he liued in trade of Merchandise thirtie eight, and in the Caùe two; at Mecca tenne, in Medina thirteene. He had com∣manded, that they should not bury him; for that on the third day after he would as∣cend in body and soule into Heauen. Meane-while the earth being poysoned with the stinke of his carkasse, they buried him, not at Mecca (as some affirme) but at Medina. His Law, in his life time, sustained many alterations; Cellenus his Scribe writing what himselfe pleased: and the seuerall parcels of the same being collected by Odmen, one of his successors, this Booke was thereupon called Alcaron, that is, a Summarie, or Collection of Precepts. Thus Mahomet aduantaged himselfe with the mutinous Rebels, Fugitiues, Vnthrifts, Apostata-Iewes, and hereticall Christians in that diseased State of the Empire: the bodie whereof was afflicted on the East by the Persians, on the West by the Gothes and other Barbarians, and fretted within the owne bowels by intestine rebellions: the Soule thereof being no lesse torne and rent by the Sects and Heresies of the Arrians, Donatists, Nestorians, Pelagians, and others. He fishing in these troubled waters, set on foot his new Religion, to bring light to the Gentiles, and to mitigate to the Iewes and Christians the seueritie of the Law and Gospell. But the Mahumetanes themselues doe report otherwise, fabling of this fabler great matters, as if he had beene the Promise and Hope of Nations, and the most excellent personage of the World.

They haue written a Booke of the generation of Mahomet to this effect: n 1.127 The Booke of the generation of Mahomet, the Messenger of GOD, (the Prayer and Saluation of GOD be vpon him) from Adam and Eue to the time when GOD brought him forth, gracious, perfect, and fit for himselfe. When as Kabachbar had learned out of the o 1.128 Scriptures, and by Astrologie, that his Prophet should be borne to the world, he heard, That there was a man borne in Ieseras, a Citie of Ara∣bia, hauing all such markes and tokens, as he had fore-seene by the Prophecies and his Art, viz. a spot on his forehead, a print betweene his shoulders, &c. And to sa∣tisfie his desire, he went thither to see; where finding those tokens fulfilled in young Mahomet, he thereupon expounded the darke mysterie of his farre-fetched Light, learned of his Master Kabelmedi in this manner: When Adam was newly created, as he stood vp, his braine shaked and made a noyse, as the leaues doe, which are shaken with the winde: whereat Adam wondering, GOD said vnto him, The sound which thou hast heard is the signe of the Prophets and Messengers of my Commaundements. Take heede therefore that thou commit this Seed of Light on∣ly to worthie Loynes, and to a cleane Wombe. And this p 1.129 Light of Mahomet that should be borne, shined from the face of Adam, as the Sunne or Moone at the full. And when hee had begotten Seth, that Light passed instantly from the face of Adam into the face of Eue, insomuch, that the birdes of the Aire, and beastes of the Earth, wondered at her beautie. Yea, the Angels euery day salu∣ted her, and brought her odours out of Paradise, till she brought forth Seth alone, hauing before, at euerie burthen, brought forth a brother and a sister.

Seth inherited this light, which remained betweene heauen and earth, the Angels thereby ascending and descending vpon Seth, and crying alwaies, Retoyce thou earth, worthy of the light of Mahomet, on him be the prayer and saluation of God. Adam draw∣ing neere to his end, declared vnto him, by his Testament, the mysterie of that Light, and the Genealogie of the Prophets. Then descended Gabriel, accompanied with threescore and tenne thousand Angels, bearing euery one of them a white leafe and a penne, which signed the writing, for the continuance of the order of the Propheticall generation. Seth receiued this writing, and was clothed with a dou∣ble redde garment, shining as the Sunne, and soft as the violet-flower.

From him it passed by succession to Noe and Sem; then to Abraham, at whose birth to Lights from the East and West (meeting in the middest) lightned the whole World: and the Angels were heard singing, That it was the Light of the Prophet Mahomet, who should be borne of his Seed, whose Word should be in the vertue of GOD. This Light passed from Abraham to the face of Hagar, being with childe, and after to Ismael; and God told him, That the Soule of Mahomet, in the begin∣ning of the Creation, was mingled with his, and that his name in Heauen should be Asmet, in Earth Mahomet, in Paradise Abualtrazim. At this Sara grieued, vntill three Angels comforted her with the promise of Isaac. From Ismael it remooued to Keidar his sonne, who being indued with q 1.130 seuen Gifts, married Nulta of the Land of Isaac, but, being warned by an Oracle, he tooke to wife Algadira, an Arabian; and after, by diuine warning, carried the chest of this Light vnto Iacob. Then was Hamel borne to him, and receiued the same Light; in which succeeded Thebicht, Hamiessa, Adeth, Aduve, Adne, Machat, Nizar, Musar, Aliez, Madraca, Horei∣ma, Knieua, Anofra, Melic, Falhrem, Luie, Galiben, Kab, Murran, Cudai, Abdamenef, Hefim, a man by diuine testimonie free of all vncleanenesse. To him did all Kings offer their daughters in marriage, and among the rest Constantine, which he refused, and married Seline the daughter of Zeit, and had by her Abdalmutalib, whose Light caused raine in drought. To him an Elephant prostrated himselfe, and sayd with mans voice, Saluation be on you, and on the Light that shineth out of your Reiues, Dig∣nitie, Fame, Honour, and Victorie be on you: and that there should proceede from him a King, greater then all the Kings of the Earth. Another time, as he slept on the stone which was placed by Abraham in his Oratorie at Mecca, hee dreamed of a chayne reaching East and West, and to Heauen, and to the Depth, which was pre∣sently conuerted into a flourishing hearbe. Noe and Abraham presented themselues interpreters of this Dreame. Abdalla his sonne, the father of Mahomet, had a tu∣tor giuen vnto him, to defend him from his enemies, who seemed a man, but was none. Hee was preserued from the lying in wait of the Iewes, by threescore and tenne Angels, which seemed men. He wedded r 1.131 Ermina, and therefore two hun∣dred women perished for his loue; some hanging, some burning themselues.

When the prescribed time was come, in the moneth Dulheia, on a Friday night, God bad Ariduvan to open the gates of Paradise, that the innermost of his secret might be manifested: for it pleaseth me (sayth he) this night to transport the Light of my Prophet from the reines of Abdalla into the wombe of Ermina, and that it come into the world. This being done, as Abdalla, the Iudge and Lord of the Ara∣bians, went into the house of Prayer, he perceiued a great Light to lighten from his house vp toward Heauen, and presently died. On the twelfth day of Rab, on a Tues∣day, Mahomet was borne, circumcised, and all frolicke. And then all Idols fell and became blacke: All Kingdomes were destroyed, and not one stood vpright. Lucifer was cast into the bottome of the Sea, and in fortie dayes could not get out, and then called his fellowes, and told them, that Mahomet was borne with the power of the sword, who would take away all their power. The same also God caused to be proclai∣med in Heauen and Earth. His mother said, That she was deliuered of him without paine, and Angelicall birds came to nourish the child, and that a man clothed in white presented him with three keyes, like to Pearles, which he tooke; the key of Victorie, the key of the Lawes, and the key of Prophecie. And after came three persons with shining faces, presenting him a cauldron of Emeralds, with foure handles, which Ma∣homet accepted as a signe of his rule ouer all the world. The Birds, Clouds, Windes, Angels, contended for the nourishment of the child. But the case was determined by heauenly voice, affirming, That he should not be taken from the hands of men. An Asse, almost famished, worshipped him, and receiuing him on her backe, became Herald to this new Prophet, with mans voice proclaiming the worthi∣nesse of her Carriage. Three men carried him vp into a Mountaine: of which, one of them opened him from the Breast vnto the Nauell, and washed his

entrailes with snow: the second cleared his heart in the middest, and tooke out of it a blacke graine, saying, That it was the portion of the Deuill. The third made him whole againe. Seraphim nourished him three yeares, and Gabriel nine and twentie, who gaue vnto him, in the fortieth yeare of his age, the Law, and carried him to Heauen. This his iourney is related by Frier Richard sometimes a student in the Vni∣uersitie of Baldach, Cap. 14. and in his life s 1.132

Gabriel, with threescore and tenne paire of wings, came to Mahomet, in the chamber of Aissa, his best beloued wife, and said, That GOD would haue him to visit him where he is; and brought with him the Beast Elmparac, or Alborach, of nature betweene a Mule and an Asse. This Beast told Mahomet, That he would not take him on his backe, till he had prayed to GOD for him. His steppes were as farre as one could see, so that in the twinckling of an eye he had brought Mahomet to Ie∣rusalem. Then Gabriel with his Girdle tyed the Beast to a Rocke, and t 1.133 carried Ma∣homet on his shoulders into Heauen; where hee knocked, and the Porter opened. Here Mahomet saw u 1.134 troupes of Angels, and prayed twice on his knees for them: and amongst the rest, old old Father Adam, reioycing for such a sonne, and com∣mending him to his prayers. Then he brought him to the second Heauen, which was a iourney of fiue hundred yeares, and so forth on to the seuenth Heauen: Here he saw the Angelicall people, euery of which was a thousand times greater than the world, and euery of them had threescore and tenne thousand heads, and euery head threescore and tenne thousand mouthes, and euery mouth seuenteene hundred tongues, praying GOD in seuen hundred thousand Languages. And he saw one Angell weeping, and he asked the cause, who answered, That hee was Sinne. And Mahomet prayed for him. Then Gabriel commended him to another Angell, and he to another, and so forth in order, till he came before GOD and his Throne. Then GOD (whose face was couered with threescore and tenne thousand clothes of light, and from whom Mahomet stood two stones cast below) touched him with his hand, the coldnesse whereof pierced to the marrow of his backe-bone. And GOD sayd, I haue imposed on thee and on thy people Prayers. When he was returned as farre as the fourth Heauen, Moses counselled him to returne backe, to obtaine ease vnto the people, which could not beare so many prayers, which hee did oftentimes, till there remained but few. Thus returning to his Elmparac, he rode backe to his house at Mecca. All this was done in the tenth part of the night. But when he was reque∣sted to doe thus much in the peoples sight, he answered, Praysed be GOD, I am a Man, and an Apostle.

The Booke Asear (sayth Bellonius) telleth further, That in this iourney Maho∣met heard a womans voice, crying, Mahomet, Mahomet, but he held his peace. Af∣terwards another called him, but he gaue no answere. Mahomet asked the Angell who they were? He answered, That the one was shee which published the Iewes Law, and if he had answered her, all his Disciples should haue beene Iewes: the o∣ther was shee which deliuered the Gospell, whome if he had answered, all his follow∣ers had beene Christians.

The said Booke telleth, That GODS face was couered with threescore and tenne thousand Linnen Clothes made of Light, and that GOD gaue him a fiue∣fold priuiledge. First, That he should be the highest creature in Heauen or Earth: Secondly, the most excellent of the sonnes of Adam: Thirdly, An vniuersall Re∣deemer: Fourthly, Skilfull in all Languages: Fifthly, That the spoyles of Warres should be giuen him. Gabriel after (sayth that Booke) carried him to Hell, to see the secrets thereof, and the seuen gates thereof, &c. where (as in the place fittest for him) wee will leaue him. The Booke of the vertues of Mahomet sayth, That in glorying of his strength he would boast, that he had knowne his eleuen wiues suc∣cessiuely in one houre.

One of their Chronicles telleth of his martiall affaires. This Chronicle recko∣neth from Adam to Noe one thousand two hundred two and fortie yeares: From thence to Abraham, one thousand and fourescore: Hence to Moses, fiue hundred and fifteene: After him to Dauid, fiue hundred threescore and nine: and from this time to CHRIST, one thousand three hundred and fiftie: from whence to Ma∣homet is numbred sixe hundred and twentie; in all fiue thousand three hundred threescore and sixteene, from Adam to Mahomet. All the Prophets were in num∣ber an hundred and siventie thousand, and the Messengers of GOD three hundred and fifteene: where of Adam, Seth, Esdrik. Noe, Abraham, were Hebrewes; Huth, Schale, Ishmael, Schaib, Mahomet were Arabians.

If this Historie of Mabomets life be long and tedious, I thought good, out of an Arabian Chronicle, to adde this Epitome thereof. His mother died in a iourney to Mecca, when he was foure yeares old, and his Nurse restored him to his Grand∣father Abdalmutalif. with whome he liued eight yeares. The Seraphim preserued him, but was neuer seene. After that, Gabriel was his Guardian, of whome he re∣ceiued the Law, which hee kept close three yeares, communicating it onely to some of his owne opinion, by whose helpe he became Priest and Prince of the A∣rabians and and Saracens, and about eighteene moneths after was carried into Hea∣uen, and being returned into the Earth, hee tooke Eubocara, Ali, and Zaid to be his companions in this enterprise. Hee went to Zaif, or Atharf, and preached publikely, and thence to Mecca, tenne yeares going from place to place. And of his Conuerts, he chose some for guard of his Person, who sware the obseruance of his Law, to the number of fortie, who now with Word, now with the Sword, set forward this Doctrine. After tenne yeares, Mecca was peopled onely with belee∣uers; and all Arabia was conuerted, without difficultie. Then he sent to the neigh∣bouring Kings to become of his Religion; to the King of Persia, to the Romane Emperour, to King Cinna, to the Lord of the two Seas, to the King of Aethiopia, &c. After he returned to Iehib, and on Tuesday, the twelfth of Rab, in the ele∣uenth yeare, died. His Sepulture was appointed by GOD in the House of Aisca his wife, in the Chamber where he was wont to sleepe, where, at this day, is a Temple of Bricke. His bodie was wrapped in throe white Clothes, without any pompe. His Seale was a Siluer Ring, with this inscription, MAHOMET the Messenger of GOD. He went twice on Pilgrimage, and nineteene times con∣ducted an Armie.

The place of his buriall is at Medina, surnamed of him Talnabi x 1.135 , that is, of the Prophet; not (as some write) at Mecca. Neither doth his Corpes hang in the ayre by force of Load-stones, drawing vp his Iron Coffin or Chest, but lyeth buried in the ground (if any where) as Ludouicus Vertom••••us, by his owne view, hath obser∣ued. Of this place, and of Mecha, we shall speake more, in relating the Rites of the Pilgrims that visit them.

Some relate otherwise of the death of Mahomet, as that he died at fortie yeares of age, being poysoned by one of his Disciples, called Albunor, to make tryall of his boasting Prophecie, that he would rise againe within three dayes after his death. * 1.136 This Albuner after comming to see him, found his bodie torne in pieces, and deuoured of dogges: whereupon gathering together the bones that remained, into a Coffin, he caused them to be buried. Which in my minde is not so probable as the former report.

CHAP. IIII.

Of the Alcoran, or Alfurcan, containing the Mahumetane Law: the summe and contents thereof.

THe Booke of Mahomets Law is called by the name of Alcoran, which signifieth a collection of Precepts; and Alfurcan, (as it is expressed and expounded in a Booke a 1.137 called the Exposition or Do∣ctrine of the Alcoran) because the sentences and figures thereof are seuered and distinguished. For the Word of GOD, (sayth Mahomet in that Booke) came not to me all at once, as the Law vnto Moses, the Psalmes to Dauid, and the Gospell to CHRIST. The Sentences or Chap∣ters thereof are called Azoaras, which is interpreted a Face, as wee call them Ca∣pita, Heads. The Stile * 1.138 is not in Meter, as some haue imagined: for Iosephus Sca∣liger b 1.139 (a great Criticke, and reputed one of the greatest Linguists in the world) af∣firmeth, That that Language is not capable of metricall measures by quantities of Syllables; as neither the Hebrew, Abyssine, or Syrian. He sayth yet, That the Alco∣ran is composed in Rime, but such, as is not in any tunable proportion; but that word which maketh vp the Rime, being sometimes neerer, and sometimes farre be∣yond all harmonie, distanc from that word whereto it answereth. At the end of such Rimes are set the figures of Flowers, or some such matter: which if it bee so, the Turkish nicetie of making no likenesse of any thing in their Carpets, or other Workes, is stricter then these Alcoran-bookes themselues, and indeede is not common with them vnto other Mahometanes, who vse their libertie in this point.

For the words and * 1.140 phrase; no man euer writ any thing in Arabian more rudely (sayth an Arabian Christian in confutation hereof) and much better might Muzei∣lenia, Heleaifi, and Alabazbi the Aethiopian, and Calbata Ellecdi, which vpon e∣mulation composed also euerie one an Aleoran, glorie of those their Workes, con∣taining more honestie and truth. Neither hath it pleased any noble or wise man, but the rude vulgar: of which sort, the wearie labourers gladly gaue eare to his promise of Paradise, the poore delighted to heare of Gardens in Persia, and Bankrupts and Felons easily listened to securitie and libertie. The method * 1.141 is so confused, that our Arabian Author (who liued before it was so generally embraced, & in freer times) sayth, That hee had heard euen good Saracens affirme with griefe, that it was so mixed and heaped together, that they could finde no Reason in it. Bad Rime as you haue heard, and worse Reason. Hierome Sananorola c 1.142 hath the like saying, That no man can finde herein any order: Nor could so confused and foolish a Worke pro∣ceede from any naturall or supernaturall light. It is yet craftily * 1.143 contriued, when he hath set downe some wicked Doctrine, presently to lace and fringe it with Pre∣cepts of Fasting, Prayer, or Good manners. The Copies thereof * 1.144 were diuerse; and after Mahomets death made (if it could be) worse, at least otherwise, then he left them. For Hali had one Copie left him by Mahomet, which the Iewes corrup∣ted, adding, racing, changing at their pleasure, and promised him their assistance, if he would professe himselfe a Prophet. But Ozimen commaunded all the Bookes to be brought and deliuered into the hands of Zeidi and Abdalla, to bring all into one Booke, and, where they dissented, to reade after the Copie of Corais, and to burne all the rest.

They thus composed the Alcoran, whereof they left foure Copies, which after were lost. And yet Hali, Abitalib, and Ibenmuzed then refused to deliuer vp their Bookes: Whereupon arose diuerse Readings, and afterward diuerse Schismes; which to compound, others often endeuored by like labours after, but could not throughly perfect the same.

The * 1.145 truth thereof is such in his deuisings of new, and eeking and altering the old, that it is not probable in Vines opinion, that euer he read the old and new Testament: for (saith d 1.146 he) though I thinke of him exceeding badly, yet thinke I him not so madde to change and wrest the Scripture, there especially, where it made nothing against him: but he had partly heard of such things, partly was so perswaded by his fellowes, Apo∣stata-Iewes and Christians. This riming, harsh, confused, packing, worke, disagreeing each copie from other, and all from truth and honestie, hath beene * 1.147 translated into La∣tine e 1.148 once by an English man, Robertus Retmensis; and after by Ioannes Segobienfis, a Spaniard, at the Councell of Constance, and after out of Italian into Arabian published by Andrea Ariuabene. The first, and last of these, that is, Retineufis and the Italian trans∣lations are heere by vs followed.

It containeth chapters, or Azoard's 124. euery of them beginning, In the name of the mercifull and pitifull GOD. The first f 1.149 of these are the words of Mahomet, and is called the Mother of the booke, and is as it were their Creed: the rest are all deliuered as the words of GOD; he being induced as speaker. The first is in this sense. In the name of the mercifull and pitifull GOD. Thankes be vnto GOD the LORD of the world, mercifull, pitifull, Iudge at the day of Iudgement. We pray vnto thee: we trust in thee. Leade vs into the right way, the way of them whom thou hast chosen, not of them with whom thou art angrie, and of the Infidels.

Of * 1.150 GOD he g 1.151 writeth further, that he is One, necessarie to all, incorporeall, which neither hath begotten, nor is begotten, nor hath any like him: the Creator, long-suf∣fering, searcher of the heart, true. That he will confound inchantments, that without his gift, none can beleeue (this his Alcoran,) that he hath no sonne, for he needeth no∣thing h 1.152 , and he which setteth a second in the place of GOD shall goe into hell, Az.31. and he hath no partaker, 32. yet in Azoar. 67. hee induceth God speaking thus: To CHRIST the SONNE of Mary wee haue giuen the Gospell, that by him men may obtaine the loue and fauour of God: and that the beleeuers amongst them (Chri∣stians) shall receiue a great reward: as also in Az.. 2. he saith, Euery one whosoeuer liueth rightly, be he Iew or Christian, or if he leaueth his owne Law, and embrace an∣other, if he worship God, and doe good, shall vndoubtedly obtaine Diuine fauour. Of the birth of CHRIST he wrireth thus, Azo. 29. We sent our Spirit to Mary (the best of all women, and the wombe vntouched, Azoar.31.) in likenesse of a man, pro∣fessing himselfe a Dluine messenger concerning a Sonne, &c. And when she in trauell plained, CHRIST came from vnder her, and said, Feare not: and when some chidde with her about the child, the child it selfe made answere, I am the Seruant and Prophet of GOD. He saith, the Iewes did not slay CHRIST, but one like him, Azo. 11. and vpbraideth them, for not receiuing him, Azo. and chap. 4. To CHRIST, the Sonne of Mary, properly communicating our owne soule, we haue giuen him strength and power more then other Prophets: yet chap.14. he excuseth that worship which is done him and his mother.

Concerning i 1.153 his Law and Alcoran, he handleth it in the second Chapter or Azoa∣ra, which beginneth thus. In the name of the mercifull and pitifull God. This booke without any false-hood or error, shewing the truth (to them which loue, feare, and worship God, and are studious of prayers and almes) and the obseruation of the lawes giuen of God from heauen to thee and other thy predecessors, and the hope of the world to come, hath manifested the true sect. For this bringeth the followers thereof to the highest, inricheth them with the highest good, as to the vnbeleeuers and erro∣neous, it menaceth truly the greatest euill to come. This he after applieth to Paradise and hell. This his Alcoran he calleth the establishing of the Law of the Israelites: and Azo. 21. he arrogateth to his booke wisdome and eloquence: and 47. he saith, k 1.154 it was composed of the incomprehensible and wise God, euery where agreeing with it selfe, and calleth it (63) the booke of Abraham: and (69.) if it should be placed on a mountaine, that mountaine for diuine feare would be dissolued. Those which will not be conuerted, take and slay, by all meanes intrapping them: and fight against them till they be your tributaries and subiects. The fifteenth part of all the prey is due vnto

God, and his Prophet, and to your kindred and orphans, and the poore. Those that are taken in warre kill or make slaues; but pardon them if they will turne to your law, and God also will pardon them. Such good warriours shall haue full pardon. The Iewes and Christians (contrarie to that he had said before) let God confound. He hath sent his messenger with the right way and good law, that he may manifest and extoll it aboue all lawes. Of the twelue months foure are to be consecrated to fight against the enemies. Those that refuse this war-fare lose their soules. The fire of hell is hotter then the danger of warre. And although thou (Prophet) shouldest pardon the resisters of God and his messenger seuentie times, yet God will neuer pardon them. The sicke and weake, and such as haue not necessaries, are excused from this necessitie of warre: but to the good warriours God giueth Paradise, in reward of their soules and goods, whether they kill or be killed. Azo. 18.19. And in 57. Kill the vnbeleeuers whom you conquer, till you haue made great slaughter. God could take vengoance on them, but he chuseth rather to doe it by you: he shall lay deafenesse and blindnesse on the faint∣hearted. Yet in 52. and 98. as contrarie to himselfe he affirmeth, that he is sent onely to teach, not to compell and force men to beleeue: except we expound it rather, that Iewes, Christians, and all vnbeleeuers, are compelled to be tributaries, and their slaues; not forced to their religion, but instructed only; which agreeth with their pra∣ctise. From this doctrine, and that of destinie in the 50. Az. hath risen their forward∣nes to the warre, and the greatnesse of their conquests. Agreeable to this doctrine is their manner of teaching it: the Reader or Preacher (as saith Frier Richard, student a∣mongst them in the Vniuersitie of Baldach) holdeth a bare sword in his hand, or set∣teth it vp in an eminent place, to the terrour of the gain-sayers.

But disputation l 1.155 and reasoning about his law he vtterly disliketh. Az.32. To such as will dispute with thee, answere that God knoweth all thy doings, which in the last day shall determine all controuersies. And 50. Nothing but euill cleaueth to the heart of such as vnwisely dispute of Diuine Precepts: but commend thou thy selfe vnto God, that knoweth all things. And chap. 4. 15. He is commanded to goe away from such. This booke is giuen to take away discord from men: miracles he disclaimeth as insufficient proofe; for though it should make plaine the mountaines, and make the dead to speake, yet they would be incredulous: But it is thy dutie only to shew them my Precepts, Aza. 23.

Of the * 1.156 Creation he affirmeth (Azo.2.) that when God had made the world, he disposed the seuen heauens: he told the Angels he would make one like vnto himselfe in the earth: they answere, we in all things are subiect to your Maiestie, and giue praise vnto you: but he will be wicked and a shedder of bloud. Then God testifying, that he knew a thing not knowne to the Angels, taught Adam the names of things by himself, not knowne to the Angels, and therefore commanded the Angels to doe reuerence before Adam, which wicked m 1.157 Belzebub refused; they obeyed. And Azo. 25. We made man of clay, and I breathed into him a portion of mine owne soule, after that I had created the diuell of Pestiferous fire; and because Belzebub refused to humble himselfe to this man (made of blacke mire) hee was damned, and when he desired respite till the resurrection, it was denied: and therefore he said he would teach all e∣uill things, that they shall not giue thee thankes, &c. Of the Angels he affirmeth (45.) that some of them haue two wings, some three, some foure: and (52.) the heauen would fall vpon men, were it not for the Angels that call vpon God. There they shall possesse rings of gold, chaines, iewels, clothed with cloth of gold; their beds shall be of gold, and this for euer.

Of * 1.158 Paradise he dreameth in this sort, Az. 65. He which feareth God shall re∣ceiue the two Paradises ful of all good, pleasant with streaming fountaines. There they shall lie on silken and purple carpets, and shall be accompanied with many maidens, beautifull as the Hyacinth and pearles, neuer deflowred of men or Deuils, neuer men∣struous, sitting in pleasant shades with their eyes fixed on their husbands: their eyes large, with the white of them exceeding white, and the blacke very blacke, lying on the shining greene. n 1.159 Faire yong men shall serue them with vials and other vessels, full

of the most excellent liquor, which shall neither cause-head-ach, not drunkennesse, and shall bring them the choicest fruits, and flesh of fowles. They shall there heare no silthie or displeasing word: and (Azo. 86.) In Paradise shall be administred to them in well-wrought vessels of glasse and siluer, drinke, as the sauourie ginger, out of the fountaine Zelzebil: they shall haue garments of silke and gold, chaines of filuer, bles∣sed wine, maidens likewise with prettie breasts: there tall trees of colour betweene yellow and greene. They shall haue in Paradise all pleasures, and shall enioy women with eyes faire, and as great as egges: sweet smelling riuers of milke, and hony, and fruits of all sorts. Of this Paradise, Auicenna (a Mahumetan) saith, that it concerneth the bodie, but wise Diuines more respect the minde; the felicity whereof, in coniun∣ction with truth, they farre preferre before the other of the body.

Of Hell * 1.160 he fableth that it hath seuen gates; that it shall make the wicked like to fleas, that they shall be fed with the tree Ezecum, which shall burne in their bellies like fire, that they shall drinke fire; and being holden in chaines of seuentie cubits, shall be kept sure; the fire shall cast forth embers like towers or camels. They which contradict shall be punished with the fire of hell: they which feare, shall goe into Paradise; and as it were in a * 1.161 middle space betwixt the one and the other, there shall stand some other with hope and expectation of Paradise. We haue set Angels ouer hell, and haue ap∣pointed their numbers (84.) 98. There shall bee fountaines of scalding waters, and they shall eat vpon a reed, but shall not satisfie their hunger: they shall be bound in chaines, 121.

He * 1.162 sometime excuseth his owne basenesse, as Azo. 36. The vnbeleeuers (saith he) murmure that he is followed only of Weauers, and the raskall-rout. And 53. That the Alcoran was not committed to a man of great possessions: and they say, that it is Art∣magicke, and that I haue fained it. And in 64. The Moone was diuided, and they say it is sorcery. (The tale is told by Frier Richard thus: Mahomet pointed to the Moone with his thumbe, and middle finger, and it was diuided, the two peeces falling on the hilles of Mecha, which entring into Mahomets coat was made whole againe) He o 1.163 sometime extolleth himselfe, blasphemously inducing CHRIST, thus saying to the Israelites; O ye Israelites, I being sent a messenger vnto you from GOD, affirme by the Testament which I haue in my hand, that a Messenger shall come after mee, whose name is Mahomet, of whom they shall say that he is a Magician. 71. His beast∣ly prerogatiue he boasteth, (43.) saying, he is the seale and last of the Prophets. To thee O Prophet, we make it lawfull to lie with all women which are giuen thee, or which thou buyest, and thy Aunts, thy kindred, and all good women which freely desire thy company, if thou be willing: and this is permitted to thee alone. Diuorse these, couple thy selfe to those at thy pleasure. And being by some other of his wiues found in bed with Mary the wife of a Iacobite Christian, he sware that he would neuer after vse her company: but after being impotent in his lusts, he ordaines a law to himselfe, Az. 76. Why doest thou, O Prophet, make that lawfull, for the loue of thy women, which GOD hath made vnlawfull? GOD full of pitie, and giuer of pardon, hath comman∣ded thee to blot out, or cancell thine oathes.

Of his iourney to heauen, to receiue the Law, he speaketh. Az. 63. and 82. ming∣ling iniunctions of deuotion. 83. Thou, O Prophet, rising in the night, spend halfe the night, or a little more or lesse, in watching, and continually and deuoutly read ouer the Alcoran: be thou iust, patient, and refuse not to wash thy garments, O thou man clo∣thed in woollen. 43. Let none enter into the house of the Prophet before he call; but let him stand without the gate: let none do dishonestie within his house, let none hurt the Prophet in anything, or haue his wife after him.

Some * 1.164 Prophets he mentioneth, not named in Scripture; and of those there named he telleth many fables. Ismael was a true Prophet, and found a good man before GOD. Ioseph nine yeares imprisoned for the Queene. Abraham ouerthrew his fathers Idols, and should haue beene burned for the same; but the fire lost his force. The mountaines and birds that praise GOD, were subiect to Dauid. p 1.165 Salomon learned Magicke of A∣rot and Marot, Diuels so called: he knew the language of birds; and when he was in

the middest of his armie, consisting of diuels, men, and birds: the Lapwing brought him newes of the Queene of Saba's comming, to whom by this Lapwing he sent a letter, &c. Of this armie the Ants or Pisinires being afraid; one Ant perswaded her fel∣lowes to get them into their holes, lest they should be troden on. Moses married Pha∣raohs daughter. (37.) One Aseemel made the golden Calfe in the desert against Aa∣rons will, Pharaoh requested Hemen to build a tower, whereon to climbe to heauen, to the GOD of Moses. (50.) In the time of Noe they worshipped Idols, whom he na∣meth Huden, Schnan, Iaguta, Iannea, Nacem.

The Prophet Huth was sent to the nation Haath, to teach them the worship of one GOD: and Schale to Themuth; and Schaibe to Madian; and Abraham and Lot to the Sodomites; on whom, because they were incredulous, it rained yellow and sharpe stones. (Az. 21.) Moses was sent to Pharaoh, &c. His scope of these narrations is, that he is sent likewise a Prophet, and therefore iudgement will pursue them which re∣fuse him, as it did those incredulous nations. These sauour of a Iewish helpe. He telleth also of Alexander q 1.166 Mag, that he had all knowledge: he found the Sunne, where it lay resting in a yellow fountaine, and the mountaines in which it riseth. And finding men without vse of speech, he diuided them from other men, &c. Az.28.

He proueth * 1.167 substantially that there shall be a resurrection, by the historie of the se∣uen Sleepers, which slept in a caue 360. yeares. (28. Az.) and (49.) He saith, that at the time of death, GOD taketh away the soule at an houre knowne, restoring it to some; to some, neuer: at the first found of the trumpet all shall die, except those which shall be protected by the will of GOD: at the second sound all things shall reuiue, and be iudged: and (66.) The earth shall tremble, the mountaines shall be brought to dust, and the whole company shall be diuided into three parts, before: on the right hand, which shall be blessed; those on the left hand, in their left hands shall receiue the scroll or sentence of their condemnation. And 79. In the last Iudgement the earth shall bee ouerthrowne, the heauen shall be powred forth. 8. Angels shall beare vp the throne of GOD. And (80.) The heauens shall vanish as smoake, and the earth shall be pluc∣ked as wooll. And (111.) There shall be set vp the ballance of Iudgement: they to whom shall befall a light weight, shall liue, but they which haue a heauie weight shall be cast into fire. The booke of bad workes shall be kept in the bottome of the earth; the booke of good workes in a high place.

In diuers places of the, Alcoran; the better to colour his filthinesse, he hath dispersed good sentences, like roses scattered on a dung-hill, and flowers in a puddle: concer∣ning almes, prayer, tithing, iustice, &c. Others he hath of another fort establishing his owne tyranny and religion. * 1.168 Az. 26. Swines-flesh, bloud, that which dieth alone, and that which hath the necke cut off, not in GODS name, is vnlawfull, r 1.169 Be chast euerie where, but with your owne wiues, or such as are subiect to you, and do serue you. E∣uery adulterer shall haue an hundred stripes in the presence of many. He which accu∣seth a woman of adultery, not prouing it by foure witnesses, shall haue eightie. The iealous husband accusing his wife, must sweare foure times that he chargeth her truly; and a fifth time curse himselfe, if it be otherwise. The woman must doe the like to cleare her selfe. (43.) After a woman be diuorced from one, any other may marrie her. (19.) Trust not a sonne or a brother, except he be of your owne Law. 72. On Fri∣day when they are called to prayer, they must lay all businesse apart: when prayers be ended, they may returne to their commodities. Redeeme captiues; and thy sinnes, by good workes. About Circumcision I find no iniunction in the Alcoran. In the 3. 8. and 9. Az. He permitteth all licenciousnesse with all women which they haue of their owne: but prescribeth washings after venery, and after naturall easements. Loue not your enemies: the women of another faith proue first: and if they fauour the vnbe∣leeuers, diuorce them. (70.) It is no sinne to reuenge iniuries. 52. the women must co∣uer their faces. 43.

The going on s 1.170 Pilgrimage, and the perpetuall abode at the Temple of Haran (that is, vnlawfull, because nothing but their holies are there lawfull) wee repute of equall merit. They which loue it not, or do it iniurie, shall sustaine grieuous euils. Abraham

founded this Temple, and blessed it, and cleansed it, for them which abode there, and for the pilgrims. He t 1.171 preached one GOD without partaker, and the pilgrimage to this Temple, that on the dayes appointed they might, in naming GOD, sacrifice beasts, wherewith to feast themselues and the poore, and might fulfill their vowes, and goe in procession round about the old Temple, a worke which GOD will greatly reward. Az. 32. and 19. The vnbeleeuers are not worthy to visite the Temple Haran. And these good pilgrims are not equal to the good warriours. 38. He entred into the Tem∣ple Haran with his head shauen.

Ridiculous is the confirmation of this holy Law, by such varietie of oathes, as I am almost afraid to mention, in regard of our Gull-gallants of these times, who would sometimes be at a sette in their braue and brauing phrases, if they should not haue va∣rietie of oathes and curses, to daube vp with such interiections all imperfections of speech, & make smoother way for the current of their gallantrie. * 1.172 But yet euen for their sakes, let vs mention a few, that they may see Mahomet had as braue a humour this way as they. He induceth GOD swearing by lesse then himselfe, as by the order of An∣gels, by the Alcoran, by the blowing windes, by the watery clouds, by the sailing ships, by the Mount Sinai, the heauen, the sea, the euening Starre, the West, his pen and lines, the guiltie soule, the diuels, by the morning, ten nights, the Passeouer, by the figges and oliues, by the dawning, and twilight, and a world more of the like: only he saith (Azoara 1000.) that he may not sweare by the earth, nor by the sonne like to the father.

His last Azoara endeth thus, In the names of the mercifull and pitifull GOD: Sanctifie thy selfe, and pray continually and humbly to him which is Lord of all nations, Lord of all, God of all, that he will defend and deliuer thee from the diuell, which entereth the hearts of men, and from diuellish and peruerse men.

[ 8] They which eate the inheritance of orphans, euerlasting fire shall eate them. * 1.173 Be faithfull in keeping and deliuering their goods, for God taketh knowledge of all ac∣counts. Let one sonne haue as much as two daughters. In bargaining vse no lying, slaying your owne soule. The couetous shall haue endlesse punishment: he that killeth vnwillingly, shall giue to the kindred of the partie slaine, another man; or if he can∣not do that, let him fast two months together: he which killeth wilfully shall be cast into the fire.

Salute him which saluteth thee, for salutation is much pleasing to God. * 1.174 56. The di∣uels hearing the Alcoran, shall be conuerted, and flie from their companions.

[ 10] Yee which are god, beleeue in God, in his Messenger, and in the booke sent from heauen. * 1.175 They which first beleeue, and after deny, and become incredulous, shall haue no pardon nor mercy of God, but shall goe into the fire. And (11.) We will bring infinite euill vpon him, that will not obey God and his messenger, and will be dispu∣ting. To them which u 1.176 demand that the booke may raine vpon them from heauen, thou shalt say that some asked a greater thing of Moses, that he would shew God vnto their eyes, and were therefore smitten with lightning from heauen. (12.) To the Iewes and Christians God hath giuen disagreements, till God shall determine the same at the day of iudgement. Make not your selues companions of them which deride our Law. No man receiueth the perfection of the Law, but he which beleeueth the Testa∣ment, the Gospell, and this booke sent of God. 14. They which erre will say, let God shew vs miracles. These hurt none but their owne soules, for if they should see all x 1.177 mi∣racles done, they would dispute with thee, saying, that they could not be done but by inchantments. Thou shalt not come to them with manifest miracles; for they would refuse them, as odious things. 15. Dispute not with them which will not heare; and if they demand miracles, say, God only doth them: I know not the secrets of God, and follow nothing but that which God and the Angell hath commanded: and if Angels should speake to such, they would not beleeue. 16. God himselfe and his blessed Spi∣rit haue compounded this most true booke. 26. 44. They which say his law is new or fained, goe to the diuell. 47. He induceth some gainsayers, saying, we will not leaue worshipping our images for this iester and rimer. Yet is he alone come with the truth,

confirming all the other messengers. 55. He saith I (GOD) writ this booke with my owne hand. 56. The vnbeleeuers say I am a Magician, and haue fained it: but then I pray GOD that I may haue no part in him when he shall be our Iudge. Say not there are three Gods, but one God alone without a Sonne, to him all things are subiect. CHRIST cannot deny but that he is subiect to GOD, as well as the Angels. 12. We sent CHRIST, to whom we gaue the Gospell, which is the light and confirmation of the Testament, and the right way to him which feareth GOD, by the fulfilling of your law. All that say that CHRIST is GOD, are vnbeleeuers and liars (CHRIST himselfe hauing said, Yee children of Israel beleeue in your God and my Lord) of whom he which will be partaker, shall be cast into the fire eternall. CHRIST is but the messenger of God, before whom were many other messengers: and his mother was true, and they did eate. Good people exalt not your selues in your law, further then the truth. 3. The soule of CHRIST was cleane and blested, he cured the lea∣prous, raised the dead, taught wisdome, the Testament, and the Gospell. The vnbelee∣uing Israelites beleeued that he was a Magician. And 34. We haue giuen a good place and abounding with water to the Sonne of Mary, and to her, for hauing done such miracles in the world.

[ 27] Worship one God alone. * 1.178 Honor thy father and mother, and doe them good. Giue them no bad word when they are old. Be subiect with al humility, and pray God to pardon them. Giue to the poore and to your kindred, but not superfluously: for they that doe superflously are of kinne to the diuell. Slay not your children for no cause. Be yee not fornicators; for that is wickednes, and a bad way. Be reuenged on murtherers. Say nothing till ye know it; for you must giue account of your saying. 26. in disputing or reasoning vse only good words. Answere in honest sort to him which asketh thee. 27. Be iust in weight and measure. 37. The diuell standeth ouer the makers of songs and lies, that is, the Poets, if they amend not, doing good. 68. If you cannot giue, be daily in prayers. Pay your tithes, following God and the Prophet. They which do not good but for vaine-glory and ostentation, shall be damned. 118. The histories which are in the old Testament, are so cited by him, as if he neuer had read them, so many dreames and lies are inserted.

Before Prayer wash the face, the hands, the armes vp to the elbow, the feete vp to the ankles; and after carnall company wash in the Bath: and if water cannot be had, with dust of cleane earth. * 1.179 God desireth cleannesse. 9. In prayer let them be sober, that they may know what they say. 2. God will not aske why men pray not toward the East, for the East and West is his; but will demand of the workes which they haue done, of their almes, pilgrimages, and prayers. He commandeth that they be hum∣ble in prayer, and that in prayer they turne towards Mecca. Euery one which shall pray, asking that which is good, which way soeuer he shall turne him, shall be heard of God: although the true manner of praying be toward the center of the Temple of Mecca. They which are good, make their prayers to helpe them by their patience and abstinence. God dwelleth in such men. Pray according to the vsuall custome in all places, the footman on foot, the horseman on his horse.

[ 3] He that giueth his owne for Gods sake, is like a graine that hath seuen eares, eue∣rie of which containeth an hundred graines. * 1.180 Good men lose not your almes by vain∣glorie. 4. Giue almes of the good gaines of your money, and of that which the earth produceth; but God respecteth not gifts of that which is vniustly gotten. Satan per∣swadeth you to giue nothing for feare of pouertie. To giue almes publikely is good, but to giue priuately is better: and this blotteth out sinnes. Giue specially to those which stay in one place, and are ashamed to aske. 6. God will giue Paradise to them which in time of famine and scarfitie giue liberally, and which receiue iniuries, and re∣pent of their sinnes.

[ 2] The Creator said, I am the onely Creator, alwaies the same, pitifull, mercifull, besides whom there is none other; whose miracles and great workes are vnto the wise the frame of heauen and earth, the intercourse of night and day, the shippes in the sea fit for the vse of men, raine for the refreshing of the earth, the composition of

all creatures, the windes, the clouds, &c. 15. inuoke and worship one GOD alone; 43. * 1.181 All the miracles of GOD cannot be written, if all the trees in the world were pens, and the sea seuen times greater, and were inke; with whom it is a small thing to raise the dead.

[ 2] They which are intreated to beleeue the Diuine Precepts, say, they will follow their ancestors in their sect. * 1.182 What would yee follow your fathers if they were blinde or deafe? Will ye be like them in being mute, blind, and foolish?

[ 2] O good men, eat that good which he hath giuen you, & giue him thankes; aboue all other things calling vpō him. * 1.183 Abstaine from that which dieth of it selfe, from swines flesh, from bloud, and from euery other creature that is killed, and not in the name of the Creator. But in case of necessitie it is not sinne; for GOD is mercifull, and will for∣giue you this. 12. Eat not of that which is drowned, burned in the fire, and touched of a Wolfe. 16. Eat nothing which hath not before beene blessed. To the Iewes we made many things vnlawfull, because of their wickednesse. 2. Hee which shall contradict this booke, shall continually bee consumed in vnquenchable fire, and none of his workes shall helpe him.

[ 2] Euery one which draweth nigh to death, let him leaue of his money to his fami∣ly and kindred to distribute in almes, and they which shall change that vse, shall be iudged of the Creator, &c. * 1.184

[ 2] We enioyne vnto you (as to your predecessors) fasting in the time thereto ap∣pointed, and in a certaine number of daies, that is, in the moneth Romadan, in which, this booke (which discerneth betweene good and euill) was sent you from hea∣uen. * 1.185 Euery one must obserue it, but the sicke and traueller, and let them doe the same in the remainder of the time. The rich vse of satisfie their fasting with almes; let them do both the one and the other. He permitteth you the vse of your wiues in the night, because it is hard and impossible to abstaine. But let none vse their company in the Temples. Fast all the day, and when night is come, eate and drinke as much as you please, till the morning. By the Moone is knowne the time of Pilgrimages, and of fa∣stings, whereby is knowne that you loue and feare GOD. Spend your money in the loue of GOD in Pilgrimage, not despairing. He that is impotent, and that is not ac∣companied of his wife in the pilgrimage, must fast three daies in the voyage, and seuen after his returne. To the sicke, fasting with almes is sufficient. They which purpose this pilgrimage, let them not giue their minds to any euill. Let them not be ashamed to aske necessaries. 2. Hold it for iust and good to enter the house at the doore, not at the side, or back-side thereof. 35. Salute those which ye meet, when ye enter into the house.

[ 3] To them that doubt of wine, of chesse, scailes, and of tables, thou shalt say that such sports, and such drinkes are a great sinne, and although they be pleasant or profi∣table yet are they hurtfull sinnes: if they say what shall we then doe, thou shalt say, The good things of God. * 1.186 Perswade them to seeke the Orphanes, and succour them, as their brethren, or else God will make them so poore, that they shall not be able to helpe either themselues or others. 13. Wine, chesse, and tables are not lawfull, but the diuels inuentions, to made debate amongst men, and to keep them from doing good. Let none go on hunting in the pilgrimage month.

[ 3] Take not a wife of another law, nor giue your daughters to men of another law, except they before conuert to your law. * 1.187 Let no man touch a woman in her disease, before she be well cleansed. Vse your wiues, and the women which are subiect to you, where and how you please. Women which are diuorced, may not marry till after foure moneths, hauing had three times their menstruous purgation. Let them not de∣ny their husbands their company at their pleasure. They are the heads of the women. After a third diuorce from one man, they may not marry the same man againe, except they haue in the meane time beene married to another, and be of him diuorced. Let the women nurse their children two yeares, recoiuing necessaries of the fathers. After buriall of a husband, let them stay vnmarried foure moneths, and ten daies; and not go out of the house in a yeare after. Take ye two, three, foure wiues, & finally as many

as in your minde you are content to maintaine and keepe in peace. It is vnlawfull to marrie with the mother, daughter, sister, aunt, neece, nurse, or the mother or daughter of the nurse; and take not a whore to wife. 9. Let the wiues keepe their husbands secrets, or else let them be chastised, and kept in house and bed, till they be better. 10. Let the husband seeke to liue peaceably with his wife. 31. Cast not thine eyes on other mens wiues, though they be faire, &c.

[ 3] Sweare not in all your affaires by GOD and his names. * 1.188 They which forsweare themselues shall haue no good thing in the world to come. And 35. Sweare not rash∣ly, for GOD seeth euerything.

[ 4] We giuing our soule to CHRIST the Sonne of Marie, preferred him before all others, that had beene exalted by me, to speake with GOD, to power and vertue. * 1.189 He inserteth the prayer of the Virgins mother, when she felt her selfe with child, by Ioachim: and maketh Zacharie to be the Virgins Tutor. 5. Who (he saith) for his vn∣beleefe was dumbe three dayes. The Angels saluted Marie, saying, O thou the pu∣rest of all women and men, deuoted to GOD, Ioy vnto thee of that great Messenger, with the word of GOD, whose name is IESVS CRHIST, an excellent man, at the command of the Creator: he shall come with Diuine power, with knowledge of all learning, with the booke of the Law and Gospell; shall giue Commandements to the Israelites: shall giue life; cure diseases; shew what is to be eaten, and to be done; shall confirme the old Testament; shall make some things lawfull, which before were vnlawfull, &c. He acknowledgeth that his mother knew not man. 11. They say (the Iewes) that they killed CHRIST, the Sonne of Mary, the Messenger of God, but it was not true, but they crucified in his stead another like him; for the incomprehensi∣ble God caused him to goe vnto him. IESVS is the Spirit, and Word, and Messen∣ger of God, sent from heauen. 11.

[ 4] Offer violence to no man in respect of the Law, for the way of doing good and euill is open. * 1.190 4. God gaue first the Testament, then the Gospell, and lastly the true Booke, the Alfurcan of your Law, in confirmation of those former.

[ 4] They which liue of vsurie shall not rise againe otherwise then the Diuels: they embrace that which God hath said is vnlawfull: but they say vsurie is as merchan∣dize. * 1.191 Yee which are good feare God, and forsake vsurie, left the anger of God, and of the Prophet, assaile you. Take onely the principall; and if he cannot pay you, stay till he can, and giue him almes; for this shall be better for you.

[ 4] He which repenteth him, and leaueth his sinne, obtaineth pardon, and the can∣celling of that which is past; but returning againe thereto, he shall suffer eternall fire. * 1.192 In the 5. Vnto bad men is denied humane and diuine mercie, except they repent. God careth little for the conuersion of them, which, after that of Infidels they are made be∣leeuers, become worse. Such shall suffer without any remission intollerable punish∣ment. 10. God pardoneth lesse faults, but not criminall.

[ 5] Let no man reckon him a good friend, which is an vnbeleeuer, except it be for feare. * 1.193 If betwixt you there grow discord, laying aside all stomacke, doe the will of God, and become brethren together, imitating God, who hath deliuered you from the fire, and from dangers. 6. God would not that any should doe euill to those of his owne Nation, and those which consent to your Law, but rather their profit and commoditie.

[ 6] Thinke not that euer Paradise shall be open vnto you, if you be not first valiant and couragious in battaile: and before you enter into battaile, prepare your selues for death: and after the death of the Prophet Mahomet, defend the orders by him gi∣uen with armes. * 1.194 No man can die, but when God will, that is, when his time is come. Those which flee out of the warre, are prouoked of the Diuell; but God pardoneth them which repent. They which die in the way of God, are not truely called dead: They liue with God. Let none feare them which are gouerned of the Diuell. 7. Be patient, and you shall haue eternall life. 10. Accompany not with vnbeleeuers, nei∣ther in friendship, nor other businesse. They which goe on war-fare for God and the Prophet, shall receiue abundance in the earth, and after death the mercie of God.

They which refuse (except they be sicke or children) shall be cast into hell. Neglect not prayers in your expeditions. Some may pray, whiles others stand in armes. Pray not for them which hurt their owne soules. 18. Looke to your selues that there be no discord amongst you.

Thus haue I endeuoured to bring some order out of confusion, and haue framed these heads out of that Alcoran-Chaos * 1.195 , where is scarce either head or taile: this tale they haue and beleeue (for what will not? what shall not they beleeue, which refuse to beleeue the Truth?) that hee which readeth this booke a thousand times in his life, shall haue a woman in Paradise, whose eye-browes shall be as large as the rayne∣bow.

CHAP. V.

Other Mahumeticall speculations, and explanations of their Law, collected out of their owne Commentaries, of that Argument.

OF such writings as haue come to our hands touching Mahomets do∣ctrine and Religion, that seemeth most fully to lay them open, which is called by a 1.196 some, Scala; a booke containing the exposition of the Alcoran, in forme of a Dialogue, translated into Latine by Herman∣nus Dalmata, and made the twelfth Chapter of the first booke of the Alcoran in Italian. I haue therefore presumed on the Readers patience, to those former collections out of the Alcoran it selfe to adde these ensuing, as a further explanation of their opinions. The Messenger of GOD (so beginneth that booke) was sitting amongst his fellowes (the prayer and saluation of GOD be vpon him) in his City Iesrab; and the Angell Gabriel descending on him, said, GOD salu∣teth thee, O Mahomet, &c. There come foure wise-men, Masters in Israel, to proue thee; the chiefe of whom is Abdia-ben-Salon. Mahomet therefore sent his cousin Hali to salute them; and they being come to Mahomet, after mutuall salutations, Abdia tel∣leth him, that he and his fellowes were sent by the people of the Iewes to learne the vnderstanding of some obscurer places of their law. Mahomet asketh, if he come to enquire, or to tempt. Abdia saith, to enquire. Then Mahomet giuing him full leaue, he beginneth; hauing before gathered out of the whole bodie of their Law an hun∣dred most exquisite questions. The principall dregges you shall heere haue.

Abdia. Tell vs (O Mahomet) whether thou be a Prophet or a Messenger? Ma∣homet. GOD hath appointed me both a Prophet and a Messenger. Ab. Doest thou preaoh the Law of GOD, or thine owne Law? Mah. The Law of GOD: this Law is faith, and this faith is, that there are not Gods, but one God, without partaker. Ab. How many lawes of God are there? Mah. One, the law, and faith of the Prophets, which went before vs, was one; the rites were different. Ab. Shall we enter Para∣dise for faith or workes? Mah. Both are necessarie; but if a Gentile, Iew, or Christi∣an, become a Saracen, and preuent his good workes, Faith onely shall suffice: But if Gentile, Iew, or Christian, doe good workes, not in the loue of God, the fire shall consume both him and his worke. Ab. How doth the mercie of God preuent his anger? Mah. When before other creatures Adam rose vp, he sneesed and said, God be thanked: and the Angels hearing it, said The Pitie of God be vpon thee, Adam, who answered Amen: Then said the Lord, I haue receiued your prayer. Ab. What be the foure things which God wrought with his owne hands? Mah. He made Paradise, planted the tree of the trumpet, formed Adam, and did write the Tables of Mo∣ses. Ab. Who told thee this? Mah. Gabriel from the Lord of the world. Ab. In what forme? Mah. Of a man standing vpright, neuer sleeping, nor eating, nor drinking, but the praise of God. Ab. Tell me in order what is one, what is two, what three, foure, fiue, sixe, &c. to a hundreth. Mah. One is God without Sonne, par∣taker

or fellow, almightie Lord of life and death. Two, Adam and Eue. Three, Michael, Gabriel, Saraphiel, Archangels Secretaries of God. Foure, The Law of Moses, the Psalmes of Dauid, the Gospell, and Alfurcan (so called of the distincti∣on of the sentences). Fiue: The prayers which God gaue me and my people, and to none of the other Prophets. Sixe, The dayes of Creation. Seuen, Heauens. Eight, Angels which sustaine the throne of GOD. Nine, Are the miracles of Moses. Ten, Are the fasting-dayes of the Pilgrimes: three, when they goe, seuen, in their returne. Eleuen are the Starres whereof Ioseph dreamed. Twelue inoneths in the yeare; thir∣teene is the Sunne and Moone, with the eleuen Starres. Fourteene candles hang about the throne of GOD, of the length of fiue hundred yeares. Fifteene, the fifteenth day of Ramadam, in which the Alcoran came sliding from heauen. Sixteene, are the legi∣ons of the Cherubims. Seuenteene, are the names of GOD betweene the bottome of the earth and hell, which stay those flames, which els would consume the world. Eigh∣teene, Interpositions there be betweene the throne of GOD, and the aire; for else the brightnes of GOD would blinde the world. Nineteene, Be the armes or branches of Zachia, a riuer in hell, which shall make a great noise in the day of Iudgement. Twen∣ty, The day of the month Ramadam, when the Psalmes descended on Dauid The one and twentieth of Ramadam, Salomon was borne. The two and twentieth, Dauid was pardoned the sin against Vriah. The three and twentieth of Ramadam, CHRIST the Son of Mary was borne; the prayers of GOD be vpon him. The foure and twentieth, GOD spake to Moses. The fiue and twentieth, the sea was diuided. The six & twentieth, He receiued the Tables. The seuen and twentieth, Iouas was swallowed of the Whale. The eight and twentieth, Iacob recouered his sight, when Iudas brought Iosephs coat. The nine and twentieth, Was Enoch translated. The thirtieth, Moses went into mount Sinai. A. Make short worke, for thou dost all things exactly. M. Forty are the daies of Moses his fasting. Fifty thousand yeares shall the day of Iudgement continue. Sixty are the veines, which euery of the heauens haue in the earth, without which varietie there would be no knowledge amongst men. Seuenty men Moses tooke to himselfe. Eighty stripes are due to a drunken man. Ninety, The Angell said to Dauid, This my fellow hath ninety sheepe, and I but one, which he hath stollen from me. An hundred stripes are due to the adulterer.

A. Well, shew vs how the earth was made, and when. M. God made man of mire: the mire, of froth: this was made of the tempests; these, of the sea: The sea, of darknes; the darknes, of light; this, of the word; the word, of the thought; the thought, of Ia∣cinth; the Iacinth, of the commandement: Let it be, and it was. A. How many Angels are set ouer men? M. Two, one on the right hand, which writeth his good deeds; an∣other on the left, which registreth his bad. These sit on mens shoulders. Their pen is their tongue, their inke is their spittle, their heart is the booke. A. What did God make after? M. The bookes wherein are written all things, past, present, and to come, in hea∣uen and earth; and the pen made of the brightest light, fiue hundred yeares long, and eightie broad, hauing eightie teeth, wherein are written all things in the world, till the day of Iudgement. The booke is made of the greatest Emerald; the words, of pearles; the couer, of pitie. God ouer-looketh the same an hundred and sixtie times in a day and night. The heauen is made of smoake, of the vapour of the sea: the greenenesse of the sea proceedeth from the mount Kaf, which is made of the Emeralds of Paradise, and compasseth the world, bearing vp the heauens. The gates of heauen are of gold, the lockes of light, the keyes of pietie. Aboue the heauens are the sea of life, aboue that the cloudie sea; then the ayrie sea, the stonie sea, the darke sea, the sea of so∣lace, the Moone, the Sunne, the name of God, Supplication, Gabriel, the parch∣ment rased, the parchment full written, all these in order one ouer another. Then, aboue all these, the threescore and ten spaces of light: then threescore and ten thou∣sand hilles, with threescore and ten thousand spaces betweene, and threescore and ten thousand troups of Angels on them, in euery troupe fiue thousand Angels alway prai∣sing the Lord of the world: aboue these the limits or bounds of Angelicall dignitie: and aboue the same the banner of glorie, and then spaces of pearles, and in their orders

one aboue another, the spaces of Grace, of Power, of Diuinitie, of dispensation, the foot-stoole, the throne, the house of the vniuerse.

A. Are the Sunne and Moone faithfull or not? M. They are faithfull, and obey e∣uery command of GOD. A. Why then are they not of equall light? M. GOD crea∣ted them equall, but by this it came to passe, that the vicissitude or intercourse of day and night was vnceriaine, till Gabriel flying by the Moone, darkened her with the touch of his wing. A. How many orders are there of the Starres? M. Three, the first of those which hang by chaines from the throne of GOD, giuing light to the seuenth throne: the second chase away the diuels, when they would enter into heauen: the third in the sight of the Angels. There are seuen seas betweene vs and heauen. There are three windes: the first barren; the second tempestuous, which shall blow the fire in the day of Iudgement: the third ministreth to the earth and sea. A. Where is the Sun? M. In a hot fountaine: this, in a Serpent, which is a great space in the mount Kaf, and this Kaf is in the hand of the Angell, which holdeth the world till the day of Iudge∣ment. Abd. What is the manner of them, which beare vp the seat of GOD? Mah. Their heads are vnder the seat of GOD, their feet vnder the seuen thrones, their neckes are so large, that a bird in a thousand yeares continuall flight could not reach from the one eare to the other. They haue hornes, and their meate and drinke is the prayse and glorie of GOD. Abd. How farre is it to heauen? Mahom. Fiue hun∣dred yeares iourney to the lowest, and so from each to other. Abd. What birdes are betweene vs and heauen? Mahom. Some which touch neither heauen nor earth, ha∣uing manes like horses, haire like women, wings like birds, and lay their egges and hatch them on their tailes till the day of Iudgement.

Abd. What was the forbidden tree? Mahom. Of wheate, which had seuen eares, whereof Adam plucked one wherein were fiue graines; of which, two he eate, two he gaue to Eue, and one he carried away. This graine was bigger then an egge, and being bruised, brought forth all kindes of seede. Abd. Where was Adam receiued after his expulsion from Paradise? Mahom. Adam in India, Eue in Nubia. Adam was couered with three leaues of Paradise; Eue, with her haire: They met together in Arafe. Further, as concerning Eue, shee was made of a ribbe of the left side, for o∣therwise shee had beene as strong as the man.

Abd. Who dwelt in the earth before? Mahom. First the Diuels, seuen thousand yeares after them the Angels: lastly Adam, a thousand yeares after the Angels. Ab. Who beganne the Pilgrimage. Mahom. Adam. Gabriel shaued his head, and hee circumcised himselfe; and after him Abraham. Abd. To what Land spake GOD at any time? Mahom. To mount Sinai, that it should lift vp Moses to heauen: A∣bitabil and Moses are the two men, whose sepulchres are not knowne. Moses by chance found a sepulchre, which while hee measured with his bodie, the Angell of Death drew from him his soule out of his nostrills, by the smell of an apple of Pa∣radise.

Ab. Where is the middle of the earth? Mahom. In Ierusalem. A. Who made the first shippe? Mahom. Noe: he receiued the keyes thereof of Gabriel, and go∣ing forth of Arabia, compassed Mecca seuen times, and likewise Ierusalem. In the meane while Mecca was receiued vp into heauen, and the mount Abikobez preser∣ued Ierusalem in her belly. A. What shall become of the children of the Infidels. M. They shall come in at the day of Iudgement, and God shall say vnto them, would ye do that thing which shall be commanded you? And hee shall command to flow forth one of the riuers of hell, and bid them leape into the same. They which obey, shal goe into Paradise. This shall be the triall of the children of the faithfull also, which are borne deafe, blinde, &c. Abd. What resteth vnder these seuen earths? Mahom. An Oxe, whose feete are on a white stone, his head in the East, his taile in the West; hee hath fortie hornes, and as many teeth; it is a thousand yeares iour∣ney from one horne to another. Vnder that stone is Zohet, a mountaine of hell, of a thousand yeares iourney. All the Insidels shall ascend vpon the same, and from the toppe shall fall into hell. Vnder that Mount is the land Werelea; vnder that, the sea Alkasem: the land

Aliolen, the Sea Zere: the Land Neama, the Sea Zegir: the Land Theris, the Land Agiba white as Milke, sweete as Muske, soft as Saffron, bright as the Moone: the Sea Alknitar; the Fish Albehbut, with his head in the East, his taile in the West: all these in order one after another. And beneath all these in like infernall order the Winde, the Mountaine, the Thunder, the Lightening, the bloudie Sea, Hell closed, the fierie Sea, the darke Sea, the Sea Po, the cloudie Sea, Prayses, Glorifications, the Throne, the Booke, the Penne, the greater name of GOD.

Abd. What hath come out of Paradise into the World? Mahom. Mecca, Ies∣rab, Ierusalem: as on the contrarie, out of Hell; Vastat in Egypt, Antiochia in Syria, Ebheran in Armenia, and Elmeden of Chaldaea. Abd. What say you of Paradise? Mahom. The ground of Paradise is of gold, enameled with Emeralds, and Hiacinths, planted with euery fruitfull tree, watered with streames of milke, hony, and wine: the day is of a thousand yeares continuance, and the yeare of fortie thousand yeares. The people shall haue whatsoeuer can be desired, they shall be clothed in all colours, ex∣cept b 1.197 blacke, which is the proper colour of Mahomet: they all shall be of the stature of Adam, in resemblance like CHRIST, neuer increasing or diminishing. As soone as they are entered, shall be set before them the liuer of the Fish Albehbut, and what∣soeuer dainties they can desire. They shall not need going to stoole any more then the childe in the wombe, but they shall sweate out all superfluities, of sent like muske. They shall eate but for delight, not for hunger. Vnlawfull meats, as Swines flesh, they shall refraine. And if you list to know why this beast is vncleane, vnderstand that IESVS on a time called forth Iaphet to tell his Disciples the historie of the Arke; Who told them, that by the weight of the ordure, the Arke leaned on the one side, whereupon Noe, consulting with GOD, was bidden bring the Elephant thither, out of whose dung, mixed with mans, came forth a Hogge, which wrooted in that mire with his snout, and by the stincke thereof was produced out of his nose a mouse, which gnawed the boords of the Arke: Noe fearing this danger, was bidden to strike the Lion on the forehead: and by the Lions breath was a Cat en∣gendred, mortall enemie to the Mouse. But to returne from this stinking tale, to refresh our selues with the like sweetes of this Paradise. Hee addeth, that there they haue the wiues that heere they had, and other concubines, whom, how, when, where∣soeuer they will.

Abd. But why is wine lawfull there, and heere vnlawfull? Mahom. The An∣gels Aròt, and Marot, were sometime sent to instruct and gouerne the world, for∣bidding men wine, iniustice, and murther. But a woman hauing whereof to accuse her husband inuited them to dinner, and made them drunke. They, inflamed with a double heate of wine and lust, could not obtaine that their desire of their faire Ho∣stesse, except one would teach her the word of ascending to heauen, and the other of descending. Thus shee mounted vp to heauen. And vpon enquirie of the mat∣ter, shee was made the Morning-starre, and they put to their choice whether they would be punished in this world or in the world to come: they accepting their pu∣nishment in this, are hanged by chaines, with their heads in a pit of Babel, till the day of Iudgement.

Hell, saith Mahomet there, hath the floore of Brimstone, smokie, Pitchie, with stinking flames, with deepe pits of scalding pitch, and sulphurous flames, wherein the damned are punished daily: the trees beare most loathsome fruits, which they eate.

The day of Iudgement shall be in this sort. In that day GOD will command the Angell of Death to kill euerie Creature; which being done, hee shall aske him if nothing bee aliue: Adreiel the Angell of Death shall answere, Nothing but myselfe. Then goe thy wayes betwixt Paradise and Hell, and last of all kill thy selfe. Thus he, foulded in his wings, prostrate on the earth, shall strangle him∣selfe with such a bellowing noise, as would terrifie the very Angels, if they were aliue.

Thus the World shall be emptie fortie yeares. Then shall GOD hold the Heauen and Earth in his fist, and say, where are now the mightie men, the Kings and Princes of the World? Tell me (if ye be true) whose is the Kingdome, and Empire, and Power? Re∣peating these words three times, he shall rayse vp Seraphiel, and say, Take this Trum∣pet, and goe to Ierusalem, and found. This Trumpet is of fiue hundred yeares iour∣ney. At that sound all Soules shall come forth, and disperse themselues vnto their owne bodies, and their bones shall be gathered together. Fortie yeares after hee shall sound againe, and then the bones shall resume flesh and sinewes. After fortie yeares the third sound shall warne the Soules to re-possesse their bodies: and a fire from the West shall driue euery creature to Ierusalem. When they haue here swumme fortie yeares in their owne sweat, they shall, with much vexation, come to Adam, and say, Father Adam, Father Adam, Why hast thou begotten vs to these miseries and torments? Why sufferest thou vs to hang betweene hope and feare? Pray to God, that he will finish his determination of vs betweene Paradise and Hell: A∣dam shall excuse his vnworthinesse for his disobedience, and send them to Noe, Noe will post them to Abraham, Abraham to Moyses: He shall send them to IESVS CHRIST: To him they shall come and say, The Spirit, Word, and Power of God, let thy pitie moue thee to make intercession for vs. Hee shall answere them, That which you aske, you haue lost. I was indeed sent vnto you in the power of God, and word of Truth, but yee haue erred, and haue made me God; more then euer I prea∣ched to you: and haue therefore lost my benefit. But goe to the last of the Prophets, meaning him with whome thou now talkest, Abdia. Then shall they turne to him, and say; O faithfull Messenger, and friend of God, wee haue sinned, heare vs holy Prophet, our onely hope, &c. Then shall Gabriel present himselfe to helpe his friend, and they shall goe to the Throne of God. And God shall say, I know why you are come, Farre be it that I should not heare the prayer of my faithfull one. Then shall a Bridge be made ouer Hell, and on the top of the Bridge shall be set a ballance, where∣in euery mans workes shall be weighed, and those which are saued, shall passe ouer the Bridge, the other shall fall into Hell. A. How many bands of men shall there be in that day. M. An hundred and twentie; of which three onely shall be found faithfull: and euery Band or Troupe of men shall be in length the iourney of a thou∣sand yeares, in breadth fiue hundred. A. What shall become of Death? M. Hee shall be transformed into a Ramme, and they shall bring him betweene Paradise and Hell. Then shall arise much dissention betweene these two peoples, through feare of the one, and hope of the other. But the people of Paradise shall preuaile, and shall slay Death betweene Paradise and Hell. Abdia. Thou, O Mahomet, hast ouer∣come, and I beleeue, that there is but one God Almightie, and thou art his Messenger and Prophet.

In this long and tedious Summarie of that longer and more tedious Dialogue, compared with the former Iewish opinions, touching their Behemoth, Leuiathan, Ziz, Ierusalem, Swines flesh, the Angell of Death, and other their superstitious opinions, it may appeare, that the Iewes were forward Mint-masters in this new-coyned Reli∣gion of Mahomet.

In the beginning of this Dialogue are mentioned their fiue Prayers and their Ra∣madam, or Ramazan: Of which, that Arabian Nobleman, in confutation of the Al∣coran, writeth thus: c 1.198 He which hath fulfilled these fiue Prayers, shall be praysed in this world, and the next. They are as follow: two kneelings in the morning, af∣ter noone foure; at Vespers, or a little before Sunne-set, foure; after Sunne-set, foure; at their beginning of supper, two; and after supper, when it is darke, two; in all eigh∣teene kneelings in a day.

Their Lent d 1.199 , or Fast of the Moneth Ramazan, is thus: In the day time they must fast from Meate, Drinke, and Venerie, till the Sunne be downe: then is Riot permitted them, till a white thread may be discerned from a blacke. But if any bee sicke, or in iourneying, hee may pay at another time the same number of dayes.

Frier Richard * 1.200 reciteth among Mahomets opinions, That of threescore and thir∣teene parts of the Saracens, one onely shall be saued; and, that the Deuils shall once be saued by the Alcoran; and that they call themselues Saracens; fit companions with them in their holy things.

Some e 1.201 make it a Canon of Mahomets, That they should looke toward the South when they pray, that when they pray they should say, GOD is one GOD, without equall, and Mahomet his Prophet: which, Lod.Barthema saith, are the Characters of the profession of a Mahumetan, and that, by the pronouncing of those words, he was tryed whether he was an Infidell, or no. These words, saith the abouesaid Arabian (as they affirme) before the beginning of the world were written in the Throne of GOD.

One saith f 1.202 , That the Saracens adore the starre of Uenus, and in their praying cry, Alla oua cubar * 1.203 , that is, GOD, and Venus. Ioannes Meursius noteth thereon, That they worshipped the Image of Venus, set on a great stone, on which they beleeue, that Abraham lay with Hagar, or else that he tied his Camell thereunto while he was sacri∣ficing Isaac. Anonymus in Saracen.

Bellonius g 1.204 in his obseruations telleth out of their Bookes, That there is a Tree in Pa∣radise which shadoweth it all ouer, and spreades her boughes ouer the walls, whose leaues are of pure gold and siluer, each of them, after the Name of GOD, hauing there∣in written the name of Mahomet. And that if a Christian, at vnawares, should pro∣nounce the said prayer, Laillah &c. GOD is one GOD, and Mahomet his Prophet, he must either die or turne Turke. Such reputation haue they of this forme, which they call a Prayer, with as good reason as the Aue Marie among the Romists, wherein yet they pray not for any thing. Bellonius also saith, That they hold the Heauen to be made of Smoake, and the Firmament stablished on the horne of a Buffall, by whose stirring Earthquakes are caused: That there are seuen Paradises, with Houses, Gardens, Foun∣taines, and whatsoeuer sense accounteth delectable; where they shall enioy all delights without any sorrow, hauing Carpets, Beds, Boyes, Horses, Saddles, Garments, for cost and workmanship most curious, & readie for attendance. Those boyes richly adorned, when they haue satisfied their hunger and thirst, shall present euery Saracen a huge Pome-citron in a golden Charger, and as soone as they shall smell thereof, there shall thence proceed a comely virgin in gallant attire, which shall embrace him, and he her; and so shall they continue fiftie yeares. After which space ended, God shall shew them his face, where at they shall fall downe, not able to endure the brightnesse: but he shall say, Arise my seruants, and enioy my glorie; for hereafter yee shall neuer die, nor be grieued. Then shall they see God, and each lead his virgin into his chamber, where all pleasures shall attend them. If one of those virgins should come forth at midnight, she would lighten the world no lesse then the Sunne; and if she should spit into the Sea, all the water thereof would become sweet. Gabriel keepes the keyes of Paradise, which are in number threescore and tenne thousand, each seuen thousand miles long. But he was not able to open Paradise without inuocation of the Name of God, and Mahomet his friend. There is a Table of Adamant seuen hundred thousand daies iourney long and broad, with Seats of Gold and Siluer about it, where they shall be feasted.

CHAP. VI.

Of the Pilgrimage to Mecca.

WE haue heard of the antiquitie of this Pilgrimage in the former chapter, deriued from Adam, who was shauen & circumcised for that purpose: & the Alcoran nameth Abraham the founder of the Temple &c. Pitie it were, that the last of the Prophets should not honour that which was first instituted by the first of men. If we will rather beleeue that Arabian before mentioned, we shall finde another originall, namely, that whereas two Nations of the Indians, called Zechian & Albarachuma, had vsed to go about their Idols naked and shauen, with great howlings, kissing the corners, and casting stones vpon an heape

which was heaped vp in honour of their Gods, and that twice euery yeare, in the Spring, and in Autumne: the Arabians had learned the same of the Indians, and practised the same at Mecca, in honour of Venus (casting stones backe betweene their legges, the parts of Venus) in the time of Mahomet. Neither did Mahomet a∣brogate this, as he did other idolatrous Rites; onely for modesties sake they were en∣ioyned to gird a piece of Linnen about their Reines.

Mecca, or (as they call it) Macca, signifying an Habitation, containeth in it about sixe thousand houses, fairely built, like those of Italie: Other walls it hath not, then such as Nature hath enuironed it with, namely, with high and barren Mountaines round about. Some a 1.205 report, That betweene the Mountaines and the Citie are plea∣sant Gardens, abundant of Figges, Grapes, Apples, Melons, and that there is store also of Flesh and Water. But it seemeth, that this is of later industrie, not of Natures in∣dulgence, if it be true. For Lod. Barthema b 1.206 , or Vertoman, being there in the yeare 1503, sayth, That the place was accursed of GOD, as not bringing forth Hearbes, Trees, Fruits, or any thing, and besides, hauing great scarcitie of water, and is serued with these things from other places. It is gouerned by a King (tributarie, then to the Soldan, now to the Turke) called the Seriffo, lineally descended from their great Seducer, by his daughter Fatma (the onely issue of this libidinous poligamous Pro∣phet) married to Hali. All of this kindred are called Emyri, that is, Lords, clothed with (or at least wearing Turbants of) greene, which colour the Mahumetans will not suffer other men to weare.

The number of Pilgrimes which resort hither, is incredible. From Cairo commeth a Carovan of deuotion, some to Mammon, some to Mahomet, either for trade of Merchandise, or for Superstition, and another yearely from Damascus: besides those which come from the Indies, Aethiopia, Arabia, Persia, &c. Lud. Barthema sayth, That (at his being at Mecca) of the Carovan of Damasco, wherein he went, were fiue and thirtie thousand Camels, and about fortie thousand persons: of that of Cairo were threescore and foure thousand Camels, and now in these times about fortie thousand Camels, Mules, and Dromedaries, and fiftie thousand persons, besides the Arabian Ca∣rovan, and of other Nations.

This Mart of Mecca is much impaired, since the Portugales haue intercepted the Indian commodities, which by a Carovan, from thence, were wont to be brought hithen.

Let me desire the Reader to haue patience, and goe along, on this Pilgrimage, with one of these Carovans, through these Arabian Deserts to Mecca and Medina: and because that of Gairo is the chiefe, we will bestow our selues in it, and obserue what Rites they obserue before they set forth; what by the way, and at the intended places of their deuotion. c 1.207 Touching the necessitie whereof; they thinke, That they which goe not once in their liues, shall, after death, goe to the Deuill. Yea, some, for deuotion, plucke out their eyes after so holy a sight.

The moneth Ramazan (as you haue heard) is their Lent; falling sometime high, sometime low, being that whole moneth, during which time the Pilgrims and Mer∣chants resort to Cairo from Asia, Greece, Barbarie, &c. After their d 1.208 Lent ended, they obserue their Easter, or Feast, called Bairam, three dayes. Twentie dayes after this Feast, the Carovan is readie to depart. Against this time, they assemble them∣selues at a place, two leagues from Cairo (called Birca) attending the comming of the Captaine. This Captaine of the Carovan, whome they call Amarilla Haggi, is re∣newed euery third yeare; and to him the Grand Signior, euery voyage, giueth eigh∣teene Purses (each containing sixe hundred twentie fiue duckats of Gold) for the be∣hoofe of the Carovan, and also to doe almes vnto needfull Pilgrims. He hath foure Chausi to serue him, and foure hundred souldiors, two hundred Spachi, mounted on Dromedaries, and as many Ianizaries, riding on Camels. The Chausi and Spachi the Captaine maintaineth at his owne charges: The Ianizaries haue their prouision from Cairo, He hath eight Pilots for guides; which Office is hereditarie.

They carrie fiue pieces of Ordinance, to terrifie the Arabians, and to triumph at Mec∣ca. The merchandise that goeth by land, payeth no custome; that which goeth by sea, payeth tenne in the hundred. At the Feast, before the Carovan setteth forth, the Captaine, with his Retinue and Officers, resort vnto the Castle of Cairo, before the Basha, which giueth vnto euery man a Garment, and that of the Captaine is wrought with gold, the others according to their degree. Moreouer, he deliuereth vnto him the Chisva Tunabi, or Garment of the Prophet; a vesture of Silke, wrought with these letters of Gold, Lailla ill alla Mahumet Resullala; that is, There are no Gods, but GOD, and Mahomet is the Messenger of GOD. After this, he deliuereth to him a Gate, wrought curiously with Gold; and a Couering of greene Veluet, made in man∣ner of a Pyramis, about nine palmes high, wrought with fine Gold, to couer the Tombe of the Prophet Mahomet, and many other Couerings besides of Gold and Silke, to adorne it. The two former are for the House of Abraham in Mecca.

Then the Captaine hauing taken his leaue, departeth, accompanied with all the people of Cairo, in manner of a Procession, with singing, shouting, and a thousand Ceremonies besides, and passing the Gate Bab-Nassera, layeth vp, in a Mosquita, the said Vestures very safely. This Ceremonie is performed with such publike resort, that it is not lawfull for any man to forbid his wife the going to this Feast: for shee may, vpon such a cause, separate her selfe from her husband, and lye with another man. The Camels, which carrie the Vestures, being adorned with Cloth of Gold, and many little Bells, the multitude stroweth flowers and sweet water on them; others with fine Cloth and Towels touch the same, reseruing these for Reliques. Twentie dayes af∣ter this Feast, the Captaine, taking the Vestures out of that Mosquita, repaireth to Birca, where his Tent abideth some tenne dayes. In this time, they which meane to follow the Carovan, resort thither, and amongst them, many women, attyred with Trifles, Tassels, and Knottes, accompanied with their friends, mounted on Camels. The night before their departure, they make great feasting and triumph, with dis∣charging their Ordinance, Fire-workes, &c. shouting, till, at the breake of day, vp∣on the found of a Trumpet, they march forward on their way.

From Cairo to Mecca is fortie dayes iourney, trauelling from two a clocke in the morning till the Sun ne-rising: and then hauing rested till noone, they set forward, so continuing till night:, obseruing this order, till the end of their Voyage, without change; except e 1.209 at some places, where, in respect of water, they rest sometimes a day and a halfe, to refresh themselues. The Carovan is diuided into three parts: the fore-ward, the maine battaile, and the rete-ward. The fore-ward containeth about the third part of the people; and amongst these, the eight Pilots, a Chausi, and foure knaues, with Bulls sinewes, which punish offendors on the soles of their feet. In the night time they haue foure or fiue men goe before with Peeces of drie wood, which giue light: they follow the Starre, as the Mariners. Within a quarter of a myle fol∣loweth the maine Battaile, with their Ordinance, Gunners, and fifteene Archers, Spa∣chs. The chiefe Physician, with his Ointments and Medicines for the sicke, and Ca∣mels for them to ride on. Next goeth the fairest Camell that may be found in the Turkes dominion, decked with Cloth of Gold and Silke, and carrieth a little Chest, made of pure Leg••••ame, in forme of the Israelitish Arke, containing in it the Alcoran, all written with great letters of Gold, bound betweene two Tables of Massie Gold. This Chest is couered with Silke, during the voyage; but at their entring into Mecca and Medina it is couered with Cloth of Gold, adorned with Iewels. This Camell is compassed about with Arabian Singers and Musicians, singing alway, and playing vp∣on Instruments. After this follow fifteene other most faire Camels, euery one carrying one of the aboue said Vestures, being couered from top to toe with Silke. Behind these, goe the twentie Camels, which carrie the Captaines money and prouision. Af∣ter followeth the Standard of the Great Signior, accompanied with Musicians & soul∣diors, & behind these, lesse then a mile, followeth the rere-ward, the greatest part Pil∣grimes; the Merchants, for securitie, going before: for in this voyage it is needfull,

and vsuall, that the Captaine bestow Presents, Garments, and Turbants vpon the chiefe Arabians, to giue him free passage, receiuing sometimes, by pilferings, some damage notwithstanding. They passe by certaine weake Castles in the way, Agerut, Nachel, Acba, Biritem, betweene which two last is the Riuer of Ithro, and the Ponds of Midian, where Moses sate downe. At Iebhir, the first Towne subiect to the Seriffo of Mecca, they are receiued with much ioy, and well refreshed with the plentie which that place yeeldeth. They finde other filthie commodities also more then plentie, which fact (they hold) purgeth them from a multitude of sinnes, and encrea∣seth their deuotion to prosecute the voyage. The next day they goe towards Bedri∣honem, in which place groweth shrubbes, whereout issueth Baulme. Hereby they lodge one night, in memorie of a victorie here obtained against the Christians, at the earnest prayers of their Prophet, dreaming of Drummes, here still sounded by An∣gels, as they passe. The next morning, by Sunne-rising, they arriue at Bedrihonem, where euery one washeth himselfe from top to toe, couering their priuities with a cloth, and their shoulders with another white one; and they which can goe in this habite to Mecca, merite more; they which cannot, make a vow to offer a Ramme at the Mountaine of Pardons. After this washing, it is not lawfull for any man or woman to kill a Flea or Lowse with their hands or nayles, till they haue accomplished their Vowes at that Mountaine.

This night they come within two myles of Mecca. The next morning they march on, and the Seriffo meeting them, resigneth his Gouernment to the Captaine, during his abode there: and the Captaine giueth him a garment of cloth of Gold, with other Iewels. After this, hauing eaten together vpon Carpets and Hides, they take with them the Gate and Garment abouesaid, and goe, attended but with few, to the Mos∣quita, and there cause the old to be pulled downe, and put the new couerture on the house of Abraham: and the old Vesture is the Eunuchs which serue in the said Mos∣quita, which sell it deere to the Pilgrimes, euery little piece being accounted a most holy Relique. And well may it be so, for (can you doubt of it?) putting the same vnder the head of a man at his death, all his sinnes must, by vertue hereof, be par∣doned. They take away the old dore, which is the Seriffo's fee, and set in place the new. Thus after some Orisons, the Captaine returneth to his pauilion, the Seriffo re∣maineth in the Citie.

That you may be the better acquainted with this Mosquita, and house of Abra∣ham, you are to know, f 1.210 that in the middest of the Citie is this great Mosquita, built (they say) in the time when their Prophet liued. It is foure-square, euery square halfe a mile, being in all the circuit two miles, in manner of a Cloyster: The Galleries round about are in manner of foure streets; these streets being separated from each other with Pillars, of Marble some, and some of Lime and Stone. In the middest of all, separate from the rest, is the house of Abraham. This Mosquita hath foure∣score and nineteene Gates and fiue Steeples, from whence the Talismans call the peo∣ple to their deuotion. And the Pilgrimes, which are not prouided of Tents, resort hi∣ther, men and women lying together; their House of Prayer becomming a denne of Theeues. Barthema sayth, That this Temple is round, like the Coliseo at Rome: That at euery entrance is a descent of tenne or twelue steppes, on both sides whereof stand Iewellers, which sell Gemmes onely. Within it is vaulted, gilded, and odori∣ferous; beyond what can be spoken: for there are foure or fiue hundred men which sell powders to preserue dead corpses, and other Sweetes. It seemeth, that since his time the Temple and House of Abraham are altered. This g 1.211 House is foure∣square, made of speckled stone, twentie paces high, and fortie in circuit. And vp∣on one side of this House, within the wall, there is a stone of a spanne long, and halfe a spanne broad, which stone (they say) fell downe from Heauen; a voice from Heauen, at the same fall, being heard, That wheresoeuer this stone fell, there should be built the House of GOD, wherein he will heare the prayers of sinners. Then was this Stone as white as Snow, but now, through the kisses of

sinners it is become so blacke as it is. The entrance into this House is small and high. There are without this House one and thirtie pillars of Brasse vpon square stones, su∣staining a thread of Copper, reaching from one to another, on which are fastened ma∣ny burning Lampes. The founder of these was Solyman. Being entred into this house through that difficult passage, there stand two pillars of Marble at the entrance: in the middest are three of Aloes-wood, couered with tyles of India, of a thousand colours, which serue to vnderprop the Terratza, or roofe. It is so darke, that they can hardly see within for want of light; nor is it without an euill smell. Without the gate fiue pa∣ces, is the Pond Zunzun; that blessed Pond which the Angell shewed to Agar for her sonne Ismael.

Of their Feast Baraim is said alreadie: about sixe dayes after they be come hither to Mecca, they celebrate another Feast called Bine baraim, that is, the great Feast, which is also called, The Feast of the Ramme. In those dayes space they prepare themselues hereunto with due ceremonies. First, departing from the Carovan, gui∣ded with such as are skilfull in the way, they goe twentie or thirtie in a Companie, walking through a street, which ascendeth by little and little, till they come vnto a certaine gate, whereon is written in Marble, Babel Salema; that is, the gate of Health. And from this place is descried the great Mosquita, and twice saluted, saying, Peace to thee, Messenger of GOD. Then proceeding on their way, they finde an Arch on their right hand, whereon they ascend fiue steppes, vpon which is a great void place made of stoue: after descending other fiue steppes, and proceeding the space of a flight-shoot, they finde another Arch, like vnto the first; and this way, from the one Arch to the other, they goe and come seuen times, saying alwaies some of their pray∣ers, which they say the afflicted Hagar said, whiles she sought and found not water for her sonne. After this Ceremonie, they enter into the Mosquita; and drawing neere vnto the house of Abraham, they goe round about it other seuen times, al∣wayes saying. This is the House of GOD, and of his seruant Abraham. This done, they goe and kisse that blacke stone ahouesaid; and then goe they to the Pond Zun∣Zun, and in their apparrell, as they be, wash themselues from head to foot, saying, Tobah Allah, Tobah Allah, Pardon LORD, Pardon LORD; drinking also of that muddie vnsauourie water: and thus returne they, cleansed from all their sinnes. Euerie Pilgrime performeth these Ceremonies once at the least; the deuouter sort often.

An hundred yeares since these Ceremonies were somewhat different, after Bar∣thema's h 1.212 Relation. On the three and twentieth of May, the people (before day) com∣passed that house of Abraham seuen times, alway touching and kissing euerie cor∣ner. Tenne or twelue paces from this house was another, in manner of a Chappell, with three or foure gates, and in the middest thereof a pit of brackish water, three∣score and tenne yards deepe. Thereat stand sixe or eight men, appointed to draw water for the people; who after their seuen-fold Ceremonie come to the brinke, and say, All this be for the honour of GOD, and the piteous GOD pardon mee my sinnes. Then doe those other powre vpon them three buckets full of Water, from the top of their heads to their feet, be their garments neuer so costly.

The Carovan i 1.213 hauing abode at Mecca fiue dayes, the night before the euening of their Feast, the Captaine, with all his Companie, setteth forwards, toward the Mountaine of Pardons, called Iabel Arafata, distant from Mecca fifteene miles. This Mountaine, or small Hill rather, is in compasse two myles, enuironed round a∣bout with the goodliest Plaine that mans eye hath seene, and that Plaine compassed with high Mountaines. Vpon the side towards Mecca there are many pipes of cleare fresh water, wherewith the people refresh themselues and their Cattell. Adam and Eue, when they were banished Paradise, after they had beene separated fortie yeares, one in Nubia, and the other in India (as you heard before) met at this pleasant place, and here inhabited and built a little house, which they call at this day Beyt-Adam, the house of Adam.

Hither come also the same day the other Carouans of Arabia & Damasco, and all the in∣habitants for ten daies iourney round about, so that at one time here is to be seen aboue 200000. persons, and 300000, cattell. Now all this company meeting together, the night before the feast, the three Hostes cast themselues into a triangle, setting the moun∣taine in the middest, and fill heauen and earth with shouting-singing, hallowing, gun∣shot, & fire-workes all that night. The next day being then feast, in silence they attend their sacrifices and prayers onely. And in the euening, they which haue horses, mount thereon, and approch as nigh vnto the mountaine as they can: others make the best shift they can on foote; giuing euer vnto the Captaine of Cairo the chiefe place, the second to the Captaine of Damasco, & the third to the Captaine of Arabia. And being all appro∣ched, there commeth one of the S••ntones mounted on a Camel well furnished, who at the other side of the mountaine ascendeth fiue steppes into a pulpit, made for that purpose, and there maketh a sermon to the people. The Contents whereof, are the benefits which GOD hath bestowèd on them, deliuerance from Idolatry, giuing them the house of Abraham, and the mountaine of pardons: adding that the mercifull GOD commanded his Secretarie Abraham, to build him an house in Mecca, wherein his successors might be heard, at which time all the mountaines in the world came toge∣ther thither with sufficiencie of stones for the building thereof, except that little lowe hill, which for pouertie could not goe to discharge this debt: for the which it became sorrowfull, and wept thirtie yeares, at the end whereof GOD in compassion said vnto it, weepe no more my daughter, comfort thy selfe: I will cause all those that goe to the house, of my seruant Abraham, that they shall not be absolued from their sinnes, vnlesse they first come to doe thee reuerence, to keepe in this place their holiest feast. And this I haue commanded to my people by the mouth of my friend & Prophet Mahomet. This said, he exhorteth them to the loue of GOD, to prayer, and Almes. The Sermouended, at the sun-setting they make three prayers: first for the Seriffo, second for the Grand Sig∣nior, the third for the People: to which prayers all with one voice, cry Amin Ia Alla A∣min Ia Alla; Be it so Lord. Barthema addeth to the Sermon the Cadi or Santones exhor∣tation to weepe for their sinnes, and knocke their breasts with inuocation of Abraham, and Isaac, to pray for the people of the Prophet; and reporteth further, that there were killed on the first day more then thirty thousand Rammes or Sheepe toward the West, and giuen to the poore; of which there were thirty or forty thousand. Thus hauing had the Santones blessing, and saluted the Mountaine of pardons they returne the way they came, in the middest of which way, is a place called Mina: and a little from thence, foure great pillars, two on each side of the way. If any passe not through the middest of these, he looseth all the merit of his Pilgrimage. And from the Mount of pardons, till they be passed these pillars, none dare looke back∣ward, for feare least his finnes which he hath lest in the mountaine, returne to him againe.

Being past these Pillars euery one lighteth downe, seeking in this sandy field fiftie or threescore little stones, which they binde in an handkerchiefe and carry to that place of Mina, where they stay fiue daies, because at that time there is a Faire, free and franke of all custome. And in this place are other three Pillars not together, but set in diuers places, Monuments of those three Apparitions, which the Diuell made to Abraham, and to k 1.214 Ismael his Sonne: for they now a daies make no mention of Isaac, as if he had neuer beene borne. They say that when as Abraham at GODS command went to offer his sonne Ismael, the diuell dehorted him from the same: but seeing his labour lost, hee went to Ismael and bid him pittie himselfe. But Ismael tooke vp stones and threw at him, saying I defend me with GOD from the Diuell the offender. These words the Pil∣grims repeate in their visitation of these pillars, hurling away the stones they had ga∣thered. From hence halfe a mile is a mountaine, whither Abraham went to sacri∣fice his sonne. In the same is a great denne, whither the pilgrims resort to make their prayers, and there is a great stone separated in the middest by the knife of Ismael (they say) at the time of this sacrifice. Barthema reporteth that here at Mecca hee sawe two Vnicornes: which I mention, because since that time I haue

not found any Author, which hath testified the like sight. They were sent to the Seriffo for a present to the Aethiopian King.

The Carouan departing for Medina, as soone as they come in sight thereof (they call the place the Mountaine of health) they alight, and going vp the hill, shoute with loude voices and say, Prayer and health bee vnto thee, O Prophet of GOD, Prayer and health be vpon the Obeloued of GOD. They proceede on their iourney, and lodge that night within three miles of Medina, and the next morning are receiued with solemnitie of the Gouernour. Medina, l 1.215 is a Citie two miles in circuite, with faire houses of Lime and stone, and a square Mosquita in the middest, lesse but more sump∣tuous then that of Mecca. This Medina, called Tal Nabi, that is, of the Prophet, in Barthema's time contained about three hundred houses, and was very barren, one garden of Dates excepted: but now they haue store of Fruits. This Temple is square, a hundred paces in length, fourescore in bredth. It hath in it an Ile made Arch-wise, sup∣ported with foure hundred Pillars, and supporting (as he saith) three thousand lampes. In one part of this Mosquita was a Librarie of fortie fiue Mahumeticall bookes. Also within the same (in a corner thereof) is a m 1.216 Tombe built vpon foure pillars vvith a Vault, exceeding in height the Mosquita; being couered with Leade, and the top all in ameld with golde, and an halfe Moone vpon the top, wrought within very Artifici∣ally with golde. Below there are round about great iron staires ascending vp to the middest of the pillars, and in the middest lieth buried the body of Mahumet (not in an iron Chest attracted by Adamant at Mecca, as some affirme.) Or to say the truth, neither here nor at Mecca can they shew this seducers body. For the Captaine of that Carouan of Damasko, in which Barthema went on this Pilgrimage, offered to the chiefe Priest of that Mosquita, three thousand Saraffi of golde, to shew him the bo∣die of the Nabi or Prophet; that (saith he) being the onely cause of my comming. The Priest answered proudly: How can those eyes, wherewith thou hast committed so much euill in the world, see him by whom God hath created heauen and earth? The Captaine replyed, True Sir, but doe me that fauour, to let mee see his body and I will presently plucke out n 1.217 mine eyes. The Priest answered, O Sir I will tell you the truth. It is true, that our Prophet would die here to glue vs good example: for hee might haue died at Mecca, but such was his humilitie for our instruction: and present∣ly after hee was dead, he was carried by the Angels into heauen. And where (saith the Captaine) is IRSVS CHRIST the SONNE of Mary? The Priest answered, At the feete of Mahomet.

In the night time by some fire-workes in the steeple, they would haue gulled the credulous people with opinion of miracle, vsing out-cries in the night, saying Mahomet would rise againe: and when the Mamalukes could see no such light shine forth of Mahomets Tombe, as they rumoured, they said it was because they were slaues and weake in the faith, and could not see heauenly sights.

To returne to the discouerie of this supposed Sepulchre: Ouer the body they haue built a Tombe of speckled stone, a brace and halfe high, and ouer the same another of Legmante foure-square in maner of a pyramis. Round about the sepulchre there hangeth a Curtaine of silke: which hideth the sepulture from their sight, that stand without. Be∣yond this in the same Mosquita are other two sepulchers of Fatima & Hali. The atten∣dants on these sepulchers are fiftie Eunuches, white & Taunie, of which, three onely of the eldest and best esteemed white Eunuches, may enter within the Tombe: vvhich they doe twice a day to light the Lampes, and for other seruices. The other attend on the Mosquita and those two other sepulchers. Where euery one may goe and touch at his pleasure, and take of the earth for deuotion, as many doe. The Captaine with great pompe presenteth that Pyramidlike Vestment (whereof you haue heard) for the Tombe, the Eunuches taking away the old, and laying on the new: and after this, other vestures for the ornament of the Mosquita. And the people without deliuer vnto the Eunuches, each man somewhat to touch the Tombe therewith: which they keepe as a relique with great deuotion.

Here is a stately Hospitall built by Cassachi or Rosa, the Wife of Great Soliman,

richly rented, and nourishing many poore people. A mile from the Citie are cer∣taine houses, in one of which they say Mahomet dwelt, hauing on euery side ma∣ny Date-trees, amongst which there are two growing out of one stocke exceeding high, which their Prophet forsooth graffed with his owne hands. The fruit thereof is alway sent to Constantinople for a present to the Graund-Signior, and is said to bee the blessed fruit of the Prophet. Also there is a little Mosquita vvherein three places are counted Holy. The first they affirme their Prophet made his first prayer in, after hee knew GOD. The second is that, whither hee went when he would see the house of Abraham. Where when hee sate downe to that intent, the mountaines opened from the top to the bottome, to shew him the house, and after closed againe as before. The third is the middest of the Mosquita where is a Tombe made of Lime and Stone foure-square, and full of Sand, wherein they say was buried that blessed Camell which Mahomet was alway wont to ride vpon. On the other side of the Citie are tombes of the Holy Mahumetans, Abubachar, Ottoman, Omar, which Bartemay saith were buried in the same Temple with Mahumet, and all vnder the earth. A daies iourney from Medina is a steepe mountaine, hauing no passage but one narrow path, which was made by Haly: who fleeing from the pursuing christians, and hauing no way of escape, drew out his sword, and diuided this mountaine, and so saued his life. The Captaine at his returne to o 1.218 Cairo, is with a sumptuous Feast receiued of the Basha, and presented with a garment of cloth of golde: hee againe presenteth the Alcoran, out of the chest to the Basha to kisse, and then it is laide vp againe. By this time your pilgri∣mage hath more then wearied you.

CHAP. VII.

Of the successors of Mahomet, of their different Sects, and of the dispersing of that religion through the world.

MAHOMET hauing with word and sword published his Alcoran (as you haue heard) his followers after his death succeeding in his place, exceeded him in tyranny. Enbocar, surnamed Abdalla, vndertooke the defence of that faithlesse faith and kingdome, and that (as his predeces∣sor had done) partly by subtletie, partly by force. For when as Mahumets Disciples had buried their new religion with their olde M^r., ex∣cept a few of his kindred, he applyed his wits to recall them; and whereas a 1.219 Hali, Ma∣homets neerest kinsman and sonne in lawe disagreed from him, and was perswaded by the Iewes to professe himselfe a Prophet, with promise of their best aide and assis∣tance: Eubocar ( or Ebuber) reconciled him, and (as their Arabian Chronicle witnes∣seth) conuerted many Infidels, and slew the gaine-sayers. He raigned one yeere, and three monethes, and thirteene daies. The next successor Aomar (saith the same Au∣thor; Leo b 1.220 termeth him Homar) ordained their prayers in the moneth Ramazan, and that the Alcoran should be read through, which he caused to be written out, and vni∣ted in one booke: he conquered Aegypt by Hanir his Captaine; after that Damasco, Ierusalem, Gaza, and a great part of Syria were subdued. He raigned ten yeares, and sixe monethes. c 1.221 Odmen or Ozimen succeeded, and raigned twelue yeares: and after him Hali; and next to him his sonne Alhatem; and then Moani the great conqueror, &c. These foure Enbocar, Aomar, Ozimen, and Hali are the foure great Doctors of the Ma∣humetan lawe: and Mahomet before his death prophesied that they should succeede him, and of their worthines.

But as Mahomet had pretended the name of Gabriel to the dreames of Sergius, & o∣ther Apostata's of the christians & Iewes, disagreeing both with the truth & themselues: so it was not long, that this vntempered mortar would hold together these buildings. For the d 1.222 Alcoran being (according to diuers copies thereof,) read diuersly, was cause of different Sects among them. Ozimen, to preuent the danger hereof, commanded

that all the copies of their lawe should be brought and deliuered into the hands of Zei∣di and Abdalla; who conferring their copies, should make one booke, and, where they dissented, should reade according to the copie of Corais. Thus these two, according to the Kings Edict, to stablish an vniformitie in the reading of the Alcoran, hauing out of all those copies framed one to be authenticall, burned all others. Yet were they decei∣ued of their hopes, partly because Hali, Abitalib, and Ibenmuzed would not bring in their bookes, of which that of Hali was the same which Mahumet had left, and was after by the Iewes altered, putting out and in at their pleasure: and partly, because that Booke, which they had thus culled out of the rest to remaine Canonicall, was lost, and of the foure copies which they had written thereof, by fire and negligence all peri∣shed. Eletragig would haue vsed the like policie after; but this many-headed serpent, which could not in the shell be killed, much lesse in his riper grouth could bee refor∣med.

Those foure Doctors aforesaid, aemulous of each other, intending their owne priuate endes, sowed the seedes then, which fructifie in their venemous multiplication till this day. e 1.223 Hali or Alli was author of the sect Imemia, which was embraced of the Persians, Indians, and of many Arabians, and the Gelbines of Africa. Ozimen or Odmen began the Sect Baanesia or Xefaia, and hath in diuers countries his followers. Homar foun∣ded the Anefia, followed of the Turkes, Syrians, and in Zahara in Afrike. Eubocar (o∣therwise called Ebuber, or Abubequer) taught the Sect Melchia, generally posses∣sing Arabia and Africa.

From these foure in processe of time arose other f 1.224 68. Sects of name, besides other pedling factions of smaller reckoning. Amongst the rest the Morabites haue beene fa∣mous; liuing for the most part as Heremites, and professing a Morall Philosophy, with principles different from the Alcoran. One of these not many yeares since, shewing the name of Mahomet in his brest (there imprinted with Aqua fortis, or some such like mat∣ter) raised vp a great number of Arabians in Afrike, and laide siege to Tripolis: where being betraied by one of his Captaines, his skinne was sent for a present to the Grand Signior. These Morabites affirme, that when Hali fought, he killed a hundred thousand Christians with one stroke of his sword, which was a hundred cubites in length.

The Cobtini are a sect ridiculous. One of them shewed himselfe riding in the country of Algier, on a Reede, rained & bridled as a horse; much honoured, for that on this horse this Asse (had as he said) rid a hundred leagues in one night. I. Leo l.3. writeth, that one Elefacin had written at large of the Mahumetan Sects: of which hee reckoneth three∣score and twelue principall (which agreeth with our former number) euery one ac∣counting his owne to bee good and true, in which a man may attaine saluation. And yet Leo there addeth, that in this age there are not found aboue two. g 1.225 One is that of Leshari; which in all Turkie, Arabia, and Africa is embraced: the other Imamia; cur∣rant in Persia and Corosan: (of which in his proper place more.) So that by Leo's iudge∣ment all which follow the rule Leshari or Hashari are Catholike Mahumetans; although of these the same author affirmes, that in Cairo & all Egypt are foure religions different from each other, in spirituall or Ecclesiasticall ceremonies, and also in this, as concerning their ciuil & Canon lawe; all founded on the Mahumetan scripture in times past, by foure learned men, diuersly construing the generall rules to such particulars as seemed to them fitter for their followers; who disagreeing in opinion, agree in affection, and conuerse together without hatred or vpbraiding each other. As for those other sects, it seemeth that they are for the most part long since vanished: and those differences which remain, consist rather in diuersitie of rule, and order of profession, then in differing Sects and he∣resies of religion: except in some few which yet remaine, of which h 1.226 Leo thus reporteth: Fourescore yeares after Mahumet, one Elhesenibnu Abilhaseu gaue certaine rules to his disciples, contratie to the Alcoran-principles: but vvrit nothing. About a hun∣dred yeares after Elharit Ibnu Esed of Bagaded vvrit a booke vnto his Disci∣ples, condemned by the Calipha and Canonists. But about fourescore yeares af∣ter that, another great Clarke reuiued the same doctrine, and had many follo∣wers; yet hee and they were therefore condemned to death. But obtaining to haue

triall of his opinions by disputation, he ouerthrew his Aduersaries, the Mahometane Lawyers: and the Califa fauoured the said sect, and erected-Monasteries for them. Their sect continued till Malicsah of the Nation of the Turkes persecuted the same. But twenty yeares after it was againe renued, and one Elgazzuli (a learned man) writ seuen bookes, reconciling these Sectaries and the Lawyers together: which reconciliation continued till the comming of the Tartars: and Asia and Afrike was full of these refor∣mers of their Lawe. In olde time none but learned men might bee admitted professors hereof: but within these last hundreth yeares euery ignorant Idiot professeth it, saying that learning is not necessary, but i 1.227 the holy spirit doth reueale to them which haue cleane hearts the knowledge of the truth. These contrarie to the Alcoran sing loue-songs and dances, with some phantasticall extasies; affirming themselues to be rauished of diuine loue. These are great Gluttons: they may not marry, but are reputed Sodomites.

The same our Author writeth of some which teach, that by good workes, fasting and abstinence, a man may attaine a nature Angelicall, hauing his minde so purified that he cannot sinne, although he would. But he must first passe through fiftie degrees of dis∣cipline: And although hee sinne before he be past these fiftie degrees, yet GOD doth not impute it to him. These obserue strange and inestimable Fasts at the first: after, they liue in all pleasures of the world. Their rule was written in foure volumes by a learned and eloquent man, Essehrauar: and by Ibnul-farid another Author, in exact and most learned verse. That the spheres, elements, Planets, and starres are one GOD, and that no faith nor lawe can be erroneous, because that all men (in their mindes) intend to worship that which is to bee worshipped. And they beleeue that the knowledge of GOD is contained in one man, who is called Elcorb, elected and partaker of GOD, and in knowledge as GOD. There are other fortie men amongst them, called Elauted, that is * 1.228 dunces, because of their lesse knowledge. When the Elcorb or Elcoth dieth, his successor is chosen out of these: and into that vacant place of the forty, they chuse one out of another number of seuenty. They haue a third inferiour number of a hun∣dred threescore and fiue (their title I remember not) out of which they chuse, when any of the threescore and ten die. Their lawe or rule enioineth them to wander through the world in manner of fooles, or of great sinners, or of the vilest amongst men. And vn∣der this cloke many are most wicked men, going naked without hiding their shame, and haue to deale with women in the open and common streets like beasts. Of this base sort are many in Tunis, and farre more in Egypt, and most of all in Cairo. I my selfe (saith our author) in Cairo in the street called Bain Elcasraim, saw one of them with mine eies take a beautifull Dame comming out of the Bathe, and laide her downe in the mid∣dest of the streete, and carnally knew her, and presently when he had left the woman, all the people ranne to touch her clothes, because a holy man had touched them. And they said, that this Saint seemed to doe a sinne, but that he did it not. Her Husband knowing of it, reckoned it a rare fauour and blessing of GOD, and made solemne feasting, and gaue almes for that cause. But the Iudges which would haue punished him for the same, were like to be flaine of the rude multitude: who haue them in great reputation of san∣ctitie, and euery day giue them gifts and presents.

There are another sort, that may be termed Caballists: which fast strangely, nor doe they eate the flesh of any creature, but haue certaine meates ordained and appointed for euery houre of the day and night, and certaine particular prayers, according to the daies and monethes numbring their said prayers: and vse to carry vpon them some square things, painted with Characters and numbers. They affirme that the good spi∣rits appeare, and acquaint them with the affaires of the world. An excellent Doctor, na∣med Boni, framed their rule & prayers, and how to make their squares: and it seemeth to me (who haue seene the worke) to be more Magicall then Cabalasticall. One book she∣weth their prayers & fastings: the second, their square: the third, the vertue of the foure∣score & nineteene names of GOD, which I saw in the hand of a Venetian Iew at Rome. There is another rule in these sects, called Sunach, of certaine Heremites which liue in woods, and solitarie places, feeding on nothing but hearbes & wilde fruits, and none can particularly know their life, because of this solitarines. Thus faire Leo.

Other Heremites they haue of another sort: one is mentioned by Leo, k 1.229 who had fiue hundred horse, a hundred thousand sheepe, two hundred beeues, and of offerings and almes betwixt foure and fiue thousand Ducates, his same great in Asia and Afrike, his disciples many, and fiue hundred people dwelling with him at his charges; to whom he enioineth not penance, nor any thing: but giueth them certaine names of GOD, and biddeth them with the same to pray vnto him so many times a day. When they haue learned this, they returne home: he hath a hundred tents for strangers, his cattell, and familie: he hath foure wiues, besides slaues, and (by them) many children sumptuously ap∣parelled. His fame is such that the King of Teleusin is afraid of him: and he payeth no∣thing to any: such veneration haue they towards him, reputing him a Saint. Leo saith he spake with him, and that this Heremite shewed him Magicke-bookes: and he thought that this his great estimation did come by false working of the true Science: so the here∣mite termed Magicke.

But these Heremites we cannot so well reckon a Sect, as a religious order; of which sort there are diuers in these Mahumetan Nations, as in our ensuing discourse shall appeare. To returne therefore to the consideration of the meanes vsed to preuent the varietie of Sects among them: The Caliphs sought to remedy these inconuenien∣ces by their best policie. l 1.230 Moaui about the yeere of our LORD 770. assembled a generall counsell of their learned men to consult about an vniformitie: but they dis∣agreeing among themselues, he chose sixe men of the most learned, and shut them vp in a house together with their Scriptures, commanding them that out of those copies disagreeing (as you haue heard) they should chuse that should seeme best. These re∣duced the doctrine of Mahomet into sixe bookes: forbidding any on paine of death to speake or write otherwise of their Lawe. But because the Arabians of subtle and piercing wit, which studied Philosophy in the Vniuersities of Bagdet, Marocco, Cordoua and other places, could not but spy and discerne the madde folly of the Lawe, so palpable to any reasonable iudgement: it m 1.231 vvas therefore ordained, that the Philosophy lecture should bee taken away, and in place thereof they should reade the Alcoran; prouiding, for all these students of their Lawe, their expenses out of the publike charge, and inhibiting all further study in Philosophy: insomuch that they now (saith our Author, who himselfe was a student in that Vniuersitie) re∣pute him not a good Saracen, who is addicted to that study. This Frier Richard men∣tioneth an other Prophet, named Solem, had in estimation with these Babylonians, which was after slaine by the Tartars. Hee and Cardinall Cusanus affirme, that the Sa∣racens of the East differ in their Alcoran from those of the West, making the first fiue chapters but one; and that they differ in the exposition therof, and in the same schooles or Vniuersities, one sect condemneth another.

But in these times the Mahumetane professors are chiefely distinguished by the se∣uerall Nations; of which are foure principall: the Arabians, Persians, Turkes, and Tar∣tars: to which we may adde the Mogore, as a fift: whom the Iesuites (in their Epistles) report to halt from his former Mahumetisme, and to incline to Gentilisme. Of all these, the Arabians are most zealous in their superstition; the Persians most agree to reason & nature; the Tartars are more heathenish and simple; the Turkes are the free∣est and most Martiall. The Arabians account it their peculiar glory, that Mahumet was of that Nation, and that Mecca and Medina are there seated: and therefore haue laboured in the daies of their former puissance, by the Sword, since, by their traf∣fique and preaching, to spread their Mahumetisme through the world. Their first sedu∣cers had possessed Syria and Paleflina: Homar had added Aegypt, and in a short time their successors had preuailed in Asia, Afrike, and Europe, as we n 1.232 haue before shewed.

They haue beene such in Armes: and in diligence of preaching they haue beene as forward, and so continue. * 1.233 Seuen hundred yeares since, Perimal reigning in Malabar, they there sowed their Tares: and the more easily to take those Ethnikes in their net, they took their Daughters in marriage; a matter of much consequence, in regard of their wealth, and practised of them to this day. They were Authors of great gaine vn∣to them by their trades, and traffique for spicerie: and were suffered to inhabite, and

plant Colonies amongst them. By their meanes, Calicut, of a finall thing, became a great and rich City. And Perimal himselfe was peruerted by them to their faith: who, zealously inclined to their perswasions, resolued to end his dayes at Mecca, and put himselfe on the voyage with some ships of Pepper, and other things of price, but perished by tempest in the way. From Malabar they passed to the Maldiuae, and Zei∣lan, Somatra, Iaua, Molucca, the Philippinaes, and in the continent to Cambaia, Ben∣gala, Siam, Malucca, Ior, Pam, and the huge kingdome of China, preaching and planting their superstitions, as in the particular Histories of these Nations shall fur∣ther appeare. They are in this respect so zealous, that euen the Arabian mariners will stay behind in the Countries of the Ethnikes there to diuulge this their sect: and in the yeare 1555. one of them pierced as farre as Iapon, there to haue laied this lea∣uen: but the Portugalls in these Easterne parts, treading in the same steppes, by their trafficke and preachings haue much hindered their proceedings. The Tartars, Per∣sians & Turks, require longer and seuereall discourses in their due place; and first we wil speake of them which are first in this ranke, the greatest of all Mahumetane States, the Turkes.

They reckon madde men very holy and Saints: and therefore Vertomannus fained himselfe mad, so escaping the furious zeale of the Moores, and his streight imprison∣ment. But this and many other their superstitions wee shall finde in the Turke, and therefore forbeare now to report them.

Damsco, sometime (as is said) was their Patriarchall Sea, and continued famous for the Mahumetane superstition long after. It is reported, That in the time of Ta∣merlane, the magnificence of their Temple was most admirable: hauing forty great Porches in the circuit thereof: and within, nine thousand Lampes hanging from the roofe, all of gold and siluer. Hee spared the City at first for the Temple, and after de∣stroyed both it and them, as * 1.234 we haue before related.

CHAP. VIII.

Of the Turkish Nation: their originall, and proceedings.

ALthough some may thinke that I haue beene so tedious in the relation of the Mahumetan opinions and superstitions, that, to speake any thing more, would seeme but as pouring water into a full Sea: Yet, because there is in this World nothing certaine, but vncertainty, it being diuine prerogatiue to be Yesterday, today, the same for euer: and that this Saracenicall Religion hath sustained her chaunces and changes according to the diuersity of times and places, where it is and hath beene pro∣fessed: so do I hold it fit, as wee haue seene the foundation, to behold also the frames and fabriques thereon builded, and from that fountaine (or sincke-hole rather) of su∣perstition, to leade you along the gutters and streames thence deriued. And because the Turkes are preeminent in all those things which this profession accounteth emi∣nent, it is meetest to giue them the first place here, which else where take it and af∣ter we haue set downe a briefe History of that Nation, and the proceedings of their state, to describe their theory and opinions, and then their practise and rites of Reli∣gion. But before we come to the discouery of their religion, it is not amisse to search the beginning and increase of this Nation.

The name of Turkes signifieth (saith Chitraus) Sheepheards, or Heard-men: and such it seemeth was their auncient profession, as of the rest of the Scithians vnto this day. Nicephorus a 1.235 speaketh of the Turkes, and placeth them about Bactria: their chiefe City he calleth Taugast, which is supposed to be the work of Alexander. Their Religion he saith at that time was to worship the Fire, Ayre, Water and Earth, which they adore, and sing Hymnes to. They acknowledge GOD the maker of Heauen

and Earth, to whom they sacrifice, horse, kine, and sheepe: they haue Priests which diuine of things to come. The Prince of Taugast, they called the Sonne of GOD: They worship Images. The Prince spendeth the night with seuen hundred women. The Tartars haue now possessed the same Countrey; but long before, the same rites: as you may reade in our History of them. To deriue them (as some doc) from Troians and Iews, is some what farre a 1.236 fetched: nor is there much likelihood, that they should receiue their name of Turca b 1.237 a Persian City: the name is auncient, and applied by c 1.238 Mela and Pliny to a Nation of the Scythians, & their originall is accounted Scythi∣an by the d 1.239 most & best Authors. There are which bring a long genealogie from No∣abs Arke, vnto the Ottoman family: heerein disagreeing, while some will haue Ma∣gog, others Tubal the Author of their Nation. Leunclavius e 1.240 reciteth and refuteth the same. He writeth the name Iurki, alleadging Herodotus for his Author: and citeth many Authors to proue that they descended of the Vnni or Vngri, which were cal∣led Turkes, of which there were two sorts, one westerly in Pannonia, an other ea∣sterly neare Persia, called by the Persians Magores, hee concludeth that the Vnnior Iurchi came from Iuchra or Iuchria (whence the name Iuchri might easily be deffe∣cted to Iurchi) beyond Tanais; and first after they had forsaken their owne Coun∣try, setled themselues neare Maeotis, from whence they passed to Chazaria, and some went westward to Pannonia, some eastward to Armenia, and thence into Persia.

Many probable Arguments might bee brought, to proue that they descended of the Scythians, whose wandering shepheardly life, both the name and their pra∣ctise (in old times, and in some places still) expresseth. The first Expedition and mili∣tary employment which I haue read of the Turkes, was f 1.241 vnder Varamus a rebelli∣ous Persian, aboue a thousand yeares since, when Cosroes was King of Persia, and Mauritius the Roman Emperour: at what time many of them were slaine, and many taken, which confessed, that famine had forced them to those warres, for which cause they marked themselues with a blacke Crosse; a ceremony which they said they had learned of the Christians, thinking thereby to expell hunger. This hungry Nation hath since beene a greedy and insatiate deuourer of Nations. Another expedition of theirs (which some reckon the first) g 1.242 was in the yere 755, or after an other account, 844; at which time, passing through the Georgian Country, then called Iberia, they first seised on a part of the greater Armenia, which their Posterity holdeth at this day, called of them Turcomania. In this wide and spacious Country they romed vp and down, without certaine habitation, a long time with their families and heards of cattell, like the ancient Scithian Nomades, and the Tartars, and the same Turco∣man Nation at this day.

When as the Saracens Empire grew now vnweldy, through her owne greatnesse, and the Soldans, which were wont to conquer for the Chaliph, began now to share with him in his large Dominion: Mohomet (then Sultan or Soldan of Persia) was for this cause hardly beset with the Chaliph of Babylon; assailed also on the other side by the Indians. He sought to strengthen himselfe against these enemies with the new friendship of these Turks, of whom he obtayned for his ayde three thousand hardy souldiors, h 1.243 vnder the conduct of Togra Mucalet the sonne of Mikeil a valiant Cap∣taine, and chiefe of the Selzuccian tribe or family, whom the Greeks commonly call Tangrolipia, and some Selduc, or Sad••e. By the help of this Tangrolipix, Mahomet the Persian Sultan ouercame Pisasiris the Chaliph. The Turks, after this warre, desi∣ring leaue to passe ouer the riuer Araxis to their Country-men, were both denied, and threatned, if they againe should seeke to depart. Whereupon they withdrew them∣selues into the Desart of Carauonitis; liuing there, and thence making roads into the Countreys adioyning. Mahumet sent against them twenty thousand men, which by a sodayne surprize in the night, Tangrolipix defeated, and furnished himselfe with their spoyles. And now durst Tangrolipix shew his face in the field, where his army was increased by the resort of lawlesse persons, seeking after spoyle. Mahomet on the other side, impatient of his losse, put out the eyes of the Captaines, which had the lea∣ding of the army, and threatned to attire the souldiors, that had fled, in womens ap∣parel:

and raysing an other great army, set forward against Tangrolipix, who was now fifty thousand strong, and was presently made stronger by those threatned soul∣diours, who fled from their Lord vnto him. They met at Ispahan (a City of Persia) and there Mahomet falling with his horse, brake his necke: vpon which mischance both armies comming to agreement, by common consent, proclaymed Tangrolipix * 1.244 Sultan in his stead; and so made him King of Persia, and the Dominion thereunto pertaining, which was done Anno 1030.

Tangrolipix opened the passages of Araxis to the rest of his Country-men, whome he exalted to the highest places of command, so bridling the Persians, and he and his receiuing in their new Conquests the yoke of the Mahometan Religion. Ambiti∣on inciting him to further exploits, he warred also vpon Pisasiris the Chaliph: and af∣ter diuers ouerthrowes, slew him, and seised on his state. Hee sent Cutlu-Muses his kinsman against the Arabians, by whom he was discomfited: whereat aggrieued, he went against them himselfe, but with like successe. He sent Asan his brothers sonne to inuade Media, who in that enterprise was slaine: he sent againe Habraime Alim his brother with an army of an hundred thousand men, who tooke prisoner Liparites Gouernour of Iberia, (who came to aide the Emperours Lieutenant in Media) whom Tangrolipix frankely set free, and sent his embassadour to the Emperour, proudly de∣maunding him to become his subiect.

Such happes, and such hopes had Tangrolipix, the first Turke that euer was honou∣red with a Diadem. His sonne i 1.245 and successour Axan tooke Diogenes the Emperour of Constantinople prisoner in the field: But Cutlu-Muses with his cousin Melech (who in his Fathers dayes had fled into Arabia) rebelling, and taking armes against him; as Axan was ready to ioyne battell with them, the Caliph (who retayned the highest place still in their superstition, although dispoyled of his Temporalties) setting aside all his pontificall formality, whereby he was bound not to go out of his owne house, thrust himselfe betweene these armies: and with the reuerence of his place & person, together with his perswasions, moued them to desist, and to stand to his arbitrement: which was, that Axan the Sultan should stil enioy his dominions entirely: And that Cutlu-Muses, and his sonnes aided by him, should inuade the Constantinopolitan Em∣pire, and should be absolute and onely Lords of whatsoeuer they could gaine thereof. There was neuer any thing to that impiety more commodious, nor to our Religion more dangerous. For by this meanes Cutlu-Muses with his sonnes in a short time conquered all Media, with a great part of Armenia, Cappadocia, Pontus, and Bi∣thynia; which their designes were much furthered by treasons and dissensions in the Greek Empire. Axan the Sultan also gaue to his kinsmen Ducat and Melech, the go∣uernment of Aleppo, and Damasco, with the adioyning parts of Syria, by that means to incroach vpon the Aegyptian Caliph, which accordingly they in a short time did.

But these their haughty attempts were stayed, and being now in the flower, were cut shorter by that fortunate Expedition k 1.246 of the Christian Princes of the West, a∣greed vpon at the Councell of Claremont, and performed by Gualter Sensauier; Peter the Heremite, first and principall mouer hereof; Godfrey Duke of Lorraine, with his two brethren Eustace and Baldwin, of the honourable house of Buillon; Hugh surna∣med the Great, brother to Philip the French King; Raimond and Robert Earles of Flanders; Robert of Normandy sonne to William the Conquerour; Stephan de Va∣lois Earle of Chartiers; Ademar the Popes Legate; Bohemund Prince of Tarentum, and others, conducting, as the most receiued opinion is, three hundred thousand soul∣diors, in defence of the Christian faith against the Turkes and Saracens, which both ouerthrew the Turkes in the lesser Asia, and recouered also the holy Land. The prin∣cipality; or (as some stile it) the Kingdome of Antioch was giuen by common con∣sent to Bohemnnd Prince of Tarentum; the Kingdome of Ierusalem, to Robert: who (hearing of his Fathers death) refused it in hope of England; and Godfrey of Buillon was saluted King.

The Turkes and Saracens seeking to recouer that which they had lost, lost also themselues: a hundred thousand of them being slaine in one battell: the like successe

had the Turkes after against Conrade, the Emperor at Meander: leauing for trophees and triumphall arches to the Christians, huge heapes, or hilles rather, of their bones. Hereunto helped the dissentions among the Turkes, & diuisions of their state among diuers brethren. The Egyptians also payd tribute to the Christians: which Dargan the Sultan detaining, he was by Almericus the king of Ierusalem ouerthrowne in battell. Noradine the Turke, king of Damasco, sent thither also Saracon to aid Sanar the Sul∣tan (before expulsed) to recouer his state from this Dargan: but he hauing won cer∣taine townes, kept them to himselfe, so that Sanar betook him to the patronage of Al∣mericus, who ouerthrew Saracon in battell, and after besieged and tooke Alexandria, and Pelusium, seeking also to conquer Egypt to himselfe; but indeede (as the euent proued) so subuerted his owne state. For Sanar sought help of Saracon, and for feare of both their forces, Almericus left Egypt. Saracon, moued with ambition, treache∣rously slew the Sultan, and by the Chaliph was appointed Sultan, the first of the Turks that euer enioyed the same, to whom Saladine his nephew succeeded. He (not respe∣cting the maiesty of the Chaliph, as the Sultans before had done) strucke out his brains with his horse-mans mace, and rooted out all his posterity; the better to assure him∣selfe and his Turkish successors in the possession of that kingdom, vnder whom it con∣tinued to the time of the Mamalukes. Noradin also the Turke being dead, the nobili∣tie disdaining the gouernment of Melechsala his son (yet but a youth) betrayed l 1.247 that state vnto Saladine. And thus did he hem in the kingdome of Ierusalem on both sides: & not long after, Aleppo was betraied vnchristianly into his hands by a traitor, which gouerned the same for the Christians: Neither was it long, before he had (through discord and treason amongst the Christians) obtained m 1.248 Ierusalem it selfe, anno 1187. and after Ascalon, and Antioch also: Neither could the Christians of the West euer re∣couer the possession of that kingdome; the cause continuing the same, which before had lost it, viz. dissention and treachery, as the examples of Richard and Edward (first of those names) Kings of this land do shew.

About 1202. yeares after Christ, the Tartars (of whom in their due place) hauing conquerd East, West, North, and South, among others ouerthrew that Togrian king∣dome of the Turkes in Persia, 170. yeares before founded by Tangrolipix. The Turkes which remained (driuen to seek shelter from this violent storme) fled out of Persia in∣to Asia the lesse: where Cutlu-Muses his successors (their country-men) inioyed some part of the country. And there many of them ariuing vnder the conduct of Aladin the sonne of Kei Husreu, descended also of the Selzuccian family in Persia, taking the op∣portunity offred by the discord of the Latines with the Greeks, & the Greeks among themselues, seised vpon Cilicia, with the countries thereabout; and there first at Se∣bastia, and afterward at Iconium, erected their new kingdome, bearing the name of the Aladin * 1.249 Kings or Sultans.

The same Tartars vnder the conduct of Haalon, sent by Mango the great Cham, hauing conquered and starued the Chaliph of Babylon (as is said before) ouerthrew the Turkish kingdome of Damasco, and rased n 1.250 Aleppo; the other arme of this faire & far-spreading tree being surprized by the Mamaluke slaues, who after Haalons de∣parture recouered Syria & Palestina, and were again with great slaughter dispossessed of the same by Cassanes * 1.251 a Tartarian prince, who repaired Ierusalem, and gaue it to the christians of Armenia, & other the Easterne countries. But Cassanes retiring into Persia to pacifie new broils, the Sultan recouered the same; the Christians of the Westnegle∣cting the iust defence therof, specially through the pride and contention of Boniface the Pope (contrary to his name) filling a great part of Europe with faction & quarrels.

The Turkes in Asia paid tribute to the Tartar Cham, till (succession in the bloud of Aladin failing) this kingdome was diuersly rent, euery one catching so much as his might could bestow on his ambition. The greatest of these sharers was o 1.252 one Cara∣man Alusirius, who took vnto himselfe the city Iconium, with all the country of Cili∣cia, & some part of the frontires of Lycaonia, Pamphylia, Caria, and the greater Phry∣gia, as far as Philadelphia; all which was after of him called Caramania. Next neigh∣bor and sharer to him was Saruchan: of whom Ionia Maritima is called Saruchan-ili.

The greatest part of Lydia, with som part of the greater Mysia, Troas, & Phrygia fel to Carasius, called of him Carasi-ila some part of Pontus, & the country of Paphlagonia fel to the sons of Omer, which coūtry is called Bolli. These all were of the Selzuccian fami∣ly. But the foundation of farre higher fortunes were then laied much lower by diuine prouidence, exalting Ottoman of the Oguzian tribe or family, who then held one only poore Lordship, called Suguta in Bythinia, not far from Olympus, giuen before to his father Erthogrul in meed of good seruice: which he increasing by winning somewhat from the weaker Christians his neighbors, afterwards erected into a kingdome which hath deuoured so great a part of the world, as is this day subiect to the Turkish great∣nes. When as the Tartars chased (as is said) the Turkes out of their Persian kingdom, which Tangrolipix had there established, one Solyman a Turke (of the Ogusian Tribe) raigned in Machan o 1.253 ouer a small Realme, which for feare of those Tartars hee also forsooke, and with a thousand of his people, fled, and seated himselfe in a part of Ar∣menia about Erzerum; and after, vpon some better hopes, resolued to returne againe into Persia, but in seeking to passe the Riuer Euphrates, was drowned, and his follo∣wers dispersed, following their auncient trade of wandering heards-men. He left be∣hinde him foure sonnes Sencur-Teken, Iundogdis, Ertogrul the father of Ottoman, and Dunder. The two eldest returned into Persia. The two yongest staied, and with them 400. Families, with their tents and carts, their moueable houses. And insinuating into the Sultan Aladins good liking, by sute & desert, this Ertogrul was rewarded, as ye haue heard, being made Lord of Suguta, and Warden of those Marches: and liued there in security, till he was of great yeres, and had seene much alteration in that state. He died anno 1289. hauing liued ninety three yeres. And him succeeded by common consent, as L. ouer the Ogusian Turkes, his sonne Ottoman, saluted therefore by the name of Osman Beg or Lord Osman. He first p 1.254 got into his subiection a great part of the Castles and Forts of the greater Phrygia; equally protecting his subiects both Chri∣stians and Turkes: he conquered Nice, the name whereof is reuerend for the first ge∣nerall Councell of Christendome; and Aladin the second, Sultan of Iconium sent vn∣to him a faire ensigne, a Sword & Robe, with ample charters, that whatsoeuer he tooke from the christians, should be his own: and that publike praiers should be said in their temples for his death, which was of him humbly accepted, and such praiers made by one Dursu, whom he had appointed Bishop and Iudge of Carachisar, anno 1300. Ne∣apolis was made his seat royall. He fished so well in the troubled streame of the Greek Empire, that he subdued the most part of Phrygia, Mysia, and Bythinia: and Prusa af∣ter a long siege was yeelded vnto his sonne Orchanes, and made the royall seate of the Ottoman-kings, where Ottoman himselfe was buried 1228. His son Orchanes succee∣ded: Aladin his brother contenting himselfe with a priuate life, who after built two Mahumetan churches, and another at Prusa. Orchanes also erected in Nice a sumptu∣ous temple, appointing a preacher to preach to the people euery friday, and two faire Abbies: in the one of which, he with his his owne hands serued the strangers & poore the first dinner. He was the first that builded Abbies among the Turks, folowed herein by most of his successors. He got Nicomedia, and the townes adioyning. He also wan all Charasia, and at his returne built a Church and Abbey at Prusa, placing therein re∣ligious men, sought out with all diligence. His sonne Solyman first of the Turkes that possessed any foot in Europe, crossed the Hellespont, and wan the castle Zemeenic, & after that Maditus, receptacles for the Turkes, which came ouer in multitudes; he transporting Christians into Asia, to dwell in their roome. And after, q 1.255 he wan Galli∣poli, spoiling the country, & winning from the Greeks who were negligent in preuen∣ting or remedying this danger. But Solyman dying with a fall, his old father Orchanes liued not two months after; a prince very zealous in his superstition, who besides buil∣ding diuers churches, abbies, colledges, & cells, allowed pensions to all such as could in the church say the Booke of Mahomets law by heart, and competent maintenance to the Iudges, that they should not sell iustice.

Amurath which succeeded, exceeded him in this blinde zeale. He kept in awe the Turkish Princes in Asia, and wan many Townes and Castles in Thracia: and amongst

others, Adrianople the seate royall of the Turkish Kingdome, vntill Constantinople was after subdued. This was done 1362. He ordained, that euery fift captiue of the Christians aboue fifteene yeares old, should be taken vp for the Turkish King, which were distributed among the Turkish husbandmen in Asia, to learne the Turkish lan∣guage, religion, and manners; and after two or three yeares, choice was made of the better sort, to attend vpon the Princes person, and for his warres, called Ianizars, that is, new souldiors: which Order after grew to great account, and is yet a princi∣pall pillar of the Turkish greatnes. He ouerthrew Aladin the Caramanian King, which made the other Princes of the Selzuccian family to submit themselues vnto him. And busying himselfe in his new Conquests in Europe, after a great victory obtayned a∣against Lazarus, Despot of Seruia, as hee viewed the slaine carkasses, was slaine of a wounded and halfe dead souldior: who, comming staggering, as it were to begge his life, stabbed this great Conquerour, with a dagger hidden vnder his garments. * 1.256

Baiazet his sonne and successour oppresseth most of the Mahumetan Princes in A∣sia, inuadeth Valachia, besiegeth Constantinople eight yeres, ouerthroweth the king of Hungary in battell, subdeweth the Caramanian Kingdome; and amidst his aspiring fortunes, is by * 1.257 Tamerlane depriued of his kingdome and liberty, shut vp and carried a∣bout in an yron Cage; against the barres whereof he beat out his braines, Anno 1399. Mahomet his sonne (after much warre with his brethren) wholly possesseth the Ottoman Kingdome both in Europe and Asia, almost quite ouerthrowne before by Ta∣merlane. He tooke the Caramanian King, and his sonne Mustapha prisoners: who be∣came his vassals, as did also the Valachian Prince; he died 1422. Amurath his successor winneth Thessalonica, the greatest part of Aetolia, inforceth the Princes of Athens, Phocis, and Boeotia to become his tributaries, oppresseth the Mahumetan Princes of Asia, subdaeth Servia, spoileth Hungary. He after retired himselfe to a monasti∣call life in a Monastery, which yet the affaires of State forced him to leaue againe. * 1.258 He inuading Epirus, at the siege of Croia died 1450.

Mahumet was there saluted Sultan in the field, a man equally vnequall and trou∣blesome to the Christian and Mahumetan Princes. He wanne Constantinople the 29. of Maie 1453, the taking whereof, is by Leonardus Chiensis, u 1.259 declared in a trea∣tise composed of that vnhappy Argument, and likewise by Cardinall x 1.260 Isidorus Ruthe∣nus. He wan Trabezond the imperiall seate of an other Christian Empire y 1.261 ann. 1460. Hence he was called Emperor (a name not giuen to the Turkish kings.) He burnt A∣thens, ann. 1452. He obtained Epirus and Mysia, anno 1436. and did much harme a∣gainst the Soldan and Mamalukes. He conquered Euboea and Illyricum, in the yeare 1474. ouerthrew the Persians; and in the last act of his bloudy life he tooke (by Ach∣metes his captaine) Otranto or Hydruntum in Italie, with no small terrour to all Italy. He was surnamed Great, and is said to haue conquered two hundred Cities, twelue Kingdomes, and two Empires: which he left to Baiazet his sonne, An. 1481. His bro∣ther Zemes was forced to flee into Italy, where a great summe of mony * 1.262 was yearely allowed the Pope to keep him for his own security, and for loue of his brother, whom Alexander the bishop is reported y 1.263 to poison, as some thinke, by composition with the grand Seignior. He had some wars against the Mamalukes, some against the Christi∣ans, more vnnaturall against his brother, but most most vnnaturall and monstrous a∣gainst his sonne Selym. His conquests were in Cilicia, Caramania, and Peloponnesus.

Selim, not content to haue thrust his father out of the Throne, aspired to a further effect of aspiring ambition, depriuing him of life, from whome himselfe had receiued it. To this end he corrupted a Iew, Baiazets Physician (whom Knolles calles Hamon; but z 1.264 Menavino an eye-witnes, nameth him Vstarabi) who with the powlder of bea∣ten Diamonds poisoned him: and for reward, when he claimed Selims promise, had his head stricken off in the tyrants presence. So much did hee hate the traitour, whose treason he so much loued. The body of Baiazet was embalmed and interred at Con∣stantinople, in a beautifull Sepulchre neare to the Meschit which himself had built, and Priests were appoynted, which should euery day pray for his Soule. Two of his Pa∣ges did Selim put to death for wearing blacke and mourning apparell for their Masters

death: and three others (whereof Menavino was one) hardly, by entreatie of Selims daughters, and some Bassacs, escaped.

This Viper, that spared not his father, proceeded with bloudie hands to make an end of the rest of his Ottoman-kindred, beginning with fiue sonnes of his brethren, and adding the remnant, as he could bring them into his power. And hauing thus founded his Throne in bloudie cruelties of his owne at home, no maruell if abroad his proceedings were no lesse cruell and bloudie towards his enemies. Of whom, the first which offered himselfe (after his domesticall warres appeased) was Ismael the Sophi b 1.265 ; who with thirtie thousand Persian horsemen gaue battaile to Selym (not∣withstanding his three hundred thousand Turkes) where was fought in Armenia, neere Coy, a terrible and mortall battaile betwixt them, and the Turkes at last (very hardly) preuailing, by helpe of their great Ordinance: but so little cause had they to reioyce of their victorie, that this is reckoned among the dismall and disastrous dayes, tearmed by the Turkes, the onely day of Doome. The next c 1.266 yeare he en∣tred againe into the Persian Confines, and there tooke Ciamassum, ouerthrew Ala∣deules the Mountaine-King, who raigned in Taurus and Antitaurus, and slew him. But his most fortunate attempts were against Campson Gaurus, the Aegyptian Sol∣dan, and his forces of Mamalukes, whome by his multitudes (notwithstanding their fame and valour, not inferiour to any souldiors of the World) he ouercame; the Soldan himselfe being left dead in the place, August 7. 1516.

Neither had Tomumbeius, his successor, any better successe, but succeeded as well in his fortune, as to his Scepter, who by treason of his owne, and power of his ene∣mie, lost both his life and Kingdome; all Aegypt and Syria thereby accrewing to the Ottoman. Selym from thenceforth purposing to turne his forces from the Sunne∣rising against the Christians in the West, came to his owne Sunne-set, the period of his raigne and life: a miserable disease (as an angrie Pursuivant) exacting and re∣demaunding his bloudie cruell spirit, an implacable officer of that most implacable Tyrant to Tyrants, and Prince of Princes, Death, who at last conquered this Con∣queror; or rather (if his d 1.267 Epitaph written on his Tombe say true) conueyed him hence to seeke new Conquests. His disease was a Canker in the backe (eating out a passage for his Viperous soule) which made him rotte while he liued, and become a stinking burthen to himselfe and others. He died in September, 1520, hauing before bequeathed bloudshed and desolation to the Christians, and ordained Soly∣man, his sonne and heire, executor of that his hellish Testament: And further, to excite him thereunto, had left him the liuely counterfeit of himselfe, with sundrie bloudie Precepts annexed: His title therein written, was, Sultan Selym Othoman, King of Kings, Lord of all Lords, Prince of all Princes, Sonne and Nephew of GOD. We may adde, Heire apparant to the Deuill, that breathed his last in bloud, resembling him that was e 1.268 a Murtherer from the beginning.

CHAP. IX.

A Continuation of the Turkish Warres and Affaires: together with the succession of the Great Turkes, till this present yeare 1612.

SOlyman, surnamed the Magnificent, succeeded his father Selym in place, and surmouned him exceedingly in exploites. Belgrade, (which ominous name did presage happinesse vnto him in his Warres and Proceedings) was the beginning of his Conquests, woon by the Turkes August 29, 1521. a 1.269 Rhodes receiueth him on Christmas day 1522, but withall exileth both Cheere, Christmas, and Christians. He inuadeth b 1.270 Hungarie, and in the field discomfiteth and killeth Lewes,

and slayeth or captiueth two hundred thousand Hungarians in that Expedition, 1526. He entreth Hungarie the second time, 1529, and (after some butcheries therein) mar∣cheth to Vienna in Austria, where he left fourescore thousand of his Turkes, and then with shame and anger returned. In the yeare 1532 he returneth with an Armie of fiue hundred thousand men; to whome Charles the fifth opposed himselfe and the Christian forces, in greater numbers then hath in many ages beene seene, mustering in his Armie at Vienna two hundred and threescore thousand men, whereof fourescore and tenne thousand footmen, and thirtie thousand horsemen were old souldiors, to whom Solyman did not, or durst not, bid battaile. Poore Hungarie rues it meane while, whether he gets or looseth in Austria, being made his through-fare as he went and came.

After this he trieth his successe against the Persian, where he taketh Tauris and Babylon, with the Countries of Assyria and Media, Anno 1534. each of which had sometimes beene Ladie of the World. At incredible costs he prepared a Fleet in the Red Sea, 1537, and taking Aden and Zibyth, two pettie Kingdomes in Arabia, by his forces c 1.271 besieged Dium, a Castle of the Portugals in the East Indies, but without his wished successe. For the Portugals still retaine their Indian Seas and Trassique, and not onely freed that their Castle from Turkish bondage, but had meanes to fortifie it bet∣ter, by the Ordinance which the Turkes, in their hastie flight, had left behind. A more dangerous plot did Solyman, meane-while, contriue against Christendome * 1.272 , preparing his forces to inuade Italie, and to that end was come to Aulona, an Hauen in Macedo∣nia, with two hundred thousand souldiors, where Barbarussa and Lutzis Bassa, his great Admirall, met him with his Fleet, to transport his Armie. But Solyman first employed these Sea-Forces on the coast of Italie, and tooke Castrum: his horsemen (which he had sent ouer in great Palendars) carried away the People, Cattell, and Substance, betwixt Brundusium and Tarentum, fortie myles space; all the Countrey of Otranto terrified with feare of a greater tempest. But the Venetians turned it from the rest of Italie vpon themselues (notwithstanding their league) by vnseasonable exacting of that Sea∣courtesie, the vailing of the bonnets or top-sayles of some Turkish Gallies vnto them, as Lords of that Sea: for which neglect, some of them were sunke. Auria * 1.273 also, the Emperours Admirall, had surprised some of the Turkes stragling Fleet, and after held cruell fight with twelue great Gallies full of Ianizaries and choisemen, whome he o∣uerthrew and tooke. But the Ianizaries that were left, cast their scimitars ouer-boord, least such choice weapons should come to the Christians hands. Solyman conuerting his forces against the Venetians, for the indignities mentioned, had almost failen into the hands of the Mountaine-Theeues, which liued in the Acroceraunian Hills: who in a strange resolution had conspired to kill him in his Tent, and had almost (to the wonder of the world) in a night, by vnknowne wayes, suddenly effected it, had not the cracking of a bough discouered their Captaine, who in a Tree was taking view of the Campe, how to bring to passe his desperate designes. This their Captaine, (by name Damianus) was, after confession hereof, torne in pieces, and those wilde Mountainers (liuing on Robberte, without Law or Religion) were, like wilde beasts, hunted to destruction.

The Turkes inuaded Corsu, whence they carried sixteene thousand of the Islan∣ders captiues. They likewise, in their returne, committed great spoyle in Zante and Cythera, sacked Aegina, Paros, and other Islands in the Archipelago; bringing Naxos vnder Tribute. Barbarussa sacked Botrotus, a Venetian Citie: The like did Vstrif to Obroatium, and the Castle of Nadin. Nauplium also, and Epidaurus were besieged. But Ferdinand (who had intituled himselfe King of Hungatie, after Lewis his death) receiued a greater disgrace in Hungarie by the Turkish forces, then befell the Venetians in all their losses; Cazzianer (the Generall of the Christians) shame∣fully fleeing, and betraying his associates to the Turkish crueltie. The next yeare, 1538, Barbarussa chaseth the Christian Fleet, in which the Emperours, Venetians, and the Popes forces were ioyned.

In the yeare 1541 Solyman againe inuadeth Hungarie, professing himselfe protector of the young King, which Iohn late King of Hungarie (who had held long warres with Ferdinand about that Title) had left behind him his heire and successor. But vnder co∣lour of protection, he maketh himselfe Lord of Buda, the chiefe Citie, turning the Ca∣thedrall Church into a Meschit; and maketh Hungarie a Turkish Prouince, bestow∣ing Transyluania, and what he pleased, on the Orphan. Two yeares after he re-en∣treth Hungarie, and taketh Strigoninm: turning the Christian Temples into Mahu∣metane; sacrificing there for his victorie, as he had done at Buda. He entred also into * 1.274 Alba Regalis, (where the Hungarian Kings lye entombed) another chiefe Citie of that Kingdome, and slew the Magistrates. I speake not all this while of the spacious Countries in Africa, which, from the Riuer Mulvia, he added to his Dominions: the Kingdomes of Algier, Tremisen, Tunes, Tripoli, &c. being annexed to his Turkish So∣ueraignetie. Howbeit, Tunes, by aide of Charles the Emperour, somewhat recouered her selfe, but breathed out againe her last gaspe of libertie, in the dayes of Selym his sonne. And thus was * 1.275 Solyman victorious and happie, otherwhere victorious and vn∣happie, when he was forced to darreine battaile against his owne bowels, and hauing murthered Mustapha his eldest sonne (the hopefullest branch in Turkish estimation that euer grew out of the Ottoman stocke) he warred against Baiazet, another of his sonnes; whome, with foure of his children, he procured to be done to death in Persia. And after much domesticall trouble, in his seuenth Expedition into Hungarie (his fleet in the siege of Malta being before, with great disgrace, repulsed) he died at the siege of Zigeth the fourth of September, 1566.

Selym, the onely sonne which the bloudie father had left aliue, succeeded in the Throne, not in the prowesse and valour of his father. Neither hath any Turkish Sultan, since his dayes, led their forces in person, but committed it to their Deputies and Ge∣nerals; except once, when Mahomet the third had almost lost his Armie and himselfe. Yet did this Selym, by his Bassaes, make himselfe Lord of * 1.276 Cyprus, and also of the Kingdome of Tunis. But this sweet meat was sourely sawced by his exceeding losse in the Sea-fight betwixt Haly Bassa, Admirall of the Turkes * 1.277 , and Don Iohn of Au∣stria, Generall of the Fleet, set forth by the Pope, Spaniard, and Venetian, 1571: wherein an hundred threescore and one Gallies were taken, fortie sunke or burnt, and of Galliots, and other small Vessels, were taken about threescore. The Turkish Admirall was then slaine. Wittily did a Turke descant vpon this losse of the Turkes, and their gaine of Cyprus, comparing this to the shauing of a mans beard, which would grow againe: that, to the losse of an arme, which, once cut off, cannot be re∣newed. Lastly, Tunes came in, and Selym went out of this Turkish Soueraigntie both in manner together, 1574.

Amurath, his heire, began his Empire with the slaughter of his fiue brethren. * 1.278 The mother of Solyman (one of that number) slew her selfe with a dagger, for anguish of that losse. He, in viewing a new Gallie by the breach of a Peece, hardly escaped death, thirtie of his companie being slaine. And because the Plague was exceeding hote, he by deuotion sought to appease diuine anger: and therefore prohibited all vse of So∣domie, Blasphemie, and Polygamie, and himselfe put out fiue hundred women out of his Seraile. In a priuate habit he visited the Markets, and hanged vp the hoorders of Corne. He by the Tartars inuaded Polonia: And, Henry of Fraunce secretly leauing that Kingdome of Polonia, he wrote vnto them to chuse Stephen Battor for their king; in which letters he called himselfe, GOD of the Earth, Gouernour of the whole World. Messenger of GOD, and faithfull seruant of the great Prophet: which wrought so much with the Nobilitie, that either they would not or durst not doe otherwise, howsoeuer Maximilian had beene before by many of them chosen.

Tamas d 1.279 the Persian (at the same time dying) bequeathed his Crowne to Ismael his sonne, whom Aidere, his brother, seekes to depriue, but is therefore himselfe depriued of that ambitious head which he sought to adorne with the Crowne; & Ismael adding the slaughter of 8. his yonger brethren, ascendeth the throne, which, together with his life, he lost, by like vnnatural trecherie of Periaconcona his sister, the 24 of Nouēb. 1577.

Mahomet his brother succeeded in this troublesome State, which Amurath the Turke (in these troubled waters) thought fit time for himselfe to fish for. Hereunto also hel∣ped the hatred and ciuill broyles in Persia, for the head of Peria••oncona, presented to Mahomet, with the haire disheuelled on a launce, and for other vncouth and bloudie spectacles; Sahamal and Levent Ogli (two Georgian Lords) seeking also innouati∣ons. Amurath therefore, in the yeare 1578, sent Mustapha Bassa, which had lately con∣quered Cyprus, with an Armie of 110000, into Persia: who, in the first battaile he had with them, slew fiue thousand, and tooke three thousand Persians: and to strike that Nation with terror, commanded a bulwarke to be framed of those heads: but by an exceeding tempest, which lasted foure dayes together (whereby the Heauens see∣med to melt themselues in teares for the Persians losse, and with Lightenings to shew that indignation against the Turkes, which in their thundering Dialect they aloud vt∣tered) there grew such horror to their mindes from aboue, and such sicknesse to their bodies, from those putrified carkasses beneath, that Mustapha was forced to remoue, missing fortie thousand of his first musters. After he had fortified the Armenian castle of Teflis, his Armie being driuen to shifts for lacke of victuals, tenne thousand of his foragers were slaine by the Persians, who were recompenced with like slaughter by Mustapha, that came vpon them whiles they were busie about the spoyle, and spoy∣led the spoylers. In passing ouer the Riuer Canac, he lost fourescore thousand Turkes, which the Riuer seemed to take for Custome (as it had many of the Persians in the late conflict) whereof his violent current was a greedie and cruell exactor. Mustapha erected a Fortresse in Eres, and tooke Sumachia, chiefe Citie of Siruan (Derbent offe∣ring her selfe to the Turke) and then returned into Natolia. But Emir Hamse Mirise, the Persian Prince, recouered, after his departure, both Eres and Sumachia, slew and captiued the Tartars, thirtie thousand of whome were newly come to the Turkes aide. He rased Sumachia euen with the ground. The next yeare Mustapha fortified Chars in three and twentie dayes, wherein they were hindered with Snowes on the fiue and twentieth of August, although it standeth in fortie foure Degrees. Anno 1580, Sinan Bassa was chosen Generall for the Persian Warre; who, as he departed from Teflis, lost seuen thousand of his people, besides such as the Georgians and Persians, together with the spoyle, carried away. This was earnest, the rest was but sportfull shewes of Warre, in trayning his souldiors; after which he returned. In 1583, Ferat Bassa was sent Generall: but little was done, till Osman Bassa, a new Generall, 1585, tooke Tau∣ris, the auncient Ecbatana (as Minadoi is of opinion.) But the Persian Prince, carri∣ed with indignation, reuenged this losse on the Turkes with his owne hands, slaying Carae••••t Bassa, Generall in the place of Osman, then sicke, and gaue his head (as opima spolia) to one of his followers; and afterwards at Sancazan slew twentie thousand Turkes. Osman died of sicknesse; and the Persian Prince (the morning-starre of that Easterne State) was soone after murthered. In that dismall yeare 1588, Ferat tooke Genge: fifteene thousand houses, seuen Temples, and fiue and twentie great Innes were burned in Constantinople, the tumultuous Ianizaries not suffering the fire to be quenched. An Impost was leuied of the subiects, to satisfie the pay due to the souldi∣ors for the Persian Warre, which raised these stirres. Yea, the Priests dissuaded the peo∣ple from those new payments, and persuaded them to maintaine their auncient Liber∣ties, shut vp their Meschits, intermitted their Orisons: and the Great Tvrke was forced to call in his Mandats, and deliuer the authors of that counsell (whereof the Beglerbeg of Grecia was one) to the Ianizaries furie, who made Tennis-balls of their heads. In 1592, Wihitz, chiefe Citie of Croatia, was yeelded to the Turke. The next yeare Siseg was besieged, but relieued by the Christians, who slew eighteene thousand Turks, and tooke their Tents; yet was it soone after taken by the renewed forces of the Turkes. Sinan tooke Vesprinium in Hungarie and Palotta, but their losse was farre greater then their gaines; which continuing, and a broile of the Ianizaries added thereto, brought d 1.280 Amurath into melancholie and sicknesse, whereof he died, Ianuarie 18. 1595. Tran∣syluania, Valachia, and Moldauia hauing before reuolted from him to Sigismund, who was entitled their Prince.

Mahomet his sonne succeeded; who inuiting his nineteene brethren to a Feast, sent them to learne his fathers death in the other world, accompanied thither with tenne of Amuraths women, from whome issue was feared, which with drowning them he pre∣uented. Much adoe he had with his Ianizaries at home, much losse in his dominions abroad, for which cause he sent for Ferat Bassa out of Hungarie, and strangled him, and sent Sinan his emulous corriuall, in his roome, whome the Transyluanian Prince ouerthrew in battaile, and after chased him ouer a Bridge, which he made a myle in length for his Armie to passe ouer Danubius, with great losse of his people. His Bridge the fire and water diuided betwixt them; and the conceit of this ill successe (as was thought) procured his death soone after. In the yeare 1597, Mahomet in his owne person enterprised these warres, and not farre from Agria, on the sixe and twentieth of October, fought a cruell battaile with the Christians, wherein (had not Couetousnesse, rightly called the root of all euill, hindered) had beene atchieued the most glorious victorie against those Barbarians, that euer Christendome was blessed with. Mahomet f 1.281 himselfe for feare, seeing his Ordinance (an hundred fourescore and tenne great Peeces) taken, and his men slaine in multitudes, fled with Ibrahim Bassa towards Agria, shedding teares by the way, which he wiped off his blubbered face with a piece of greene Silke, supposed to be a piece of Mahomets garment, carri∣ed with him as a holy Relique. But whiles the Christians were now halfe Conque∣rors, by greedie turning to the spoyle, their victorie was wholly lost, and twentie thou∣sand of them slaine, who had slaine threescore thousand Turkes. Not long after, the Bassa of Buda was taken, and the Bassa of Bosna, with some thousands of Turks slaine, An. 1599. Yet did not all his losses in the West by the Christians vexe the Great Sul∣tan so much, as a rebellion g 1.282 raised in the East, which many yeares continued. Cusahin Bassa of Caramania rose in armes against his Master, and hauing now done great mat∣ters, his souldiors, before false to their Prince, became now also false to him: he fleeing, was after taken and tortured to death. His rebellion out-liued him, and was maintai∣ned by one, called the Scriuano*, who ouerthrew Mehemet Bassa in the field, and the second time, in the yeare 1601, ouerthrew him with his armie of fiftie thousand, and fo∣raged all the Countrey almost as farre as Aleppo, proclaiming himselfe the defendor of the Mahumetane faith, and soone after gaue the Bassa a third ouerthrow. The Turkes Embassadour, sent into Persia to demaund the Sophi's sonne in hostage, for assurance of the peace betweene those two Monarchs, was for his proud message put to the Ba∣stinado, and grieuously threatened, sent backe to the Grand Signior. The Scrivano's proceedings were much furthered by the dissentions betweene the Ianizaries of Alep∣po and Damasco: but death stayed him, not his rebellion, which a younger brother of his prosecuted, against whome Hassan Bassa was sent, but lost himselfe and his Armie. The Rebels besieged Angole, and forced them to giue two hundred thousand duckats to buy their peace. Meane while the Ianizaries, after their insolent maner, in a mutinie forced Mahomet to commit the Capi-Aga, one of his greatest officers, & some others, to whome the successe of these Rebels was imputed, to their cruell execution. The Re∣bels sacked Burze, one of the chiefe Cities, the Turkes Store-house for his warres, and Treasurie for his reuenues; and the great Sbangh of Persia had taken Corberie also from the Turks. The Gouernor of Babylon inclined now also to the rebels. Mahomet, not able with force to preuaile, by faire meanes sought to winne them, and gaue them their demaunds, making Zelalic, one of their Chiefetaines, Bassa of Bosna. Whereupon his men of warre entred into a resolution, to depriue him of the State, and to inuest therewith Mahomet his eldest sonne: about which an Astrologian being consulted, promised all happie successe: (vnhappie foole, that knew not his owne approching ru∣ine, which Mahomet executed on him, together with young Mahomet the Prince, and fiftie other conspirators.)

He set forth a fleet of Gallies against the King of Fesse; which, hauing encountred with a tempest, was forced with great losse to retire to their former Port. The chiefe Rebell making shew he would come into Europe, as Zellalie had done, Mahomet sent certaine Gallies to receiue him, but he receiued them, and possessing himselfe of the Gallies, slew the men, and mocked the Sultan. Hassan, a great Bassa, ioyned himselfe

also vnto them, about such time as Tauris h 1.283 was againe recouered by the Persian. All these disasters draue Mahomet to his deuotions for refuge, accounting these crosses to be inflicted for his sinnes, and therefore appointed publike Prayers in all the Mosques of his dominion, and sent two Priests bare-headed and bare-footed to Mecca, on pil∣grimage, to pray for him. But that Mahomet either had no eares to heare this, or else was so farre entreated, as to be better acquainted with this great Sultan in the place of his eternall residence, whither (about the yeare 1593) Mahomet the Turke i 1.284 was by death soone after sent. His sonne Achmat succeeded; for his eldest was strangled in his sight. He was buried in a faire Chappell by himselfe, for that purpose built about fiftie foot square, with foure Turrets or Steeples: in the middest is his Sepulchre, in a great Coffin of white Marble: his Turbant at his head, two exceeding great candles of White Waxe, standing (but neuer burning) the one at his head, the other at his feet. The Floore is couered with Mats, and faire Carpets on them. Round about are like Tombes for his wiues and children, but not so great and faire. Diuers such Chappels there are neere to the Temple of Sophia as of his father Amurath, with his 45. children, entombed about him, and of the other great Sultans, two Selims, Solyman, Ba∣iazet, Mahomet, each hauing a faire Hospitall for the reliefe of the poore adioyning. Some of the great Bassaes imitate the same. No other Turkes are buried in the Cities, but in the fields, with stones layd ouer, or set vpright, fashioned with some resemblance of the head, which beareth ensigne of his dignitie, and whether it be a man or woman, with letters engrauen further to testifie the same.

Achmat k 1.285 set a sure guard about his brother, and to preuent the insolencie of the Ianizaries & souldiors, distributed amongst them two millions and a halfe, and being 15. yeares old, was crowned Emperour. He is said in behauior and resemblance much to resemble Mahomet the Great, first Conqueror of Constantinople. At the same time the warres in Transyluania had procured such famine, that roots, herbes, leaues of trees were their food: yea, a mother is said to haue brought back into her wombe (by vnna∣turall meanes satisfying Nature) her sixe children: two men to eat their mother: others to cut downe malefactors from the gallowes, and eat them. Horses, Dogges, Cats, and such like were rarities to the poore, and dainties beyond their reach. And if this State can be made worse, theeues by robberies, & souldiors by continuall spoyles, in taking away their goods, adde to their miseries. Cicala Bassa is sent against the Asian Rebels, and receiueth an ouerthrow: the second time he reneweth his forces, with renewing his fortunes, namely, the losse of 30000 of his men. The Persian recouered the country of Sirvan, and the Citie of Arusta, with the countrey thereabouts, and all that from the daies of Solyman had beene taken from them, except two or three places. Hassan Bassa is sent against the Christians in Hungarie, assisted with the Tartars, alwayes readie to helpe the Turkes, both because they are linked in marriages, like in conditions, and that huge Empire, for want of heire males of the Ottomans, is entailed to the Tartar Cham: pay and spoile are no small motiues also to fetch them into these Expeditions. Cicala Bassa is sent against the Persians, but defeated with all his power by the Persian, who also tooke Bagdat from the Turke. In Hungarie they doe more with their money, to maintaine rebellions, then with open force. In the yere 1605 a tumult arose among the Ianizaries in Constantinople, & 500 shops & ware-houses, with 200 Iewes, and other persons to whom they belonged, were burnt: the Ianizaries enriched thēselues with the spoile. Hungarie is at once vexed with foraine & ciuill warres: the mutinous Christians doing more harme thē the Turkes, and the people flee into Polonia, or the Mountains, for refuge. The rebels take great Towns, yea they spoile Stiria & Austria. The German name growes odious to the Hungarian. Botscay, chiefe of the rebels, is assisted by the Turks, & called Prince of Transyluania, all Hungarie in maner following his ensignes. But the rebels in Asia and the Persian exploits detained the Turks from making vse of these occasions, else likely to haue swallowed Hungarie and Austria both: yet Pesth was before taken by them, & now Strigonium. Cicala Bassa is againe ouerthrowne by the Persian, & with 300 flieth to Adena. The Bassa of Trebezond is sent to succor him, but is discomfited, & almost all his army slain. Achmat enraged, causeth Cicala Bassa's house at Cōstantinople, full of wealth & treasure, to be rifled. Adena is yeelded to the Persian. The Bassa's of Damasco & Aleppo had before falne out, & takē arms, Damasco

had ouerthrowne Aleppo in the field, besieged him, and forced him to composition. l 1.286 Now againe, Aleppo ouerthroweth him, & the Bassas of Tripolis and Gazara his com∣panions, with their armie of threescore thousand men; tooke Tripolis, the Basla wher∣of he againe ouerthrew, and added to his garlands Damasco the treasurie of the Turks reuenue, & chiefe City of Syria. The Beglerbeg of Natolia sent his Liefe-tenant with a great armie against him, but to their owne ruine. He intercepted a ship laden with the tributes of Egypt. The Persian sent him, in token of loue, a present worth fifty thousand crownes. Achmat is hereby forced to peace with the Christians, and to recal his forces out of Hungary for this employment. An. 1606. The Emperour yeeldeth satisfaction to the discontents in Hungary, with free vse of Religion to all, and Transyluania to re∣maine to Botscay and his heires male for euer. A fire at Constantinople kindled in a Iewes house by the Tartars, burnt many houses & Iewes, and foure millions of goods. Achmat in great magnificence went to his Moschee, to render thanks to Mahomet for a peace concluded with the Emperour. He now looketh Eastward with his power, and An. 1607. sent the Visier Bassa with an hundred and thirty thousand against the rebels, who preuaileth more by discreete appeasing of them, then by force. The Basla of Alep∣po three times withstood his whole forces; the fourth time fleeth towards Persia with his treasure. Aleppo is left to be taken, and the Garrison put to the sword: But the Bas∣sa himself obtained pardon, with restitution of his goods taken from him in Syria. An∣other fire arose at Constantinople, and consumed two millions of goods. The Duke of Florence doth much harme to the Turkes by the sea, 1608. The rebels make new com∣motions in Asia. Matthias the Arch-Duke standeth out with his forces against the Emperour, and commeth with his armie toward Prage, obtaineth the crowne and roy∣alties of Hungarie by composition, comes King to Vienna; but the Protestants refuse to sweare alleageance, till free vse of Religion in Austria by King Matthias was gran∣ted. He was crowned at Presburg.

Sultan Achmet is now An. 1612. foure and twentie yeares old: of good stature, strong and actiue more then any of his Court. He hath three thousand concubines and virgins for his lust: his eldest son is about seuen yeares old: he is much delighted with pleasures of the field, for which in Graecia and Natolia he hath forty thousand Falco∣ners, his Hnnts-men are not much fewer. And whereas their religion binds them once euery day to practise some manuall trade, as his father did making of arrowes: this Sul∣tan euery morning after his deuotions, maketh horne-rings, which they weare on their thumbes for the better drawing of their bowes. Eight thousand persons are alway re∣sident in his Palace. His officers m 1.287 are the Capi, Aga, by whom he speaks to such as haue suites to him; Treasurer of the houshold, Cup-bearer, Steward, Ouerseer of his women, and principal Gardner. These six are in great place: he hath Mutes (persons borne deaf and dumbe) which attend him; he hath fifteene hundred gelded men, from whom their priuities are wholly cut, and they make water through short quills of siluer, which to that end they weare on their Turbants. His Visier Bassas, or Priuy-counsellors, where∣of there are nine at Constantinople, and were wont to be much fewer, are now thirty. The rest of thē are in their charges or Beglerbegs places abroad. They sit euery Satur∣day, Sunday, Munday, and Tuesday, in the Diuano or Counsel-hall. The Aga is Captain of the Ianizaries. The Chiauses are his Pursiuants. The Spahi his guard of horse-men. The Ianizaries are his best foot-men, who in their child-hood are taken from their pa∣rents, & brought vp in all hardnes, and in the rules of their religion. Then are they put to schooles, where vnder most seuere masters they are taught the vse of diuers wea∣pons, & such as proue fit are enrolled for Ianizaries. Of whom in al are forty thousand, and about sixteene thousand with their Aga, attend the Grand Seignior his person at Constantinople, where they are employed as Constables, Clerkes of the Market, war∣ders of the gates, Sergeants for arrests, to guard Embassadors, & other offices. He hath also in pay others called Topegi, six thousand, which are gunners; and twelue thousand Gebegi, which haue charge of the powder and shot in the armies. He hath Seminaries for the training vp of those yonglings, the one sort of which are called Ieheoglani, whereof are fiue thousand, which neuer goe out of the Seraglio in sixteene or twentie yeares, neuer see any but their officers, where they are trained vp to future seruice. The Gemoglani (who are also tithed children of the Christians) are brought vp

with some more liberty, and to base offices of husbandry and such like, and may also proue Ianizaries. Of these are twentie thousand. The Ianizaries and tithed children, with his Timariots, are the maine pillars of his Empire. His Timariots, which hold land in Fee to maintaine so many horse-men in his seruice, are in Europe two hundred fifty seuen thousand; in Asia and Africa, foure hundred sixtie two thousand. Beglerbeg signi∣fieth LORD of LORDS; of which were wont to be two; one in Europe; another in Asia: but by Soliman encreased, that though Romania & Natolia haue still the chiefe titles, yet in Europe are foure others; in Asia before these Persian warres, nine and twentie, in Africa foure, in all nine and thirty, which are as Vice-royes and haue their Begs or Sanzackes vnder them. His Admirals place is as great by sea. And thus much of Tur∣kish affaires, the summe of the large worke of M. Knolles, whom I principally follow.

CHAP. X.

Of the Opinions holden by the Turkes in their Religion.

HOw the Turkes from so small beginnings haue aspired to this their pre∣sent greatnes you haue seene; bought indeede at a deare price, with their temporall dominions accepting of a spirituall bondage, becomming the Lords of many countries, and withall made subiect to those many Mahumetan superstitions. The occasion & chiefe cause of sects in the Saracenicall deuotions ye haue heard in the fourth and seuenth Chapters: to which we may adde here out of a 1.288 Bellonius. He saith, that besides the Alco∣ran they haue another booke called Zuna, that is, the Way, or Law, or Councel of Ma∣homet, written after his death by his disciples. But the readings therof being diuers and corrupt, the Caliph assembled a generall Councell of their Alphachi, or learned men at Damasco, wherein six Commissioners were appointed, namely, Muszlin, Bochari, Bu∣borayra, Annecey, Atermindi, and Dent, to view and examine these bookes, each of which composed a booke, and those six books were called Zuna; the other copies be∣ing two hundred Camels-lading, were drowned in the riuer; those six only made au∣thenticall, esteemed of equall authoritie among the Turks, with the Alcoran, and after by one of their Diuines contracted into an Epitome; which booke was called the booke of flowers. But this Zuna being not Vna (one as the Truth is) but full of con∣trarietie, hence haue arisen sects amongst them; the Turkes differing from other Ma∣humetan nations, and diuided also amongst themselues.

Anthony b 1.289 Menauinus (who liued a long time in the Turkish Court) saith that the booke of their Law is called Musaph or Curaam, which Georgionitz reckoneth ano∣the booke; not the Alcoran, but perhaps some Glosse, orsome Extract thereof in Ara∣bian, which they hold vnlawfull to translate into the vulgar. They haue it in such reue∣rence, that they will not touch it, except they be washed from top to toe: and it is read in their Churches by one with a loud voice; the people giuing deuout attendāce with∣out any noise: nor may the Reader hold it beneath his girdle-stedde; and after he hath read it, he kisseth it, and toucheth his eyes with it, and with great solemnitie it is carri∣ed into the due place. Out of this booke are deriued eight principall commandements of their Law. The first is, GOD is a great GOD, and one only GOD, and Mahomet is the Prophet of GOD: this article of the Vnitie (they thinke) maketh against vs, who beleeue a Trinity of Persons: in detestation wherof, they often reiterate these words, hu, hu, hu, that is, he, he, he, is only GOD, who is worthy to be praised for their limbs, health, &c. & for that he hath prouided sustenance for euery one forty yeares before his birth.

The second Commandement is, Obey thy parents, and doe nothing to displease them in word or deed: they much feare the curses of thier parents. 3. Doe vnto others, as thou wouldest be done vnto. 4. That they repaire to the Meschit or Church at the times appointed: of which after. 5. To fast one month of the yeare, called Remezan or Ramadan. 6. that they giue almes to the poore liberally and freely. 7. To marry at con∣uenient age, that they may multiply the sect of Mahomet. 8. Not to kill. Of these com∣mandements is handled at large in Menauine, and in the booke c 1.290 of the Policie of the Turkish Empire, and in others.

Their times of prayer, according to the fourth Precept, are h 1.291 in the morning, called Salanamazzi, before Sunne rising: the second at noone, called Vlenamazzi. (On the Friday they pray sixe times, resorting to their Church two houres before noone) the third, about three houres before Sunne set, called Inchindinamazzi. The fourth at Sunne set, Ascannamazzi. The fifth, two houres within night, before they goe to sleepe. They which meane to goe to prayer, goe first to the house of office, and there purge their bodie: they wash their priuie parts; & then going thence, wash their hands, their mouth, their nose, their countenance, and their wrists, each of them three times, and after their eares and neckes, saying a certaine Psalme, and then wash their feet to the mid-legge, saying another Psalme: and after all this, with a graue pace, walke to Church; without these washings they hold their prayers vnprofitable. Septemcastren∣sis saith, that for this cause of washing, they cut their nailes, and all their haire; except on their heads and beards (which yet they combe, and bestow curious paines about, that the water may haue free passage to all parts) yea for this cause hee thinketh they obserue Circumcision, that nothing be left couered and vnwashed. They haue three kinds of washings: the first of all the bodie, no part being left free, called Zeoag••••g∣meg, which is necessarie after any pollution. The second is called Tachriat, of the pri∣uities and hinder parts after stoole, vrine, or breaking of winde. The third, Aptan, or Abdas, in the instruments of the fiue senses, beginning at the hands, from thence the wrists to the elbow; then the mouth and nosthrills; then all the face with the eyes; then the eares, and from thence to the feet, which hee washeth as high as the ankles. This is not necessarie before euery prayer, except some vncleannesse happen, but may serue for all day.

Their Almes, enioyned in the sixth Commandement, are publike or priuate. Their publike almes is a sacrifice or offering of some beast once euery yeare. For whereas of old they should haue giuen a certaine pension of money to the poore, namely, two in the hundreth: Mahomet vpon their complaint eased this heauie burthen, and conuer∣ted it into this sacrifice. This beast must be cut in peeces, and giuen to the poore: nei∣ther must they themselues eate of it, yet may each man eate of his neighbours offering, and this sacrifice ought to be of the fairest and best, Horse, Veale, or Mutton. The place for this sacrifice is called Canaara: where are many Butchers, which, cutting the throat thereof, say; In the name of him which hath made heauen and earth, and all things else; this sacrifice bee to his honor and worshippe, and let his infinite bountie accept the same. They vse the like vpon occasion of vowes, if any of their house be sicke. As for their priuate almes, they hold it necessarie: hauing a vaine con∣ceit, that it freeth them from all imminent miserie, which (they say) together with the almes, turneth from them to the poore man; whence it commeth that the poore are so full of diseases. But for all this charitable Precept, many poore people die amongst them for want of reliefe: and o 1.292 if the poore pay not their head money to the King year∣ly, they are beaten, and their women and children sold to pay it.

Mariage ought to be sought (they say) for procreation, not for lust. * 1.293 They which liue vnmarried (after fit time, which is about fiue and twentie yeares of age) are not iust, nor please GOD. Their Law enioyneth them to performe their marriage-ceremo∣nies, with prayers, and prayses, and modest shamefastnesse; and they ought to learne each other to reade, if either partie be ignorant. But their marriage is now farre dege∣nerate from that ancient simplicitie: p 1.294 For if a man like a yong woman, he buyeth her of her father, and then enrolleth her in the Cadies booke; the marriage following with all Bacchanall solemnities. The father giueth only some peeces of houshold with her, carried openly by particulars through the streets. When he disliketh any of his wiues, he selleth them, or giueth them to his men-slaues. They sit not at table with their hus∣bands, but waite and serue them; and then they dine by themselues, admitting no man or mankind with them aboue twelue yeares old. And they neuer go abroad with∣out leaue, except to the Bath, and on Thursday to weepe at the graues of the dead: * 1.295 They rise to their husbands, and stand while they are in presence; and besides them, come in no company of men, nor do they speake with a man, or in any part of their

bodie are seene of any man; because they thinke sight, especially where beautie or comelinesse is, cannot be without sinne. Onely the brother may bee permitted to see the sister, but not the husbands brother. For this cause that sexe is not suffered to buy and sell, but is closely mewed, saue that their law alloweth them to frequent the pub∣like Bathes. The wife and concubine differ in the right to a dowrie, which the later wanteth: but the wife must cause the other to be her husbands fellow, when he com∣mandeth, without gain-saying, except on their Sabbath, or Friday night, which is the wiues peculiar. Yet are the Turks giuen in both sexes to vnnaturall lust (in these times) euen the women in publike Bathes, sometimes are so enflamed in that filthinesse, as is intollerable. Busbequius tells of one woman, which falling in loue with a yong maid, and no way else preuailing, clothed her selfe in mans apparell, and hiring a house neere, procured the fathers good-will to haue that his daughter in marriage; which being so∣lemnised betweene them, and the truth discouered (which the blacke mantle of night could not couer from Hymenaeus) complaint was made, and the Gouernour quenched the hot flames of this new bridegrome, causing her to be drowned for that offence. If the man abuse the wife to vnnaturall lust, she may haue her remedie by diuorce, if she accuse her husband; which modestie forbids to bee done in words, and therefore shee puts off her shooe, and by inuerting the same, accuseth her husbands peruerse∣nesse.

Murther (prohibited in their eight Commandement) they hold vnpardonable, if it be done wilfully. Often will the Turkes brawle, but neuer in priuate quarels strike one another, for feare of this law, and the seueritie of the Magistrate. And if one be found dead in a street or house, the master of the house, or the parish, must find out the mur∣therer; otherwise he hmselfe shall be accused of it, and the whole Contado shall be fi∣ned, and likewise in case of robbery.

Menauinus reckoneth also seuen mortall sinnes; Pride, Auarice, Lecherie, Wrath, Enuie, Sloth, and Gluttonie. The first, they say, cast Lucifer out of heauen. The second is the roote of many other sinnes. The third is most rise amongst them, and that in the most filthie and vnnaturall kind of Sodomie; their law to the contrarie notwithstan∣ding. The fourth maketh a man a beast. The fifth shutteth men out of Paradise, and so forth of the rest. Wine q 1.296 is also forbidden them; but yet they will be drunke with it, if they can get their fill of it. And Mahomet the third (Anno 1601) imputing di∣uers insolencies of the Ianizaries to their excessiue drinking of wine (by the Mufti's perswasion) commanded on paine of death, all such in Constantinople and Pera, as had wine, to bring it out and staue it (except Embassadors only) so that the streetes ranne therewith. One drinking * 1.297 wine with Busbequius, made great clamors; being asked the cause, he said he did it to warne his soule to flee into some corner of the bodie, or else be quite gone, lest it should be polluted with that sinne. Yet in their Fast or Lent, they abstaine very religiously. * 1.298 If it be proued against a Priest, that he hath drunke wine but once, he shall neuer be beleeued as a witnesse after it. Swines flesh is prohibited too; in abstaining from which they are more obedient; it being vtterly abhorred.

The Turkes r 1.299 generally hate (saith Septemcastrensis) that lightnesle in apparell, speech, gesture, &c. vsed of the Christians, whom for this cause they call Apes and Goats. Likewise they are not sumptuous in their priuate buildings. They goe to the warre, as it were to a wedding, esteeming them blessed which are therein slaine. The wiues and women-seruants agree in one house, without iealousie and grudging, they are in their habite and behauiour modest: and, where he himselfe dwelt, the father in law had not seene the face of his daughter in law, liuing in the same house with him, in twentie yeares space; so religiously doe they veile themselues.

On Friday they pray more deuoutly, but (as the Alcoran also permitteth) they ab∣staine not from all labour. He saw the grand Signor himselfe goe to their Church, and likewise to the Bath, attended only with two youthes; none vsing any acclamation to him. And in the Church he prayed on the pauement couered with a carpet, like to the rest, without any throne or ensigne of royaltie. And he obserued the like modestie in his other behauiour.

The Turkes are so zealous in their superstition, that they will rather lose their life then religion: as among other examples in Scanderbegs time at Dibra, many Turkes chose rather to die Turkes, then to liue Christians; yea some, as it is reported, rather to kill themselues, then to leaue their superstition: and in the yeare 1568. the Persian Embassador was shot at, and one of his followers hurt by a Turke, who being appre∣hended, confessed that he did it because he was an Heretike, and sent from an Here∣tike: for which fact he was drawne at an horse-tayle thorow the Citie, and then had his right hand cut off, and after his head. They hate the Persians, as Rustan Bassa told Busbequius, more then they doe the Christians: like as the Traditionary Iew doth the Textuarie, and the Papist the Protestant. * 1.300

Images they haue in such detestation, that (besides the scratching out the eyes of those in the Musaique worke of Saint Sophies Temple) when Salomon ouerthrew King Lewis of Hungary, he carried away three Images of cunning worke in brasse, repre∣senting Heroules with his Club, Apollo with his Harpe, Diana with her Bow and Qui∣uer, and placed them in the tilt-yard at Constantinople: but by the perswasion of the Mufti, they were molten into great ordnance. They haue no Scutchions or blazing of annes: nay, they vse no seales in their letters or other writings, which seeme to them to sauour of superstition, or superfluitie.

When they conquer any Citie, they turne the Temples into Mosques, and sacrifice there. Thus did Solyman s 1.301 at Buda, and Amurath sacrificed sixe hundred captiues to his fathers ghost.

They are moderate in their priuate buildings, and detest t 1.302 the Christians for their ex∣cesse and superfluous expences that way: What (say they) doe those Pagans thinke they shall liue euer? they often lodge (saith * 1.303 Villamont) at the signe of the Moone; and the like moderation they vse in diet and apparell. They haue a brasse-pot, and their other meane houshold implements with them in the warres, which they vse in peace. Rea∣die money is their surest riches, because the Grand Signior is their surest heire.

They haue the rising of the Sunne in great reuerence; and especially the appearing of the new Moone: as u 1.304 when Mahomet the great besieged Scodra, the new Moone beginning to shew herselfe, the Mahumetan Priests, going about the armie, gaue the souldiers warning thereof, as their manner is, by singing of a song in manner of a Pro∣cession; whereunto the whole armie answered with a short respond, and at the same time bowing themselues to the ground, saluted the Moone with great superstition.

They may x 1.305 haue twelue lawfull wiues, and as many concubines as they will (some say, but foure wiues.) The children of the one are equally legitimate as well as the o∣ther, and inherit alike: yet few of them keepe two wiues together in one house: but in seuerall places where they haue dealings, they haue seuerall wiues, which they di∣uorce at pleasure.

They referre all things, that fall out well, vnto GOD, be they neuer so vngratiously begunne; measuring things by the successe. They tell many things of Antichrist (whom they call * 1.306 Tethschel) and of the resurrection, and of the last Iudgement, of hell, and Purgatorie: And that Mahomet after Iudgement shall deliuer all of all religions from thence.

They haue no knowledge of liberall Arts, of cases of conscience, of Originall sin, or of actuall, further then the outward act.

Their respects to reliques appeareth by Mahomet y 1.307 the third, 1597. who in the discomfiture of his armie fled towards Agria, shedding some teares as he went, and wiping his eyes with a peece of Mahomets garment, which he carried about him as a relique.

The Turkes may neither eate, drinke, nor make water, standing.

In their aduersitie they seeke with earnest prayers to their Prophets; and publike supplications are sometimes decreed. At z 1.308 the taking of Alba Regalis, 1601. the Bas∣sa of Buda (then prisoner at Vienna) hearing of it, abstained from meet with his two seruants a whole day, prostrate vpon his face, praying vnto his Prophet Mahomet,

who he said had beene angrle all that yeare with the Turkes. They * 1.309 endure punish∣ments inflicted by the Magistrate with great patience, thinking they shall escape all torment in those parts in the world to come: they therefore reward the whipper, and esteeme the whip (which I enuy not to them) sacred.

They are (but contrary to the Alcoran) addicted to sorceries and dreames: their Priests write them letters or spells, to keepe them from danger and harme of shot, &c. called * 1.310 Haymayly. They will write any thing for money, as letters of free∣dome for seruants to runne away from their Masters, and such like. They make a shew of holinesse, but are closely wicked, ignorant of their owne law (to couer which, they answere in darke sentences) and the people much more. Nothing is sinne, to count of, but that which endamageth ciuill societie.

They esteeme for good workes, a 1.311 the buildings and endowings of Hospitals, ma∣king bridges and high-wayes, digging of pits, and welles, and conueying waters to high-wayes and Cities, building Bathes, and founding of Churches, and such like publike workes. Rostan b 1.312 Bassa left his wife, the daughter of Soliman, at his death fif∣teene millions of gold, and she had of yearely reuenue halfe a million: she, amongst o∣ther her workes, attempted one most famous, which was a conduit to conuey water, for the vse of the Pilgrims betwixt Cairo and Mecca, fortie dayes iourney; and for the same intent procured the Sultan Selym her brother, to write to the Venetians for a li∣cence to extract out of Italy an hundred thousand pound of steele, onely to make Chissels, Hammers, and Mattockes, for the cutting of certaine rockes, by which this water must passe.

Their c 1.313 oathes (especially of their Emperours) are of many cuttes, and varietie of fashion. And for vowes; in necessities and dangers; they will promise vnto GOD the sacrifices of beasts in some holy places, not vpon Altars, but d 1.314 hauing flaide off the skinne, they giue it with the head, feete, and fourth part of the flesh to the Priest; another part to the poore; the third to the neighbours; the fourth is for the guests.

They are so addicted to the opinion of Fate, that GOD is esteemed to blesse what∣soeuer hath successe, as namely, Selims murthering his father; and to detest what wan∣teth good euent, whatsoeuer ground it had. They feare not the Plague, accounting e∣uery mans time limited by fate, and therefore will wipe their faces with the cloathes of such as haue died thereof.

They hold e 1.315 it alike acceptable to GOD, to offer almes to beasts, and to bestow it on men, when it is offered for the loue of GOD. Some there are, which will redeeme birds, imprisoned in their cages or coupes, and hauing paid their price, let them flie. Others (for the loue of GOD) cast bread into the water to feed the fishes, esteeming it a worke greatly meritorious; but dogges are accounted vncleane, in stead whereof they delight in cats, following (they say) their Prophet Mahomet, who falling asleepe at table, and awaking to goe to his deuotions, rather cut off his sleeue, whereon hee found his cat fast asleepe, then he would disturbe her sleeping.

They say Moses was the first great Prophet, to whom was giuen the booke Tefrit, that is, the Law, and they which obserued it in those times were saued. But when men grew corrupt, GOD gaue Dauid the booke Czabur, or the Psalter: and when this pre∣uailed not, IESVS was sent with the booke Ingil, or the Gospell, wherby in that time men were saued. Lastly, Mahomet receiued his Alcoran, and all the former were disa∣nulled. This Law and Law-giuer is so sacred to them, that in all their prayers, euen from their mothers breasts, they obserue this forme: La illah, illelah Mahemmet irre∣sullellah tanre rirpeghamber hace: That is, there is no GOD but one, and Mahomet his Prophet: one Creator, and more Prophets. This they sucke in with their milke, and in their first learning to speak lispe out this deuotion. The infants go with the rest to their Mosquees or Meschits; but are not tied to other ceremonies, sauing washing, till they are circumcised. Euery man f 1.316 hath (in their opinion) from his birth to his death two Angels attending him; the one at his right hand, the other at his left. At foure or fiue

yeare olde they send him to the schoole to learne the * 1.317 Curaam, and the first words which their Masters teach them are to this sense; GOD is one, and is not contained in any place, but is through all, and hath neither father nor mother nor chil∣dren, eateth not, nor drinketh, nor sleepeth, and nothing is like to him. The two Angels beforesaid, are called Chiramim and Chiraetibin, which write the good or euill that men doe against the day of iudgement. The Turkes g 1.318 abhorre blasphe∣mie not onely against GOD and Mahumet, but also against CHRIST and the Virgin MARY, and other Saints: and they punish blasphemers of whatsoeuer Sect: they account it a sinne for a man to build a house which shall last longer then a mans life: and therefore howsoeuer they are sumptuous and magnificent in their publique buildings, yet are there priuate dwellings very homely, and ill con∣triued. They eate much Opium, thinking it maketh them couragious in the warres. They h 1.319 haue a remedie for paine in the head or elsewhere, to burne the part affected with the touch-boxe (which they alway carry with them,) or with some linnen cloth whereby they haue many markes on their foreheads and temples, witnesses of their needelesse and heedlesse respect to Physitians.

As the Scripture containeth some prophecies i 1.320 of the arising and proceedings of the Turkish Nation, the rod of GOD, whereby hee scourgeth his Christian peo∣ple; so haue they also prophecies amongst themselues of their end and ruine, when GOD in his mercie to Christians shall execute iustice vpon the Turkes, and cast the rodde into the fire, wherewith hee had chastised his Children. Such an one is that which Georgiovitz k 1.321 translateth and expoundeth: and such is that which l 1.322 Leuncla∣••ius hath transcribed out of their Booke called Messabili, wherein is written that Con∣stantinople shall be twice taken before Degnall Lain, that is, the Cursed Antichrist, shall come; once by the Sword, another time by the force of the prayers of the sonnes of Isahac. Lain m 1.323 is an Epithete which they giue to Degnal, signifying wic∣ked or mischeeuous. Of this Degnal the Turkes Fable, that before his comming, shall Mechdi enioy the Empire. This Mechdi they say n 1.324 was descended of their pro∣phet Mahumot, and walketh inuisible: one day hee shall come into light, and raigne for a time: and after him shall Dagnal their Anti-prophet, or Antichrist come. A certaine Deruise offered to assault and murther Baiazet the Great Turke, prosessing himselfe to be that Mechdi, and was slaine by one of the Bassa's.

As for the bloudy practises which each Emperour vseth in murthering his bre∣thren to secure him in his throne, in rooting out of the Nobilitie of the countreys which they conquer, in rasing the walles and fortresses of the cities, least they should bee receptacles for conspiracie, in translating people from one countrey to another, in turning the countreyes into Timars, or erecting fees and tenures of land to holde in seruice of the Turke in his warres; whereby without any charge to him he maintaineth more horsemen in continuall pay and readinesse then all the Princes Christian: also of their Court, Seraile, manner of gouernement by Vezier Bassas Beglerbegs, Siniacks, &c. Of the Turkish Nauies reuenues & other things: (not concer∣ning their Religion, but their policie) I hold it not sutable to our scope and argu∣ment. Others in diuers languages haue done it in set treatises and discourses. I there∣fore (leauing these things to * 1.325 others) from this relation of their opinions, will come to the publike exercise and practise of their Religion.

CHAP. XI.

Of the religious places amongst the Turkes: their Meschits, Hospitalls and Monasteries: with their Liturgie and Circumcision.

THE places a 1.326 of most religion to the Turkes abroad are those which Mahumet himselfe polluted with his irreligion: as Mecca, Medi∣na, &c. The places of most religion amongst themselues are their Mosches, or Meschits: that is, their Temples and houses of prayer, (whereof they haue many in all Turkie) and next therevnto their Hospitals for the reliefe of the poore, impotent, and pilgrims. Nei∣ther are the Turkes sparing in these or the like (seeming) charitable expences. For vvhen a Turke falleth sicke, and thinketh hee shall thereof die, he sends for his friends and kinsfolkes, and in their presence maketh his Testament: the greatest Legacies whereof are bequeathed to publike vses, which they thinke will be meritorious to their soules.

Such are the making and repairing of Bridges, Causeyes, Conduits to conuay wa∣ter to their Hospitals or Temples. Some also giue to the Redemption of Captiues. Many of their women (the deuouter sexe, whether in Religion or superstition) be∣queath money to be distributed amongst such souldiours as haue slaine any certaine number of Christians: a deede in their conceite very religious. These are the wils and deeds of the inferiour sort. But the Emperours, and great Bassa's, appoint Legacies to expresse a greater magnificence with their deuotion, as the building of Temples and Hospitals.

Their Temples or Meschites are for the most part foure square, not much vnlike to our Churches, but larger in length then bredth. The Temple of Saint Sophie in Con∣stantinople is of all other in the Turkes Dominion the most admirable, built long since by Iustinian, and (by Mahumet the conquerour) peruerted to this Mahumetan vse aboue nine hundred yeares after. Of this Temple they write, b 1.327 that it was first built by Constantius, sonne of Constantine the Great, with a roofe of Timber: and burnt by the Arians in the time of Great Theodosius, who againe repaired it. So∣zomenus c 1.328 saith, that in the broiles which happened not long after in the raigne of Arcadins and Honorius about Chrysostome, the Church was fired, his enemies a∣scribing it to his partakers, and they againe to his Aduersaries. It is reported that Theodosius Iunior rebuilt it. But in the time of Iustinian, Procopins d 1.329 testifieth, that base and wicked men burnt it againe, which Iustinian built a-new in such sump∣tuous and magnificent fort, that in regard of his change it might haue beene wi∣shed that it had perished long before. His chiefe workemen vvere Anthemius, and Isidorus, vvho raised it into a most goodly frame, which might amaze the beholders, and seeme incredible to the hearers. Both he and Euagrius e 1.330 recite the particulars. The length was two hundred and threescore feete: the bredth one hundred and fifteene: the height a hundred and fourescore. Zonaras, Agathias, and Georgius Cedrinus tell of the harmes it receiued by Earth-quakes, whiles Iu∣stinian liued, which yet hee repaired, as did Basilius and Andronicus after him. Nicephorus f 1.331 saith, that Constantine raised the Temple of Peace (which before was but small) to that large and stately greatnesse, which in his daies it retained: and his sonne Constantius finished the Temple of Sophia so neere it, that they seemed to haue but one wall. It was g 1.332 founded by Constantine his Father: and was burnt in a se∣dition of the people, in the raigne of Iustinian, in which rebellion thirtie thousand of the people were slain, & partly to pacifie the wrath of God (saith he) for so great a slaughter, he built this temple. Frō the side of the temple he tooke h 1.333 foure hundred twenty & seuen

pillars on an image of heathen Gods, and of twelue signes of the Zodiake: and foure∣score Statues of Christian Emperours, which hee distributed in the Citie. But more then enough of the auncient structure thereof.

As it is at this day, diuers haue described it: but of them all most diligently, Petrus i 1.334 Gillius. The walles and roofes thereof are of Bricke, the inner part lined with Marble most excellent, & of diuers sorts, the roofe is set with stones, and peeces of glasse gilded: Nature and Arte conspiring to breede the beholders both pleasure and wonder. It is so composed, and the Pillars and Arches so placed, that the middle ile within (considered by it selfe) seemes like the forme of an Egge, long and round: but the whole fabricke both within and without, yeeldeth to the curious obseruer a square forme. All the inner part hath Arches, (in the top open to receiue light) which are sustained with Marble Pillars of diuers colours, and there are, saith Bellonius, (if one may say it) as many doores in that Temple, as are daies in the yeare. It is farre more admirable then the Romane Pantheon: The worke of that being grosse, solid, and easie for a workeman to conceiue, But this Sophian Temple is more subtle to the view of the eye and minde. It hath two rowes of Pillars each ouer other, those vp∣per ones supporting the hemisphere loouer or steeple, which is wrought all vvith Musaike worke, garnished with golde and azure. The Doores or Gates are couered with fine Latten of Corinth: one of which (they imagine) was made of the wood of Noahs Arke. And therefore there are in it three places left vncouered for the deuouter people to kisse, for the pardon of their sinnes. It had sometimes aboue three hun∣dred thousand ducats of yearely reuenue. The Turkes, when they turkeised it, threw downe the Altars, turned the bels into great ordinance, and either tooke away the images, or put out their eies, for (say they) GOD, and not walles and pictures, is to be adored. Nicolas k 1.335 Nicolay saith that it had in compasse more then a mile, within which were comprehended the houses of Canons and Priests: of the most part of the Cloister (because it was neere the Seraile) they l 1.336 made a stable for horses; as Constantines palace for Elephants; and a Temple (neere the Tilt-yard, or Hippodromus) for wilde beastes, which are tied to the seuerall pillars thereof, Lions, Beares, Wolues, wilde Asses, Ounces, &c. No Christian may enter into this Meschit, but hee may put his bodie in at the doores and view it. There haue been at once, in the time of Ba∣iazet, numbred three hundred and threescore thousand Turkes assembled for deuo∣tion at an Easter-solemnitie. It had in Iustinians time porches or Galleries on both sides, one of vvhich it seemeth fell by some earthquake. The innumerable windowes and vnspeakeable ornaments of the Temple would easily detaine our pen as a willing prisoner in the relation thereof. But besides the auncient, P. Gillius, Menauinus, Bellonius, Nicolay, and many others haue done it alreadie: neither will my Pilgrimage suffer mee to stay long in one place, which am to visite so ma∣ny, both heere and elsewhere in the vvorld. Let vs proceede therefore to their o∣ther temples.

Mahumet the conquerour m 1.337 built one in like fashion without any figures, which hath about a hundred houses couered with Lead for their Doctors and Priests, and for all strangers and pilgrims of any Nation or religion, where they may refresh themselues, their seruants, and horses for three daies, with meate and lodging at free cost. There are also without the precinct of the Mosche a hundred and fifty other Tenements for the poore of the Citie, which haue there an asper a day, and as much bread as they neede: but they account that kinde of life so vnhappy, that oftentimes those Tene∣ments stand empty: but the money which should this way bee bestowed is sent to the Hospitals of the diseased. There are also fiue other Meschits, in former resembling the former, but not so great nor so rich. The rest n 1.338 of the Meschits are of diuers sorts, some high, some lowe, of seuerall fashions. The Turrets, vpon which their Priestes call the people to prayers, are of a great height made in manner of watch-towers; their greater Churches hauing two, the lesser one of them. Vpon the tops is set an halfe Moone or Crescent: which is the Turkes ensigne, as the Crosse is vsuall to the Christians. Within their Temples they haue no kinde of ornaments, but are walles,

with Arabian Letters (some in golde) written thereon, saue onely their bookes, and Lampes burning with Oile in great abundance, and clothes of Tapestry, on the which being spread ouer Mattes vpon the pauement, they prostrate themselues in prayer time.

Their Hospitals they call Imarets: of these there are great vse, because they want Innes in the Turkish dominions. They found them for the reliefe of the poore, and of Trauellers, where they haue foode allowed them (differing according to the vse of the place) and lodging places, without beds. They are open for the most part to all men of all religions. The chiefe Hospitals in Turkie, are in Constantinople: two of which Mahomet and Baiazet his sonne founded. Both these haue about fiue & twen∣tie round Turrets couered with Lead; one of which, being in the middest of the other, is larger and greater then the rest, and vnder are lodgings for the Priests: On one side are beds for Pilgrims and Trauellers, on the other for Lepers. Thrice a day may any man resort thither into a certaine place for meate. There are maintained fourteene Do∣ctors of their lawe. Some say that the reuenues of Mahomets Hospitall amounteth to a hundred and fiftie thousand ducats, and the other as much or more. Each of which hath a little Chappell adioining, in which the founders are buried: who were at this grear charge, that the Priests and such as are there refreshed should pray for their soules and say, Alla Rehfmetileson: that is, GOD haue mercy on them. Selim finished that which Baiazet his father had begunne to build. But his sonne Soliman erected one farre surpassing the former. Orchanes was the first of these Ottoman Princes which founded Monasteries. Mahumet the first finished r 1.339 the great Temple at Hadria∣nople, the seate Royall of the Turkes in Europe before Constantinople vvas wonne. Hee built also, besides a palace, another Temple with a most sumptuous Abbey, and a publike schoole adioining, endowing the same with great reuenues. Hee also gaue great summes of money to bee distributed yearely at Mecca and Medi∣na, for the reliefe of poore Pilgrims. * 1.340 Soliman erected, in memoriall of Mahu∣met his eldest sonne, a stately Toombe, a sumptuous Church, a Monasterie and Colledge, with other things for the health of his soule. Hee vvas buried himselfe in a Chappell which hee had in his life time built most stately with a Colledge and Hospitall, and his wife Roxolana and some of his murthered children lying intom∣bed by him: his Scimatar also hanging by him, in token that hee died in warres, which honour they graunt not otherwise to their Princes. The reuenues of the countrey about Sigeth in Hungarie (lately wonne from the Christians) vvere gi∣uen to the maintenance of those houses vvhich his deuotion had founded. Nei∣ther is it lawfull for them to conuert any Lands to such sacred vses, except they haue first vvith their owne sword vvonne them from the enemies of their re∣ligion; the most acceptable seruice to their Prophet. And therefore Selym the se∣cond, sonne and successour of Soliman, intending to build a magnificent Temple, and munificent Colledge, Monasterie and Almes-house at Hadrianople, vvhere hee intended his Sepulcher, brake his league with the Venetians and wanne Cy∣prus from them, that thence hee might endow the same with maintenance. But it were tedious to insist further in declaring their expences, vvhich deuotion in all Turkie hath procured: their Emperours and Bassa's esteeming nothing of more ho∣nour in the vvorld, or merite for heauen. Let vs come to their Church-rites and ce∣remonies.

The Temples in Turkie are (as hath beene said) innumerable, both pub∣like, and priuate of meaner buildings: on vvhich is a Tower, as with vs a Sceeple, wherevpon the s 1.341 Muetden or Thalisman ascendeth, and it being open with pil∣lars or foure vvindowes, first he goeth to that on the East side, and calleth the people to prayer with a loude voice, * 1.342 stopping his eares with his hands, crying; There is no God but one, and Mahumet his messenger: come to make prayer for remission of your sinnes, and know that there is no stronger then the God of Mah. his messenger. This hee saith in order on euery side of the steeple. If there be in the Citie many Moschees, the Cathedrall beginneth, and then all the other parishion all follow. This they doe fiue

times a day, and on Friday their Sabbath sixe times. First at sunne rising with foure t 1.343 bendings to the earth, and twice praying. The second about noone with ten bow∣ings, and fiue prayings: the third at afternoone before sunne-set, with eight in∣clinations and foure prayings. The fourth, with fiue bendings and three prayings a∣bout sun-set. The fift longer then the rest with fifteene bowings & eight prayings. Eue∣rie Busurman is bound to resort to these their Liturgies at his parishionall Meschite, except he haue some lawfull impediment: and if not at all of them, yet at least at one to be well washed, for which purpose they haue innumerable Bathes in Turkie stately built: nor may any enter into the Temple, especially in the morning, but first well wa∣shed in the Bathe as is said before,: and if hee keepeth him cleane the rest of the day, that washing will serue: but u 1.344 if he haue committed any carnall sinne, or bee any way soiled, or haue eaten any vncleane thing, then in some secret place hee washeth his hands and armes to the elbow, his hinder parts x 1.345 and priuities, and this sufficeth with∣out going to Bathe, except hee be otherwise polluted. For defect herein they haue in∣quisitions, and appointed penalties; respect or pardon being giuen to none that faile, especially on Friday, and in their Lent: such a one is carried about the towne with a boord fastened to his necke, all be-hanged with Foxe-tailes, besides a penaltie according to his state in mony: and he that will not thus order himselfe, shall not be al∣lowed their buriall rites. After they are thus vvashed, they put off their shooes in imitation of Moses, and then enter into the Meschitta, where the floore is co∣uered with Mattes or Carpets, nor is any other thing seene but white walles, and great store of burning Lampes, and in golden Arabian letters those y 1.346 words before mentioned.

There is a Pulpit on which the Choza or Focqui ascendeth, and the first thing hee doth is to stretch out his hands at large, and then ioining them togither hee kneeleth and kisseth the ground: then hee lifteth vp his head, and stopping his eares vvith his hands, standing a good space as it were * 1.347 distracted or rauished in his prayers: after, lifting vp his hands, hee againe kisseth the ground so many times as the houre of prayer according to that former rule requireth: and then lifting vp himselfe againe, hee stretcheth out his hands againe, so standing about a quarter of an houre, and againe kneeling with his mouth to the ground, so continueth mouing it euerie way about a Pater-noster while, and then lifting vp his head, & setting his hands to his eares, falls to his praying another quarter of an houre, and then licenseth the people to de∣part. There is no noise heard z 1.348 as if there had beene nothing within.

Menauino thus describeth their rites. After their mysticall washing (as before) they goe with a sober pace to the Meschit (not like one which runneth away) and if he happen to breake winde by the way, his former vvashing is vnsufficient and he must returne to renew it. Being assembled in the Meschit, they all turne their fa∣ces a 1.349 Southwards, and the Meizin or Muerden, (Clarke, Soxten, Priest, Bell-ringer, or Bell rather) standeth vp and readeth that Psalme which before hee had cried to them in the steeple, and euery one standeth vp holding his hands fastened to his waste, and bow their heads to their feete with great reuerence and without stirring. Then a∣riseth another Priest of another order called Imam and readeth a Psalme aloude, the Meizin as his Clarke answering, which being ended they fall on the ground and say Saban alla, Saban alla, Saban alla, that is GOD haue mercie on vs most vvretched sinners, abiding prostrate till the Priest Imam singeth againe his Psalme, and then they rise. And this they doe foure or fiue times according to the order of their ser∣uice. After this they all kneele and prostrate themselues on the ground, the Meizin obseruing a long ceremonie, in which with a loude voice hee prayeth GOD to in∣spire the Christians, Iewes, Greekes, and generally all Infidels to returne to their Lawe. This being said, euery man lifteth his hand to heauen trying aloude, Amin, Amin: and then they touch their eves, or wipe them with their hands, (which is, as crossing among the Papists, a blessing themselues) bringing their hands ouer their face they depart. In the English Treatise of the Turkish policie these things are related with some other ceremonies: as that they say together with the Priest the first azoara:

or Chapter of the Alcoran, &c. Bartholomeus b 1.350 Georgionitz saith that only the chiefe sort are bound to assemble to the daily deuotions which they obserue fiue times a day; o∣thers which cannot spare the times are not tied. i 1.351 On their Sabbaths it is otherwise.

The women enter not their Mesquitas but on Fridaies at nine a clocke, or at Easter, and then they are in a Gallery or Terasse apart, where they may see and not bee seene, and this is not common to all, but the wiues and mothers of the chiefe of the place. And as we haue said of the Priest, so it is to be vnderstood that all the men and women there doe the same without sailing in any point. They suffer not a Christian to enter therein: and yet will they enter into the churches of the Christians to heare the church-musicke. The women abide in their Churches from nine of the clocke to midnight, continually praying with certaine motions and strange cryes, continuing so long in this act, that they fall vpon the ground as in a swowne through wearinesse: and if any feele her selfe at that time to bee with childe, the Turkes hold that they are conceiued by the holy GHOST, and presently vowe that childe to GOD, and call such Nefecs Ogli, that is, sonnes of the holy GHOST. And on Friday at nine of the clocke the Priest vseth to preach to the people: and these their discourses last about two houres. That which is said is not very manifest, yet they say that he preacheth the Miracles of Mahomet, some∣time exalting their faith, sometime commending obedience, and sometime rehearsing fabulous tales to terrifie the bad, as that such mens soules are carried of certaine Ca∣mels, there being about sixe thousand flying about in the aire for this purpose, into the Sepulchers of wicked Christians, and that the good Christians are put in their empty Sepulchers, inueighing against the blasphemers of Mahumet, CHRIST, & the Saints, exhorting to almes, rehearsing their commandements of the lawe. And if they preach scandalous doctrine, the Mufti and the Cadilescher depriue them, and correct them as heretikes. Yea some of them, for preferring CHRIST before Mahomet, are put to death: Of which one Ibraim Schec a Priest of Constantinople, (reported to haue wrought miracles amongst the Turkes in the daies of Soliman) was stoned to death, his head cut off, and his body burned, and of his Disciples some were beheaded, others thrust into the Gallies, for preferring CHRIST, and denying Mahomet. And were it not for the terrour of the sword there would bee more innouations of religion: and some haue perswaded the Grand Signior not to suffer the Alcoran to be so common to be read and interpreted of euery one; guilty of the absurdities therein contained. But to returne. After this preaching ended, two yong Clarkes goe vp to him and sing cer∣taine prayers, which ended, the Priest againe beginneth to sing with the people in a base voice, with wrigling euery way for the space of halfe an houre, saying nothing but La illah, ilellah, that is, there is but one GOD. And these ceremonies are done only on their Lenten Fridaies. Their Lent is one Moone or moneth in the yeare, which, if this yeare it be Iuly, the next it shall be August, and so in order: that in twelue yeares they haue fasted all times of the yeare, making no other difference of meates then at other times, but eating onely in the night. They prepare * 1.352 themselues by diminishing their fare (not as the Christians at Shrof-tide) that they may the better endure it: for on the day, in which they fast, they will not so much as taste a cup of water, or wash their mouthes therewith, till the Starres appeare: And eight or ten daies after it beginneth, some Officers ride about the towne crying, Such a day beginneth the Fast, prepare yee, prepare yee; and when it is begun, the Cadi and Subassi, if they finde any shops open, or any bodie eating in the day, set him on an Asse backwards, with the taile in his hand, as Adulterers are punished. Neither will they suffer Iewes or Christians to scandallse their Turkes this way. And when their Lent is neere the end, they goe all to the Bathes & plucke off all their haires, but of the head and beard, with an ointment for that purpose: they colour their nailes red with an enduring colour called Chua, with which they die also the nailes and feete of their horses; and the women their hands, feet, and priuie parts. This they doe in honour of their solemnitie, which lasteth three daies with great feasting in which nothing else but meates and drinkes may be sold. They goe to the Sepulchres of the dead there to eate, full of gladnes, and salute each o∣ther, saying Baatam gluti••••zong, that is, GOD giue you a good Feast: and if they

meet with a Iew or a Christian, woe vnto them. The Turkes keep c 1.353 an other Easter, e∣specially in Mecca, more solemne to the Tartars, Moores, and Arabians then to the Turkes, except the pilgrims, which resort thither. The Turkes say they are d 1.354 circumci∣sed, because they are the sons of Ismael, and because they may be cleane when they go to their Temples, no filth lying hid vnder the skinne. At seuen or eight yeares of age, or later, this ceremony is performed. The first thing they do, is, to inuite many thither, both Turkes, Iewes, and Christians, besides the friends and kinred; to make the grea∣ter gaine, euery one giuing somwhat according to his abilitie. When the day is come, they which are inuited mount on horse-backe, for else it is e 1.355 no solemnity, and go to the house of the child, who being mounted on a faire horse richly clothed with a great Tullipant on his head, is carried to Church with a long speare borne before him, ha∣uing a torch on the toppe worth a crowne, more or lesse, according to the state of the party, adorned with Roses and Garlands, which with the speare is left a gift to the Church, the fees of the Priest: all the way they found on instruments: after the sonne followeth the father, the kinred, and the rest of the friends, that sometimes there are a hundred horse; at Church they alight and accompany the childe to the Priest, which waiteth for them. Here one of the friends sitteth downe, and on his lappe the childe is set: presently another pulleth off his shooes, another holdeth his hands, and others his feet, and many hold him in talke with words, and these are the gossips. The Priest seeing all things ready, taketh the end of the skinne of his yard, and draweth it out, and nippeth it with siluer pinsers, so to mortifie it, and cut it off with lesse paine: then making him beleeue hee will deferre it till the next day, hee riseth, the other holding him fast: and after, as if hee had forgot somewhat to bee done about it, with sizzers, which he holdeth closely in his hand, sodainly cutteth it off, and another layeth there∣on a certaine powlder to ease the paine, and in fiue and twenty dayes they looke to the curing of it, laying on it salt and marmalade of quinces, and thence forwards he is called a Musulman. But his name is not then giuen him, but at his birth, and that according to their quality.

After the childe is loosed, who to shew himselfe of courage, smileth, and lifting vp his greatest finger saith those former words of their profession, and is againe moun∣ted, and all the company, after a little prayer and offring at the church, with like pomp conueigh him home, where is great feasting prouision; some feast it three dayes toge∣ther.

Amurath circumcised his sonne Mahomet at sixteene yeares old. Vnto which so∣lemnity many christian Princes were solemnely inuited, who sent thither their ambas∣sadors with presents, who had there their scaffolds prepared for them, and furnished according to their states. The solemnity lasted fortie dayes, and forty nights, in the great market place of Constantinople. And to end these f 1.356 solemnities, Mahomet the Prince was circumcised, not publikely, but in his fathers chamber, by Mechmet one of the inferior Bassaes, sometime the Emperour Solymans Barber. And it is done of o∣ther Turkes also most commonly in the fathers house, not in the Church.

The women-children about the same age among other women without other so∣lemnitie say ouer those words, La illah, &c. g 1.357 & likewise the Iews; but the Christian re∣negadoes are carried about the streets of the cities, with much solemnity, and many gifts giuen them, besides freedome from tribute: many blinded by couetousnesse of∣fer themselues to this circumcision. But if any for blasphemy against Mahomet, or iniury to a Turke bee by force circumcised, they haue no such gifts: which punish∣ment the Cadilescher (by the testimony of two accusing Turkes) inflicteth. And therefore to preuent the same, the Christians obtaine the grand Seigniours safe-con∣duct, that in cases of conscience they may not be iudged of any, except they were accused at the Court before the foure Bassaes, and the Cadilefcher of Constantinople, and that by the witnesse of Priests only which had not in twelue yeares drunke wine.

CHAP. XII.

Of the Sepulchres, Funerall-rites, and opinions touching the dead, among the Turkes.

NOw, if you be wearie of viewing their Temples, and their prayers and other ceremonies seeme tedious, I haue thought fit to present you with another sight, and to conclude with (that which is the conclu∣sion of all flesh) a discourse of their Funeralls. When a 1.358 a Turke is sicke and like to die, his friends visit him, and putting him in minde of his sinnes, aduise him with a penitent heart to bewaile them. Then doe certaine of their Priests, or one of his kinsmen, reade some Psalmes and Prayers. And if the pangs of death do still continue, they bring him the Alcoran, or Curaam where∣in is one Legend called Thebara Echelezi, which they reade seuen times: and if hee shall die of that sickenesse, they thinke he will die before they haue thrice read it: and if they see breath still remaine, they reade another Psalme called Iasinnel Curanil He∣cin, to the end that the Deuill cause no impediment to his soule. When hee is dead, they lay him forth in the middes of the house vpon carpets, and place him on his right side, with his face toward the South. Then do assemble certaine Priests to bury him, ^bwho bring with them a string of beades (such as the Papists vse in mumbling and numbering their deuotions) being a thousand of them, of lignum aloes, and therewith compasse the body, and then say to euery one Subahan Alla, that is, God haue mer∣cie on him, and turne it about foure or fiue times. i 1.359 After this, their Priests (which are twenty or more) carry the corps into the garden, and lay it on a Table two handes∣breadth from the ground, taking away his shirt, and, couering his shame with a new cloth made of fine bombast, with warme water and sope, wash him from top to toe: then doe they take two sheets of bombast, in which they wrap the corps, wetting the same with rose-water, perfumes, and odoriferous things, and laying him on the beere, couer him quite ouer with his best garments, placing his turbant at the head thereof, all bedecked with floures. Then do the Priests beginne their deuotions, and some of the company take vp the beere, carrying the same with the head forwards to the Meschit: the kinsmen follow, and the women remaine at home weeping, and make ready to eate for the Priests. When they come to the Church, they set him downe without doores, and goe and make an end of their seruice. After that, they carry him forth of the City to the buriall place: (for it is not lawfull to bury in their Cities) some prouide their Sepulchres in their life time, some haue them made after by their friends, either in their Gardens, or some solitary place: They haue also common bu∣riall places, as are our Churchyards, wherein are many tombes of marble, bricke, or other matter, according to the qualitie of the person.

If the deceased were a man of high condition, his horses are led with his corps, and his toomb is adorned with many Epitaphs. And if he were a great Commander, those horses are sadled the contrary way, and richly furnished, having certain things hanged at their noses which cause them to neigh, as it were lamenting the losse of their Mai∣ster. They carry also the truncheons of their Launces with their Standards and En∣signes, trailing along the ground. There are planted also about their Sepulchres vio∣lets and other pleasant floures. The common sort haue their toombes of marble engrauen with letters.

When they are come to the place, with those sheetes they let it into the graue, couering him on euery side with k 1.360 boordes, only on the face they lay a little earth, and there leaue him, and returne home, where they finde store of cheate, and there make a prayer for his soule. The Priests haue fiue aspers a peece giuen them for their paines. And if the party be poore, they gather money, to pay the Priests, and to discharge the funeralls. They weare blackes eight dayes in token of mourning: and those that are

of great account, three dayes: at which time the friends of the dead assemble, and v∣sing some words of mutuall consolation, from thenceforth resume their wonted ha∣bite. Howbeit their kindred, specially of the female sex, often repaire to the graues to lament there. Bellonius in his Obseruat. l 1.361 obserueth, that they sowe not the sheet at the head nor at the feet. The reason is, their dreame of certaine Angells, sent in commis∣sion presently after the burial, to examin the deceased party, into whom they say God hath then put a new spirit. These Angels Menavino calls Nechir and Remonchir, who come with dreadfull countenances and burning firebrands, & examine him of his life, which if they find wicked, they scourge him with fierie whips, if good, they become goodly Angels, and comfort him. Bellonius alittle otherwise telleth, that those Angels (which he calleth Guanequir and Mongir) come, the one with an yron hammer, the other with a hooke, which set the corps vpon his knees, and put a new soule into it; and then aske if he haue belieued Mahumet & obserued his precepts, if he haue done good workes, kept their Lent, paid his Tithes, giuen almes. Of which, if hee can giue good account, they depart from him, and two other Angells come in their places, white as snowe, and one of them puts his armes in stead of a pillow vnder his head, the other sits at his feet, and defends him vntill the day of Iudgement. But if he satisfie not the demands of those blacke Angels, he with the yron mallet strikes him at one blow therewith nine fadome vnder the ground: and neither of them ceaseth, the one with his hammer, the other with his hooke, to torment the deceased party vntill the day of Iudgement. For this cause the Turks write vpon their dead carkasses the name Croco, and make their Sepulchres hollow, that they may haue roome to kneele, and some lay boards ouer, that no earth fall in. The feare here of makes them in their morning pray∣er to say; Lord GOD from the questioning of the two Angells, the torment of the graue, and the euill iourney, deliuer mee, Amin. Yea, hence are the prayers which the Turks, men and women, say at the graues of the dead, for deliuery from these Angels.

Concerning the day of Iudgement, they m 1.362 holde that there is an Angell standing in Heauen named Israphil, holding alway a Trumpet in his hand prepared against God commaund to found the consummation of the World. For at the sound thereof, all men and Angells shall die, for so they find it written in their n 1.363 Curaam, which booke is of high authoritie with them, and is sometimes called the Alcoran, though it seeme rather to bee taken out thereof then to be the Text it selfe. The Turkish Doctours would dissent from that opinion of the Angells mortality, if this Booke would giue them leaue: for to contradict the authority thereof is punished with fire, or else their tongues are pulled out of their heads. They hold, that after this dismall sound shal be a great Earthquake, which shall tumble mountaines and rockes from their places, and grinde them to meale. After this, GOD wil returne to make a new the light, and the Angels as before, and will cause to fall a pleasant raine called Rehemet sui, that is, the raine of mercy: and so shall the earth remaine fortie dayes, although those dayes shall be of a larger size then these. Many also hold, that from thencefoorth there shall be no darkenes of the night, as now, but that it shall be most cleare, neyther shall there need any more sleep for the sustentation of our bodies.

After forty daies God will command Israphil to sound his Trumpet the second time, at which sound all the dead o 1.364 shalbe raised againe by the will of God, the dead e∣uen from Abel to the end of the world, throughout all the earth, hearing the sound thereof, and rising in maner as they were buried. Amongst them shall be seene diuers faces and countenances, some shining as the Sunne, many like the Moone, many as the Starres. Others shalbe obscure and darke, and others with hogges faces, with swolne tongues. Then shall euery one cry, Nessi Nessi, that is, Woe is me wretch who haue suffred my selfe to be ouercome with my filthy lusts. The Angels shall with their fin∣gers point at the faces which shine, which are they that haue wrought good workes, and shall shew them to one another. The wicked shall haue enuy thereat. They say, that those with faces like hogs, are such as haue bin vsurers: and those with the swolne tongues, liers and blasphemers. There shall be others troden vnder foot, to wit, the prowd persons of this world. God, say they, wil then demand account of the kings,

princes, emperors, and tyrants, which vse oppression and violence. p 1.365 Then shall God diuide this raysed company into seuenty parts, all which shall be examined, presenting their sins before their eies, & all that they haue in this world done well or ill: whereto he shal need no testimony; euery member bearing witnes against it selfe of the deeds, yea and very thoughts. There shalbe also Michael the Angell holding in his hand the ballance of diuine Iustice, and shal weigh soules, & distinguish the good from the bad. There shalbe Moses with his Standard, vnder which shall all the obseruers of his lawe be assembled. Neare to him shalbe Iesus Christ the son of the virgin Mary with an o∣ther great Standard, and all his Christians, the obseruers of his faith. On the other side shalbe Mahomet with his standard and faithfull Mahumetans: they which haue done good shalbe all gathered vnder the said standards, where they shal haue a pleasant sha∣dow; the rest shalbe extremely scorched by the heate of the Sunne, according to the measure of their sins. Thus shall both parts abide, till God shal pronounce his eternal sentence. When that doome is pronounced, the Angels shall stand diuided in squa∣drons, all alike adorned, the Seraphins on one side, the Cherubins on the other: of the which, one part shall sound instruments of diuers sorts, & the other shal sing hymnes: and many shall stand at the gates of Paradise singing & gratulating the blessed soules which haue obserued the diuine Precepts; Christians, Iewes, Turkes, and Moores, be∣ing all of equal beauty & beatitude, if they haue done wel. * 1.366 But sinners shalbe knowne asunder. They affirme also, that God wil giue those soules of Paradise a large space in heauen for their euerlasting habitation, goodly and shining. They shal also haue Ba∣rachi, Sunne beames, on which they may ride and take their view round about Para∣dise, of the pretious delights therein. There shal they haue pleasant fruits, & if they eat one apple, two shall grow in the roome; and to quench their thirst, they shall haue ri∣uers cleare as Cristall, sweet as sugar, by drinking of which their sight and vnderstand∣ing shal increase, in such sort, that they shal see from one Pole to the other. The meats which they eate, shall consume by a subtile kind of sweat. Further they say, they shall haue their women called Vri, that is, shining, which shall euery day be virgins, with which they shall continue for euer. Neither shall there be any danger of old age; the men alway being of thirty yeares old, the women of fifteene or twenty. Those three Standard-bearers shalbe the principall, each of them hauing a peculiar part of Paradise assigned him for his dominion.

Those which for their bad deeds shalbe condemned to hell, * 1.367 shalbe all knowen by proper names, which they shall beare in their forheads: and they shall beare the num∣ber and greatnesse of their sins on their shoulders. Thus shall they be led betweene two mountaines where Hell is situate, at the mouth whereof is a most venomous ser∣pent: and from one mountaine to an other is a bridge thirty miles long, which is so made, that they ascend on the first part, the other part is plaine, the last descendeth. This bridge (say they) is made of thinne yron and sharpe: (they call it Serat Cuplissi, that is, the bridge of Iustice.) Vpon this shall passe the sinners with the heauy weight of their sinnes vpon their shoulders: and they which haue not beene altogether euill shall not fall into Hell, but into Purgatory: but the other shall sodainely be plunged into the bottome of hel, where they shall burne, more or lesse, according to the quan∣titie of the fire of their sins, which they haue carried out of this world: and after the burning they turne to be refreshed, and presently againe to the fire. In the middes of Hell they say is a tree full of fruit, euery apple being like to the head of a Deuill, which groweth greene in the middes of all those flames, called Zoaccum Agacci, or the tree of Bitternes, and the soules that shall eate thereof, thinking to refresh themselues, shall so finde them, and by them and their paines in Hell, they shall grow madde. And the Deuills shall binde them with chaines of fire, and shall dragge them vp & downe through Hell. Those soules which sometime shall name God in their ayde, they say, after many yeares, shall goe into Paradise; and none shall remaine in Hell, but such q 1.368 as despaire of their saluation and Gods mercy. Thus farre Menavino. To this agree∣eth Bellonius, and addeth, that in the day of Iudgement, they beleeue a resurrecti∣on of the birds and beasts: and that the Rammes which they kill at their Easter, shall

goe into Paradise: and therefore, though one should serue, they kill many. For the Booke of Zuna saith, that those Rammes shall pray for their Sacrificers in the day of Iudgement. It telleth that the Stars are hanged in the aire by golden chains, to watch lest the deuills should learne the secrets of Paradise, and reueale them to Sooth-sayers. Also, that the Ramme which Abraham offered in stead of his sonne, was a black one, which had beene nourished fortie yeares in Paradise, that Mah. shall be turned at the end of the world into a Ramme; and the Turkes into Fleas, whom he shall carry stic∣king to him, out of Hell into Paradise, and there shake them off, where they shall a∣gaine receiue the formes of Turkes: That hee shall wash them with the water of that Fountaine in Paradise, to purge the blackenesse which they got by the scorching of Hell, from whence he will deliuer all good Turkes.

CHAP. XIII.

Of the Religious Votaries amongst the Turks, and of their Saints.

TO proceed vnto the differences of opinion amongst the Turks: Septem∣castrensis (who liued very many yeares amongst them) saith, that al∣though they consent against CHRIST, yet doe they much dissent among themselues, wresting the Alcoran to their purposes, and scarce∣ly one of a hundreth agreeing with his fellow about Mahomet and their Lawe. And besides their differences in Ceremonies, there are, saith he, foure sects differing in maine grounds of Religion: which would not be ap∣peased without bloud, if they feared not the higher power, and were not thereby kept in awe. One of these sects is that of the Priests, holding, that none can be saued, but by the Lawe of Mahomet. The second of their religious Dermschler, reputed the successors of the Saints, the friends of God and Mahomet, who are of opinion, that the Lawe profiteth nothing, but the grace of God: and these ground their opinions on miraculous illusions, of which hee reporteth one in the time of Amurath the se∣cond, who examining this contention betwixt these Seculars and Regulars, and be∣ing purposed to giue sentence in the behalfe of the Priests, and against the religious, one of these Dermschler a 1.369 appearing to him in a vision, (others also ground Faith on Visions) and deliuering him out of a great danger, altered his minde: for going to the stoole in the night, the boords gaue way, and he fell in, staying on a crosse tim∣ber, where this religious man in their wonted habite appeared to him, and bid him now vse the help of his Priests for his deliuerance. This after so affected the King, that himselfe became a religious man till the necessity of State-affaires compelled him to resume his gouernment. (He that listeth may compare with this Dunstans deuises for his Regulars:) The third he calleth Czofilar speculatiue men, which Sect is founded on Tradition, holding that they are saued by Merit, without Law or Grace. These are very earnest in prayers, neuer ceasing; and meeting in the night, and sitting in a Cir∣cle they begin to say, Layla illalach, with shaking their heads till they fall down sense∣lesse: these three sorts are manifest to the people, and as it were of equall esteeme with them: The fourth are called Horife that is, Heretikes, holding, that euery man is saued in his owne Lawe, and all Lawes to be alike good to the obseruers: these are burned if they be taken.

Strange it is, that hee reporteth of the miraculous workes of some of them, that they may seeme (as hee saith) incarnate Deuilles: Some going naked, with their priuities onely hidden, and some of these are impassible, besides the violence of Winter and Summer, induring, like stones, the branding with fire or wounding with sword: Some seldome eate or drinke, and some, not at all: others, but from hand to mouth; some are perpetually silent, hauing no conuersation with men, of which hee saith he sawe one: and some haue their supernaturall traunces or rauishments: Some dwell amongest men, some by themselues apart, and some in wildernes: Some keep

hospitality in Cities, atleast to harbour men, if they haue not foode for them: some carrying about water in leather bagges, giuing it to all, and demanding nothing for the same, except any voluntarily gratifie them. Some inhabite at the Sepulchres of the Saints, keeping the same, and liuing on the vowes and offerings of the people, not obseruing the washings and ceremonies of the Lawe. As concerning those Wa∣ter-carriers, Nichalas Nicholay saith, that hee hath seene in a morning at Constanti∣nople fifty of those Sacquas (so he calleth them) in a company, all furnished with their scrippes of leather full of Cisterne or Fountaine-water hanging on their side, with Cuppes of fine Corinthian latten guilded and damaskined, bearing in the same hand a Looking-Glasse, which they hold before the eyes of them whome they giue to drinke, admonishing them to thinke on Death: and if any giue them any thing, they out of a Violl cast on their faces sweet smelling water. He telleth of some that would seeme to liue a solitary life amongst beasts, but indeed liue in shoppes in most popular Cities, the walles whereof are couered with skinnes of diuers beasts, and vpon the hornes thereof they hang tallow candles. In the middest of this their sacred shoppe standeth a stoole couered with a greene cloth, and vpon the same a great lat∣ten candlesticke, without any candle. Moreouer, they haue painted a Cimiterre hung in the middest, in memory of Haly, who forsooth with his sword cut the rocks in sunder: and they breed vp with them, beasts, as bulles, beares, harts, rauens, ea∣gles; so that in stead of their liuing with beasts, beasts liue with them. And if suffici∣ent be not brought to their shoppes, they with one of these beasts in their hand goe a∣bout the streetes begging.

In the army of the Turkes that assaulted Malta in the yeare 1565. were b 1.370 thirteene thousand of a certaine kinde of men amongst the Turkes, which liue of the reuenues of the Church, who had at Constantinople c 1.371 vowed their liues for their superstition. Antonie Pagifetta d 1.372 reporteth, that as the Emperors Ambassadors were conueyed from the presence of the great Turke to their lodging, by the Ianizaries and their Aga, there were amongst them certaine religious men called Haagi which vse to follow the Ianizaries, who continually turning about, and in their going, singing, or ra∣ther howling certaine Psalmes or Prayers for the great Sultans welfare, made them wonder that they fell not downe for giddinesse.

But amongst all their orders of Religion, Nicholas Nicholai, e 1.373 and before him Me∣navina, reckon foure which are most common amongst them, the Giamailer, the Ca∣lender, the Dervisi, and the Torlachi.

The Giamailer are for the most part, faire yong men, of rich houses, which giue themselues to trauell through diuerse Regions, at other mens charges, vnder colour of Religion: carrying with them none other apparrell then a little Cassocke of Pur∣ple colour, girt with a girdle of silke and golde: vpon the ends whereof-hang cer∣taine cimballs of siluer mixt with some other cleare-sounding mettall, and they doe ordinarily weare sixe or seuen of these about their girdles, and vnder their knees. Instead of a cloake they are couered with the skinne of a Lion or Leopard, beeing whole and in his naturall haire, which they make fast vpon their breast, by the two former legges. All the rest of their bodies are bare: sauing that they weare-great Rings on their eares, and a kinde of sandalls on their feete, their haire groweth long like wo∣mens, disheueled ouer their shoulders. They beare in one of their hands a Booke, written in the Persian language, full of amorous Sonnets. And thus with their voy∣ces and cimbals, they make pleasant musicke, especially if they meet some faire strip∣ling, whom they set in the middest of them, and incompasse with their morice-mu∣sicke. These are the Pilgrimes of loue; and vnder pretext of Religion do draw vnto them the hearts of women and yonglings, and are called the men of the Religion of loue; vnto which order of Religion youth is prone more then enough. The partakers of their musicke ordinarily impart to them of their coine.

The Calender f 1.374 is of a contrary profession to the former glorying of abstinence and chastitie. They haue for their dwelling certaine little Churches, which they call

Techie, ouer the gates whereof they doe write these or like words, Coedanormas, dil ersin cusciunge al, cachecciur: that is, they which will enter into their religion, must doe workes liketheirs, and remaine in their virginitie. These Calenders are clothed with a little short coat without sleeues, after the fashion of a haire-cloth, made of wooll and horse-haire, and do not let their haire grow long, but cut the same, & couer their heads with felt-hats, like the Priests of, Graecia, about which hang certaine strings, about the breadth of an hand, made of horse-haire: in their eares, and about their necks and armes they weare great rings of iron. They pierce the skin vnder their priuy member, thrusting thorow the same a ring of an indifferent bignes & weight, to bar them from venerie, if they were thereunto otherwise willing. They also goe reading of certaine songs, made by one of their Order, called Nerzimi, the first Saint and Martyr, after their reckoning, of their religion, who for certaine words spoken against the law of Mahomet, was in Azamia flaide quicke. Menauino g 1.375 saith, he had read some of his writtings agreeing with the Christian faith in many points. Some h 1.376 say, he was mar∣tyred for confessing CHRIST.

The Deruis goe bare-headed, and cause their head and beard to be cut with a rasor, and all the hairie parts of their bodie: and burne also their temples with a hot iron, or an old peece of cloth burnt; hauing their eares pierced, wherein they do weare certain great rings of Iasper. All their cloaths are two sheepes or goats skins, the haire thereof being dried in the Sun, one before, and the other behind, embracing the body in forme of a girdle, otherwise naked, Winter and Summer. They dwell without the Cities in Suburbs and Villages. Thus vnder the colour of Religion they roame vp and downe, and make no conscience to rob, kill, and murther, if they find themselues the stronger (with a small hatchet which they beare vnder their girdle) all men of whatsoeuer law ornation. They are fornicators, and most detestable in that most detestable sinne of Sodomie. For shew of holinesle they eate of a certaine herbe i 1.377 called Matslach, the violent operation whereof maketh them to become madde, so as through a certaine furie, they with a certaine knife or rasor, doe cut their neckes, stomackes and thighes, vntill they be full of most horrible wounds; which to heale, they lay vpon them a cer∣taine hearbe, letting it lie vpon their hurt, vntill it be altogether consumed into ashes, suffering in the meane time extreame paine with maruellous patience. Thus doe they imitate their Prophet Mahomet, who, through abstinence in his denne, fell into such a furie (say they) that he would haue throwne himselfe from the toppe of it. And there∣fore fooles and madde men are in great reuerence: yea they account such for Saints: and if such madde men strike or robbe them, they take it in good part, and say they shall haue good lucke after it. They erect stately monuments ouer such madde mens graues, as at Aleppo, k 1.378 one Sheh Bonbac (who being madde, went alwaies naked) being dead, they built an house ouer his graue, where to this day (saith our Author) there are lampes burning day and night, and many of these Daruises there maintained, to looke to his sepulchre, and to receiue the offerings of such as come, as many doe euerie weeke out of Aleppo. If any be sicke or in danger, they vow to offer money or other things to Sheh Boubac if they recouer.

The same account they make of one Sheh Mahammet a madde man, yet liuing in Aleppo, going naked with a spitte on his shoulder. Men and women will come and kisse his hand, or some other part of his bodie, and aske him counsell, for they hold that madde mens soules are in heauen-talking with GOD, and that he reuealeth secrets to them. And euen the Bassaes themselues will kisse and consult with this Oracle. Hard I deeme it to say whether is the madde man. In a late victo∣rie against the Christians, they affirme that this Sheh Mahammet was seene in the field many thousand miles distant, fighting against their enemies, whom by his helpe they ouercame.

But to returne to our Daruises, this our Author saith, that oftentimes great Bassaes, in displeasure with the Emperour, will retire themselues into this Order, as the Hospi∣tall and Sanctuarie of their diseased and dangerous state. Their witnesse is of better account then any other mans, although he were an Emir, or of the kindred of Maho∣met. They liue of almes, as the other Religious doe, which they begge in the name

of Haly. They haue l 1.379 in Natolia a sepulchre of a Saint called by them Scidibattal, who (say they) conquered the most part of Turkie, and about the place of the sepulchre is an habitation & Couent, where, aboue fiue hundred of these Deruises dwell: and there once in the yeare they keepe a generall assembly, in which their Superiour (whom they call m 1.380 Assambaba) is present and President; their Counsell or Chapter consisting (saith Menauinus) of aboue eight thousand of their Order. One of these Deruislars n 1.381 drawing neere vnto Baiazet the second, as if he would haue receiued an almes of him, desperatly assailed him with a short Scimitar, which he closely hid vnder his hypocriticall habit. But Baiazet by the starting of his horse (afraid of this hobgoblin) auoided the dead∣ly blow, but not vnwounded: neither had he so escaped, had not Ishender Bassa with his horse-mans Mace presently strucke downe the desperate villaine, as he was redou∣bling his blow, who was forthwith rent in peeces by the souldiers. Baiazet thereupon proscribed all them of that superstitious Order, and banished them out of his empire. The like (as Septem castrensis saith) they had attempted against Mahomet his father in his youth, while Amurath was yet liuing. And in our dayes Mehemet or Muhemet, the great Visier Bassa, who swayed almost wholly and only that mightie Empire (as appeareth in the historie of that State) in the dayes of Solyman, Selym, and Amurath, and as Master Harborne relateth, was esteemed to possesse two and twentie millions of gold, was not assaulted only, but murthered by one of these Deruislers. For where∣as it is a custome of the great men, that at ordinary houres all their Chaplaines, or Priests, assemble themselues in the Diuano, there together mumbling their superstiti∣ons: and this Deruisler o 1.382 ordinarily thither admitted, vpon an old grudge, for that Me∣hemet had before depriued him of a souldiers place and pension, when the Visier sate there to giue publike audience, sitting right against him, after his Mumpsimus finished, the Visier reaching vnto him his wonted almes, he with a dagger closely before pro∣uided, stabbes him into the breast, and was therefore of Mehemets slaues with exqui∣sit torments done to death. In their great Counsell before mentioned, there are yong men clothed in white, which tell the most memorable obseruations in their trauailes, which they present to the Assambaba in writing, subscribed with their names. On the Friday they vse after prayer and eating, the herbe p 1.383 Asseral, to reade the same with daunces, and after their daunce (which is about a huge fire, made of as much wood as an hundred beasts can carrie) they cut the skinne of their armes, legges, or breasts, en∣grauing some figure thereon, whereto they after apply ashes and vrine: In the doing hereof they vtter this speech: This I cut for the loue of such a woman. Vpon the last day of their feast, they take leaue of their Gouernour, and depart in troupes like souldi∣ers with banners and drummes; and so returne to their owne Monasteries.

The Torlaquis by other called Durmislurs, cloath themselues with sheepes and goats skins, like vnto the Deruis: aboue the same they wrap about them in maner of a cloake the skin of a great Beare, with the haire, made fast vpon their stomacke with the legs: vpon their heads they weare a white bonnet of felt folded with smal plaits, hauing the rest of their bodies altogether naked. They also burne their Temples as the former. A beastly generation. For they know not, nor will learne to reade, write, or doe any ciuill profitable act, but liue idly vpon almes, roaguing thorow the Countrey alone, and in troupes thorow the deserts, robbing such as they meet handsomely apparelled, cau∣sing them to goe as they doe, naked. They professe palmistry and fortune-telling, the people feeing and feeding them for such vanities. And sometimes they cary with them an old man, whom they worship as a God: lodging themselues neere the best house of the towne where they come. And there this new numen, and old impostor, faining him∣selfe rauished in spirit, pronounceth graue words and spirituall commandments; at sun∣dry times lifting vp his eyes to heauen, and after turning to those his disciples, willeth them to carry him from thence, for some eminent iudgement there to be executed, as is reuealed to him. They then pray him to auert that danger by his prayer, which he accordingly doth: which the people (deluded by their hypocrisies) reward with large beneuolence, at which they after amongst themselues do merrily scoffe. They eate also of the herbe Ma••slatz, and sleepe vpon the ground naked of cloathes and shame, and commit also abominable Sodomitrie. And thus much of their

misorderly orders of an irreligious Religion. He that will reade more at large of them, let him reade the booke of the Policie of the Turkish Empire, which out of Menauino discourseth more largely of these things, and other the Turkish rites.

Septemcastrensis q 1.384 telleth of certaine Saints of exceeding estimation for holinesse, whose sepulchres are much frequented of deuout Votaries: as that of Sedichasi (which signifieth a holy conquerour) in the confines of Caramania. Another is called Hat∣sehipettesch that is, the Pilgrims helpe. Another r 1.385 Ascik passa who helpeth in loue-mat∣ters, and for children, in barrennesse. Another, Van passa, for concord: and Scheych passa, in trouble and affliction: and Goi or Muschin or Rartschin passa, inuoked for their cattle: and Chidir elles for trauellers, to whom he sometime appeareth as a tra∣ueller; and any one that hath extraordinarily liued, is imputed a Saint after his death.

They haue many whose names I remember not (saith he) in like reuerence with them, as are the Apostles with vs. When they would seeke for things lost, they goe to one Saint; when they are robbed, they go to another; and for the knowledge of things secret, they repaire to a third. They haue their Martyrs, and Miracles, and Reliques. Thus they tell of certaine religious men condemned wrongfully, for suspicion oftrea∣son, to the fire; which they entred without harme (as s 1.386 those three companions of Da∣niel) and their shooes were hanged vp for a monument. Their Nephes ogli that is, soules or persons begotten of the holy Spirit (such is their fancie) without seede of man, they hold in such reputation, that they account themselues happie, which can doe them any good, yea that can touch them: and if their haires be laid vpon any, they say that their sicknesses are cured.

In this reputation of sanctity they haue a certaine old woman, which hauing a dog with her (in her pilgrimage to Mecca) ready to die for thirst, made water in her hand, and gaue it to the dogge: which charitable act was so highly accepted, that a voice was presently heard from heauen, saying, This day thou shalt be in Paradise. And at the same time she was caught vp bodie and soule into heauen: and hereupon are they li∣berall to their dogges. If this crosse an opinion, which some Saracens hold, that wo∣men come not to Paradise, no maruell, seeing falsehood is commonly contrary both to the Truth, and it selfe. He that would reade the miraculous tales which they tell of their Saints, may haue recourse to that namelesse Author, which of his countrey is cal∣led, and heere often cited by the name, Septemcastrensis: who telleth t 1.387 of his Master and his Mistris their deuotion and vowes to Goi and Mirtschin, for preseruation of their cattell, sometimes miraculous (so readie is the Diuell with his sauing destruction, and destroying preseruation) yea he saith, that the Diuell doth turne himselfe amongst them into an Angell of light, with such effectuallillusions, that there are seene, or (at least) beleeued amongst them, the dead raised to life, diseases of all sorts cured, secrets of the hearts disclosed; treasures, long before hidden in the ground, reuealed: and besides, such oftentation, and shew of dissembled holinesse, that they may seeme not to come short of the Fathers and Apostles in that behalfe: if bodily exercise were the triall of sanctitie.

Busbequius u 1.388 tels, that they haue like conceit of one Chederles, amongst them, as some superstitious persons haue of Saint George and the Turkes affirme to be the same: The Deruis haue a great Temple dedicated in his honor at Theke Thioi, not farre from A∣mafia, the chiefe Citie of Cappadocia. The Countrey and both Legends agree, for the killing of the Dragon, deliuering the Virgin, &c. They say that he trauelled many coū∣tries, and at last came to a riuer, the waters wherofyeelded immortality to the drinker, and now cannot be seene. Chederles hereby freed from death, rides about euery where on his horse (which thence also dranke in immortality) & delighteth in battels, taking part with the best cause: & to make vp the tale, they say he was one of the cōpanions of Alexander * 1.389 the Great; they affirme, that Alexand was Salomons chiefe captaine, & Iob his high steward. In that Moschee or Temple at Theke Thioi is a fountaine of water, which they say, sprang vp of the staling of Chederles horse. Like stories haue they of his horse-keeper, & nephew, whose sepulchers they shew, where deuout pilgrims obtaine many blessings. They shew for reliques the peeces of the shooes which Chederles his

horse brake in that Dragon-fight, and vse the same in drinke against agues and head∣aches. These places are full of Dragons and Vipers. Sultan Murat Chan, x 1.390 or Amurath the second in a battaile against the Christians, vsed this prayer, O righteous GOD, giue vs strength and victorie, O Muhamet, O Mustapha the top of glory, by abundance of miracles, by the abundance of Gaib-erenlers, which are friends to the Musulmans, and walke inuisible, by the abundance of the Cheders, grant vs victory. In the time y 1.391 of Vr∣chan, or Orchanes the sonne of Ottoman, they say these Gaib-erenlers appeared on white horses in a battel against the Christians, & slew them. These (they say) are friends to the Islams, that is, Catholike, or right-beleeuing Musulmans, and are diuine prote∣ctors of the Imania or Mahumetan law. Such tales you may reade in the Spanish relati∣ons of the West Indies, as at the battell of Tauasco, z 1.392 where a strange horse-man dis∣comfited the Indians, &c. And our inuocation of GOD and Saint George, is rather Tur∣kish, then truly Christian: For GOD alone a 1.393 is our strength, which teacheth our hands to fight, and our fingers to battell: and * 1.394 whom haue I in heauen but thee, and I haue desired none •••• earth with thee? As for George and Chederles I know them both alike in matter of In∣uocation, saue that it is worse to abuse to impietie a Christian name then a Turkish: and King Edward the third seemed to inuoke Edward as much as George, Ha Saint Ed∣ward, ha Saint George (saith Thomas Walsingham). But that of George is rather an Em∣bleme of euery Christian, as not onely the heroique Muse of our Spenser b 1.395 in Poe∣ticall fiction: but the Diuiner of great Diuines c 1.396 in their iudiciall censure haue mani∣fested. It seemeth that the Chederles, and Gaib-erenlers are diuers: and perhaps that Martiall nation in conquest of the Christians of those parts, would soone recon∣cile themselues to that martiall Saint, and drinke in those further deuotions which his horse pissed. Such Emblemes were those of Christopher, Catherine, George, which the Papists inuocate as Saints; an error proceeding from those pictures (as it seemeth) in Churches, according to that of the Prophets, d 1.397 The stocke is a doctrine of vanitie, and e 1.398 the Image a teacher of lies. The ruder posteritie in that mist of Antichrist, and smoake from the bottomlesse pit not being able to discerne an Emblem and History asunder, haue made S. George the Mars f 1.399 of the Christians, quem nostra iuuentus Pro Mauorte colit. Bellarmine g 1.400 strugleth much, rather then he will lose his Saint, and yet confesseth the History Apocryphal. Baronius h 1.401 his fellow Cardinal, but beyond in truth, acknow∣ledgeth it an image of a symbole, rather then of a history, which I acobus de Voragine without good authority, in his Golden Legend maketh historicall. He saith the Virgin representeth some Prouince, which imploreth the Martyrs help against the Diuell. But Hypcriue i 1.402 and Vallauicentius Posseuini interprete it more fitly to signifie the Church assaulted by the Diuel, protected by the Christian Magistrate: in which respect our De∣fender of the Faith may iustly betermed the Patron of that renowned Order, which hath now learned their George to be symbolicall, not a Cappadocian, & as Princes of * 1.403 Gods husbandry. which gaue name to S. George, to fight against the Dragon, and the beast with hornes like the Lambe, but speaking like the Dragon. * 1.404 As for the Popish George, Baronius also hath another originall from the Arrians, worshipped of them for a Martyr. * 1.405 But if any would be further acquainted with this Knightly Saint, let him resort to Do∣ctor Rainolds his larger Historie.

CHAP. XIIII.

Of their Priests, and Hierarchie.

AFter the discourse of their Regulars (which in estimatlō of deuotiō haue with the Turks, & therefore in this history, the first place) their Secular Priests follow to be considered. These are of differing degrees, which Menauino a 1.406 thus reckoneth: first the Cadilescher, vnder which the Mof∣ti or Mufti; the third the Cadi, and after these (in subordinate orders) the Modecis, Antippi, Imam, Meizini, and besides these the Sophi, A certaine Ragusian, b 1.407 in an Oration before Maximilian the Emperour doth not much disagree: but for Cadilescher, he calleth the first Pescherchadi, whereof (he saith) there

are two, one in Romania, the other in Natolia, chiefe Iudges of the armie, hauing power to reuerse the sentence of the Emperour, if it be against the law of Mahomet. A second Magistrate (saith he) is called Muchti, the chiefe interpreter of the law, from whose sentence is no appeale.

Nic. Nicolai c 1.408 saith the same of their two Cadileschers, and that they are chosen out of their most learned Doctors of their law, and alway follow the Court, and with the consent of the Bassas, constitute and depose the Cadi; hauing for their annuall stipend seuen thousand or eight thousand ducats, besides their ordinarie gaines. They haue ten Secretaries kept at the Grand Seigniors charge, and two Moolorbassis, which are bu∣sied about the horses: they haue also two hundred or three hūdred slaues. They vse few words, but such as are of their law and religiō altogether, with very much shew of gra∣uity. Arinabene d 1.409 (in his preamble to the Italian Alcoran) maketh Cadilescher * 1.410 to be a generall name to all their orders of Priests. Others do place the Mufti in the highest place, and the Cadilescher in the second ranke: and perhaps others gaue the Cadileseher the first place, because their life was more in action and gouernment, as attending on the Court, & on the wars: but the Mufti being highest Interpreter of their law (though without gouernment) must indeed haue preeminēce. And so Menauino e 1.411 seemeth to af∣firme, who, though hee placeth the Cadilescher first, yet saith, that f 1.412 when happily ap∣peale is made from his sentence, they haue recourse to the Mophti. And this opinion is now generall and most current, which ascribeth to the Mufti the chiefe place.

Master Harborn, sometime Embassabor into Turkie for Englands Queen (the worlds wonder, our Westerne Hesperus, that shined so far ouer and beyond all Christendome, into the East; but my words are too base to vsher in that renowned name) ELIZA∣BETH, thus g 1.413 reporteth. The Turkes do hold for head and chiefe of their religion the Mufti (the choice of whom is made by the Great Turke himselfe) such a one as is knowne to be wise and learned, and chiefely of a good life. His authoritie is so estee∣med, that the Emperour will neuer alter a determination made by him. He intermed∣leth in all matters as best him liketh, whether they be ciuill or criminal, yea, or of State. And yet he hath no power to command; but it is in each mans free liberty, when there happeneth any doubt of importance, to make in some few words, by writing, a decla∣ration of his matter in forme of a question: to whom the said Mufti, in a writing like∣wise (called Zetfa) giueth a briefe answere containing his iudgement thereon. This Zetfa, brought to the Iudge, is the rule of his sentence; prouided, that the declarati∣on, made before to the Mufti, contained no vntruth. Also the Grand Seignior, to shew that he is religious and iust, doth serue himselfe of the authoritie of this Mufti, in affaires of warre and peace demanding his iudgement (in manner aforesaid;) by this course, the subiects being inclined to more forward obedience. But yet the Mufti will commonly slatter him, and leane to that part, to which he seeth him incline: as in the time of Selim the second, the Mufti hauing discouered the Emperours intent to warre vpon Cyprus, approued the same in his Zetpha. But after, vpon great offers made to Mehemet the Visier to breake that resolution, the Mufti, by him wonne to fauour the matter, affirmed still, that the warre against Cyprus was good and iust, but that his Maiestie had a greater obligation in conscience, which he was bound to take in hand, namely, to procure the reuolt of the Moores in Spaine, there oppressed by the Christ∣ians, wherein he was so bold with the Emperour, as to tell him to his face, that if he did neglect the cause of those Mahumetans, he might be thereunto by his subiects com∣pelled.

Concerning the Mufti, and other steppes of their Hierarchie, Master * 1.414 Knolles wri∣teth, That the Turkes haue certaine Colledges called Medressae, at Constantinople, Andrinople, Bursia, and other places, in which they liue, and studie their prophane Diuinitie and Law, and haue among them nine seuerall steps or degrees vnto the high∣est dignitie.

The first is called Softi, which are yong studēts. The 2.are Calfi, who are readers vnto the first. The 3.Hogi, writers of books (for they wil suffer no printing) The 4. are Naipi, or yong Doctors, which may supply the place of Iugdes, in their absence. The 5. Caddi.

Iudges of their law, and Iustices to punish offenders; of which there is one at least in euery Citie through the Turkish dominion: and are knowne from other men by their huge Turbants, two yards in compasse. The sixth are Muderisi, which ouersee the Caddies doings, and are as Suffragans to their Bishops; who are the seuenth sort, and are called Mulli, which place and displace Church-men at their pleasure. The eighth, Cadilescari, who are but two great and principall Iudges or Cardinals, the one of Grae∣cia, the other of Natolia: and these two sit euery day in the Diuano among the Bassas and are in great reputation. The ninth is the Muftee, who is among the Turkes, as the Pope among the Roman Catholikes. When the Bassas punish any offence against their law, they send to him. He may not abase himselfe to sit in the Diuano, neither when he comes into the presence of the Grand Seignior, will he vouchsafe to kisse his hand, or to giue any more reuerence, then he receiueth. The great Sultan ariseth to honor him, when he comes vnto him, and then they both sit downe face to face, and so talke and conferre together. No man can ascend to this place, but by the dignities aforesaid.

Mahomet h 1.415 the third, forced by a tumult of the Ianizaries to present himselfe vnto them, came accompanied with the Mufti, and some few others of the reuerend Do∣ctors of their law, who were by the Sultan commanded to sit downe, whiles the great Baslas abode standing. Such respect is had to these men. Thus much Knolles.

In the booke i 1.416 of the Policie of the Turkish Empire, it is said, that the Mufti's authoritie is like to that of the Iewish high Priest, or Roman Pope. I rather esteeme it like to that of the twelue Patriarkes, as binding not all Mahumetans, but the Turkes only: whereas the one had, the other challengeth a subiection of all, which professe their religion. That Author also affirmeth, that whensoeuer the Mufti goeth abroad forth of his owne house (which he vseth to doe very seldome) his vse and custome is, first to goe and visite the Emperour: who as soone as he seeth him comming to salute him, and to doe him reuerence, presently ariseth out of his seat, and embracing him with great kindnesse, entertaineth him very friendly and louingly, causing him to sit downe by him, and giuing him the honor of the place.

His authority, saith * 1.417 Soranzo, is so great, that none will openly contradict the Mufties sentence: but yet if the Emperour be setled in a resolution, the Mufti with feare or flattery inclines vnto him.

Next to the Mufti is the Cadile scher, * 1.418 who being also chosen by the Emperour, may be compared to those, whom the Christians cal Patriarches, or else to the Primates and Metropolitans of a Kingdome. Of these there are now in this encreased greatnesse of the Turkish Empire, three: whereas it seemeth that they had in the time of Baiazet but one, and long after (as before is said) but two. To one of these is assigned Europe, namely, so much thereof as is subiect to the Turke, for his Prouince: To the second, Natolia or Turkie: to the third, Syria and Egypt, with the parts adioyning. There were but two Cadileschers, till Selim wanne Syria and Egypt, and erected a third. But * 1.419 So∣ranzo saith, that this third of Cairo is not rightly called Cadilescher, but should rather be called the great Cadi. Out of all which Prouinces, whatsoeuer causes come to be determined, by appeale or otherwise, they are brought to be decided before the Ca∣dilescher of the same Prouince whence they arise: notwithstanding that the abode of each of them be continually, or for the most part, at Constantinople, or elsewhere, wheresoeuer the Emperour holdeth his Court. The honor done to them, is little lesse then to the Mufti, for that their authoritie is ouer Priest and people, temporall and spi∣rituall: they are also learned in their law, aged and experienced. Of the Muderisi and Mulli, I can say no more then I haue done.

Next to these are the Cadi, * 1.420 which are sent abroad and dispersed into euery City and Towne of the Turkish Empire: which besides their k 1.421 Ecclesiasticall iurisdiction (as I may terme it) in forcing men to their religious obseruations, are as it were, Iusticers and gouernours of the places. So neere glued are the Offices and Officers, the religion and politie of the Turkes. There are other which are not sent forth, which are called Choza, that is, Elders. These, with the Talismans, haue the ordering of their parishio∣nall

Churches: the Thalisman calling the people to Prayer, and the Choza executing the Seruice and Preaching; and in absence, each supplying others office. Menavino * 1.422 more distinctly, and in other names, numbreth those Church-officers. The Modecis is a Gouernour of an Hospitall, receiuing & disposing the rents, with the other customes thereof. Their Schoole-degrees are before spoken of, out of Knolles. Some l 1.423 adde to these former, these other Priests, of baser condition. The Antippi are certaine Priests which vpon Friday (called of them Glumaagun, and is obserued as their Sabbath, be∣cause Mahomet was borne on that day) and on other their fasting & feasting-dayes, after they haue vsed diuerse Ceremonies in a certaine place in the middest of the Tem∣ple, about thirtie steppes high, from thence reade vnto the people something concer∣ning the life of Mahomet. After which, two little boyes stand vp and sing certaine Prayers: Which being ended, the Priest and all the people sing a Psalme with a low voice, and then for halfe an houre together they crie Illah illelah, i. there is but one GOD. After all this, one of those Antippi, out of that high place, sheweth forth vnto the people a Launce and Scimitar, with exhortation to vse their swords and launces in defence of their Religion. Of the Imam and Meizin * 1.424 is elsewhere shewed, that the one calls the people to the Mosche or Meschit, the other there celebrateth publike orisons. The Sophi also are certaine Clerkes or Priests, imployed in the singing of Psalmes and Hymnes, after their manner, in their Churches at the times of publike Prayers.

All these inferior orders of Priests are chosen by the people, and haue a certaine sti∣pend allowed them by the Emperour, which yet is so small, that many of them are dri∣uen to vse either writing of Bookes, or Handicrafts and Trades for their liuing, and are clothed like lay-men. They haue m 1.425 no great learning, it is sufficient if they can reade the Alcoran; which being written in Arabian, they are as loth to haue translated into the vulgar, as the Papists are to haue the Scripture. He which can interprete, and make some Exposition of the Text, is of profound learning. Yet are they reuerenced: and if a Turke doe strike or offer outrage to them, he looseth his hand; and if he be a Christi∣an, his life; being sure to be burned. Some say, that now of late some of them are more studious of Astronomie and other Arts. As for those superiour rankes, no doubt may be made of their high account. The Cadelescher is clothed in Chamlet, Satten, Silke, Damaske, or Veluet of seemely colour, as Russet, or Tawnio, and of Purple-coloured Cloth with long sleeues. Their Tulipan on their head is of maruellous greatnes, sharpe in the middest, of Purple or Russet colour, deeper and thicker then others; their beards great. They ride on Geldings, with Purple foot-cloths fringed; and when they goe on foot, they goe slowly, representing a stately and sacred grauitie.

There is another order of sacred persons, which yet are neither regular nor secular, by any vow or ordination, but had in that account for their birth, being supposed to descend of the line of Mahumet. The Turks and Tartarians call them Seiti or Sithi, the Moores Seriffi. These weare greene Tulipans, which colour none else may weare, and that onely on their head. Some Christians, ignorant hereof, haue had their apparrell cut from their backes, for wearing somewhat greene about them. These they call He∣mir. They enioy many priuiledges, especially in giuing testimonie, wherein one of these is as much as two other, which they abuse to iniurie and wrong. The most of them are Moores, which goe tenne or fifteene in a companie, with a banner on a staffe, hauing a Moone on the top; and that which is giuen for GODS sake, they sit and eate in the street, where also they make their prayers, and are poorely clad. Like to these (in pri∣uiledge and prauiledge) are the Chagi or Fagi, which liue on almes like Friers. They attend on the publike Prayers, on the holy Reliques, on the Corpses and Funerals of the dead, and to prey on the liuing by false oathes.

CHAP. XV.

Of the Regions and Religions of ASIA MINOR, since called Natolia and Turkie.

NExt after the Turkish Religion thus related, it seemeth fittest to dis∣course of the auncient names and limits of Regions, and of the for∣mer Heathenish Religions of that part of the Turkish Dominion, which among Authors a 1.426 hath since, in a singular eminencie, obtained the name of Turkie. And if it seeme strange, that the Turkish Reli∣gion (a newer vpstart) be declared before those former of the Pagans, the matter we had in hand hath thus altered our method, that after wee had described the deformed dis-ioynted lineaments of the Mother, an Arabian Saracen, her more mis-shapen Daughter, this Turkish Mopsa, might attend her hard at her heeles. As for the Region, we haue followed the Turkish forces hither: and now that wee haue glutted our selues with the view of their later affaires of State and Religion, let vs cast our eyes about vs, and obserue the Countrie it selfe, which because of her long and entire subiection to this Nation, is styled by their b 1.427 name. The Greekes c 1.428 called it Natolia, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it was the Easterne part of that Empire, as they cal∣led Thracia, the Countrie about Constantinople (which was named N 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 P 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ) Ro∣mania. This Natolia, or Anatolia, is of others called Asia Minor: and yet Asia, in most proper and strict accompt, is peculiarly applyed to one Region in this great Chersonesus, or Peninsula, containing besides, Pontus, Bithynia, Lycia, Galatia, Pamphilia, Paphlagonia, Cappadocia, Cilicia, and Armenia Minor. It was bounded on the East with Euphrates (now Frat); on the South, with the Mediterranean Sea: on the West, with the Archipelago: on the North, with the Blacke Sea, stretching in length from 51. to 72. degrees of Longitude, and in breadth from 36 ½. to 45. This Countrey hath beene aunciently renowmed for Armes and Arts: now the d 1.429 graue of the carkasses, or some ruinous bones rather and stonie Reliques of the carkasses of more then foure thousand Places and Cities, sometimes inhabited. Many changes hath it sustained by the Aegyptian, Persian, Macedonian, Roman, Tartarian, and Tur∣kish generall Conquests, besides such exploits as Croesus and Mithridates of olde, and the Westerne Christians of later times, haue therein atchieued. Let the studi∣ous of these things search them in their proper Authors: our taske is Religion, whose ouer-worne, and almost out-worne steppes, with much curious hunting in many Hi∣stories, we haue thus weakely traced. Of the Turkes we haue alreadie spoken, and we leaue the Christians (for why should we mixe Light with Darknesse?) to their proper place. For euen yet, besides the Armenians, there remaine many Christians of the Greeke Church in Cappadocia, and other parts of this Region.

Next vnto those parts of Syria before deliuered, are situate in this lesser Asia, Cili∣cia, Armenia Minor, and Cappadocia. Cappadocia, called also Leucosyria, and now Amasia, stretcheth foure hundred and fiftie myles along the Euxine Sea, bounded on the West with Paphlagonia, Galatia, and part of Pamphylia; on the South, with Ci∣l icia; on the East, with the Hills Antitaurus and Moschius, and part of Euphrates. Here runneth Halys, the end of Croesus Empire both in the site and fate thereof; the doubtfull Oracle here giuing him a certaine ouerthrow. For when he consulted with the same touching his Expedition against Cyrus, he receiued answere, That passing Halys, he should ouer-turne a great State; which he interpreting actiuely of his At∣tempts against Cyrus, verified it passiuely in himselfe. And here, besides other streames, slideth Thermodon, sometime made famous by the bordering Amazones. Of which Manly foeminine people, auncient Authors disagree: Theophrastus deriuing them from the Sauromatoe; Salust fetching them from Tanais; P. Diaconus describing

them in Germanie; Trogus and Iustine reporting them Scythians; Diodorus cros∣sing the Seas to finde them in Lybia, and thence also, in a further search, passing in∣to an Island in the Atlantike Ocean; Ptolomey and Curtius placing them neerer the Caspian Sea; Strabo e 1.430 doubting whether there euer had beene such a people, or no. Some haue found them out anew in the new world, f 1.431 naming that huge Ri∣uer of them. Goropius confidently auoucheth them to be the wiues and sonnes of the Sarmatians or Cimbrians: who, together with their husbands, inuaded Asia. And this he proueth by Dutch Etymologies and other coniectures. Which, if it be true, sheweth, that their Religion was the same with the Scythian. They g 1.432 are said to haue worshipped Mars, of whome they faine themselues to be descended. Religi∣on it were to speake of their Religion, of whose being we haue no better certainetie. Strabo h 1.433 writeth, That in the places ascribed to the Amazones, Apollo was exceeding∣ly worshipped.

In Cappadocia was seated the Citie Comana, wherein was a Temple of Bellona, and a great multitude of such as were there inspired and rauished by deuillish illusion, and of sacred seruants. It was inhabited by the people called Cataones, who being subiect to a King, did neuerthelesse obey the Priest that was, in great part, Lord of the Temple, and of the sacred seruants, whose number (when Strabo was there) a∣mounted to sixe thousand and vpwards of men and women. The Priest receiued the reuenue of the Region next adioyning to the Temple, and was in honour next to the King in Cappadocia, and commonly of the same kindred. These idolatrous Rites are supposed to haue beene brought hither out of Taurica Scythia by Orestes and his sister Iphigenia, where humane sacrifices were offered to Diana. Here, at the solemne Feasts of Bellona, those sacred seruants, before-mentioned, called Comani, wounded each other in an extaticall furie; bloudie Rites sitting Bellona's solemnities. i 1.434 Argaeus, whose hoarie head was couered continually with Snow, was reputed a religious Hill, and Habitation of some God.

Strabo k 1.435 reporteth of the Temple of Apollo Catanius, in Dastacum; and of another of Iupiter in Morimena, which had three thousand of those sacred seruants or religi∣ous Votaries, which as an inferior Order were at the commaund of the Priest, who re∣ceiued of his Temples reuenue fifteene Talents, and was reputed in the next ranke of honour to the Priest of Comana.

Not farre hence is Castabala, where was the Temple of Diana Persica l 1.436 , where the sacred or deuoted women were reported to goe bare-footed on burning coales with∣out harme. It is reported m 1.437 , That if a Snake did bite a Cappadocian, the mans bloud was poyson to the Snake, and killed him.

Many excellent Worthies hath this Region yeelded to the world. Mazaca (after∣wards of Claudius called Caesarea) was the Episcopall Seat of Great Basill: Cucusum, the Receptacle of exiled Chrysostome: Amasia (now a Prouinciall Citie of the Tur∣kish Beglerbegs) sometime the Countrey of Strabo, to whome these our Relations are so much indebted: Nissa and Nazianzum, of which, the two Gregories receiued their surnames. But that humane and diuine learning is now trampled vnder the bar∣barous foot of the Ottoman-horse. Here is Trapezonde also, whilome bearing the prowd name of an Empire. Licaonia, the chiefe Citie whereof is Iconium, celebrated in holy Writ, (and a long time the Royall Seat of the first Turkes in Asia, and since of Caramania, now Conia, or Cogne, inhabited with Greekes, Turkes, Iewes, Arabi∣ans, and Armenians) is of Ptolomey adioyned to Cappadocia. And so is Diopolis, cal∣led before Cabira, since Augusta, which Ortelius placeth in the lesser Armenia: a Re∣gion which hath on the South Cilicia; on the East, Euphrates; on the West, Cap∣padocia.

In Diopolis was the Temple of the Moone had in great veneration, much like, in the Rites thereof, to that before mentioned of Comana: which although it bare n 1.438 the surname of Cappadocia, yet Ptolomey placeth it in this Armenia; and Comana Pon∣tica, in Cappadocia, of the same name and superstitious deuotion to the same God∣desse. Thence haue they taken the patterne of their Temple, of their Rites, Ceremo∣nies,

Diuinations, respect to their Priests. And twice a yeare, in the Feastes, which were called, The Goddesse her going out, the Priest ware a Diademe. He was second to none, but the King: which Priesthood was holden of some of Strabo's progenitors. Pompey bestowed the Priesthood of this Temple vpon Archelaus, and added to the Temples Reuenue two Schoeni. that is, threescore surlongs of ground, commaunding the inhabitants to yeeld him obedience. He had also power ouer the sacred seruants, which were no lesse then sixe thousand.

Lycomedes after enioyed that Prelacie, with foure Schoeni of land added thereto: Caesar remoued him, placing in his roome Ditcutus, the sonne of Adiatorix, whome (with his wife and children) he had led in triumph, purposing to slay his elder sonne, together with him. But when the younger persuaded the souldiers, that he was the elder, and both contended which should die, Ditcutus was of his parents counselled to yeeld to the younger, and to remaine aliue, to be a stay to their familie. Which pietie Caesar hearing of, grieuing for the death of the other, he thus rewarded. At the Feasts aforesaid is great recourse of men and women hither. Many Pilgrims resort to dis∣charge their vowes. Great store of women is there, which for the most part are deuo∣ted; this Citie being as a little Corinth. For many went to Corinth, in respect of the multitude of Harlots prostituted or consecrated to Venus.

Zela, another Citie, hath in it the Temple of Anais, much reuerenced of the Ar∣menians; wherein the Rites are solemnized with greatest Sanctimonie, and Oathes taken of greatest consequence. The sacred Seruants and Priestly Honours are as the former. The Kings did sometime esteeme Zela, not as a Citie, but as a Temple of the Persian Gods; and the Priest had supreame power of all things, who with a great multitude of those sacred Seruants inhabited the same. The Romans encreased their Reuenues.

In Cappadocia the Persian Religion was much vsed: but of the Persian Rites see more o 1.439 in our Tractat of Persia. The p 1.440 leudnesse of the Cappadocians grew into a Prouerbe; if any were enormiously wicked, he was therefore called a Cappadocian.

Galatia, or Gallograecia, so called of the Galli, * 1.441 which vnder the conduct of Bren∣nus (sayth Suidas) assembled an Armie of three hundred thousand, and seeking ad∣uentures in foraine parts, diuided themselues: some inuading Greece, others Thrace and Asia, where they setled themselues betweene Bithynia and Cappadocia. On the South it is confined with Pamphiiia, and on the North is washed with the Euxine Sea the space of two hundred and fiftie myles. Sinope, the mother and nursing-Citie of Mithridates is here seated: one of the last Cities of Asia that subiected it selfe to Turkish bondage, in the dayes of Mahomet the second. Of the Galatae were three Tribes, Trogini, Tolistobogi. and Tectosages; all which Goropius deriueth from the Cimmerij. At Tavium, which was inhabited with the Trogini, was a brazen Statue of Iupiter: and his Temple was a priuiledged Sanctuarie. The Tolistobogi had for their chiefe Mart Pisinus, wherein was a great Temple of the Mother of the Gods, whome they called Andigista, had in great veneration; whose Priests had sometime beene mightie. This Temple was magnificently builded of the Attalian Kings, with the Porches also of white stone. And the Romanes, by depriuing the same of the Goddesses Statue (which they sent for to Rome, as they did that of Aesculapius out of Epidaurus) added much reputation of Religion thereunto. The Hill Dindyma ouer∣looketh the Citie, of which she was named Dindymena, as of Cybelus (which Ortelius supposeth to be the same) Cybele. Of the Galatians, Deiotarus was King: but more fame hath befallen them by Paules Epistle to them.

Plutarch q 1.442 tells a Historie of a Galatian woman, named Camma, worthie our re∣citall. She was faire and noble (the daughter of Diana's Priest) and richly married to Sinatus the Terrarch. But Sinorix, a man richer and mightier then he, became his vniust corriuall, and because he durst not attempt violence to her, her husband li∣uing, he slew him. Camma solaced her selfe as she could, cloystering her selfe in Diae∣na's Temple, and admitting none of her mightie suiters. But when Sinorix had also moued that suit, she seemed not vnwilling: and when he came to desire her marri∣age,

she went forth to meete him, and with gentle entertainement brought him into the Temple vnto the Altar, where she dranke to him in a cup of poysoned liquor, and hauing taken off almost halfe, she reached him the rest: which after shee saw he had drunke, she called vpon her husbands name alowd, saying; Hitherto haue I liued sorrowfull without thee, waiting this day, now welcome me vnto thee: For I haue reuenged they slaughter on the most wicked amongst men, and haue beene compani∣on and partner with thee in life, with him in death. And thus died they both. The like manly womanhood (if a Christian might commend that, which none but a Chri∣stian can discommend) Valerius r 1.443 Maximus sheweth of Ghiomara her Countrey∣woman, wife of Ortyagon, a great man amongst the Tectosages: who, in the warres of Manilius the Consull, being taken prisoner, was committed to the custodie of a Tribune, who forced her to his pleasure. After that agreement was made for her ran∣some, and the money brought to the place appointed, whiles the Tribune was busie a∣bout the receit thereof, she caused her Gallograecians to cut off his head, which shee carried to her husband, in satisfaction of her wrong.

At the Funerals of the Galatians s 1.444 they obserued this custome, to write letters and hurle them into that latest and fatall fire, supposing that their deceased friends should reade them in the other world. At their Sacrifices t 1.445 they vsed not an Aruspex, or Divinour, which gazed in the Entrailes, but a Philosopher, without whome they thought no Sacrifice acceptable to their Gods. The Devill certaine was the God to whome their humane Sacrifices were acceptable, which in devillish inhumanitie they offered at their bloudie Altars u 1.446 , when they diuined of things to come, which they did by his falling, by the dismembring and flowing forth of his bloud. * 1.447 Athenaus out of Philarchus telleth of one Ariannes, a rich Galatian, which feasted the whole Nation a whole yeare together, with Sacrifices of Bulls, Swine, Sheepe, and other prouision, made readie in great Cauldrons, prouided of purpose for this enter∣tainement, that he made them in spacious Boothes, which he had therefore built. Pausanias sayth, That the Pesinuntian Galatians abstained from Swines flesh. The Legend of Agdistis and Atte, which hee there addeth, is too filthie to relate. At y 1.448 Tavium was a brazen Image of Iupiter, and his Temple was a priuiledged San∣ctuarie.

Betweene z 1.449 the mouth of Pontus, the Thracian Bosphorus, and part of Propontis on the West, and Galatia on the East, part of the Euxine Sea on the North, and Asia (properly so called) on the South, is situate the prouince called by the double name a 1.450 of Pontus and Bythinia. They were sometimes two Prouinces, diuided by the Riuer Sangarius: now they are called Bursia by Giraua; by Castaldus, Becsangial. The most famous Cities therein are, or rather haue beene, Nice, famous sometime for Neptunes Temple, but more for the first generall Councel therein celebrated: Nicomedia, some∣times the seate of Emperours, now ruinous: Apamia, and Prusa or Bursa nigh to the mount Olympus, where the first Ottomans had their seat royall, and all of that race, ex∣cept the great Turkes themselues, are still buried: Chalcedon, built seuenteene yeares before Byzantium; and therefore the builders accounted blinde, which neglected that better seate. Here was a famous Councell of six hundred and thirty Bishops. Of their an••••ent Kings others haue related: but one cannot passe this our Historie with∣out obseruation, and that is Mithridates b 1.451 , the sixt King of that name: who loosing his father in the eleuenth yeare of his age, by his tutors was trecherously assailed, but escaped, and by vse of that antidote, which of him still beareth the name Mithridate, out-liued their poysoning conspiracie. He liued indeede to the death of thousands, which either his crueltie or his warres consumed. Foure yeares together (to auoide their Treasons) he liued in the Fields and Woods, vnder a shew of hunting; both pre∣uenting their designes, and inuring himselfe to hardnesse. He spake two and twentie Languages, being Lord of so many Nations. He held warres with the Romans sixe and fortie yeares, whome those renowmed Captaines, Sylla, Lucullus, Pompey, did so conquer, as he alway rose againe with great lustre, and with greater terrour: and at last died not by his enemies commaund, but voluntarily in his old age, and his owne

Kingdome, neuer made to attend the Romane Triumphs; Sylla's felicitie, Lucullus prowesse, and Pompeyes greatnesse notwithstanding. His aspiring thoughts had gree∣dily swallowed the Soueraigntie both of Asia and Europe. He caused, in one night, all the Romanes in his Dominions to be slaine: in which massacre perished a hundred and fiftie thousand, as some haue numbred. But it cannot be conceiued (sayth c 1.452 Oro∣sius) how many there were, or how great was the griefe both of the doers and suffe∣rers, when euery one must betray his innocent guests and friends, or hazard his owne life; no Law of Hospitalite, no Religion of Sanctuarie, or reuerence of Images being sufficient protection. And no maruell, if he spared not his enemies, when d 1.453 he slew Exipodras and Homochares his sonnes; and after the poysonings and voluntarie death of Monyma his wife, Statira and Roxane, his daughters. His sonne Pharnaces (like to tast of the same cup) wonne to his part his fathers Armie, sent against him, with which he pursued his father so hotely, that he, hauing denounced a heauie curse vpon him, en∣tred amongst his Wiues, Concubines, and Daughters, and gaue them poyson, pled∣ging them in the same liquor; which his bodie, accustomed to his Antidotes, easily ouercame, and therefore was faine to entreat another to open a bloudie passage for that his cruell soule. A man (sayth Orosius) of all men most superstitious, alway ha∣uing with him Philosophers and men expert in all Arts, now threescore and foure∣teene yeares old. The Religion in Pontus was little differing from the Greekes. We reade of the Sacrifices of this King to Ceres, and to Iupiter Bellipotens, in which the King brought the first wood to the fire. He powred also thereon Honey, Milke, Wine, Oyle, and after made a Feast. In honour of Neptune they drowned Charriots, drawne with foure white Horses, with which (it seemed) they would haue him ease himselfe in his Sea-voyages. e 1.454 At the mouth of Pontus was the Temple of Iupiter Ia∣sus, called Panopeum: and nigh thereto, a Promontorie sacred to Diana, sometime an Island, ioyned to the Continent by an Earthquake. Hereabouts was the Caue Ache∣rusium, whose bottomelesse bottome was thought to reach to Hell.

I may in the next place set downe Paphlagonia, which, as it fareth with such as haue mightie neighbours, can scarcely finde her proper limits. Some f 1.455 reckon it to Galatia, before described; and sometimes Pontus hath shared it: and either the force of Armes, or bountie of Emperours, hath assigned it at other times to Phrygia, Cilicia, or other parts. The bounds thereof are thus deliuered: Pontus confineth on the North; on the East, the Riuer Halys; on the South, Phrygia and Galatia; on the West, Bithynia. Of the people hereof, called Heneti, some g 1.456 deriue the Veneti of Ita∣lie. They now call it Roni. It had the name Paphlagonia of Paphlagon, the sonne of Phineus. The Mount Olgasys is very high, and in the same are many Paphlagonian Temples. Sandaracurgium is another Mountaine, made hollow by the Mettall-mi∣ners, which were wont to be slaues redeemed from capitall Sentence, who here ex∣changed that speedie death for a more lingering one. So deadly is the Alpha and O∣mega, the beginning and ending, of this Idoll of the World: which the Spaniards haue verified in the West, by the destruction of another world.

The Heptacometae and Mossynoeci inhabited about these parts; h 1.457 a people of that beastly disposition, that they performed the most secret worke of Nature in publike view. These are not so much notorious for being worse then beasts, as their neigh∣bours, the Tibareni, for surpassing in iustice other men. They would not warre on their enemie, but would faithfully before relate vnto him the Time, Place, and Houre of their fight; whereas the Mosynoeci vsed to assault strangers that trauelled by them very trecherously. They haue also a venomous kinde of Honey growing out of their Trees, with which they beguiled and slew three troupes of Pompey. The Tibareni ob∣serued one strange fashion, that when the woman was deliuered of a child, her hus∣band lay in, and kept his chamber, the women officiously attending him.

CHAP. XVI.

Of Asia propriè dicta: now called Sarcum.

THIS Region (in this strict sense) being a particular prouince of the lesser Asia, a 1.458 is bounded on the West with part of Propontis, and Hellespont, the Aegean, Icarian and Myrtoan seas: on the South, with the Rhodian sea, Lycia, and Pamphilia: on the East, with Galatia; on the North with Pontus and Bythinia, and part of Propontis. In which space are con∣tained Phrygia, Caria, and both Mysia's, Aeolis, Ionia, Doris, Lydia. Some b 1.459 circumcise from hence both Phrygia, and Mysia, alledging the authoritie of c 1.460 S. Luke. But in the Apocalypse c. 1. these parts are also added. and 1. Pet. 1. 1.

Phrygia is diuided into the greater, which lyeth Eastward: and the lesse, called also Hellespontiaca & Troas, & of some Epictetus. The greater Phrygia hath not many cities. Here stood Midaium, the royall seate of Mydas, and Apamia the Phrygian Metropolis, d 1.461 Phrygia is called of the riuer Phryx, which diuideth it frō Caria. Herodotus telleth e 1.462 that the Phrygians were accounted the most ancient of all people: for the trial wherof, Psam∣metichus King of Egipt had shut vp, without societie of any humane creature, two chil∣dren, causing only Goates to be admitted to suckle them, who after long time pronoun∣ced bee which they had learned of the Goates: but because that (with the Phrygians) signified bread, therefore they accounted the Phrygians first authors of mankinde. Be∣fore Deucalions floud, Nannacus f 1.463 is reported to raigne there, and foreseeing the same to haue assembled his people into the Temple, with supplications and prayers. Hence grew the prouerbe to say; A thing was from Nannacus, which was exceeding old. Ma∣ny antiquities are told of their Gods: whose Theologie thus is recited g 1.464 by Eusebius. The Phrygians tell, that Meon was the most ancient King of Phrygia, the father of Cybele, who inuented the pipe called Syrinx, and was named the Mountaine-mother, beloued of Marsyas. But when as Attis had raised her belly, her father slaying him and his fellowes, she, enraged with madnesse, ran vp and downe the countrey. Marsyas romed with her, who after, being ouercome in a Musicall contention of Apollo, was flaied quicke. After these things did Apollo loue Cybele, with whom she wandered to the Hyperboreans: and by his command the body of Attis was buried, and Cybele obtained diuine honours. Hence it is, that euen to this day the Phrygians bewaile the yong mans death. In Pes∣sinus a Citie of Phrygia (after reckoned to Galatia) they erected a Temple to Attis, and Cybele. After the death of Hyperion, the children of Coelus parted the kingdom amongst them, the most famous of which were Atlas and Saturne: to the first of which befell the parts adioining to the Ocean. He had great skill in Astronomie. Of his seuen daughters were procreated many of the Gods and Heroes: and of Maia the eldest, and Iupiter, was Mercury begotten. Saturne the sonne of Atlas being couetous and wicked, mar∣ried Cybele his Sister, and had by her Iupiter. They tell of another Iupiter, brother of Coelus, and King of Crete, (but there and here they are so entangled with Fables, that the least inquirie hath most ease and no lesse certaintie.) This Cretan held the Empire of the world, and had ten sonnes, whom they call Curetes: his Sepulchre they shew to this day. Saturne (the brother of Atlas) raigned in Italy and Sicilia, till Iupiter his sonne dis∣possessed him, who proued a seuere Prince to the wicked, and bountifull to the good. Thus much Eusebius of the Phrygian diuinitie out of their owne Legends, the mysteries whereof he after vnfoldeth. Other tales they had, as, that Minerua killed there a fire-breathing beast; of Philemon and Baucis: and such like, mentioned by the Poets Mae∣ander making warres with the Pessinuntians vowed for sacrifice whatsoeuer he ••••rst met after he returned with conquest, which he performed on Archelaus his sonne, o∣uercomming, h 1.465 saith one, pietie with pietie. Impious is that pietie which destroyeth hu∣manitie, and diuelish cruelty both in the idoll and idolater: as appeared also in the e∣uent, (if our story be true) the father rewarding such pietie with greater impietie on himselfe, and casting himselfe into the riuer, left his name therevnto. The like is told of the riuers Sagaris and Scamander. Hercules, when hee went with the Argonautes to

Colchos, came on shore on Phrygia to amend his oare, and being thirstie sent his swee∣ting Hylas to the riuer for water, who falling therein was drowned, wherevpon he (leauing his companions) wondered in the woods, bemoning his Hylas.

About these times Tantalus * 1.466 liued in these parts, a man besides other vices excee∣dingly couetous, not sparing the Temples of the Gods. Hence arose the Fable that hee was punished in Hell with perpetuall hunger and thirst, whiles pleasant waters, & dainty fruits did offer themselues to his mouth, but when he would haue tasted them, fled from him. So indeed doth Mammon torment his followers, making them to want as well that which they haue, as that which they haue not, the medicine being the increaser of the disease, as when fire is quenched with Oile: like Gardners Asses laden with good hearbes, a burthen to them, foode for others, themselues glad to feede on Thistles. And how many Tantali doe we daily see induring a hunger and thirst in the middest of their abundance? a monstrous and vnnaturall sicknes, to hunger after that which they haue, yet cannot, yet will not feede on; a dropsie-thirst, saue that they dare not drinke that, which they haue and thirst for. Vnworthy of that life, which he sacrificeth to that, which neuer had the dignitie to be mortall: vnworthy that body, which he pineth with plen∣tie; or that soule, which he damneth for a fancy of hauing; or that nature of man which he confineth to the Galleys, to the Mines, in the seruice of a peece of earth; vnworthy of the name of christian, whose CHRIST was, to one of his i 1.467 forefathers, worth thirty pence, but now this will sell him for three halfe pence, for a peece of bread, yea, like Ae∣sops dog, for the shadow of a peece of bread; vnworthy of any thing, saue that his coue∣tise, to be his tempter, his tormentor, his fury, his diuell: Once, pitty it is, that he priseth a halter so deare, else would he rid the world of a burthen, & himself of his worthlesse life. But whether hath Tantalus carried me? Take heed (reader) he do not carry thee further, or thou him, beyond words: They say he would haue sacrificed his son Pephilops, had not diuine power releeued him: thou art like to finde him Tantalus still. What the Poets tell of Ganymedes euery one knowes; of Niobe famous for her sonnes and daughters, which she lost all in one day: of Mydas (another Tantalus) whose couetousnes became a new Alchymie k 1.468 to turne all into Golde. And how doth this two-fould Alchymie gull the world? the one making with vaine hopes a rich estate become poore, the other with full haps making all Gold but the man; onely the Romane l 1.469 Alchimist is Maister of that Art, which the former professe, that turnes so easily a little Lead into so much good gold: onely the wise man, wise in the later, to bee Maister of himselfe and his wealth, not a slaue to passion or pelfe. And yet Mydas in a publike calamitie, (happening by an Earthquake, which swallowed vp houses) warned by an Oracle, to cast into those gaping iawes of the Earth that which was most precious: hurled therein much treasure (what could he thinke more precious: and how much more easily would ma∣ny a Mydas haue hurled in himselfe?) But the Earth not yet satisfied would not close vp her mouth, till his sonne Anchurus, (esteeming man to bee most precious) leaped in, and the reconciled Element receiued an Altar in witnesse of his haughtie courage. There were many Phrygian Kings named Mydas.

The Phrygians sacrificed to the Riuers Maeander and Marsias: they placed their Priests after death vpon stone, ten cubits high. They m 1.470 did not sweare, or force others to an oath: they were much addicted to diuination by Birds. Macrobius n 1.471 applyeth their tales of Cybele, and Attis to the Sunne. Silenus is reckoned among the Phry∣gian deities: whom o 1.472 Goropius fetcheth out of Scythia, and maketh him Mydas his Maister in Geography and Philosophy: The diligent attendance of the Scholler was occasion to that Fable of his long eares: the learning of the Maister gaue him diuine honours.

In Phrygia on the Riuers Sangarius stood Gordie (or as Arrianus p 1.473 calleth it, Gordion) of which he reporteth that when Alexander came thither, hee had a great desire to see the tower, in which was the place of Gordius & Midas, that he might behold the shafts or became of Gordius his cart, & the indissoluble knot fastned therto. For great was the fame therof amongst the next adioining people: that Gordius was one of the auncient inha∣bitants of Phrygia, hauing a little place of ground, and two yokes of Oxen, the

one he vsed to the plough, the other to the waine or Cart. And while hee was one day at plough, an Eagle sate vpon the yoke, and there continued till euening. Gordius, asto∣nished at so ominous a token, went to the Telmissean sooth-sayers (for to the Telmis∣sean both men and women this diuining science seemed haereditary) and there met with a Virgin, whom he acquainted with this accident: she counselled him to returne thither and to sacrifice to Iupiter the King, for the augury was good. Gordius entreated her com∣pany with him, that she might instruct him how to sacrifice, which shee granted vnto him, and afterwards her selfe also in Marriage. These had betwixt them Midas, a pro∣per stripling. Now, a sedition happening among the Phrygians, they consulted with the oracle, which answered that a Cart should bring them a King, that should end that sedi∣tion. And whiles they were musing on this answere, Midas came riding in his Cart (with his parents) into the throng, and was by the Phrygians forthwith acknowledged King. The Carre, in memory hereof, was hāged vp to Iupiter in the tower (or temple of Iupiter, g 1.474 so Cursius calleth it) with thanks for that Eagle (Iupiters Bird) sent before to fore-signifie thus much to his Father. The knot fastned vnto it, was of the barke of the Comell or dogge-tree, wouen with such Arte that a man could neither finde beginning nor ende thereof. Bruted it was amongst the Phrygians, that he which could vntie it should be Lord of all Asia. Alexander turning it to and fro, and with vaine curiositie sear∣ching how to loosen it, at last with his Sword chopped it in sunder least he should o∣therwise leaue some scruple in the hearts of his Souldiours. Thus farre Arrianus.

In the Lesser Phrygia, (of a Hill therein, called Idaea; of a Riuer, Xanthe, of the Kings, Troas, Dardania, &C.) stood that eye of Asia, and starre of the East, called Ili∣um or Troy. Of which, all that I can say will but obscure the renowne and glory, which all heathen Antiquitie haue by an vniuersall consent of poesie, and historie, giuen to it. And what Greeke or Latine Author hath not mentioned her ruines, and done exequies to her funerall? Dardanus is named her founder, after whom, and his succeeding sonne Ericthonius, Tros ruled, who erected the Temple of Pallas, and reedified the Citie, lea∣uing thereto his name. To him succeeded Ilus, and after him his sonne Laomedon, whom Neptune and Apollo helped in repairing the Citie: which Hercules sacked, and Priamus restored, but to a greater losse, by the Graecians ten yeers siege, and one nights spoile. Dares, r 1.475 and Dictys, supposed historians of those times, besides Homer, and the Greekes and Latines his followers, haue more then enough related the particu∣lars. Hesione, Sister to Priamus, was by Hercules giuen to Telamon for first entring the walles. Her did Priam demaund in vaine by Antenor, and Aeneas his ambassadours. Parts, otherwise called Alexander, one of the fiftie children of Priamus and Hecuba, was sent in the same businesse, and returned with Helena the wife of Menelaus a La∣cedemonian Prince: who consulting with the other Graecian Lords for her recouerie, first Diomedes and Vlisses were sent to intreat; after, a thousand saile of ships, to force her restitution: which after a tedious warre, with much losse on the one side, and vtter ruine on the other, was effected. The league of the Greekes was made by Calchas, who diuiding a bore in two parts, caused the Princes with their swords drawne and besprinkled with bloud to passe betweene, swearing destruction to Priamus and the Troians. The like rites of solemne Couenant wee reade obserued by God s 1.476 himselfe: and by the t 1.477 Iewes.

The religion of Phrygia and Troy, and all these Graecian parts of Asia were little, (if little) differing from the Greeke superstitions: of which in our Europe-discoueries we are to relate. Therefore adiourning a larger discourse till then, we are a little to mention here their deuotions. In Troy were the Temples of Iupiter Hercens, at whose Altar Pri∣am was slaine; of Iupiter Fulminator, of Iuno, Apollo, Minerua, Mercurie, Neptune; To Neptune they, which sailed, did sacrifice a blacke bull, and oxen, whose hinder parts were burnt, the inwards they tasted; Rams and Hogges were sacrificed also to him. To Mercurie clouen tongues hurled into the fire; To Venus, on the hill Ida; To Scamander, to the Nymphs, in Caues. To the dead also they sacrificed blacke sheepe, ouer a ditch or hole in the ground, with wine, water, & flower, thinking that the soules drank the bloud. They had whole flocks sacred to the Gods, vntouched by men. They obserued Auguries,

Thunders, dreames, Oracles of Apollo and other superstitions. But the most famous of all, their fatall Palladium, (a Name giuen to all images which superstition beleeued not made with hands) was said to haue fallen from heauen at Pessinus, or (as Apollodo∣rus witnesseth) at Ilium, at the prayer of Ilus when he built it. Some u 1.478 say Asius a Phi∣losopher made it by Magicall Arte: that it moued vp and downe, holding in the right hand a iauelin; in the left, a Distaffe. It was three cubits long. Apollo's Ora∣cle fore-warned, that that Citie should neuer be taken, in whose walles it was kept. They hid it therefore in a more secret part of the Tower, that it should not bee publikely knowne, making many other like it to deceiue all suture deceiuers. A woman∣Priest attended the holy things in honour thereof, keeping fire continually burning. It was vnlawfull with common hands or eyes to touch or see it. And therefore when Ilus saued it from flames, the Temple being on fire, hee was for his blinde zeale punished with blindnes; of which, soone after be recouered by diuine indulgence: Ulisses stole it from them. And thus perished that famous Phrygian Citie, if that may be said to pe∣rish which still continueth, farre farre more famous by Homers pen, then Priams Scep∣ter or Hectors valour.

The ruines thereof are as yet very apparant (according to Bellonius, x 1.479 an eye-witnes, his report) the wailes of the citie yet standing, the remnants of her decayed buildings still with a kinde of maiestie entertaining the beholder: the walles of large circuite, of great spongie blacke and hard stones, cut foure square. There are yet to be seene the rui∣nous monuments of the Turrets on the walls. They spent foure houres sometime on horse, and sometime on foote, in compassing the walles. Great Marble Tombes of an∣tient workmanship are seene without the wals made Chest-fashion: and their couers yet whole. There are also extant the ruinous shapes of two great Towers; one in the top of the hill, (On the bending vvhereof the towne stood) the other in the bottome: and of another in the middle. Many great Cisterns made to receiue raine-water are yet whole. There are the ruines also of Churches built there, by the sometimes inhabiting Christians. The soile about it is dry and barren: the rivers (so much chaunted) Xanthus and Simois are small rilles, in Summer quite drie.

This Ilium (whose sepulchre onely Bellonius hath seene) is not in that place vvhere old Ilium stood, but thirty furlongs Eastward, if Strabo y 1.480 be receiued, yea it changed the place and situation often, and here at last abode by warning of the Oracle, vvhich also hath now had his Fates as well as Ilium. A small towne was this later Ilium, hauing in it the Temple of Pallas, which Alexander in his time graced, inriching the Temple with offerings, and the place with name of a Citie, with building and immunitie. After his victory ouer the Persians, he sent them a fauourable Epistle, with promise to build them a sumptuous Temple, and there to institute sacred games, which Lysimachus after his death in great part performed, peopling it from the neighbour Cities. The Romans al∣so planted there a Colony, when as Lysimachus afore had walled it, and built the Tem∣ple. Fimbria, in the warres against Mithridates, hauing treacherously slaine the Con∣sul Valerius Flaccus, and seeking to enter, vpon deniall assailed, it and in the eleuenth day entred by force; glorying that he had done as much in eleuen daies, as Agamemnon with a thousand saile of Greekes, had done in ten yeare; Not so much, replied an Ilian, for Hector was not here to defend the Citie. Caesar, aemulous of Alexanders attempts, and deriuing his pedegree from Iulus, confirmed their former liberty, adding a new re∣gion to their territory.

Achilles among the later Ilians enioyed a Temple and a Toombe: Patroclus also and Antiochus had their Tombes: to them all and to Aiax did the Ilians sacrifice; an honour denied to Hercules for sacking their Citie: an vniust quarrell, if this yet may bee a iust excuse of their partiall superstition. Thymbra is a field hard by, through which slideth Thymbraeus, disemboking it selfe into Scamander there, where standeth the Temple of Thymbraean Apollo.

Arrianus z 1.481 reporteth, that Alexander sacrificed to Protefilans, (erecting Al∣tars on his graue) vvho vvas the first of the Graecians that in the Troian warre set foote in Asia; as hee had before in the Straites of Hellespont offered a

Bull to Neptune and the Sea-Nimphes, powring a golden. Viall into the Sea: and in the places from vvhence hee set saile, and vvhere hee arriued, hee set vp Altars to Iupiter Descensor, to Pallas, and to Hercules. And being come to Ilion hee sacrificed to Troian Pallas, and fastening the armes, which hee vsed, in her Temple, (a rite which the Philistims a 1.482 obserued in Saul their enemie, and Dauid b 1.483 with the armour of Goliah) hee tooke thence the armour sacred to the Gooddesse; monu∣ments till that day of the Troian warre, afterward the weapons c 1.484 of his gard. He d 1.485 ap∣peased also Priamus his Ghost, performing his exequies at the Altar of Iupiter Hercius, so to reconcile him to Neoptolemus his house. Of which hee, by his mother, descended. He crowned Achilles his Tombe: calling him e 1.486 happy, who had Homer to blaze abroad his praises to the world, in which he was greater, then Great Alexander.

Not farre hence is the Citie and Hauen Priapus, so called of the beastly God: like to Orthanes and Conisalus and Tychon, drunken Gods of the Athenians. This God or di∣uell (of more iniquitie, then antiquitie) was not knowne of Hesiod. This Region was called, Adrastia f 1.487 of King Adrastus, who first built a temple of Nemesis calling is Adra∣stia. In the country adioining was an Oracle of Apollo Actaus, & Diana: whose oratory being demolished, the stones were carried to Parium, where was built an Altar, famous for fairenesse and greatnes. Of this Adrastia was a temple at Cyzicus.

This Cyzicus was a Citie of Mysia minor; (for there is another Mysia called Maior, according to Ptolomeys g 1.488 diuision:(the former is called Olympica, the later by Galen h 1.489 , Hellespontica: there is another Mysia in Europe, which Volateran distinguisheth cal∣ling it Maesia. Some ascribe this Cyzicus to Bithynia. Wee list not to vmpire betwixt Geographers, but to relate our Historie, i 1.490 which telleth that this Citie was renowned for Antiquitie, giuen by Iupiter in Dowrie to Proserpina; whom therefore the inha∣bitants worship. The greatnesse, beauty, lawes, and other excellencies of Cyzicus let others shew you: their Temple I cannot but stay to view with wonder, k 1.491 whose pil∣lars are measured foure cubites thicke, fiftie high, each of one stone: in which, the whole building was of polished stone, and euery stone was ioined to his fellow with a thread l 1.492 or line of golde: the image of Iupiter was of Iuory, crowned with a marble Apollo. Such was the beauty of the worke, and costlinesse of the matter, that the Earth whether with loue seeking to embrace it, or with iust hatred for the idolatrous curiositie, swallowed vp both it and the Citie in an Earthquake. The like befell to Philadelphia, another Mysian Citie (one of the seuen Churches m 1.493 ro which Iohn writ:) and to Magnesia n 1.494 in the same Region. Neere to Cyzicus was the hill Dyndima: and thereon Cybeles Temple built by the Argonautes: who had also vsed a certaine stone for an anchor, vvhich they fixed sure at Cyzicus with Lead, because it had often plaid the sugitiue, o 1.495 called therefore the fugitiue Stone. The Cyzican towers yeelded a seuen fold Eccho.

The Mysians for their great deuotion were called Smoke-climers, a fit name for all superstitious. They had in honour the p 1.496 Nymph Brythia: vnder colour of religion the Pa∣rians cousened the Lampsacens of a great part of their territory. Of this Citie was Pri∣apus aforesaid, a man monstrous in lusts, admirable in his plentifull issue; hated of the men (howsoeuer of the women beloued) and by them exiled to a wilde life in the field, till a greeuous disease, sent amongst them, caused them, by warning of the Do∣donaean Oracle to recall him; Fit seruitour for such a God. Hence the tale of his huge Genitalles, and of his Garden-deitie. Offering to rauish a Virgin at the time of her Wedding, hee was scared by the braying of an Asse, a creature for this cause consecrated to his sacrifices. Lettice most sutable to such lips.

A little hence standeth Abydus; (and ouer against the same on Europe side, Se∣stus) chaunted by the Poets, the gard of the Hellespont, one of the keyes (saith Bel∣lonius) of the Turkish Empire; the Castles beeing for that purpose well furnished, the Straites not aboue seuen furlongs ouer. Here did Xerxes ioine Asia to Europe by a bridge, professing warres not against the Greekes alone, but against the ele∣ments. To Mount Athos q 1.497 did this Mount Atheos write his menacing Letters. To the Hellespont he commanded three hundred stripes to be giuen, and fetters to be cast,

in with: reuiling speeches for the breach of his new made bridge, which the vvinde (disdaining the stopping of his passage, and infringing his libertie) had by tempest bro∣ken.

In Mysia r 1.498 was that famous Pine-tree, foure and twenty foote in compasse, and growing intire threescore and ten foote from the roote, was diuided into three armes aequally distant, which after gathered themselues close into one top, two hundred foote high, and fifteene cubits. Apollo Cillaus had a Temple dedicated to him at Cilla; another was erected at Chrysa to Apollo Smynthius: and twenty furlongs thence, an other to Diana Astirina, another (with a sacred Caue) at Andira, to the mother of the Gods: this Caue reached vnder the Earth to Palea, a hundred and thirty furlongs. Attalus reigned in these parts, who furnished the Librarie of Pergamus n 1.499 with two hundred thousand Volumes, for the writing whereof those parchment-skinnes were inuented, therefore called to this day Pergamenae. Of this name Attalus were three of their Kings; the last of which made the Romanes his heires. Here was that cruell Edict of Mithridates published, to murther the Romanes, whereby many, dri∣uen to seeke helpe of Aesculapius in his Temple at Pergamus, found him either vn∣mercifull, or vnskilfull to cure them, although his Physicke-shop was in this Citie. Here were inuented (by King Attalus) Tapestrie hangings, called Aulaea of aula his hall which was hanged therewith. Here was also a yearely spectacle of the Cock-fight. The Mysian Priests abstained from flesh and Marriage. They sacrificed a Horse, whose inward parts were eaten before their vowes.

Southwards from hence along the Sea-coast, trendeth Aeolis: whereunto adioi∣neth Lydia, called s 1.500 aunciently Asia, and the inhabitans, Asiones. It was called Mae∣onia of Manes their first King, who begate Cotys, and he, Attys and Asius, of whome (some say) Asia taketh name. Cambletes t 1.501 a Lydian King was so addicted to gourman∣dise, that in the night hee did teare and eate his Wife, and finding her hand (in the morning) in his mouth, the thing being noised abroad, hee killed himselfe. The same Author telleth u 1.502 of King Andramytes, that hee made women Eunuches for his attendance: that the Lydians were so effeminate, that they might not endure the Sunne to looke vpon them, for which cause they had their shady bowers: that in a place, therefore called Impure, they forced women and Maidens to their lust, which Omphale (who had endured this violence, comming after to be their Queene) reuenged by as vniust iustice. For assembling all the seruants or slaues, shee shut vp among them their Masters Daughters, permitting them to their pleasures. She was Daugh∣ter of Iardanus of the posteritie of Attys, who set Hercules his taske to spin amongst her Maides. Her husband Tmolus defloured Arriphe in Dianas Temple. Of him hap∣ly was named the Hill Tmolus, which yeelded golden sands to the Riuer Pactolus. Halyattis x 1.503 was after a long succession the Lydian King, father to Cresus, whose Sepulcher was an admirable monument, being at the bottome, stone; elsewhere, earth: built by men and women, slaues, and hired persons. It is sixe furlongs in com∣pesse, and two hundred foote, and a thousand and three hundred foote broad. All the Daughters of the Lydians prostitute themselues, and thereby get their liuing and dow∣rie. These were the first inuenters of coyning money: the first hucsters and pedlers: the first players at Dice, Balles, Chesse, in the time of Attys the first; driuen to this shift by famine, which when they knewe not otherwise to redresse, they deuised these games, passing the time of euery second day with these pastimes, then beguiling their emptie bellies, and (according to their ominous inuention) now not so much the companions, as the harbengers and forerunners of empti∣nesse, although some contrarie to their first originall vse them to ease their ful∣nesse. Thus did the Lydians liue (if Herodotus bee beleeued) two and twentie yeares, eating and playing by course, till they vvere faine to diminish their mul∣titudes by sending Colonies vnder Tyrrhenus vnto that part of Italy, y 1.504 which of him receiued that name.

Here on the winding streames of Meander (or nigh thereto) was situate Magne∣sia

(not that by Hermus) whose Inhabitants worshipped the Dindymene Mother of the Gods. But the olde Citie and Temple perishing, and a new builded, the Tem∣ple was named of Diana Leucophryna, exceeding that of Ephesus in workemanship, but exceeded in greatnesse and multitude of oblations. And yet this was the greatest in Asia except the Ephesian and Dindymene. Of Tralles a neighbouring Citie was Metrodorus the Priest of Iupiter Laryssaeus. In the way from thence z 1.505 to Nyssa, is a vil∣lage of the Nyssaens named Acharaca. There is the Plutonium (compassed with a groue) and the Temple of Pluto and Iuno, and the Caue Charonium, admirable to the view, ouerhanging the Groue, which it threatneth seeming to deuoure it. They say that sicke men which are deuoted to those Gods, goe thither, and in a street neere the Caue, stay with such as are expert in those mysteries, who sleeping for them, in∣quire the course to cure them, by dreames. These inuoking diuine remedies many times leade them into the Caue, where abiding many dayes with fastings and sweat∣ings, they sometimes intend to their owne dreames, by the Counsells of the Priests. To others this place is pestilent and inaccessible. Here are yearely festiualles solemni∣zed, and then most of all are these deuotions practised. Youths and striplings naked and annoynted, draw or leade a Bull into the same Caue with great speed, who falls anone dead. Thirty furlongs beyond Nyssa is a festiuall place solemnely frequented by the neighbouring Inhabitants, which is said to haue a Caue dedicated to the same Gods, and reaching to Acharaca.

After Omphale, Hercules posterity, which he had by her, raigned; carrying for their royall Ensigne that Battle-axe, which Hercules had taken from Hippolita the Amazon. Candaules weary of the burthen, gaue it to one of his Courtiers to beare, interpreted an ominous presage of that which happened. He thinking it not enough happinesse to enioy the beauties of his wife, vnlesse some other eyes were witnesses of his posses∣sion, placed Gyges his friend where he might see vnseene (happily the occasion of that a 1.506 tale of Gyges Ring, wherewith he went inuisible) to take view of his wiues naked∣nesse. But being perceiued by her at his departure, shee put him soone after to his choice, whether he would enioy what he had seene, and the kingdome for dowrie, without other ioynture then Candaules bloud, or would there himselfe be slaine. Ea∣sieto iudge his choice, by which Hercules his race failed. Of him descended Croesus, whose History is knowne. Him did Cyrus ouerthrow, b 1.507 and had set him on a pile of wood to burne him, who then cried Solon, Solon, Solon: which Cyrus not vnderstan∣ding, caused him to be asked, why hee so called. Hee answered, That sometimes drunken with wealth and pleasure, he thought himselfe happy, but then was taught by Solon, not to iudge any happy till his end; which lesson he now learned to his cost: To his good indeed; For Cyrus for this pardoned his life, now the second time saued: which a little before a souldior in taking the City had bereaued, had not naturall affe∣ction in his sonne (before this time dumbe) violently inforced Nature to loosen the instruments, of speach and proclaime, It is the King. Thus had the Oracle prophe∣cied, that the day would be dismall and disastrous to the father, when the son should speake (whereto hee had before in vaine sought helpe of GOD and men) and could speake freely all his life after. And this was all that Croesus by his sumptuous c 1.508 presents, and superstitious deuotion could get of Apollo, which had foretold him, that he him∣selfe had no power to auert or alter, not to speake of his enigmaticall answers, snares, not instructions, nocuments, not documents vnto him.

CHAP. XVII.

Of Ionia and other Countries in that Chersonesus.

IOnia is situate on the Icarian Sea, ouer-against the Iland Chios. The Inhabitants are accounted Athenian Colonies (whereas Athens may rather seeme to be Ionian) deducing their name from a 1.509 Ion the sonne of Creusa and Xuthus. But more probable is b 1.510 their opinion which deriue them from Iavan, as is c 1.511 before obserued by vs. Of the Ioni∣ans in Asia, were reckoned tenne principall Cities in the continent, Miletus, Myus, Priene, Ephesus, Colophon. Lebedus, Teos, Clazomenae, Phocaea, Erythraea, besides Chios and Samos in the Ilands, to which they imparted their names.

The Ionians had their common Sacrifices and Ceremonies at the Promontorie of Mycale, generally by all the Ionians dedicated to Neptune Heliconius, erecting there vnto him a Temple: the place was called Panionium, and the feast in which those sa∣crifices were offered, Panionia. To those twelue Cities Strabo d 1.512 mentioning the foun∣ders of them, addeth also Smyrna, and saith that they were called to the Panionian solemnities by the Ephesians, who were sometime called Smyrnaeans of Smyrna the Amazon, who is named the Founder of Ephesus. Against those Smyrnaeans the Sar∣dians warred; and would on no condition raise their siege, except the Smyrnaean ma∣trons were permitted to their lusts. e 1.513 The Maid-seruant of one Philarchus amongest them deuised, that those of her condition might in their Mistresses habite be sent, to saue their Maisters beds, which was accomplished.

As for Ephesus, the place was designed by Oracle for the building thereof, which warned them there to build, where a Fish and a Bore should shew them. It hapned, that as certaine Fishermen at the sacred fountaine Hypeleus were broyling their fish, one of them leaped with the coales into an heape of strawe, which thereby was fired; and a Bore which lay couered therein, leaping out, ranne from thence as farre as Tra∣chea, and there fell downe dead of a wound which they gaue him, grunting out his last gasp where Pallas after was honored with a Temple. Greater then Pallas and her swinish deuotion was that f 1.514 Great Diana of the Ephesians, (so proclaimed in the mad∣nesse of their zeale) and that Image which came downe from Iupiter, which all Asia and the world worshipped. This Image (as Plinse g 1.515 writeth) was thought by some to be of Ebonie, but Mutianus thrice consull, writ, That it was of the Vine, neuer changed in seuen alterations or restitutions, which the Temple receiued. It had ma∣ny holes filled with Spikenard, the moisture whereof might fill and close vp the rifts. The doores of the Temple were of Cypresse, h 1.516 which after foure hundred yeares were as fresh as if they had beene new. The roofe of the Temple was Cedar. The Image, which superstition supposed came from Iupiter, was made (saith the same Mutianus) by one Canetia. The Temple (reputed one of the worlds seuen wonders) was first the building of the Amazons, as Solinus affirmeth. i 1.517 But Pausanias ^k reproueth Pinda∣rus, for affirming that the Amazons had built it, when they made their Expedition against Theseus and the Athenians: For at that time (saith he) the women going from Thermodon, sacrificed to the Ephesian Diana in their way, as they had done before in the times of Hercules and of Bacchus. Not the Amazons therefore, but one Croesus of that Countrey, and Ephesus (supposed the sonne of the riuer Cayster) founded it. Of him the City also receiued her name. About the Temple dwelt both diuers other suppliants, and women of the Amazonian race. These were spared by Androclus the sonne of Codrus, who here planted his Athenian Colony, and chased out the Le∣leges, which before were the Inhabitants; who being slaine in this Expedition, his se∣pulchre remained in Pausanias his time, on which was set a man armed. Xerxes when he burned all other Temples in Asia, spared this, vncertaine whether for admiration or

deuotion; most certaine, a bootlesse clemencie. For Herostratus l 1.518 , to lengthen the memorie of his name with detestation of his wickednesse, fired this Temple on that day in which Alexander was borne at Pella. Diana forsooth, (who in her Midwife-Mysterie is called also Iuno Lucina) in her officious care to helpe Olympias in her tra∣uell, was then absent. It was after restored to a greater excellencie by Dinocrates, or (as Strabo tearmes him) Chermocrates, who was also the Architect of Alexandria. Some m 1.519 affirme, That two hundred and twentie yeares were spent, in building this Temple, by all Asia: Plinie sayth, foure hundred. It was built on a Marish, because of Earthquakes (which are said to be more common in Asia then other parts) being founded on Coles, the second foundation Woo'l. There were therein an hundred twentie seuen Pillars, the workes of so many Kings, threescore foot in height, and sixe and thirtie of them very curiously wrought. The Temple was foure hundred twentie fiue foot long, two hundred and twentie broad; of the Ephesians holden in such veneration, that when Croesus had begirt them with a streight siege, n 1.520 they de∣uoted their City to their Goddesse, tying the wall thereof with a rope to the Temple. It was enriched and adorned with gifts beyond value. It was full of the works of Pra∣xiteles and Thraso.

The Priests were Eunuches o 1.521 called Megalobyzi, greatly honoured, and had with them sacred Virgins. Some p 1.522 call these or else another order of Diana's Priests, Estia∣tores and Essenae, that is, Good fellowes (after the appellation of this bad Age) which by yearely courses had a peculiar diet assigned them, and came in no priuate house. All the Ionians resorted to Ephesus, q 1.523 at Diana's festiuall, which with daunces and o∣ther pompe they solemnized, with their wiues and children, as they had done before at Delos: The Temple had priuiledge of Sanctuarie, which Alexander extended to a furlong, Mithridates to a flight-shot, Antonius added part of the City: But Augustus disanulled the same, that it should no longer be a harbour for villaines. This the Ro∣mans finde (saith a Roman Pope relating this History) among whom are so many san∣ctuaries, as Cardinalls houses, in which theeues and ruffians haue patronage, which make the citie (otherwise quiet and noble) a denne of theeues. r 1.524 A lake named Selinusius, and another which floweth into it, were Diana's patrimony, which by some Kings be∣ing taken from her, were after by the Romans restored. And when the Publicans had seised the profits, Artemidorus was sent in Ambassage to Rome, where hee recouered them to Diana, for which cause they dedicated to him a golden Image in the Temple. In the middes of the lake was the Kings Chappell, accounted the worke of Agamem∣non. Alexander s 1.525 not onely restored the Ephesians to their City, which for his sake they had lost, and changed the gouernement into a popular state, but bestowed also the tributes, which before they had payed to the Persians, vpon Diana, and caused them to be slaine which had robbed the Temple, and had ouerthrowne the Image of Philip his father therein, and such of them as had taken Sanctuary in the Temple hee caused to be fetched out and stoned. While he stayed at Ephesus, hee sacrificed to Diana with very solemne pompe, all his army being arranged in battell aray.

The Ephesians were obseruers of curious Arts, which not only Luke mentioneth t 1.526 , but the prouerb also confirmeth u 1.527 , Ephesiaeliterae: so they called the spelles, whereby they made themselues in wrestling, and other conflicts, inuincible. Memorable is the history of an Ephesian maide, x 1.528 who, when Brennus inuaded Asia, promised him her loue, (which he much desired) and withall, to betray the city to him, if he would giue her all the Iewels and attire of the women: which the souldiers were commaunded to doe, who heaped their gold so fast vpon the Damosell, according to their commaund, that she was therewith couered and slaine. The Afiarchae, which Luke nameth Acts 19. Beza y 1.529 saith were certaine Priests, whose office it was, to set forth publike playes and games in honour of their Gods; as also were the Syriarchae. The Ephesians, z 1.530 as all the other Ionians, were much addicted to nicenesse and sumptuousnesse of attire, for which, and other their delicacies, they grew into a prouerb.

The Ionians had other places and temples amongst them famous for deuotion, and antiquitie, such as no where else are to be seene, as the Temple and Oracle of Apollo at

Gemini a 1.531 Myus had a small arme of the Sea, whose waters by the meanes of Meander failing, the soile brought forth an innumerable multitude of fleas, which forced the Inhabitants to forsake their City, and with bagge and baggage to depart to Miletus. And in my time (saith Pausanias) nothing remained of Myus, in Myus, but Bacchus Temple. The like befell to the Atarmita neare to Pergamus. The Persians burnt the Temple of Pallas at Phocea, and an other of Iuno in Samos, the remaines whereof are worthy admiration: the Erythraean Temple of Hercules, and of Pallas at Prienae; that for the antiquitie, this for the Image. The Image of Hercules is said to be brought in a ship which came (without mans help) to the Cape, where the Chians & Erythrae∣ans laboured each to bring the same to their owne Citty. But one Phormio a Fisher∣man of Erythraea was warned in a dreams, to make a rope of the haire cut off from the heads of the Erythraean Matrons, by which their husbands should draw the same in∣to their towne. The women would not yeeld; but certaine Thracian women which had obtained their freedome, graunted their haire to this purpose, to whom therefore this priuiledge was graunted, to enter into Hercules Temple, a thing denied to all o∣ther the Dames of Erythraea. The rope still remaineth: and the Fisherman which be∣fore was blinde, recouered his sight. In this Towne also is Mineruaes Temple, and therein a huge Image of wood, sitting on a throne, holding with both hands a distasse. There are the Graces, and Houres, formed of white Marble. At Smyrna was the Tem∣ple of Aesculapius: and, nigh to the springs of their riuer Meles, a caue, in which they say Homer composed his Poems. Thus much Pausanias. The Ionian b 1.532 letters were more resembling the Latine, then the present Greeke are, and were then common, as in our first Booke is shewed in our Phoenician relations.

At Miletus, a madde phrensie had once possessed their Virgins, whereby it came to passe, that they in great multitudes hanged themselues. Neither cause appeared, nor remedy: Needs must they go whom the Deuill driues. Whom c 1.533 neither the sweetnes of life, bitternesse of death, teares, intreaties, offers, custodie of friends could moue, Modesty detained from proceeding in this immodest butchery: and which is more to be wondered at, a Posthume modesty, which could not be borne, till they were dead. For a Law was made, That the naked bodies of such as thus had strangled themselues, should be drawne through the streetes: which contumely, though it were but a Gnat to those Camels, which with the halter they swallowed, yet strained they at it, and it could it not be digested, but stayed their fury. Before the Troian war, was Hercules fa∣mous at Miletus. The Ionians were subiect to the Assyrians: after that to the Egypti∣ans: next to the Lydians, Persians, & the other Empires, which successiuely followed.

From Ephesus to Colophon are seuenty furlongs. This town grew into a Prouerb; d 1.534 for through their excellency in horsemanship they vsually made the victory (other∣wise doubtfull) to be certaine on that side which intertained them. Before Colophon was the groue of Apollo Clarius. And here died Calchas that famous wizard for griefe, that when vpon his demaund Mopsus had certainly answered how many pigges were in the belly of a Sow, by him propounded: Calchas could not doe the like, when Mop∣sus asked of the number of figges growing on a figge-tree thereby.

Not farre from hence is Erythrae the towne of one of the Sybyls, which liued in the time of Alexander, of which name also there were others in other places and times, renowned for their prophecyings. Beyond Clazomenae is the Temple of Apollo, and Smyrna famous in those blind times, for the temple and statue of Homer, since for the Prelacie of Polycarpus, whom our LORD himselfe so highly commendeth. * 1.535 Neleus builded Miletus (who also erected the Altar at Possidium) The Milesian Oracle was sacred to Apollo Didymaeus amongst the Branchidae, who betrayed the treasures of their God to Xerxes the burner of their temple; and therfore for feare of punishment follo∣wed him after in his flight. Afterwards the Milesians builded a Temple, which for the exceeding greatnes remained without roofe, compassed with dwelling-houses, and a groue, adorned sumptuously with gifts of ancient workmanship. Here was the legend framed of Branchus and Apollo, whom they called Vlios, and Artemis, of healing. Neare vnto the temple of Neptune at Possidium was Heraeum, an old Temple & Ora∣tory,

after conuerted into a storehouse, but then also retaining diuers chappels full of old workes, as was also a Court-yard without, from whence when Antonius had taken three colosses (the worke of Miro) standing on one basis, Augustus placed there again, Pallas and Hercules but translated Iupiter to the Capitoll, and built him a Chappell.

Solmissus is not farre hence, where the Curetes or Priests of Iupiter dulled the eares of Iuno with the sound of weapons whiles Latona was deliuered. Here were many tem∣ples, some old, some new. The f 1.536 Curetes or Corybantes, for so they were also termed, were a shauen order of Priests, who, rauished with a sacred fury, plaied vpon cimballs, and danced, shaking their heads to and fro, drawing others into the same rage of su∣perstition. These first beganne their deuotions at Ida, a hill of Phrygia, and after sai∣led into Creet, and here with their furious sounds they deliuered Iupiter from Saturnes: gullet (who had before couenanted with Titan to kill all his male children) while hee could not by meanes of their noyse heare Iupiters crying. Diodorus Siculus writeth, That Corybantus was the sonne of Iason and Cybele, and with Dardanus brought into Phrygia the rites of the mother of the gods, and called his disciples in that sect Cory∣bantes. Natalis Comes g 1.537 trauerseth many opinions about their originall and rites; their daunces were in armour.

The region of the Dorians was almost rounded with the Sea: Heerin was Gnidus a Cittie of name for the marble Image of Venus: and Halycarnassus, the Countrey of Herodotus and Dionysius famous Historians, and of Mausolus, whose Sepulchre, ere∣cted by Artemifia his wife and sister, was accounted one of the worldes seuen won∣ders.

In the Suburbs of Stomalymne was the Temple of Aesculapius of great reputation, and riches. In it was Antigonus of Apelles workemanship: there was also Venus na∣ked, after dedicated to Caesar at Rome, as the mother of that generation, by Augustus.

Neare to Eargolia was a Temple of Diana. Mylasa another City of Caria had ma∣ny publique buildings and faire Temples; among the rest, two of Iupiter (surnamed Osogo) in the one; and in the other, Labrandenus, of Labranda a village, a little off, which had an auncient Temple of Iupiter Militaris much frequented. The way lead∣ing thither was called Sacred, paued sixtie furlongs, through which their Procession passed in pompous solemnity. The noblest of the citizens were ordained Priests, which function dured with their liues.

There is a third Temple of Iupiter Carius common to all the Carians, of which also the Lydians and Mysians are partakers. Strabo reporteth h 1.538 of two Temples at Strato∣nica; one at Lagina, sacred to Hecate, where were celebrated yeerely solemnities; the other neere the City of Iupiter Chrysaorcus common to all the Carians, whither they resort to sacrifice, and to consult of common affaires: which their assembly is called Chrysaorean.

Lydia, called also Maeonia, was a rich Country, whose mother-Citie was Sardis, the royall seatof Croesus, washed by golden Pactolus, where idlenesse was a speciall fault, and punished by the Lawe. Fiue miles from this City is a lake called Colous, where is the temple of Diana Coloena very religiously accounted of, wherein, on their festiuals, Apes were reported to daunce. The region, called Burned, stretcheth it selfe heere a∣bout the space of fiue hundred furlongs, mountainous, stony and blacke, as if it were of some burning, wanting trees altogether (Vines excepted) which yeeld a very plea∣sant wine. Here was an other Plutonium at Hierapolis ouer-against Laodicea. It was a hole in the brow of a hill, so framed, that it might receiue the body of a man, of great depth. Below it was a squared trench of halfe an acre compasse so cloudie and darke, that the ground could scarcely be seene. The aire is not hurtfull to them which approach: but within it is deadly. Strabo i 1.539 put in Sparrowes, which presently died. But the gelded Priests called Galli might approach to the mouthe and looke in, and diue in as long as they could hold their breath, without harme, but not without fignes of working passions, whether of diuine inspiration or reluctation of the naturall forces. No lesse maruellous then the dampe of the ayre, is the hardning quality of the waters; which being hote, doe harden themselues into a kinde of stone. k 1.540 Warner mentioneth

the like in Hungary, and Acosta, in Peru. Those Galli heere mentioned were Priests of Cybele, so called of Gallus a riuer in Phrygia, l 1.541 the waters whereof, temperatly drunken, did exceedingly temper the braine, and take away madnes; but being sucked in large∣ly, caused madnes. These Priests drinking hereof vnto madnesse, in that furie gelded themselues. And as their beginning, so was their proceeding also in madnesse, in the execution of their rites, shaking and wheeling their heads like madde men. Volate∣ran m 1.542 out of Polyhistor reporteth, that one Gallus the companion of Attys (both gel∣ded) imposed this name on the riuer, before called Teria. Of Cybele and Attys we haue spoken before: I adde, that after some, this Attys was a Phrygian youth, which when he would not listen to Rhea in her amorous suits, gelded himselfe; so consecrating his priesthood vnto Rhea or Cybele: others n 1.543 affirme that shee preferred him to that Of∣fice, first hauing vowed perpetuall chastitie, and breaking his Vow, was punished with madnesse, in which o 1.544 he dismembred himselfe, and would also haue killed him∣selfe, but that by the compassionate Goddesse he was turned into a Pine-tree. That the Fable! this the History! that these gelded Priests wore also long womanish attire, plaied on tymbrelles and cornets, sacrificed to their Goddesse the ninth day of the Moone; at which time they set the Image of the Goddesse on an asse, and went about the villages and streets begging, with the sound of their sacred tymbrell, corne, bread, drinke, and all necessaries, in honour of their Goddesse: as they did also in the Tem∣ples, begging mony in her name, with some musicall instruments; and were therefore called Matragyrtae. Thus did the Priests of Corona also begge for the maintenance of their Goddesse, with promises of good fortune to their liberall contributors. Lucian in his Asinus relateth the like knaueries of the Priests of Dea Syria.

But it is high time to leaue this (properly called) Asia, and to visite Lycia, washed by the Sea two hundred miles, wherein the mount Taurus ariseth, hence stretching it selfe Eastward, vnder diuers appellations, vnto the Indian Sea. They were gouerned by common Counsell of three and twenty Cities, till the Romans subdued them. Here was Cragus a hill with eight Promontories, & a Citie of the same name, from whence arose the Fables of Chymaera. At the foot of the hill stoode Pinara, wherein was wor∣shipped Pandarus: and a little thence the Temple of Latona; and not farre off, Patara, the worke of Patarus, beautified with a hauen, and many Temples and the Oracles of Apollo. The hil Telmessus was here famous for Soothsayings; and the Inhabitants are ac∣counted the first interpreters of Dreames. Here was Chimaera a hill said to burne in the night. Pamphylia beareth Eastwards from Lycia, & now together with Cilicia of the Turks is called Caramania. Herein was Perga, neare whereunto on a high place stood the temple of Diana Pergaea, where were obserued yerely Festiualls. Sida had also in it the temple of Pallas. There remaine of this Chersonessus, p 1.545 Armenia minor, and Cilicia. Armenia minor, called also Prima, is diuided from the Greater, or Turcomania by Eu∣phrates on the East: it hath on the West Cappadocia; on the South Cilicia, and part of Syria; on the North the Pontike nations. It was sometimes reckoned a part of Cap∣padocia, till the Armenians by their inuasions and colonies altered the name: As for their rites I finde litle difference, but they either resemble the Cappadocians, or their Armenian auncestors.

Cilicia abutteth on the Easterne borders of Pamphilia, and was diuided into Tra∣chea, and Campestris; now hath in it few people, many great Mesquitaes, and well furnished: the chiefe Citie is Hamsa q 1.546 sometime called Tarsus, famous for the studies of learning, heerein (saith Strabo) surmounting both Athens and Alexandria; but most most famous for yeelding him to the world, then whom the whole world hath not happily yeelded any more excellent that was meerely a man, that great Doctour of Nations, who filled these Countries and all Regions, from Ierusalem euen to Il∣lyricum (now full of barbarisme) by preaching, and still filleth the world by his wri∣tings, with that truth which he learned, not of man, nor at Tarsus the greatest Schoole of humanitie, nor at Ierusalem the most frequented for Diuinitie, but of the Spirit of truth himselfe: who both was at first from Heauen conuerted, and after in the third Heauen confirmed in the same.

Strabo mentioneth the Temple and Oracle of Diana Sarpedonia in Cilicia; where being inspired, they gaue answeres: The Temple of Iupiter also at Olbus, the worke of Aiax. From Anchiale, a Cilician Citie, Alexander passed to Solos, where he sa∣crificed with prayses to Aesculapius for recouerie from a strong Feuer, gotten before in the waters of Cidnus, and celebrated Gymnicall and Musicall r 1.547 Games. The Co∣rycian and Triphonian Dennes or Caues were held in much veneration among the Cilicians, where they sacrificed with certain Rites: They had their diuination by Birds and s 1.548 Oracles.

Vnto these things which haue beene said of the Temples, Priests, and Rites, obser∣ued in Asia, thus much may be added out of Sardus t 1.549 , of their Sacrifices. The Phry∣gians sacrificed Swines bloud. This did the Galli, Priests of Cybele, and this did the Bedlem Votaries, to recouer of their madnesse. The Colophonians offered a dogge to Enodia, which is Hecate, as did also the Carians to Mars. The Phaselites in Pam∣philia sacrificed fishes to Caber, the sonne of Vulcan; and the Lydians, Eeles to Nep∣tune. The Cappadocian Kings in their Sacrifices to Iupiter Stratioticus, or Militaris, on a high Hill, built a great fire, the King and others bringing wood thereto: and af∣ter that another lesser, which the King sprinkled with Milke and Honey, and after fired it, entertaining those which were present with good cheere.

Peucer * 1.550 tells of diuinations vsed in some parts of Lycia: betwixt Myra and Phellus there was a fountaine full of fishes, by whose forme, nature, motion, and feeding the inhabitants vsed diuination. The same Lycians, in the groue of Apollo, not farre from the Sea, had a drie ditch, called Dina, in which the Diuiner put in fishes, and tenne gob∣bets of rosted flesh, fastened on spits, with certaine prayers: after which, the drie ditch became full of water and fishes of all kindes and formes, by which the Priests obserued their Praedictions. And not farre from hence, at Myrae in Lycia, was the fountaine of Apollo Curius, where the fishes being three times called with a Pipe, assembled them∣selues, and if they deuoured the meats giuen them, it was interpreted a good bode and happie presage: if they strucke away the same with their tailes, it was direfull and dreadfull. At Hierapolis in Lycia, the fishes in the Lake of Venus being called by the Temple-keepers, presented themselues, enduring to be scratched, gilled, and mens hands to be put in their mouths. They diuined by lots sixe moneths of the yeare toge∣ther, at Patara in Lycia, in Apollo's Temple. But Saturne hath swallowed his owne children; and Time, which brought forth these, both Gods and Religions, hath also consumed them, not leauing any such memoriall of them as might satisfie any curious searcher: yet in relation of the Greekish Rites (from which these, for the most part, haue not much swarued) you may expect a more full and ample Discourse. It is now time at last to rest our wearie limbes: enough and more hath the Pilgrim told you of the Arabian Deserts, of the Monster Mahomet, and his Vicars the Calipha's * 1.551 (euen in this title they will paralell Rome) of their Rapines answerable to their * 1.552 name: of their Viperous off-spring the Turkes, and of the elder inhabitants of that Asian Tract. Let me here a little breath me, before I ascend the Ar∣menian Hils.

Notes

• a 1.1

  Maginus.
• b 1.2

  Plin.l.6.28. Orosius, l.1.
• c 1.3

  Solin.36.
• d 1.4

  Draudius in Solin. Beros.l.4.
• e 1.5

  Gen.25.2.
• f 1.6

  Num.12.1.
• g 1.7

  Arias Mon∣tan. Caleb.
• h 1.8

  Maginus, Plotom.l.5.
• i 1.9

  Scenitae, vel Nymades, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• j 1.10

  I entorys.
• k 1.11

  Ps.120.5.
• l 1.12

  Tanquam Scenita Kedareni.
• m 1.13

  Boter. relat. part.1.l.2.
• n 1.14

  Adrichem. Theat.T.S.
• o 1.15

  Lib.1.c.vlt.
• p 1.16

  R.Volaterran.
• q 1.17

  Obser.l.2.c.co.& d.
• r 1.18

  Some say it is called Mare Erythraeum, or red, of Ery∣thraeus a King of that name.
• * 1.19

  Of this see more.l.6.c.vlt.
• s 1.20

  Maginus. Dom. Niger.com. Asiae l.6.
• t 1.21

  Adrich. saith it is now cal∣led Mamotta.
• u 1.22

  Eud.vertom.l.1.c.7.
• x 1.23

  Iul.Scaliger. Exerc.104.
• y 1.24

  Gen.37.28.
• z 1.25

  Psal.76.1.&147.20.
• a 1.26

  Herodot l3.
• b 1.27

  Suid.hist.
• c 1.28

  Coelius Aug. Curio hist. Sar. l.1.
• d 1.29

  Euseb. de lau∣dib.Constant.
• e 1.30

  Sardusl 3. c 15.
• f 1.31

  Niceph. hist. Ec.l.18.23.
• g 1.32

  Herod l.3.
• h 1.33

  Arrian.l.7.
• i 1.34

  Strabo l.15.
• k 1.35

  Linschoten. History of the Indies.
• l 1.36

  Draudius in Solin.
• m 1.37

  Sol.Polyhist.
• n 1.38

  Strab.l.16.
• o 1.39

  D. Sic.l.3.
• p 1.40

  Plin.l.12.c.14.
• q 1.41

  Pl.in Poenulo & in Milite.
• r 1.42

  Stuckins de sacris.
• s 1.43

  Ioan.Boemus.
• t 1.44

  Leo.Africa∣nus.
• * 1.45

  Gal.1.17.
• u 1.46

  Diod.Sic. l.6. c. 10.
• x 1.47

  Eadem ferè Euseb.de praepa∣rat.Eu l,2.
• y 1.48

  Iustin.bift. l.39.
• z 1.49

  Gramay As Arab.
• a 1.50

  Ios. Scal.Can. I sag.l.2.
• b 1.51

  Philost. de vi∣ta Ap.l.1.
• c 1.52

  Athaeneus l.6.c.6.
• d 1.53

  Ath.l.12.c.4.
• e 1.54

  Plutarch de Inuid. & odio.
• f 1.55

  Tertullian de veland.Virg.
• g 1.56

  Pansania Baeotica.
• h 1.57

  Epiph.contra Sethian.
• a 1.58

  Geograph. lib.6.c.7.
• b 1.59

  Scenitas Ara∣bas quos Sarace∣nos nunc appel∣lamus.A.M.l.22
• c 1.60

  Boterus. Curio.alij.
• d 1.61

  Am.Mar.l.14
• e 1.62

  Lib.25.
• f 1.63

  Saracen.hist. Curio.l.1 Dreshleri.chron. Boter. Ph••yg Chron. Car.Chron. Sabel. Aen.8.l.7. Volaterran l.12 Chron.Arab. Politie of the Turkish Em∣pire, &c.
• g 1.64

  The Arabian nam•• s in other languages are translated iuersly.
• h 1.65

  Abu-becher.
• i 1.66

  Califa, or Amira was the name of the chiefe place or soueraintie in cases spirituall and temporall: the successor of Mahomet.
• k 1.67

  Othman 4.
• l 1.68

  Hali.5.
• m 1.69

  Hasen ben Ali.
• n 1.70

  Some say he resigned, and he with Muaui are reckoned but the sixth Caliph of the Arabians.
• o 1.71

  This daily tribute was both ceased & inuerted soone after, when Abdimelech made peace with the Em∣perour, with promise to pay him the like tribute. P.Diacon.
• p 1.72

  About these times another false prophet called Muctar, obtained Persia, and the A∣rabians were troubled. P. Diacon.in Iustin:
• q 1.73

  Anno 679.
• r 1.74

  Abdimelec sonne of Mar∣uan. Scal.9. & P.Diacon. in lu∣stiniano.
• s 1.75

  Others call him AbdulMu. men.
• t 1.76

  Leo writeth otherwise, as in our 6. Booke shall appeere: hee saith Ma∣rocco was built in the 424 yere of their Hegira.
• u 1.77

  Called of Leo, Qualid, & of Scal.Walid.110.
• x 1.78

  Anno 717. Suleiman.
• y 1.79

  Curio. lib.2.
• z 1.80

  Wolfgang. Dreschler. Chro.Omar.
• a 1.81

  Iezid.
• b 1.82

  P.Diac.Leo.
• c 1.83

  Paul.Aemil.libr.2.
• d 1.84

  Toures.
• e 1.85

  Annis 735. & 737. & 738.
• f 1.86

  Iezid.
• g 1.87

  Hisan.
• h 1.88

  Ios Scal Can. Is.lib.2.& lib.3.
• i 1.89

  Ann•• Dom. 753. Heg.136.
• k 1.90

  An.Dom. 774
• l 1.91

  As.dec.1. lib.1
• m 1.92

  Animad.in Euseb. chron. Lydyat em. tem.
• n 1.93

  781. 786. 808. 813.
• o 1.94

  832. Anno Dom.841. 861.
• p 1.95

  892. 900. 907. 931.
• q 1.96

  943.
• r 1.97

  981. 990.
• * 1.98

  1020.
• * 1.99

  1031.
• * 1.100

  1095.
• s 1.101

  1118.
• * 1.102

  1135.
• * 1.103

  1.60.
• * 1.104

  1170.
• t 1.105

  1179. 1225.
• u 1.106

  Such were the gouernors of Chorasan, I∣rak, Siras, Da∣masco. Ie••••n, Mutzul, Halep, Gunia, Maha∣an: The Ara∣bian calleth them Kings: & their heirs suc∣ceeded them.
• x 1.107

  Can. Isag.l.3.
• y 1.108

  Lud.Reg.lib.8
• z 1.109

  Plat.••m vita Pont.
• a 1.110

  Cairaoan became a Pa∣pacie absolute, though schismatical as they called it: so did Marocco: the Persians were always p••one to such schismes: and others, as it serued for their aduan∣tage.
• b 1.111

  Lud.Reg.
• * 1.112

  714.
• c 1.113

  Whereof Tau∣ris is chiefe ci∣ty: M. Poln lib.1.ca.9 cal∣leth it Hirach. Magin Media maior.
• a 1.114

  Fortalitium fi∣dei reckoneth another gene∣alogie: and the Saracen Chro∣nicle continu∣eth this, euen from Adam; not agreeing with themselues or any truth.
• b 1.115

  l.Bo.Ben.Vo∣later.&c.
• c 1.116

  Christ.Richer.
• * 1.117

  Vid. p.202. expand_less
• d 1.118

  Arab.Nob.in Alcor.••esut.
• e 1.119

  This mutiny according to others hapned many yeares after that Ma∣humet had vn∣der the cloake of Religion furthered his ambition and rebellion.
• f 1.120

  He neither was circumci∣sed himselfe, (saith an Ara∣bian noble∣man in confu∣tation of the Alcoran) nor did command anything ther∣of in his Iawe.
• g 1.121

  Sansauino calleth him Bacira, and ad∣deth also Ni∣cholas a Priest of Rome.
• h 1.122

  Mahomet a Theefe and Murtherer.
• i 1.123

  An Adulte∣rer.
• k 1.124

  A Wittall.
• l 1.125

  Mahomets miracles.
• m 1.126

  From this slight they be∣gin the com∣putation of their Hegira.
• n 1.127

  Legend of Mahomet, He∣manno Dalmata interprete.
• o 1.128

  These Pro∣phets were Ab∣nabdall••, Ab∣nalmutaira, A∣buzaid, Abama∣chumet, Alabez, Alfad, Abulam∣bez, Ezerigi, Ab∣namare, Kabal∣chabar (scholler of Kabelmedi) or Kabalachbar
• p 1.129

  A Mahume∣tan Chronicle saith, That this Light claue to the hands of God two thou∣sand yeares before Adam, worshipping him as the An∣gels; after in∣closed in the Rib of Adam, &c.
• q 1.130

  Sound, cou∣ragious, faire, swift, iust, a Hunter, and Archer.
• r 1.131

  or Hemina, daughter of Abdemenef.
• s 1.132

  See also Bellon. obseruat. lib.3.c.7.
• t 1.133

  La •••••••• Ma∣hometi sayth, In a shin•• ng ladder they went vp to Heauen, where the starres hung by golden chaynes, as big as Mount Notho by Me∣dina.
• u 1.134

  There were in the first Heauen An∣gels of the shapes of all creatures, praying for the creatures of their shapes: and a Cocke, whose feet touched one Heauen, and head the other, whose crowing mo∣ued the Cocks of the earth to doe so. In the second was Noe. This Heauen was of Gold; the third of Pearls, where∣in was Abra∣ham and the huge huge Angell of Death, with his booke and pennein hand, writing the times of mens liues: (which fatall opinion maketh them hardie) The fourth was of Emerald: here was Ioseph and the Angell of Compassi∣on weeping for the sinnes of men. The fifth of Dia∣mond, and in it Moses. The sixt of Rubie, and in it Iohn Baptist. The seuenth of Fire, and in it IESVS CHRIST. All these recommended themselues to his Prayers.
• x 1.135

  Nabi, a Pro∣phet.
• * 1.136

  The booke of the Policie of the Turkish Empire.
• a 1.137

  Harman. Dal. interprete.
• * 1.138

  The stile of it.
• b 1.139

  In annotatio∣nibus in Euseb. Chron. Solum Canticum Mosis extreme Deute∣ronomie, prouer∣bia Salomonis, & totus ferè li∣ber Iob quadam rythmi necessita∣te cohibentur, qui rhythmus est instar duarum dimetriarum Iambicarum—Sed allqnande pauciorum sunt syllabarum, ali∣quando plurium &c.—Nam vt in Hebraico, Sy∣riaco, Arabico, et Abyssino idioma∣te vlla metri species concipi polsit, nemo effi∣cere possit, quia¦id natura ser∣monis non pati∣tur. ••••••••.
• * 1.140

  The phrase.
• * 1.141

  The method.
• c 1.142

  Hieron. Sauan.
• * 1.143

  The subtiltie.
• * 1.144

  The agree∣ment of copies
• * 1.145

  The truth of the matter in it.
• d 1.146

  Io.Ludonic. Viu.
• * 1.147

  The Trans∣laters.
• e 1.148

  Anno 1143.
• f 1.149

  In the Italian are 124. chapt. besides this first: and the Easterne Sara∣cens, reckon it but one, Azo. to the fifth. Bellon. lib.3. di∣uideth it into foure bookes, and 201. chap.
• * 1.150

  Of God and Christ.
• g 1.151

  Azo. 12••.
• h 1.152

  Az. 20.
• i 1.153

  Of his law, and the fol∣lowers there∣of.
• k 1.154

  Azoara 47.
• l 1.155

  Mahomet dis∣claimeth Di∣uine miracles, and humane disputations, prouing with the sword.
• * 1.156

  Creation.
• m 1.157

  Belzebub said he was made of fire, and therefore better then he which was made of earth. Azo.17.
• * 1.158

  Paradise.
• n 1.159

  The Turkes Paradise a beastly carnall one.
• * 1.160

  Of Hell.
• * 1.161

  Of Purga∣torie.
• * 1.162

  Of the Pro∣phet Maho∣met.
• o 1.163

  Mahomet guilty of his witchcraft, of∣ten speaketh of it: that he may not be thought such a one.
• * 1.164

  Of the Pro∣phets in Scripture.
• p 1.165

  Such tales as these of Abra∣ham, Salomon, &c. you shall find both in the Iewish and Popish Le∣gends, as if the Iew, Papist and Mahume∣tan, had con∣tended for the whetstone: which any one that readeth shall find.
• q 1.166

  Alexander, Mahomets fit∣test Saint to follow.
• * 1.167

  Of the re∣surrection and last iudg∣ment.
• * 1.168

  Morals and Iudieials.
• r 1.169

  Azoar. 33. 34.
• s 1.170

  Pilgrimage to Mecca.
• t 1.171

  Abraham au∣thor of pilgri∣mage rites.
• * 1.172

  His oaths
• * 1.173

  Iust dealing.
• * 1.174

  Courtesie.
• * 1.175

  The Law.
• u 1.176

  Not to dis∣pute nor seeke a signe in proofe of the Law.
• x 1.177

  The fox will eate no grapes because they are sowre, and hang too high.
• * 1.178

  Sentences.
• * 1.179

  Prayer.
• * 1.180

  Almes.
• * 1.181

  God.
• * 1.182

  Tradition.
• * 1.183

  Meates.
• * 1.184

  Death.
• * 1.185

  Fasting and Pilgrimage.
• * 1.186

  Drinkes and Games.
• * 1.187

  Women.
• * 1.188

  Swearing.
• * 1.189

  Christ.
• * 1.190

  Forcing to beleeue.
• * 1.191

  Vsurie.
• * 1.192

  Repentance.
• * 1.193

  Friendship.
• * 1.194

  Infidels.
• * 1.195

  Magdebur∣genses in Centu∣ria 7. haue also gathered some heads of this headlesse mon∣ster, which they that will may there reade.
• a 1.196

  F Sansou. & Bell. lib.3.
• b 1.197

  The Turkes reckon Greene the Prophets colour.
• c 1.198

  Arab. Nob. in Confut. Alcor.
• d 1.199

  Of Maho∣mets Lent.
• * 1.200

  Richardus confut. Alcor.
• e 1.201

  Pietro Messia tradoito per F. Sanso vino, l.4. c.1.
• f 1.202

  Constantin. Porphyrogenit. de admin. Imp. cap.15.
• * 1.203

  Euthymius calleth it ••••••••••••: Cedrenus more fully, Alla, alla, on a Curbar, alla.
• g 1.204

  Bell. obseru. lib.3.cap.9.
• a 1.205

  Pilgrimage to Mecca, M. Hak. t.2.
• b 1.206

  Vertoman; l.1.c.14.
• c 1.207

  Alcor.Italic.
• d 1.208

  Pilgrimage to Mecca, Ha••s
• e 1.209

  ••. Bar. with the Carovan of Damasco trauelled 22. houres of 24.
• f 1.210

  Description of the Mosqui∣ta at Mecca.
• g 1.211

  The house of Abraham de∣scribed.
• h 1.212

  Vertoman. lib.1.c.15.
• i 1.213

  The Pilgrims going to the Mountaine of Pardons.
• k 1.214

  Barthema saith Isaac.
• l 1.215

  Description of Medina.
• m 1.216

  In Barthema it is said that it was a graue (fossa) vnder the earth: and there were also Had, Othman, Bub••cher and Hom•••••••••• with the bookes of their ordinan∣ces and Sects.
• n 1.217

  Which some are reported to doe indeede after so holy a sight, not fur∣ther polluting their eyes.
• o 1.218

  When the Soldans reig∣ned in Egypt, they had a ceremonie af∣ter the Pilgri∣mage, to cut in peeces a Camell which had carried their Alcoran in great solem∣nitie to the Soldans pa∣lace: euery particle of the beast and of his furniture being estee∣med, and re∣serued as a ho∣ly relike.
• a 1.219

  Arab. Nob. ref.
• b 1.220

  Leo l.8.
• c 1.221

  Odmen.12. Hali.4 ye. Alhacen fiue monethes and twenty daies. Moaui 17. yeeres. Iezid. three •••• yeeres eight monethes, who said that the Prophet com∣manded not to blame, but to pray for and to obey Rulers, though wic∣ked: for ye shall haue mer∣cy, and they punishment.
• d 1.222

  Ref.Ara.Nob.
• e 1.223

  G. Bot Ben. Curio calleth these Sects Me∣lici, followed in Africa; Asafij, professed in A∣rabia and Sy∣ria; Arambeli, in Armenia and Persia; Buanisi, in A∣lexandria and Assyria; and all foure are followed in Cairo.l.5.1.
• f 1.224

  68. Sects Sar∣rac.
• g 1.225

  But two principall fa∣ctions Mahu∣metan, at this day.
• h 1.226

  1.Leo l.3.
• i 1.227

  What diffe∣rence herein, betweene the Mahumerane and the Sepa∣ratist?
• * 1.228

  Tronchi.
• k 1.229

  Leo lib.4.
• l 1.230

  Io.Bot.Ben.
• m 1.231

  Fr. Richard.c.13.
• n 1.232

  Sup.c.2.
• * 1.233

  Io.Bot.Ben.
• * 1.234

  Libr.1.cap.15.
• a 1.235

  Lir.18.ca.30
• a 1.236

  Turci quasi Teucri, Richer. de reb. Turc. & Mart. Barletues de Scodrensi ex∣pug lib.1.men∣tion this opi∣nion, & Andr. a lacuna.
• b 1.237

  Lonicer chr.Turc. to.1.l.b.1,
• c 1.238

  Pom.Mela.li.1.c.vlt.••lin.lib.6 •••• 7.
• d 1.239

  Laon. Chal∣condyl.lib.1.lo. Bapt.Egnstius. Nic. Euboic. Sa∣gun. Ep. Knolls, &c.
• e 1.240

  Io.Leunel. hist. Musulm.
• f 1.241

  P.Bizar.hist.Pers.libr.5.
• g 1.242

  Knol.Turc.hist.
• h 1.243

  Hist.Musulm.libr.1. Theodor Gaza de orig. Turcar. epist. Io.Bapt. Egnat.de orig. Turc.
• * 1.244

  Tangrolipix, first Sultan a∣mongest the Turkes, An.Do. 1030. some cal him Tangrolipix and some Tan∣groipix.
• i 1.245

  Knolls Tur∣kish historie.
• k 1.246

  The memo∣rable Expedi∣tió of the chri∣stian Princes in to the Holy Land. Historia helli sacri G. Tyrij, and many o∣thers write at large of these warres.
• l 1.247

  Damasco be∣trayed to Sala∣dine.
• m 1.248

  Ierusalem lost againe An∣no, 1187.
• * 1.249

  Hist.Musul. man. Leunclauij libr.1.
• n 1.250

  Anno Dom.12.0.
• * 1.251

  Haiton.Ar∣men.
• o 1.252

  Knolles Tur∣kish history.
• o 1.253

  Leunc••.histor. Musul.lib.2.lac. Boissardi Vitae & Icones Sultan. Tare. His pedegreo is thus recko∣ned, Oguzan, Oguzez Gio∣kalpes, Ver∣saiobes, Tecto∣mur, Claces A∣ga, Bakis Aga, Basunger, Oi••o∣luc••s, Bainder, Cusulbuga, Cabi∣elpes, Soleiman: Some make Ottoman to be of base paren∣tage: but not so probably.
• p 1.254

  Laon. Chal∣condyles libr.1. Abraham Za∣cuthi hath writ∣ten a Chroni∣cle of these Turkes, toge∣ther with the Saracens trans∣lated by Ios. Scalig.Can. Isag.libr.2.
• q 1.255

  An.Do.1358.
• * 1.256

  An.D••.1390.
• * 1.257

  Laz.Soranzo Ottom.part.2. saith it should be written Ta∣mur han, which signifieth king Tamur, as Leun∣cla interprets, who yet affir∣meth, that Ta∣mur-lane, or Leng signifieth lame Tamur, for his legge was broken. There is a history of Tam. translated out of Arabike into French, & thēce into En∣glish, contain∣ing a full, and happily more true Discourse of his life, dif∣fering much from our com∣mon reports, which Pet. Pe∣rond. Leuncl.Io∣vius in their treatises there∣of, Io. and Phil. Camerarius, Maiolus, and almost all the Turkish hist.
• * 1.258

  History of Scanderbeg.
• u 1.259

  ••eon. Chiens. Archiep. M••tyl. de cap constant.
• x 1.260

  Is. Ruthen.ep. Io. Ram. de rep. Ture.lib.3. Bern.de Brei∣denbach.de cap. Hyd•• unt.
• y 1.261

  Guicciard. bist. Iac. Boissar∣di Icones.
• * 1.262

  40000 Du∣cats yearely.
• y 1.263

  Guicciard. bist. Iac. Boissar∣di Icones.
• z 1.264

  Menavino Ii.5.ca.22. relates all this at large
• b 1.265

  Henricus Pe∣nia de gestis sophi cont. Turc.
• c 1.266

  Anno Domi 1515.
• d 1.267

  Licèt ossa ia∣cent, animus bella qu••rit. Phi. Lonicer. to.1.lib.1.
• e 1.268

  Iob.8.44.
• a 1.269

  See the Hi∣storie at large in Hakl.to.2. & Iacob.Fontanus Brugensis.
• b 1.270

  Mart.Fumee Hist of Hung. lib. 1. Melchior Soiterus de bell•• Pa••••••••ice.
• c 1.271

  Dam.a Goes Diensis oppug∣natio.
• * 1.272

  Turkish Hi∣storie, Kn.
• * 1.273

  Andrew D'O∣ree, a famous Sea-Captaine.
• * 1.274

  loan. Mar∣tini Stelle••p. ad frat.
• * 1.275

  Solyman as vnnaturall to, his children, as Selim was to his father Ba∣iazet.
• * 1.276

  Of the warres of Cy∣prus, see the realtions of Nestor Marti∣ningo in Hakl.tom.2. part. 1.
• * 1.277

  Our graci∣ous Soueraign King Iames hath written a Poeme of this battell.
• * 1.278

  Michael ab isselt, Com. Anno 1575.
• d 1.279

  Minad••i's Historie of the warres betwixt the Turks and Persians, tran∣slated by Abra∣ham Martwell in nine books, relaleth these thinges at large.
• d 1.280

  To this A∣murath was M. Harebora her Maiesties Em∣bassado: and after M.Barton: of which, see Hak.to.2. part. 1. There also, pag.293. you may reade of the Turks offi∣cers, reuenues, payments, for∣ces, &c. Also the Letters of the Great Turke to the Queene, and of the Sultan∣esse, and of Sinan Bassa, & many other things worthie obseruation. That Trade into Turkie, then begun, still continu∣eth, renewed by the Kings Maiestie that now is.
• f 1.281

  Mahomets Armie was re∣ported to be 600000 sayth M. Wrag. apud Hakl. to.2.
• g 1.282

  The long and dange∣rous rebellion in Turkey by Cusahin, the Scrivano, &c. See Knol. Tur∣kish Historie.
• h 1.283

  Tauris reco∣vered by the Persians.
• i 1.284

  Of the dispo∣sition of this Mahomet, his cruelties, for∣ces power, go∣vernment &c. see Soranzo his Ottomannus.
• k 1.285

  Achmat the present Sul∣tan.
• l 1.286

  Civill warres betweene the Bassa's of A∣leppo and Da∣masco.
• m 1.287

  The cheefe officers of the Turks and his other instru∣ments of pri∣vate and pub∣lique service.
• a 1.288

  Obser.l.3.c.4.
• b 1.289

  Menau.lib.1.Andr.Arvi.G.Biddulph.
• c 1.290

  Policie of the Turkish Empire. Biddulph.
• h 1.291

  beme say that the ••••rks n•••••• we to re∣sort to their o∣r〈7 letters〉〈7 letters〉 but three •••••••••• •••• day, and P〈7 letters〉〈7 letters〉 i•• ••a••••y soure, omitting that in the night. B••••beq. ••••••••. they measure the time of prayer by houre-glas∣ses of water.
• o 1.292

  Biddulph.
• * 1.293

  Menavino.
• p 1.294

  The Turks can marry and vnmarry thē∣selues at their pleasure.
• * 1.295

  Septemcas••. ••••••bequ. Epist.
• q 1.296

  Drinking of Greeke Wine is too sweete a sinne for the Turks to for∣beare.
• * 1.297

  A. Gis. Busb. epist.1.
• * 1.298

  Villamont.
• r 1.299

  The Turkes are no fashion∣mongers.
• * 1.300

  Busbeq.epist.3.
• s 1.301

  Knolli.
• t 1.302

  Septemcast.
• * 1.303

  Voyag. du vil∣lamont. l.3.c.6.
• u 1.304

  Knol. pa.421:
• x 1.305

  Sep••••••••••st.
• * 1.306

  Leunclau. saith Degnal.
• y 1.307

  Knol.
• z 1.308

  Knol. pa.1136.
• * 1.309

  Busbeq.
• * 1.310

  Septemcast.
• a 1.311

  Their good workes.
• b 1.312

  M. Harborn.
• c 1.313

  Their oathes and vowes
• d 1.314

  Andr. Art∣uabene.
• e 1.315

  Munster Cos. lib.4. Bush.ep.3.& 4.
• f 1.316

  Ant. Menau.
• * 1.317

  Soranz•• cal•• the Turkish law-book Mus∣chaph, which, saith he, is cal∣led of the Ara∣bians Alcoran, euen as we for excellencie terme the scrip∣ture; and the Hebrewes, K••∣ra: besides the Alcoran they had their other bookes of de∣uotion, as Zu∣na, and haply this Curaam, collected out of the Alcoran.
• g 1.318

  Magini Geogr.
• h 1.319

  Voyages du Villamoat.l 30 c 6.
• i 1.320

  ••••••. Brightman et sere omnes qui in Apoc. com∣ment. ediderunt.
• k 1.321

  Bart.Georg. Italice, & Latine apud Lonic cru•• to.1.l.3. & An∣glicè.ap.Fox. Act. & Mon. to. 1. in fine.
• l 1.322

  Hist. Musul••••. l.15.
• m 1.323

  Phil Cai••era∣rius Medit. Hist. Cent.3.c.10.
• n 1.324

  Hist Musul.l.16.
• * 1.325

  Laz. Soranz•• Ottoman. Knoll. Tur. Hist.&c.
• a 1.326

  The policie of the Turkish Empire.
• b 1.327

  Pet. Gyllius: Topographia Constantinop.l.2.c.3.
• c 1.328

  Sozom.l.8.c.22.
• d 1.329

  Procop.de Ae∣disicijs Iustiniani l.1.
• e 1.330

  Euag.Hist. Ec. elesiast.l.4.c.30.
• f 1.331

  ••iceph. Ec.hist.l.9.c.9.
• g 1.332

  Niceph.l.17.c.10.
• h 1.333

  Suidas in Verbo Eopla.
• i 1.334

  P.Gyl.Topog. Consi.l.2.4. Menanino. Policie of the T.E.Bellonius and others.
• k 1.335

  N.N. Pere∣grination.l.2.c.10.
• l 1.336

  Bellon.
• m 1.337

  N.Nicolay.
• n 1.338

  Pol. of the T.E.
• r 1.339

  Knoll. Tur∣kish Hist.
• * 1.340

  Whosoeuer will reade of the Temples, Hospitals, Col∣ledges, &c. founded by their Kings, let him reade Le∣unclau. at the end of the life of euery Sul∣tan, in the end of his seuerall bookes, where he relateth them at large. Hist Musulman. l.18.
• s 1.341

  And.Ariuab.
• * 1.342

  Ioannes Thesaurarius Reg Fran.
• t 1.343

  This bending or bowing they call Er••et, which is a dou∣bled bowing with prostra∣ting himselfe: their prayer they call Czala∣mat, which they make sitting after euery Er∣••et, with a salu∣tation on the right hand and on the left, and the impression or signe of peace which is done with brin∣ging both hāds ouer the face.
• u 1.344

  Septem castr.
• x 1.345

  Menauino saith that after the secret wash∣ing of thier se∣crets, &c. They come forth & wash their hands, face, & the rest, each three times, obseruing ae∣qually that vn∣equal number, and saying the Psalme Eleache Motteob•• assr••, and after an∣other, Li illaphi Circison.
• y 1.346

  Laillah, ille∣lah Mahomet ir∣resullalah tanre bir pagāber bach.
• * 1.347

  Quasi in aftratto in ora∣tione.
• z 1.348

  Their deuo∣tion, silence, honestie, & or∣der is such saith Septēcast. that I cannot but admire, com∣paring it with the contrarie in the churches of Christians.
• a 1.349

  They pray towards Mec∣ca, as the Iewe, towards Ieru∣salem.
• b 1.350

  Bar. Georgie∣vitz.
• i 1.351

  Nobili & gli ociosi.
• * 1.352

  Knoll. Tur. Hist. p.777.
• c 1.353

  This second Easter is called Chuccihairam.
• d 1.354

  Circumcisiō.
• e 1.355

  No solemni∣ty without horses.
• f 1.356

  Knol pag.••57
• g 1.357

  Georgiöüitz.
• a 1.358

  Menauino lib.2. 19. Policie of the Turkish Empire.
• i 1.359

  If it be a wo∣man which is dead, the wo∣men take this care and pains about it, to lay her forth, &c.
• k 1.360

  Georgiouitz lib.2. saith, that they make o∣uer the graue the sorm of an Altar, left the beasts should go ouer it, and defile it. They also often re∣paire thither with tears, and set on the mo∣nument flesh, bread, wheate, egs, milke, &c. which is done for the dead mans soule in almes to the poore, or to the birds, or ants, which they also ac∣count an act of mercy, no lesse meritori∣ous then the other.
• l 1.361

  Bellon.li 3.ca.5.
• m 1.362

  Menauino li.2.20, 21,22,23.
• n 1.363

  The Turkish Curaam doth not agree in al things with the Alcaran. as appeareth by comparing the text of the one & quotations of the other.
• o 1.364

  The resurre∣ction.
• p 1.365

  The Iudge∣ment.
• * 1.366

  Paradise.
• * 1.367

  Hell.
• q 1.368

  Bell.Obseru.libr.3.cap.6. Resurrection of Rammes.
• a 1.369

  Visions and Apparitions among the Turkes aswell as among the Papists.
• b 1.370

  Knol.p.794.
• c 1.371

  Turkish Decij.
• d 1.372

  Knol.pag.834
• e 1.373

  M.N.l.3.c.15 & Christoph. Ri∣cherius.
• f 1.374

  Nic.Nic.16.
• g 1.375

  Lib.2.cap.10.
• h 1.376

  Policy of the Turkish Em∣pire.
• i 1.377

  This seemes to be the same hearbe which Menauixo cal∣leth Asseral.
• k 1.378

  Biddulph ep. Fooles are e∣steemed belo∣ued of God: if such be Chri∣stians they cir∣cumcise them by force, and esteeme them Saints saying. God hath made him a foole, thus to bee saued by their meanes.
• l 1.379

  Nic Nichol.
• m 1.380

  That is, the Father of fa∣thers.
• n 1.381

  Knolles p.463.
• o 1.382

  Knol.Turk. Hist p950.
• p 1.383

  Asseral is an herbe, that maketh men merry, as if they were drunkon.
• q 1.384

  Cap.15.
• r 1.385

  Assich is the Goddesse of loue with the Georgiou••z.
• s 1.386

  Dan.3 27.
• t 1.387

  Septemcast•• cap.18.
• u 1.388

  Busbequius epist.1.
• * 1.389

  Alexander Mug. was also one of their Saints.
• x 1.390

  Leuncla.hist.Musul.lib.14.
• y 1.391

  Leuncla.hist.Musul.lib.4.
• z 1.392

  Historie of the West In∣dies.Lop. de Gom.
• a 1.393

  Psal.144.2.
• * 1.394

  Psal.73.25.
• b 1.395

  Spensers Red∣crosse Knight in the Fa.Q.
• c 1.396

  Rainold.de Rom Eccl. Idolo∣lat.lib.1.cap.5.
• d 1.397

  Ierem.10.8.
• e 1.398

  Habac.2.18.
• f 1.399

  Bap.Man: Fast.lab.a.
• g 1.400

  Rel.de Eccles. Tri.lib.1.20.
• h 1.401

  Baron,••••••••••. in ••••••••••. R••m.A••••.23.
• i 1.402

  Hyp. derat. stud. I ••••••••••.lib.3.cap.7.
• * 1.403

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.404

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.405

  1.Cor.3.
• a 1.406

  Lib.2.cap.3.
• b 1.407

  Edit. Alcora∣ni Latin.
• c 1.408

  Peregrinati. on. lib.3.c.14.
• d 1.409

  Alcoran.Ital.
• * 1.410

  Kadileskicri ab Arabibus Ca∣siaskeri d••cti, Iu∣dices sunt supre∣mi, &C. L. Soranz. Otto.
• e 1.411

  Lib.2.cap.4.
• f 1.412

  Quando per caso s' appella à sue sententie, si recorre al Mophti
• g 1.413

  Lib.Manu∣script.
• * 1.414

  Knol. p.1302.
• h 1.415

  Pag.1161.
• i 1.416

  Cap.24.
• * 1.417

  L. Soranzo. part.2.cap.61.
• * 1.418

  Cadilescher.
• * 1.419

  Magin.
• * 1.420

  Cadi.
• k 1.421

  Andr.Ariu.
• * 1.422

  Modecis.
• l 1.423

  Policie of the Turkish Empire. Antippi.
• * 1.424

  Imam. Meizin. Sophi.
• m 1.425

  Bar. Geor∣gievi••z.
• a 1.426

  Haiton. Maginus. Francisco Tha∣mara, & alij.
• b 1.427

  Turcia, & Turcia Maior.
• c 1.428

  Mel. & Peu∣cer. lib.5. The Greekes called this, A∣sia simply, as being best knowne to them.
• d 1.429

  This part of Asia hath been exceedingly subiect to Ear••hquakes: in the time of Tiberius twelue Cities were by them pro∣strate in one night, Nig. ••.
• e 1.430

  Strab l.11.
• f 1.431

  Riuer of Amazones.
• g 1.432

  Gram. ex Statio.
• h 1.433

  Strab.l.12.
• i 1.434

  Solinus.
• k 1.435

  Strab.l.12.
• l 1.436

  Strab.l.12. Coel.26.6.33.
• m 1.437

  Vadiani epit.
• n 1.438

  Comana Cap∣padociae, & Pon∣tica, Strab.l.12.
• o 1.439

  lib.4.
• p 1.440

  The infa∣mous leudnes of the Cappado∣cians.
• * 1.441

  300000 Galli.
• q 1.442

  Plut. Serino & d••sp••tatio ••materia.
• r 1.443

  Val. Max. l.6. c.1.
• s 1.444

  Alex. ab A∣lexandro; genial: dierum, l.3.c.7.
• t 1.445

  Gen. dier.l.4.c.17.
• u 1.446

  Ibid.l.6.c.26.
• * 1.447

  Athen••us.
• y 1.448

  Strabo, l.12.
• z 1.449

  D.Niger.Asiae Com.1.Maginus
• a 1.450

  Pontic•• gentes à Pontico cogno∣minatae mari, L.Flor.l.3.c.5.
• b 1.451

  Gramaye Pontica. Iustin.l.37. L.Florus. T.Liuij Epitom.
• c 1.452

  P.Oros.l.6.c.2.
• d 1.453

  Cap.5.
• e 1.454

  Ortel. in Parerg.Dom. Nig.Asiae ••an.1.
• f 1.455

  Maginus. Gramay. Strab.l.12. Epitom in Strab.
• g 1.456

  Maginus.
• h 1.457

  Coel. Rhod. l.18 c.30.
• a 1.458

  Ptol. l.5, c.2, Maginus. Ortelius in Parergo.
• b 1.459

  Vadian••s.
• c 1.460

  Act.16.6.
• d 1.461

  Plin.l.5.c.••9.
• e 1.462

  Herodot.l.2.
• f 1.463

  Suida••.
• g 1.464

  Eus••de praep•• l.2.4.
• h 1.465

  Gramay.
• * 1.466

  A mirrour for Misers.
• i 1.467

  Indus. Mat. 26.15.
• k 1.468

  The Fable was that Mydas hauing his wish granted, wish∣ed all that he touched might become golde: & so his meate was golde and starued him.
• l 1.469

  La Noue dis∣course.
• m 1.470

  Stobaeus.
• n 1.471

  Macrob.l.I.21.
• o 1.472

  Goropij, Bec∣ces.
• p 1.473

  Ar.l.2.
• g 1.474

  Qu. Curt.l.3.
• r 1.475

  Daret. Dictys Homer. E••∣••ipid. Virg. Ouid. Horat. S••∣neca. Silius. Sta∣tius. Claud. &c.
• s 1.476

  Gen.15.15.
• t 1.477

  Ierem.34.1••.
• u 1.478

  Nat Com:••.4.c.5.
• x 1.479

  P.Bel.l.2.c.6.
• y 1.480

  Lib.13.
• z 1.481

  Lib.I.
• a 1.482

  I. Sam.31.10.
• b 1.483

  I. Sam.21.9.
• c 1.484

  Argyraspide.
• d 1.485

  Curt.l.2.
• e 1.486

  O fortunate youngman whose virtue sound So braue a Trumpe thy noble acts to sound. Spenser Ruines of Time:
• f 1.487

  Strab.l.13.
• g 1.488

  Pto l.5.c.2.
• h 1.489

  Gal desan.tu∣enda l.5. Ortel. Thesaur.
• i 1.490

  Appian in Mithridatico. Gramay.
• k 1.491

  Xiphilinus ex Di••ne apud Gram. Plin.l.36.c.15.
• l 1.492

  Filum aure∣um.
• m 1.493

  Apoc.3.7.
• n 1.494

  Pius 2. Asia.
• o 1.495

  Plin.l.36.c.15.
• p 1.496

  Polianus.l.6.ap. Gra.
• q 1.497

  Herodot.l.7.
• r 1.498

  Strab.l.13.
• n 1.499

  Pergamus.
• s 1.500

  Ortel. Thes.
• t 1.501

  Athex.l.10.c.1 Ex Xantho Lydo.
• u 1.502

  Lib.12.c.4.
• x 1.503

  Herodot.l.1.
• y 1.504

  Silius l.4.
• z 1.505

  Strabo lib. 14.
• a 1.506

  Cic••Off.3.
• b 1.507

  Herodot.li.1.
• c 1.508

  Croesus had bin exceeding liberall to. A∣pollo, who de∣luded his Vo∣tarie with rid∣dles, as in our Persian relati∣on you may reade.
• a 1.509

  Coelius Rhod. lib.7.10. Sard.lib.3.
• b 1.510

  Ar.Montan. Fr. Iunius &c.
• c 1.511

  Lib.I.ca.8
• d 1.512

  Strabo lib.14.
• e 1.513

  Gramay.
• f 1.514

  Act.19.27,28
• g 1.515

  Pli.li.19.c.40.
• h 1.516

  Solinus c.49.
• i 1.517

  Pausanias l. 7
• l 1.518

  Euc.an.de morte peregrini.
• m 1.519

  N Perot. Cornucopiae. Munst.Cosm.l.5 Plm.li. 16.ca.40
• n 1.520

  Herodot.lib.1
• o 1.521

  Strabo lib.14
• p 1.522

  Gramay.Ionic.
• q 1.523

  Thucid.lib.3.
• r 1.524

  Pius secundut Asia,
• s 1.525

  Arrian.lib. 1
• t 1.526

  Acts 19.19
• u 1.527

  Suidas.
• x 1.528

  Caelius lect∣antiq. li. 8.c.13.
• y 1.529

  Beza anno••at.
• z 1.530

  Athenaeus lib. 12.9
• a 1.531

  Pausan. A∣chaica.liv.7.
• b 1.532

  Scaliger in Euseb. chron. animad.
• c 1.533

  Polyaen.lib.3. stratagem.
• d 1.534

  Colophonem addere Eras.Ad.
• * 1.535

  Apocal.2.9
• f 1.536

  Dict, hist.
• g 1.537

  Nat. Co. libr. 9, cap.7.
• h 1.538

  Libr. 24.
• i 1.539

  Aelian. libr.4. Strabo lib.13
• k 1.540

  As strange is that which is reported of the water of the lake Tatta, that if a rope be drawn tho∣row it, or a bird toucheth it with her wings they are ker∣ned with salt.
• l 1.541

  Wern.de aquis Hungariae.
• m 1.542

  Volat. l.10.
• n 1.543

  Nat. Com. libr.9.cap. 5.
• o 1.544

  Macr. Sat.li. 1.cap. 21. calles him Attinis, and applieth this as the tale of Ve∣••us and Adonis, to the Sunne & Earth in the Winter. Cybele is drawne with lions, which signifieth the influence of the heauens. Attinis they purtrayed with his rodde, the marke of his power, and a pipe, noting the Windes caused by the Sunne. Their mour∣ning ended on the eight Ca∣lends of A∣prill: the first day, in which the Sunne ma∣keth the day longer then the night, they solemnised the feast called Hilaria. See li.1.c. 7 de Phaen.
• p 1.545

  Dom. Niger.
• q 1.546

  Strabo lib.14.
• r 1.547

  Ar.lib. 2.
• s 1.548

  Gramay.
• t 1.549

  L.3.c.15.
• * 1.550

  Peucerus de Divinatione.
• * 1.551

  Calipha signfi∣eth Vicar. Scal.
• * 1.552

  Sarak, Thee∣vish.Scasiger. Brightman de∣nies that deri∣vation, appro∣veth, I thinke, a worse, of Sara.