The policy of the Turkish empire. The first booke

THE POLICIE OF THE Turkish Empire.

The first Booke. Containing the State and summe of the Turkes Religion.

Of the first begining of the Turkish Religion, and of the esta∣blishment thereof amongest the Sarracens by their Pro∣phet Mahomet. Cap. 1.

THat the Religion of the Turkes was first forged and inuented by their false Prophet MAHOMET: And that the Sarracens and Ara∣bians his owne people and coun∣trimen, were the first to whome he published it: and that they (be∣ing seduced by his diuelish doct∣rine and illusions) did first entertaine the same, and

make profession of it: There is no man eyther of lear∣ning or iudgement in matters of historie, that will in any sorte make any question of it. Notwithstanding touching the manner and time, how and when it be∣gan: and vpon what occasion, and how, the Turkes (being a distinct nation from the Sarracens) came to embrace and professe it: is not perhaps a thing so commonly knowne vnto the world, but that the dis∣couerie therof may of some be accepted: And there∣fore it shall not be amisse briefly to lay it open.

In the yeare of our redemption 591. (MAVRITIVS then Emperour of the Romanes raigning in Con∣stantinople) was MAHOMET borne in Arabia in a vil∣lage called Itrarip:* 1.1 His parents were of diuers nations and different in religion: His father AB DALLAS was an Arabian: his mother CADIGE a Iewe both by birth and profession. His parentage (according to most histories) was so meane and base, that both his birth and infancie remained obscure, and of no recko∣ning; Till that his riper yeares (bewraying in him a most subtile and craftie nature and disposition) did ar∣gue some likelihood, that the sharpenes and dexterity of his wit, woulde in time abolish the obscuritie and basenes of his birth. And soone did hee make shew and proofe thereof: for being trained vp of a ladd in the seruice of a most rich and wealthy marchant, by his great industrie and diligence hee so insinuated and wrought himselfe into the good fauour & liking both of his master and mistres: that when his master dyed, and had left all his wealth and riches vnto his wife, she made choyse of her seruaunt MAHOMET for her hus∣band: making him Lord and master both of her per∣son

and of her substance. The man being thus ray∣sed from base and lowe degree to great wealth and possessions, and hauing a working and aspiring heade; did from thenceforth plot & imagine, how hee might raise himselfe in honour and reputation: presuming that the greatnes of his wealth would be a fitte meane to worke his higher fortunes.* 1.2 Neither was he decey∣ued in the expectation of his hope. For consorting himselfe with one SERGIVS a fugitiue Monke, a no∣table Heretique of the Arrian sect (whome hee had made bounden vnto him by his great liberalitie) ther grew so strict a league of amitie and secreat familiarity betweene them, that they had many times priuate conference howe and by what meanes MAHOMET might make himself way to rise in honour and estima∣tion. After much consulting and debating of the matter; the best course which they conceyued to effect their purpose, was to coyne a new kinde of do∣ctrine and religion: vnder colour whereof (the times being then troublesome, the people full of simplicity and ignorance, religion also waxing cold and neglec∣ted) they thought it an easie matter to draw many fol∣lowers vnto them, and by that meanes to grow great in the eye and opinion of the world. Herevpon these two helhounds (one of them being an arch enemie to Christ and the truth of his religion, and the other see∣ming a meere Atheist or prophane person,* 1.3 neyther perfect Iew nor perfect Christian) patched vp a parti∣cular doctrine vnto themselues out of the olde & new Testament: deprauing the sence of eyther of them: and framing their opinions according to their owne corrupt and wicked affections: They brought forth

a monstrous and most diuelish religion sauouring partly of Iudaisme, partly of Christianitie, and part∣ly of Arrianisme.

This new doctrine (after they had digested and put it downe into some rude and confused forme) MA∣HOMET began priuately and in secret to set it abroch: making it knowne first vnto his wife, and some others that were his followers, and made them beleeue that the same was commanded and deliuered vnto him by diuine reuelation; and that many times he had secret conference with the Angell GABRIEL purposely sent vnto him as he pretended from God himselfe out of heauen. With these and many other cunning sleights and illusions he abused the simplicity of diuers, and drew men to haue him in great admiration:* 1.4 Insomuch that albeit hee durst not at the first openly publish his new deuised religion, for feare of the magistrate: Yet within a while his followers hauing caused the same vnderhand to be spread abroade more and more, and the common rumours which they gaue out of many miraculous acts done by him, brought the barbarous Arabians (deuoid of true knowledge and religion) in∣to such a blind conceite of his holines and worthines, that multitudes began to adheare vnto his new religi∣on: And the common people seduced by his impo∣stures and iugling deuises did not onely repute and e∣steeme him for a Prophet, but they attributed vnto him reuerence more then humane, with diuine ho∣nours. The magistrates of Mecha (a chiefe Citie in Arabia) hauing intelligence of these practises of MA∣HOMET, and perceyuing that the contagion of this wicked doctrine did so mightely increase, that it was

like to indanger both the publikc safety of their estate, and the purity of the Christian religion: they thought to haue surprised the ringleader, and to haue executed him according to his demerites. But he hauing some aduertisements of their intent and purpose, did not onely very cunningly auoide their traines laide to in∣trap him, but gathering together a great number of his followers and disciples, he armed them against the power of the magistrate: And after some bickeringes past betweene them, he withdrew his company for a time into the desertes and by-places of Arabia where hee stoode vpon his guarde, still enlarging his forces by the continual preaching and publishing of his new found doctrine. By means whereof in processe of time the most part of the Arabians seemed to cleaue vnto him & to imbrace the profession of his damnable re∣ligion. And they were the rather induced so to doe for that the time it selfe seemed to fauour him in his proceedinges, by reason of the sundry troubles and tumultes wherewith the Romane empire was as then pittifully distracted and sore distressed. The which hauing at the first animated and encouraged him to proceede in his seditious practises, did also minister vnto him fit opportunity & occasion afterwards both to make himselfe great in credite and reputation, and to lay a most sure foundation for the establishment of his new doctrine, as shall appeare by the discourse following.

Not long before that MAHOMET did enter into his detestable and pernicious practises in setting abroche his superstitious and diuelish traditions: It happened that the Empire of Rome was vsurped by one PHO∣CAS,

who being a chiefe fauorite, and in principall authoritie vnder the Emperour MAVRITIVS:* 1.5 yet as∣piring to the imperiall crowne and scepter: most trai∣terously murthered his Lorde and master together with his children, and so tooke vpon him the name & title of Emperor. Now (as it is commonly seene) that one mischiefe draweth another, and that mischaunces doe seldome come vnaccompanied; So the hatefull and odious act of this vsurper, was the occasion of ma∣ny commotions and tumultes, and of many chaunges and alterations in diuerse partes of the Empire. For the head and chiefe commaunder hauing encroched vpon the estate, by so notorious an example of disloy∣altie treason and murther: It seemed a small matter vn∣to the members to participate in the like vices. For thereupon began all care of Religion quite and cleane to bee abandoned, and ambition and auarice in all e∣states and persons so abounded: that the Prelats of the Church contemning Christian humilitie aspired to temporall gouernment, and challenging the double sword thirsted after regall authoritie: In so much that the desire of superioritie swallowed vp all regard of pietie, and the couetousnesse of the Cleargie made them neglect their particular dutie. Then grew the v∣surpation of supremacie in the Church of Rome: after which ignoraunce and superstition increased in the West, no lesse then Mahometisme preuailed in the East. In like manner the Laytie, forgetting their alle∣geaunce and following particular profit, enclyned to mutinies, sedition, and rebellion in so much that sun∣dry nations both in Europe and Asia began to decline & reuolt from the imperiall gouernment. By meanes

whereof the Romaine Empire was mightily encom∣bred with many great and grieuous wars, & sore pres∣sed on all sides with the armies both of rebels and for∣raigne enemies. Thus that Empire which PHOCAS had purchased with bloud and treason, hee held all his life time with continuall trouble and vexation:* 1.6 and at his death hee left the same to his successors full of tumult and confusion. HERACLIVS the Emperour (who suc∣ceeded after him) being driuen to great extreamities by the multitude of his enemies: found himselfe most encombred by the armies of the Persians: who (hauing before reuolted from the Romaine obeisaunce) had raised a strong & mightie kingdome in Persia. Against the furie and violence of this so puissant an enemie,* 1.7 hee determined to serue himselfe with the forces and suc∣cours of the Sarracens; who inhabiting in Arabia Pe∣trea, had their name of a towne in the same Countrie called Sarraca, seated not farre from Petra: which (be∣ing the chiefe and Metropolitan City of that part of A∣rabia) gaue the whole prouince the name of Petrea. These Sarracens being growne famous partly by rea∣son of their great and populous numbers, and partly by the course and manner of their life, for that they were accustomed to liue by robberie, spoyle, and pillage, (a vsage familiar to most of the Arabians) they had the name in that age to bee a most stout and warlike kinde of people. In regarde whereof HERACLIVS resol∣ued to vse their ayde against the Persians: And the ra∣ther for that their nation hauing beene lately sedu∣ced and peruerted by the damnable doctrine of MA∣HOMET (whose power & authoritie was then growne

great amongst them) they seemed at that time to bee seditiously addicted, and were suspected to be incli∣ning to a rebellion. To the intent therefore he might auoid the danger threatned to the Empire on the one side by the warres and fury of the Persians, and on the other side by the seditious disposition of these misbeleeuing Sarracens, the Emperour thought it good policy to serue his turne of the one against the other and so to make ech of them the meane of the o∣thers ruine and destruction.* 1.8 According to this de∣termination he hyred diuers great and huge numbers of them to serue him in these warres, supposing that the countrey being thus purged from so pernicious and pestilent a people, and they exposed to the sword and fury of a stout and warlike enemie, the imminent daungers woulde soone cease and bee auoyded. But that counsell which seemed to the Emperour to bee most sagely and politikely deuised, turned afterwardes by the couetousnes and folly of his officers, to bee the vtter ruine and confusion both of the Empire and of Christian Religion. For after that the Sarracens had for certayne yeares serued very valiantly against the Persians, & had so harryed and spoiled that kingdom, that it was reduced vnder the subiection of the Ro∣mane Empire: they comming to demaund their pay of the Emperour his Treasurer; aunswere was made them, that the Emperour had scarce money sufficient to pay the Greekes and Romanes, and the Christians his other souldiers, much lesse had hee any for such a company of dogges as they were. The indignity of this iniury and disgrace was taken so haynously of the Sarracens, and did so exasperate their courages (who

of themselues were alway prone and ready enough to rebellion) that presently they reuolted from the Em∣perour:* 1.9 and shaking off the yoke and obeysance of the Romane Empire, in their returne homeward they spoyled and harried all the countrie, townes, & villa∣ges about Damascus in Siria. Which done & knowing that MAHOMET was then grown to be of great power and estimation by reason of his wealth and the opini∣on of his Religion (which made him highly adored, both of the Arabians and the Egyptians.) They were easily drawne to elect and choose him for their head and gouernour: And being thereunto sollicited, both by secrete perswasions and by large and bountifull re∣wards (whereby hee had wrought and wonne them) they both gaue vnto him the name and honour of a Prophet,* 1.10 and proclaymed him for their Duke and Prince: not only the Sarracens, but the rest also of the Arabians and a great parte of the Egyptians acknow∣ledging him for their Lord and gouernour.

In this manner did MAHOMET erect a new Religi∣on and kingdome amongest the Sarracens in the yeare of grace 623. And making Siria the seate of his new Empire,* 1.11 he liued the rest of his daies in the confines of Damascus. During which time, it is said that he made the Alcoran: A booke, wherin are written all the lawes ceremonies and traditions of his Religion, with an in∣finite multitude of fantasticall tales and faigned myra∣cles. Howbeit sundry times before his death hee alte∣red and chaunged, added and detracted many of his precepts and institutions: according as the varietie & vanitie of his passions and lewd conceites did induce and leade him. Notwithstanding it is thought, that

that forme of Religion which is at this day prescribed and obserued out of their Alcoran, was for the most part reformed and perfected by his next successours, at what time they had made themselues Lords of the most part of Asia. Howsoeuer it was: after MAHOMET had Raigned about nine or (as some say) ten yeares, he departed this life being fortie yeares of age, and (as is reported) dyed of poyson. For hauing oftentimes boasted before his ende, that the third day after his death he would rise againe: and hauing therefore gi∣uen streight commaundement that his body shoulde not bee buried nor enterred in the earth:* 1.12 One of his Disciples called ALBVNOR, (being desirous to proue and make tryall of the truth of his doctrine and pro∣phecies) did secretly cause poyson to be conueied in∣to his drinke: The which MAHOMET hauing taken, his body presently in all parts began to swell extreamely: and so he gaue vp the ghost most miserably. For twelue daies did his body lye vnburied: during all which time their appeared no likely-hoode of any resurrecti∣on; but his Carcasse yeelded an intollerable and most filthie stench.* 1.13 In the end ALBVNOR comming to see him, found his body torne in peeces and deuoured by Dogges: whereupon, gathering together the bones that remained, and putting them into a coffin, he cau∣sed him to be buried. This was the ende of this mon∣ster of mankind: who hauing filled the worlde with Idolatrie and infidelitie by his blasphemous traditi∣ons and damnable forgeries, seemed to haue beene borne for the vtter ouerthrow and desolation of many kingdomes, estates and prouinces, and for the ruine & confusion of many millions of soules.

Of the originall of the Turkes: and how they came both to em∣brace the Religion and to encroch vpon the Empire of the Sarracens. Cap. 2.

AFter the death of MAHOMET,* 1.14 EBVBEZER otherwise, EBENBEHOR, or (as some call him) ABVBACHER: his son in law, succee∣ded him in his kingdom: And was the first whome the Sarracens called AMIRAS: which in their language signifieth Prince or successour.* 1.15 This man reigning but three yeares, in that short space tooke Da∣mascus the chiefe Cittie of Siria, and made it the seate of his kingdome. Likewise after two yeares siege hee tooke and spoyled Gaza, & Ierusalem. His successour, and the thirde King or AMIRA of the Sarracens was HAVMAR or OMAR,* 1.16 who beginning his reigne in the yeare of Christ. 634. continued the same for twelue yeares with great prosperitie and good fortune. In which time he subdued to his obeissaunce all Siria and Egypt: Afterwards inuading Persia, hee conquered that kingdome: and then hauing added also Cilicia, Cappadocia, Mesopotamia, and the Isle of Cyprus vn∣to his conquests,* 1.17 he chose Babilon for the seate of his Empire. And from thence forward the Sarracens cal∣led him their Amiras and Calipha of Babilon: which in their language signifieth a chiefe Prince hauing so∣uereigntie both of Empire and Religion. Ouer his o∣ther prouinces, (wherein himselfe could not bee resi∣dent) he appointed seuerall gouernours or Deputies,* 1.18 whome the Sarracens called Suldans: which worde

since that time hath beene vsed in another sence, as a title of greater and higher dignitie: by reason of the excessiue power and soueraigne authoritie whereun∣to some of those Suldans afterwards attained in many of those prouinces. Which being by them conuerted and augmented into great and mighty kingdomes: the name of Sultan grew to be taken for an absolute Lorde and Prince: and so is vsed at this day by the Turkes, who haue subdued and annexed most of those king∣domes and prouinces to the Dominions and Empire of the Ottomans.

But to our purpose; HAVMAR thus ruling ouer the Sarracens,* 1.19 at such time as they vnder-tooke the con∣quest of Persia: ORIMASDA or HORMISDA raigned o∣uer that kingdome. Who being sore pressed in those warres, and not able of himselfe to withstand the furie and violence of so great an enemie: Hee sent for the Turkes then inhabiting within the Caspian moun∣taines: requesting them to come vnto him into Persia, and that he might haue their aide and succours against the Sarracens. This was the first occasion that brought the Turkes into Asia, who before that time were a peo∣ple vnknowne and not heard of: In so much as euen to this day it is doubtfull and vncertaine, whence they had their beginning: And the opinions of their origi∣nall are very diuers and different.* 1.20 Some thinke them to be discended of the auncient Troyans, but without any probabilitie or good reason of their opinion: o∣thers deriue them out of Turca a Cittie of Persia: And some from that part and prouince of Asia which is cal∣led Turquestan. But it is thought that both those pla∣ces had their denomination rather from the nation of

the Turkes, then that this people should be so named of those places.* 1.21 HAITON a King of Armenia (in an Hi∣storie which he hath written) and some other also doe affirme them to be of the cursed seede of those aunci∣ent Israelites, who being carried into captiuity by SAL∣MANAZER King of Assiria, and placed by him in diuers parts of Media and Armenia, afterwards by ALEX∣ANDER the great were shut vp within the straights of the Caspian mountaines: where they continued till this time that they first came to bee knowne in Asia. And the reason which they yeelde for this opinion is, because the place where they liued so long hidden and concealed, was neere the Tartarians:* 1.22 In whose lang∣uage the word Turke (being a Tartarian word) signi∣fieth one that is accursed and a vagabond. But the most probable opinion, and that which commeth neerest the truth, is: That they are naturally descended from the bloud and brood of the auncient Scythians called Nomades: who, vsing to wander vp and downe in Tents, (as do at this day many of the Tartarians in their Hordes) not hauing any townes Cities or villages, and without any certaine habitations: did inhabit that part of Scythia which bordereth vppon the North parte of mount Caucasus not far from the riuer Tanais: where (according to Plinie, Pomponius Mela and other aun∣cient writers) their dwelt a people then but obscurely knowne by the name of Turkes. The which Countrie being now also inhabited by the Tartars, It is to be pre∣sumed that both these peoples are of one and the same discent: their language not much differing or disagree∣ing ech from other. And either of them hauing at first vsed and imitated the manners, life, and customes of

those auncient Scithians: And therefore it may well be that the name of Turke was giuen them in regarde of the wandring course of life vsed by them. And where∣as both the Scythians in times past, and the Tartars af∣ter thē, haue euer ben distinguished into many & sun∣dry peoples: It seemeth that the Turkes were one spe∣ciall people of the Tartarians, whose seate and dwell∣ing seemed to bee either verye neere, or within the straights and deserts of the mount Caucasus, which being also called the Caspian streights, are adioyning to that part of the Countrie which is neere Tanais. But how so euer it be, whether they be of y^e Scythian brood with the Tartarians, or descended of those auncient ac∣cursed Israelites: Certaine it is that this people in for∣merages had long continued and liued shut vp and enclosed in that place as in a desert, seperated and dis∣seuered from all the famous peoples of Asia, by most vast and wilde mountaines: By reason whereof, and for that they followed a barbarous and sauage life, ac∣cording to the Scythian vsage and farre different from the ciuill customes and manners of the Asians, they remained long vnknowne vnto these partes of the world vntill this time of their first discent into Persia.

Those Turkes (as we haue said) being now sent for by HORMISDA King of the Persians to ayde him a∣gainst the Sarracens,* 1.23 prepared themselues presently in huge numbers to come to his succours: But by that time they were in a readinesse and began to marche, HORMISDA and the Persians were ouercome by their enemies, their Countrie was conquered, haried, and spoyled, and their kingdom vtterly suppressed and brought vnder the commaund of the Sarracens. The

Turkes finding their purpose and iourney thus disap∣pointed by the ouer throwe and ruine of their confe∣derates, fel presently to parley and composition with the conquerours: And concluding a peace and league of amitie with the Caliph of Babilon and the Sarra∣cens, they were not onely content to ioyne with them as their friends and companions in armes, but they did voluntarily accept and freely embrace the doct∣rine of MAHOMET, conforming themselues in all points, both to the manners,* 1.24 customes and Religion of the Sarracens. Thus were the Turkes and Sarracens become (as it were) one people: And they did com∣municate together both in rheir armies and in their Counsels. Howbeit they made choise of a seate for themselues to inhabit in seuerally and alone, in a most pleasaunt and fertile soyle neere the Hircan sea within the land and Countrie of the Chorasens in a prouince called Sogdiana: where they remained without any great fame as long as the Empire of the Sarracens flou∣rished in Asia, which was well neere for the space of two hundred yeares: All which time they did most firmely adhere and sticke vnto them in faithfull friend∣shippe and societie. But after that the estate and pow∣er of the Sarracens beganne to decrease, by meanes of ciuill discorde and dissention: The Turkes (taking the aduantage of that opportunitie) encroched vppon them and their territories: And (their former fortune beginning once to faile them) by little and little they wrought themselues into their Empire: The manner whereof, we will briefely laye downe, and then will proceede to discouer the summe and substaunce of their Religion. 〈2 pages missing〉〈2 pages missing〉

the Empire of the Saracens to be decayed in the East: and being fallen to a most mighty downefall, the ma∣iesty thereof was wonderfully empaired, and in a ma∣ner vtterly abolished, by reason it was diuided into di∣uerse and sundry kingdomes. For besides this Empire of the Turkes raised in the hither partes of Asia,* 1.25 some of the Saracens had erected also a new kingdome in A∣frique now called Barbary: from whome the Moores at this day doe deriue both their discent and religion: and the Sultans of Egypt, growing great in the South partes of Asia, raised another mighty kingdome about the bottome of the midland sea in Siria, Palestine, E∣gypt, and Arabia: by meanes whereof there was no∣thing left remaining to the Caliphs of Babylon, but onely Mesopotamia, Chaldea, and some other coun∣tries neere adioyning: so that in regarde of their for∣mer power, soueraignty, and dominion, their king∣dome came to bee of small puissance, and of little ac∣count or reckoning.

But to returne from whence we haue somewhat di∣gressed. This Empire of the Turkes continued not lōg. For after fiue discents of their emperors in the yere 1098.* 1.26 about the time that Godfry of Bulloin & other christian Princes made their expedition into the ho∣ly land, the Georgians and other Christians in Arme∣nia, hearing of the iourney purposed by those of Eu∣rope: and perceiuing that the Turkes were then diui∣ded and distracted into factions amongest themselues,* 1.27 and that they had murdered the brother of BELCHI∣AROC their fift and last Emperour: they did sodainly assaile and set vpon them in diuers places, and so expel∣led them out of all the territories of the kingdome of

Persia, enforcing them to keepe within the bounds of the lesser Asia. Where vnder the gouernment of their Sultans, ARTOLVS, SOLIMAN, and others, they held long and sharpe warres against those Christians that came out of Europe to the conquest of the Holie land. By whome,* 1.28 though they were notably distres∣sed, and were expelled out of many of their greatest and chiefest citties, territories, and kingdomes (the same being long possessed by the Christians,) and though they lost the glory of their Empire, and their power of command & soueraignty in those parts, yet did they not cease stil to maintaine most cruel & bloo∣dy wars against them in many parts of Asia, by the aid and help of the Sarracens. Both the one & the other of those people holding the christians for their common enemies. In this estate & maner did the Turkes conti∣nue without any notable alteratiō of their fortune, til the yere 1290.* 1.29 About which time the Tartars (whose name was then first heard of) hauing erected a great & mighty Empire in Tartaria the Greater, of old called Scithia) made a notable inuasion vpon Asia. And then extending the bounds of their dominions, they did in a manner vtterly suppresse the name and power of the Turks, keping them in extreme bondage & seruitude, till the Sultans of Egypt (who had reconquered the kingdom of Ierusalem & Syria from the christians,* 1.30 & were thē lords of Egipt, Siria, Palestine, & part of Ara∣bia) & the emperors of the Tartarians, prosecuting ech other with furious and cruel wars, did giue leasure, li∣berty & oportunity to the Turks once again to lift vp their heades, and both to recouer and to encrease their former puissance. The maner wherof was as foloweth

* 1.31About the yeere of Christ one thousand three hun∣dred, one OTTOMAN a Turkish captaine, seruing vn∣der the Tartarian Emperor, had (by his appointment) the charge of a certaine Castle in the Confines of Asia towardes Tartary: or (as others affirme) he serued vn∣der SALADINE then Sultan of Egypt: from whome being reuolted, he surprised a certain Fort in the streits of Cappadocia. Where hauing a while continued, and perceiuing that the Tartars and Saracens on the one side were entangled with a most blody and cruel war: And that the Empire of Constantinople and the Chri∣stians on the other side were busily occupied with in∣testine and ciuill Armes: He hauing conceiued an assu∣red hope to aduaunce his owne Fortunes, gathered to∣gither a regiment of Turks and others, whom he drew vnto him vppon hope and desire of pray and pillage: and seizing vppon many Townes in Cappadocia and Bithynia, partly by force, and partly by composition: (of which some hee wanne from the Christians, and some from those of his owne sect and profession) hee came in short time to haue so great a name and report ouer all the lesser Asia: that by meanes thereof there flocked vnto him daily infinite troopes of Turkes, in hope to restore the name & honor of their natiō, & to recouer their former fortune. With these forces with∣in a while had OTTOMAN subdued diuerse Prouin∣ces in Asia: as the greatest part of Bithynia, and al Na∣tolia now named Turkie, besides many citties vppon the Euxine sea. Through the happy successe of his for∣tune in these conquests and victories, hee purchased so great an opinion, both of his wisedome and courage, that the Turkes with a generall consent and incredible

ioy elected and proclaimed him for their King or A∣mira. And so strangely did they growe in processe of time to affect him;* 1.32 that they decreed & ordained from thencefoorth neuer to admit nor endure any other to raigne ouer them, but such a one as should descend of the line and seede of OTTOMAN. Thus was the em∣pire of the Turkes reuiued out of their former ruines by the rare vertue and fortune of this OTTOMAN, & by the ciuill discordes & dissentions which were then rise both amongst the Mahometists, and the Christi∣ans. Since which time it hath so wonderfully encrea∣sed by the valure and prowesse of his successors,

and by the resolution & good discipline of that Nation,

and our owne intestine diuisions (the most pestilent poyson and plague of all kingdomes and common-weales) that the whole estate of Christendome hath at this day iust cause both to deplore the miserable con∣dition and calamities of the Christians, from whome these miscreants haue extorted infinit kingdomes, e∣states and empires: and also to feare and suspect the vi∣olent course of their fortune, the excessiue greatnesse of their puissance, and the cruel dispositiō of their cou∣rages, as being fatall to the christian religion. For this people being more eager and zealous (than euer were the Sarracens, or any others Pagans or Barbarians) in the propagation and extending both of their empire, and of their damnable sect and profession: do openly, & as it were, by nature professe themselues the sworn & vowed enemies of Christ and his Gospel. And hol∣ding it a meritorious deed to tyrannize ouer his mem∣bers, they do bend and employ all their Forces, Stu∣dies and Counsailes, how they may vtterly extirpate

the name, memorie and faith of the Christians: And how they may plant and establish the blasphemous traditions of their prophet MAHOMET in all the regi∣ons and kingdomes of the worlde. But for the more particular discouery and manifestation of al these mat∣ters, as also touching the maner of the rising, increase, and augmentation of the Turkish Empire, out of so meane and base a beginning, to that glory, height, and puissance of dominion, whereunto we see it now gro∣wen and exalted: wee will referre you to a Discourse which wee haue written of the liues and actes of the OTTOMAN Kings and Emperours: wherein all the former matters are sufficiently and at large layd open. In the mean time we wil now proceed to the vnfold∣ing of the sum and secrets of their religion, & to disco∣uer the qualitie of their law, ceremonies & traditions.

Of the Turkish Alcoran, and of the great reuerence which the Turkes beare vnto it. Cap. 3.

HItherto haue we deliuered the inuentiō & first beginning of the Turkish religion with the continuaunce and establishment thereof, both vnder the Sarracen and Tur∣kish Empire, whose original also and increase hath in part been touched. Now are we to consider of the sub∣stance of their religion: wherein first we will speake somewhat of their Alcoran, in which their law & tra∣ditions are contained and deliuered: and then wil we proceed to the grounds & principles of their religion.

The whole sum and substance of the Turkish religi∣on,* 1.33 laws & ceremonies, together with the maner and form of their prayers, sacrifices & almes, and whatsoe∣uer els they do hold needful and necessary to the salua∣tion of their soules is deriued and drawen out of a cer∣taine book, which in their language they call Musaph. This book is diuided into 30 parts or Tomes: The A∣rabians call the same Curaam, which is as much to say, as, The Beginning and end of the Turkes law. And it seemeth to be the very same word which is vsuall a∣mongst other Nations, though with some difference, it is most commonly called by the name of Alcoran.

Vpon this Booke, as vpon the very groundworke and chiefe foundation doth the whole religion & law of the Turks seeme to rely and depend. And it is a com¦mon and generall tradition constantly helde and affir∣med by all Turkes whatsoeuer, that the Archaungell GABRIEL and their prophet MAHOMET did by the singular grace and fauour of God first of all publish and disperse this booke throughout al partes of the world. And that MAHOMET togither with his disciples did frame & put the same in writing in the same maner & form as it is now receiued amongst them. But howso∣euer the Turkes do dreame of the first writing and in∣uention of this their Alcoran, and attribute the same to their prophet MAHOMET: yet it is more thē probable by many cōiectures euen out of their own books & wri∣tings, That neither the religion now professed by the Turks, nor that Alcoran,* 1.34 out of which they do now de∣riue their superstitions & ceremonies, is not the same that was first inuēted & written by MAHOMET: besides it is apparant, by the testimony of many, & those most

approoued Histories: that at such time as the Sarracen empire (being risen to some strength and perfection) was first established vnder their Caliph in Babylon: and that the Turkes came to be vnited and incorpora∣ted into the societie and religion of the Saracens: there was a new Draught made by the authoritie of their chiefe Gouernours, and with the aduise and consent of their priests: who secretly amongst themselues caused an other Booke to be deuised and written of such tra∣ditions, rites and ceremonies as were thought requi∣site and needefull to bee vsed and obserued amongest them. And because that forme of religion which had beene at first conceiued and inuented by MAHOMET and his disciples, was found in many thinges greatly repugnant in it selfe, and ful of contrarieties and absur∣dities: it was in most points either altered, or abroga∣ted, & new traditions and ordinances inserted in their places. The which for that it was done in secret, and without the notice & knowledge of the common sort (from whom it was purposely concealed:) al those that are of the Mahometan sect and religion haue euer bin and are yet still persuaded (their Priests and Gouernors still norishing and feeding that conceit in them) that it was the same which was first supposed to be written by their great Prophet MAHOMET: And that there was no change nor innouation made of any of their auncient traditions, lawes, or ceremonies, but that all things did continue and remaine entire & vnaltred in their Alcoran according to the first prescript & inuen∣tion of them. Which opinion, although it be cur∣rant amongest them, yet it is thought, that not onelie the Saracens (as hath beene already touched) in

the time of their Empire did in many points alter their Religion & frame a new Alcoran: But that the Turkes also (euen since their Monarchie began to rise to that flourishing estate wherein wee now see it vnder the house of OTTOMAN) haue in some sort done the like. And it is not to bee doubted but that their Religion as well as their Empire is drawne and reduced into ano∣ther manner and forme both of order and perfection, then it was at the first beginning. For it is written of MAHOMET the second (he that tooke and conquered the Cittie and Empire of Constantinople, and was the first of the line and house of OTTOMAN that tooke vp∣on him the name and tittle of Emperor of the Turkes) that he also did in many things alter and chaunge the lawes and Religion of the Turkes, abrogating and a∣bolishing many of their olde and auncient traditions: And instituting and ordaining new in their place.

But how so euer it bee: whether that this Alcoran,* 1.35 were written at first by MAHOMET himselfe or by some others his successours, this is one thing most assured and certaine: That the Turkes generally in outwarde shew and appearance, doe hold and esteeme this their Musaph or Alcoran in no lesse honour and reuerence, then the auncient Iewes did their Bookes of the olde Testament written by Moyses and the Prophets, or the Christians doe the whole Bible and sacred bookes of holy Scriptures, written by the spirit of God himselfe, and by the penne of his Prophets and Apostles. This may we manifestly perceiue by their outward gesture and vsage, when they come either to the handling or reading of any part of this booke. For first ther is none of them whosoeuer, that dareth to touch or handle it,

vnlesse he be first either cleane washed with fresh wa∣ter, from the top of the head to the soule of the feete: or that he doe wrappe and couer his hands all ouer in some cleane and fine peece of lynen,* 1.36 before he aduen∣ture to lay hands vppon it. Besides, as often as they re∣paire to the Temple to heare any part of this Booke publiquely read vnto them, the same being done with a lowde and cleare voice, all of them doe most at∣tentiuely hearken and giue eare therunto with a singu∣lar and notable shew and deuotion. And they do hold it a very deuoute and religious part, a little to mooue and encline their bodies whilest they do intend to the reading of the same. The manner and fashion of him that readeth it is to holde the Booke aloft betweene both his hands: And he deemeth it a most sinfull mat∣ter, and an act of great impietie to holde the Booke at any time beneath his wast. Whilest he is reading it vn∣to the people, hee standeth as a man rauished in spirit and besides himselfe, seeming to haue his mind wholly bent and fixed vpon those things which hee readeth and pronounceth vnto them. When he hath signified and made an end of his reading, hee kisseth the Booke with great reuerence, and casting his eyes downe vp∣on the same in a most sober and deuoute manner, hee afterwards layeth it vp with great solemnitie in an high place purposely prouided for the keeping of the same: as being a most sacred and holy Relique, and of farre greater accompt and reconing, then all the residue of their Bookes any way appertaining to their Lawe and Religion. Thus we see, that the curiositie of these mis∣belieuing Turkes is greater in their Idolatrie and su∣perstition, couering their inwarde deformities with

outward appearances of holines & pretended shewes of deuotion: then the reuerence vsed by many Christi∣ans in the right worshipping of God, and the obserua∣tion of true Religion.

Of the principles and groundes of the Turkes Religion: and of the Eight Commaundementes prescribed in their Alcoran. Cap. 4.

AMongst infinite matters contained in the Turkish Alcoran, though there be many thinges deliuered touching their faith and doctrine: yet is it for the most part full stuffed and repleni∣shed with vaine & fantastical conceits of feigned dreames, apparitions, visions, and reuelati∣ons: And it aboundeth (throughout all the volumes thereof) with a number of fond tales and fables, which are euery where entermingled with the deliuerie of their superstitions. All which do tende rather to make some colourable shew and pretence of truth in their re∣ligion, and to giue a grace and countenaunce of their Sect, then to prescribe directly any matter of doctrine, or to deliuer the summe and substaunce of their tradi∣tions. And it seemeth that that Booke was purpose∣lye inuented, to induce and drawe all men that shall reade or haue the same, (by the straunge reuelations, and forgeries therein contained) vnto an opinion and beliefe, that all thinges therin prescribed, are enioyned

vnto them by a kinde of diuine ordinaunce and insti∣tution: And that their Prophet MAHOMET (the suppo∣sed Author of their Alcoran) was a most holy and sin∣gular deuote man, and one whome God highly fauo∣red and loued. Now touching the summe and sub∣stance of their Religion,* 1.37 and the chiefest matters of doctrine deliuerd in their Alcoran, they doe depend vpon certaine grounds and principles, and they may be reduced to three speciall points. Of which the first is: that they obserue diligently and deuoutly certaine lawes and commaundements prescribed vnto them: The second, that they shunne and auoide certaine no∣table vices which they terme deadly sinnes, and which they are commaunded likewise by their law to haue in speciall hatred and detestation: and thirdly, that they doe precisely conforme themselues to the obseruation of all such rites and ceremonies, as are either taught in their law, or receiued amongst them by tradition. Of ech of these wee will discourse seuerally and in order: beginning first with their precepts or commandements prescribed in their Alcoran. For as the Iewes had a par∣ticular lawe giuen vnto them and published by God himselfe in mount Sinai, the which being written in two Tables and containing ten Commaundements, is receiued also by all Christians as a most sacred and ho∣ly law, and is held to bee a certaine rule of iustice and pietie, whereunto all their actions are to be conformed and directed, teaching them what is to be done or left vndone: So haue the Turkes (in imitation of the same) certaine lawes and precepts or Commandements laide downe in their Alcoran, the obseruation whereof is so necessarily required in their liues and conuersations,

that whosoeuer shal transgresse or violate any of them, is held by their law to be a most sinfull and wicked per∣son: And they repute it very hard and difficult for such a man to be saued. Contrariwise, they do belieue that who so doth obserue & keepe those commandements, and escheweth those sinnes which they esteeme to be mortall, he shall be sure to be saued: be he either Turke or Christian. Which argueth that their confidence and hope of saluation consisteth chiefely in the pietie and merite of their vertuous life, and good deedes: And that they doe not much differ in that point from the opinion of some Christians, who do attribute their saluation vnto their merites. But of this we shall haue occasion to speake hereafter in the particular discoue∣rie of their opinions. For being now to shewe what those precepts are, which bee commaunded in their law, we will here set them downe in such order as they are reported out of their Alcoran.

THe commaundements of the Turkes law are eight in number:* 1.38 The first of which in their language is thus written.

• La Illa Eillala Mehemmet Resullala. That is to say: There is but one God alone and Mahomet is his Prophet.
• Their second Commandement is, Honour thy Father and thy mother with all possible loue reuerence and fidelitie: And attempt not any thing against the good will and liking of thy parents.
• ...

• Their third Commandement is, That which thou wouldest not should bee done vnto thee doe not thou to any other.
• Their fourth Commandement willeth, That euery man at the time limitted and appointed there∣vnto, doe repaire vnto their Mosche, or Temple to publique prayers.
• Their fift Commandement is, That each man doe within the compasse of euerie yeare or∣derly consecrate and spend one Moneth in abstinence and fasting.
• The sixt Commandement exacteth, That euerie man according to his estate and calling doe giue Almes liberally out of his goods and substaunce.
• The seuenth Commandement requireth; That each man doe embrace and frame himselfe to mar∣riage: And that he doe diligently obserue all such solemnities rites and ceremonies, as are ordained and required in the so∣lemnizing therof, which are hereafter expressed in the exposi∣tion of this Commaundement.
• The Eight Commandement chargeth, That no man kill another in any case by no meanes what so euer, but vpon violent compulsion or by order of lawe and publique iustice.

The Exposition of the first Commaundement of the Turkes law, containing the summe of their beliefe. Cap. 5.

THese Eight Commaundementes in the Turkes law, do containe (as it seemeth) two especiall matters. In fower of them, namely in the first, fourth, fift, and sixt precepts, is set downe their faith and du∣tie towards God: And in the other foure is contained their dutie towards man. Their first precept consisteth of two partes: For it comprehendeth their faith and beliefe which they haue of the Godhead, and their o∣pinion or beliefe which they haue of their Prophet MAHOMET. Touching the Godhead,* 1.39 they acknow∣ledge both with the Iewes and Christians that there is one onely God: Wherein they differ from the Gen∣tiles, who had their multiplicitie of Gods. And they hold that God alone is to bee worshipped: And all a∣doration to Saints, Idols, Images they abhorre and condemne: as being an honour proper and peculiar to God alone, contrary to the traditions of some Christi∣ans. Howbeit this their knowledge of the Godhead, is but in a generall, confused, and grosse manner, and on∣ly (as it were) by conceite and imagination. For what God shoulde bee, and what is the nature and Essence of the Deitie, they knowe not: Neither doe they ac∣knowledge any distinction of persons in the God∣heade either of Trinitie in Vnitie, or of Vnitie in Trinitye as doe the Christians. Albeit they doe

acknowledge that there is a holy Ghost: and they do confesse that the Spirite of God doth inspire good mo∣tions into the heart of man,* 1.40 & incite vs to good and ho∣ly deedes: And yet do they not acknowledge it to be a distinct person in the Godhead: but they doe by a grosse conceit imagine it to be onely a bare power and vertue in God working by a secret kind of inspiration. Likewise touching Christ, although they doe hold him for a great and holy Prophet (as shalbe elsewhere de∣clared) yet with the Iewes they deny him to bee the Sonne of God,* 1.41 and the Messiah and Sauiour of the world: For they say, that God hath no sonnes: and with the Arrians they deny his diuinity, and the con∣iunction of his diuine nature with his humanity. Not∣withstanding they do in a sort acknowledge the pow∣er wisedome and iustice of God, as also his goodnes, his mercy, and his prouidence. For they belieue that he made the heauens and the earth: That hee created all things, and that by his prouidence he ruleth & go∣uerneth all things: That he hath ordayned a heauen or Paradise for the rewarde of those that liue well and godly, and a hell for the wicked and vngodly. All this they doe constantly confesse and belieue, yet so as they seeme to conceyue of them by a grosse, carnall, & outward consideration,* 1.42 and by contemplating of the Godhead onely in the externall workmanshippe of his creatures; and (measuring the diuine bounty & good∣nes onely by the multitude of his corporall blessinges and benefites bestowed vpon mankind, and not by his spirituall graces) they doe honour, serue and prayse him onely for his prouidence, in prouiding for their earthly bodies. And therefore as they doe hold it no∣table

impiety any way to doubt of the grace & fauour of God: So doth their faith altogether rest and depend vpon this confidence and opinion: That God hath ap∣pointed vnto euery man the manner, meanes, and cer∣tainty of his liuing and sustentation forty yeares before his birth. And because man is made after the image & similitude of God, that therefore God hath made cer∣taine and sure prouision for him. For this cause they do teach, that God is to be honoured and worshipped in a decent and comely manner with praise and thanks∣giuing. To which effect these words of their Alco∣ran are accounted of great reuerence and solemnity. Acta, Alla, Bisigus, Ʋerdi, Co∣larc, Verdi, Diuerdi, Agfluerdi. The meaning of which wordes is thus: There is no o∣ther cause why God did endue and adorne mankind with rea∣son and vnderstanding aboue other of his creatures, but onely to the ende we should diligently and effectually consider in our mindes the infinite largenes of the diuine grace and bounty, and the omnipotencie of the eternall Deity: And for this cause onely did he place the eyes in mans body, that hee shoulde behold and acknowledge his admirable works and creatures, which he hath made in great aboundance by his diuine power and omnipotencie: And therefore also did he fasten eares to the head of man, that hee shoulde attend and hearken to the wordes of the heauenly law, and that, hauing heard and well vnderstoode them, hee shoulde diligently keepe and obserue them: Moreouer God hath distributed diuerse and sundry tongues and languages amongst men, to th' intent one should instruct and teach another in the knowledge of the diuine law. Besides they do obserue also these words of their Alcoran,

with great solemnitie. Acta, Alla, Bisi, Sag∣luc, Chuerdi. That is: God hath giuen vnto men health of body, as one not the least of his gifts and graces to the intent we should not suffer slouth and sluggishnes so to take roote and to bee grounded in vs, that we should thereby in any sort neglect that dutie and seruice which we owe vnto him: nor that we should be so addicted to the following of our world¦ly affaires or businesse, that we should be withdrawne thereby from the worship and seruice of God. All these sentences, & many other of the like kinde, dispersed throughout their Alcoran, doe shewe, that though the Turkes in many thinges doe conceiue aright of God and his workes: Yet the knowledge and meditation which they haue of the wisedome, power, and goodnesse of God, is onely by an externall consideration of world∣ly benefites: And they doe apprehend the same onely by the naturall powers and faculties of their mind and vnderstanding. But as for that heauenly and diuine contemplation, which ought to bee inwardly and spi∣ritually in the heart and soule of man: by which they should acknowledge the infinite loue of God towards mankind both in and after our creation: by freeing vs from the power of death, Hell, and damnation: By which also we are to cōsider the misterie of our redem∣tion, the wonderfull worke of our saluation, the pow∣erfull working of Gods holy spirit within vs: by kind∣ling in vs a true, liuely, and quickning faith in his mer∣cies, by reuiuing and conforting vs in the hope of his promises, by sanctifying our thoughts and cogitations, by mortifying our sinfull lusts and affections, & by rai∣sing of vs to the hope and expectation of immortall, heauenly, and spirituall ioyes. Of this they haue no ap∣prehension

nor knowledge, no sence nor feeling. And the reason is, for that they reiect the meanes whereby God doth impart those spiritual graces & blessings vnto vs: namely, the acknowledging of his beloued sonne, in whome onely he is wel pleased with vs: and the know∣ledge of his holy Scriptures, which being giuen by in∣spiration, are the onely meane to instruct vs.

Of the former part of this Commandement, name∣ly,* 1.43 of the beliefe of the Mahometists touching the god∣head, we haue spoken sufficient: Let vs now examine the other part of their beliefe, and see what the Turkes doe thinke of their Prophet MAHOMET. Whome as they haue blasphemously ioyned and associated with God himselfe in this commaundement: so do they at∣tribute vnto him no lesse then diuine and holy wor∣shippe: by reason that from him they deriue their law and Religion, as they thinke that hee had it from God by speciall grace and reuelation. Notwithstanding though the Turkes doe hold that their law prescribed and written in their Alcoran is now the onely true law of God, wherein his wil is reuealed,* 1.44 and according to the which they are bounde to serue and worshippe him: Yet doe they not denie, but that God did here∣tofore giue a law vnto the Iewes by Moyses, after the which hee commaunded himselfe then to bee serued: And that all the Iewes that liued before the time of Christ, and did frame their liues according to the same, shall be saued by the obseruation of that lawe. And they acknowledge also that that law continued in force vntill the time that Christ came into the worlde. Whome they confesse likewise to bee the Sonne of the Virgine Marie: and to haue beene sent from God as

a most holy Prophet with a new lawe for the refor∣mation of the worlde: And that from thencefoorth men were bounde to obserue the doctrine, Gospell, and Commaundements of Christ, till such time as it pleased God afterwardes to send his Prophet MAHO∣MET: by whome (they say) God last of all made knowne his will and pleasure, how and in what sorte he would bee worshipped: And that all other lawes should from thencefoorth be abolished: and that the law taught and written by MAHOMET should onely be receiued and obserued: which (as they pretend) is the same law, and no other then such as God gaue of olde vnto Abraham: from whome MAHOMET, being descended directly of the line and feede of Is∣mael, hee was appointed by God himselfe to reuiue and to restore the same: And therefore hauing it re∣uealed vnto him by speciall grace and fauour from God, hee was commaunded to publish and to reesta∣blish it in the world. And for this cause they call MA∣HOMET in their language: Acurzamam Penegaber, That is to saye: The last Prophet sent from God. Hereupon it is a common opinion and tradition a∣mongst the Turkes: that Moyses, Christ, and MAHO∣MET are three of the greatest Prophetes, and of prin∣cipall accompt and reconing aboue all others: That they were each of them sent from God, and were most excellent, holy, and good men, all of them high∣ly fauoured and beloued of God. They affirme also that both Moyses, Christ, and MAHOMET are of e∣quall and like accompt and estimate in the sight of God: not one of them hauing preheminence aboue another. And therefore if any one doe happen to blas∣pheme

either Christ, or his mother the Virgine Marie:* 1.45 Hee is by their law to sustaine the like punishment, as is inflicted vppon them that blaspheme the name of MAHOMET, especially if it be a Iewe, he is sure to be burned. Besides they will not admit any Iewe to be∣come Turke, vnlesse he be first profest a Christian, and doe eate Swines flesh: notwithstanding that it bee for∣bidden both to Iewes and Turkes by either lawe as well of Moyses as of MAHOMET. For they affirme that the law of the Christians is farre better and to be preferred before that of the Iewes. Which argueth that they doe attribute much vnto Christ and to his Religion. Howbeit in regarde of their owne lawe (which they doe thinke to be most excellent both for goodnesse and profit) they doe vtterly disallow, con∣demne and hate it. And notwithstanding the equalitie which they acknowledge in these three Prophetes: Yet they doe holde that MAHOMET is to bee loued, honoured and reuerenced in the highest and chiefest place next to God himselfe. Because hee is the last Prophet that God will send into the worlde: And because the law which God hath reuealed by him, is now onely in force, and so ought to continue, and to be obserued vnto the ende of the worlde. And this is the cause, why they are taught and enioyned out of this commaundement, not onely to loue and honour God, but also to reuerence and loue his Prophet MA∣HOMET before all other thinges whatsoeuer. Where∣vnto the Turkes doe accordinglye with notable ve∣hemencie intend all their thoughtes and endeuours, vsing all possible reuerence and deuotion both in

naming and speaking of him. In so much that if there bee any one that blasphemeth God,* 1.46 and another doe blaspheme MAHOMET, the former shall bee punished onely with a hundreth stripes and blowes of the Ba∣stonado, but the latter is sure to loose his life for it. And they yeelde this reason for it. Because God, being omnipotent, can and will plague the blasphemers of his holy name with any plagues what so euer, as it shall seeme good vnto him: But MAHOMET being no God but a poore Prophet cannot reuenge that iniu∣rie done vnto him. For which cause they saye, that they (who professe, and are to obserue the lawe giuen by MAHOMET) are bounde to see it most seuerely punished. Besides, they doe thinke by vertue of this commaundement, in regard of their loue, deuotion, and dutie to MAHOMET, that they are bound by all meanes as much as in them lyeth, to amplifie and encrease their Religion in all partes of the worlde, both by armes and otherwise: And that it is lawfull for them to enforce and compell, to allure, to seduce, and to perswade all men to the embracing of their sect and superstitions: and to prosecute all such with fire and sworde, as shall either oppose themselues a∣gainst their Religion, or shall refuse to conforme and submit themselues to their Ceremonies and traditi∣ons. And this they doe to the intente the name and doctrine of their Prophet MAHOMET maye bee euerie where, and of all nations reuerenced and embraced. Hence it is that the Turkes doe desire nothing more then to drawe both Christians and o∣ther to embrace their Religion and to turne Turke.

And they do hold that in so doing they doe God good seruice, bee it by any meanes good or badde, right or wrong.* 1.47 For this cause they do plot and deuise sundry wayes how to gaine them to their faith. And many times when they see that no other means wil preuaile, then they will frame false accusations against them; say∣ing, that eyther they did blaspheme the name of MA∣HOMET or some of their Prophets: or that they did ar∣gue and dispute of their law and religion, or some such like matter: which being strictly forbidden by their lawes, is punishable by death. And to proue them guil∣tie they will find many, sometimes fortie, or fiftie false witnesses to testifie & averre the accusation. For there bee certaine of their Priests (of whom we shall speake hereafter) who for a Ducat or some such small reward, wil swear a thousand vntruths, especially if it be to con∣demne a Christian: against whom they thinke it a great honour to forsweare themselues: because it may bee an occasion to make him forsake Christianity and to turne Turke. For being thus conuicted by the testi∣mony of those false wretches, they haue iudgement presently giuen eyther to suffer death by being burnt, or els to abiure their religion, & to imbrace the law and profession of Mahometism: wherof it ensueth that ther scant passeth any one yeare, but there is some one or o∣ther which doeth suffer martirdome for the faith of Christ, but many more for feare of death do change their religion, and deny their faith. Of whome they doe afterwardes make so great reckoning and account, that they are not onely rewarded with store of money, liuings and other necessaries for their maintenaunce: but commonly they are preferred and aduaunced to

great offices, dignities and honours. All which shew∣eth most apparantly, howe reuerently and deuoutly they doe esteeme of their Prophet, and how vehe∣mently they are addicted to the maintenance of his su∣perstitions: seeing they make no conscience of such wicked and detestable practises to gaine men to their sect and religion, and to procure them to be circumci∣sed: which is the proper marke and (as it were) the badge & cognizance of a profest Turke or Musulman. For that they thinke not any man to bee rightly religi∣ous as a true Mahometist, vnlesse he take vpon him this marke of Circumcision: as shall bee discouered in the Chapter next following.

Of the Ceremonie of Turkish Circumcision. Cap. 6.

YOu haue hearde wherein the Turkish faith and beliefe consi∣steth, and what opinion they haue touching the essence of the Godhead: You see also how su∣perstitiously they are addicted to to the reuerence and honour of their Prophete MAHOMET: whome hauing ioyntly placed with God himselfe in theyr first Commaundement, they doe also in a sorte make him partaker of his diuine worshippe. And because they holde it requisite and necessarie

that all the world should acknowledge him as a most holy and heauenly Prophet, purposely and expresly sent from God to teach and instruct mankinde in the lawe and will of God, according to such ceremonies and traditions as are commaunded and deliuered in their lawe: therefore they do suppose that al men are bounden both to do him diuine honors, and (acknow∣ledging him for Gods Prophet) to embrace his Sect and superstitions, as being to be preferred before all other lawes and professions whatsoeuer. In regarde whereof they doe also esteeme and professours thereof to be a people peculiarly beloued and highly fauoured of God. Thus as they haue made and coyned a seue∣rall and particular lawe vnto themselues, making MAHOMET the sole Patrone of their Sect, and the onely Obiect of their Deuotion: so haue they taken vp the ceremonie of Circumcision,* 1.48 as a speciall badge and token of their sect & religion. By the which they do seeme to consecrate and dedicate themselues to the profession of Mahometisme, and do (as it were) vow all honour, loue and reuerence vnto MAHOMET, I∣magining, that no man can please nor beleeue in God aright except he honour and worship him as his best beloued Prophet. Hence it is that they doe holde all other nations & peoples for prophane & irreligious, who are not incorporated by this ceremonie into the societie of their faith and religion: and they repute none for true and perfect Turkes, who haue not taken vpon them this marke and seale of Turkish Circumci∣sion, which in their language they call Tsuneth. The nature whereof, that it may the better be discerned: wee will briefly shew, both what it is, and howe it

first began, and yet is continued amongest the Iewes: next, how, and in what maner it is vsed by the Turks: and lastly shall be touched wherein these two people do differ each from other in the vse and obseruation of this ceremony.

* 1.49Touching the thing or act it selfe of circumcision, it nothing else but a cutting away of the foreskinne of the flesh of a man in his secret parts. And it was ordai∣ned to be done only vpon those of the male-kind. The first institution thereof was by Gods commaund and appoyntment to Abraham the father of the faithfull: to whome it was enioyned as a peculiar signe or sacra∣ment of the couenant betweene God and him, vpon that promise which god had made him, that he would multiply and make his seede as the dust of the earth, as the sand of the sea, and as the starres in heauen: also, that many Nations should proceede out of his loynes, and that in him all the nations of the earth should bee blessed. For the assurance of this promise and couenant vnto Abraham, God instituted the sacrament of Cir∣cumcision: and commaunded that all the male-kind of his seede should bee circumcised throughout all their generations. For God hauing determined to select and choose vnto himselfe a peculiar people out of the seed of Abraham, by whome he would be serued and wor∣shipped according to the sinceritie of his owne lawe and commaundements, and from whom also should proceede a blessing vppon the whole earth; hee did therefore ordaine this signe of circumcision, both to distinguish those of the seede of Abraham from the o∣ther prophane peoples of the world: as also to be for a token and remembrance of the blessing promised to

them, and by them to the world. Howbeit though all those of the posteritie of Abraham had this signe of cir¦cumcision amongest them: yet amongest infinite Na∣tions descended out of his loynes, hee made especiall choise of the Israelites, who came of Iacob the nephue of Abraham by Isaac, choosing them onely for his pe∣culiar people. And amongest the Israelites also,* 1.50 out of the twelue Tribes descended from the twelue sons of Iacob, he preferred the Iewes, being of the Tribe of Iuda; from whome hee woulde haue the Messi∣ah and Sauiour of the worlde to descend: in whome onely, and chiefely his promise made to Abraham was fulfilled and finished. Wherefore as the couenant of Circumcision was purposely instituted at the first to bee a signe of a blessing promised to Abraham in his seede, and for the distinguishing of Gods peo∣ple from the prophane and heathen Nations of the worlde: So was the same to continue onely vntill such time as all nations shoulde bee gathered into one faith and societie vnder Christ the Messiah; who by his comming in the flesh of the seede of Abraham, and by the preaching of his Gospel, hauing brought that blessing vpon the world which was promised, & hauing broken downe the partition wall that was be∣tweene the Iewes and the Gentiles, the ceremonie of Circumcision was from thencefoorth vtterly abroga∣ted, and ought to haue ceased, and to haue beene dis∣continued.

But the Iewes (amongest whome especially cir∣cumcision was euer and most religiously continued) in the stubburnnes and blindenesse of their hearts, op∣posing themselues against the Diuinitie of Christ the

Messiah, and against the trueth of Christian religion, and persisting with obstinacie in the obseruation of their ancient rites and traditions: they haue stil retain∣ed and obserued this ceremonie of Circumcision, and doe euen to this day continue the same amongst them in all partes of the world, wheresoeuer they liue dis∣persed. And they will not see, that the same is nowe conuerted from a holy and sacred sacrament, to a most idle and vaine ceremony. And that it is left vnto them by the iust iudgement of God, as a worthie clogge and burthen to their faithlesse soules and consciences, ra∣ther than as a token of any Good or Blessing to be ex∣pected from him.

Nowe, as the Iewes haue shewed themselues most obstinate in the blindnesse of their hearts by the retaining of this ceremonie and their olde traditions: so the Turkes likewise, no lesse vaine in the idlenesse of their owne imaginations, haue and do vse Circum∣cision, as a speciall token or marke of their fond and su∣perstitious sect, euen by the institution and ordinance of their prophet MAHOMET: who therein (as in ma∣ny other things,* 1.51 hauing immitated the Iewes) did ei∣ther take it vp, and borrow it from them: or else bee∣ing himselfe an Ismaelite by discent, and so deriued from Abraham, & his mother also being a Iew borne, and so both his parents being come of two circumci∣sed nations, hee did therefore in the inuention and fra∣ming of his new law and blasphemies, shew his great affection to this ceremonie of Circumcision: and in∣serting the same amongst his other traditions, he com∣maunded it to be obserued of his disciples and follow∣ers. In regard whereof the Turkes also obseruing the

lawe of MAHOMET, do impose and obtrude it vpon all those that shall be any way admitted into the socie∣tie of their religion. And their order is, that not one∣ly all the male children of naturall borne Turks should in their infancie be circumcised: but that all others also both men and children shalbe the like: who shal either voluntarily or by constraint be brought to the embra∣cing of their religion.

Touching the order obserued by the Turkes in the circumcising of their children, it is in this manner: When the childe is come to be of eight yeeres of age (which is the vsuall and ordinary time appoynted for to circumcise them) they doe first of all inuite all their friends, kinsfolks,* 1.52 & familiar acquaintance to a great and solemne feast: against the which they doe make prouision of diuerse kindes of flesh (such as they may lawfully eate) and of others the most daintie and and costly cates that can be gotten. The richer sort do commonly vse to kill a fatte Oxe, within which be∣ing dressed, they do inclose the carcas of a sheepe, and within it an henne, and in the same an egge. Al these thus inclosed each within other, they doe cause to be roasted whole and all together for the greater glorie & honour of that day. The feast vsually is kept in the dwelling house of the father whose childe is to be cir∣cumcised: where also the ceremony of circumcision is to be performed. For in the middest of their festiuall dinner, the childe being brought in amongest the guests, there commeth vnto him a Surgeon, who be∣ing skilfull and expert in that Art, taketh the foreskin of his flesh betweene his fingers, and drawing it close together doth holde it fast with a little paire of tongs.

Then doth one of their Talismanni or Priests, wil the Childe to pronounce the Confession of his Faith and Religion, wherein he hath been formerly taught and instructed, according to their manner. Who therevp∣on (lifting vp his eyes and the fore-finger of his right hand towards Heauen) with a lowd voyce vttereth these words; La Illah, Illelath Mehemmet Iresul Allah: Taure Begamber Hach: that is, There is but one onely God, and MAHOMET his Prophet; one Creator, and his Prophets are equall. This done, (to the intent hee may take away all feare from the Childe) he saith, that he will not meddle anie farther with him at that time, but that he will deferre the Circumcision till the next day: and so maketh shew that he will depart. But pre∣sently returning, and feigning that hee hath forgotten and omitted some-thing which is requisite in the pre∣paration of that Ceremonie, hee beginneth againe to handle the Childe as before: and then (vpon a sodain) cutteth away the skinne, putting vppon the wound a little salt and fine bumbast; and so (from that time for∣ward) the partie is accompted for a Musulman, that is, One circumcised, or a profest Mahometist. After this, (the solemnitie of their Feast continuing three whole dayes together) they doo lead the Partie circumcised to the Bath with great pompe and triumph: and as he goeth homewards, hee is led in the middest of all the Guests; who (at his returne into the house) doo pre∣sent him with great Guifts & Presents: some bestow∣ing on him rich Garments of silke, veluet, and such like; others giuing him standing cups or boules of sil∣uer or other plate; some presenting him with money, and others with horses: & the women giue him shirts,

hand-kerchers, and such like; euerie one according to the abilitie of their estate and calling. The Females a∣mongst the Turkes, though they bee not circumcised indeed as the men, yet they are made or admitted Mu∣sulmans with the like solemnitie, by pronouncing the same words that are before rehearsed. But when anie Christian or other Stranger is by his owne choyce and voluntarie motion to bee circumcised,* 1.53 (which happe∣neth often, by reason of the excessiue tributes and ex∣actions laid vpon them) there is some difference in the forme of the Ceremonie. For he is brought into some publike place, in the open sight of the people; & there after he hath pronounced the words of the first Com∣maundement, in the law of MAHOMET (before reci∣ted) with his eyes and forefinger lifted vp towards the heauens, then is hee circumcised, and hath also a newe name giuen him, his former name beeing changed; whereas the Turkes do vse to giue the names to their owne children at the time of their birth, and so conti∣nue them after their Circumcision. Now after that a∣nie Christian is thus circumcised, he is carried about al the quarters and streetes of the Cittie, with great tri∣umph and ioy of the people, who haue drummes and trumpets sounding before them: & besides diuers gifts and rewards bestowed vpon him, he is made free for e∣uer after from all tributes and exactions. Through the desire of which gaine & priuiledge, many of the Greeks (whom the Turkes call Vrmular) and manie Albane∣zes (whom they call Arnantlar) doo willingly offer themselues to be circumcised. Howbeit, if anie hap∣pen to bee circumcised by compulsion for anie offence committed: as for striking of a Musulman, or for

blaspheming of MAHOMET, or any such like trespasse (which hath happened to diuerse.) To such a one, they doe not giue any giftes or presents. And yet hee shall be freed from the payment of taxes and tallages, as other Musulmans are.

By the manner of the Turkish Circumcision heere recited and discouered: it appeareth, that though in the substaunce and matter of this ceremonie, they doe a∣gree with the Iewes: yet in the forme thereof, they do differ and disagree in many things.* 1.54 As first in the time: For whereas they circumcise not their children till the eight yeere of their age: the Iewes vsed it the eight day after the birth of their infants: to whome also they gaue their names at the time of their circumcision, cō∣trary to the order and custome of the Turks and other Mahometists. Next, they vary in the place also: for the Iewes did it openly in their Temples, and not in their priuate houses, as doe the Turkes. Againe, the Iewes did neuer bring any to be circumcised, but they did it with singular reuerence and solemnity, and with great religion and deuotion, esteeming it as a most ho∣ly and sacred ceremonie or sacrament: and as a parte of their diuine seruice to be performed towards God, and vsing it as a visible and assured signe of his grace, loue, and fauour towardes them: whereas the Turkes (al∣though they repute and take it as a speciall marke of their religion, and of their duetie and seruice to MA∣HOMET their Prophet,) yet in the doing thereof they shewe little or no deuotion: neyther doe they take it as a signification of any speciall benefite expected from God: but they marke it rather as an occasion to satis∣fie their owne delights and pleasures, by feasting, ban∣quetting,

and such like kinde of triumphes: and for an outward shew and brauery in a glorious ostentation of their sect, and to grace it in the eye of the worlde, more than for any holinesse or religion which they imagine or conceiue in it. Last of all, the Iewes didde neuer constraine any strangers to be circumcised, but onely vsed it to their owne children, or to such as did willingly conforme themselues to their religion or ceremonies; or such as were bought and solde vnto them to be their seruants, and so were to be incorpo∣rated into their nation: but the Turkes contrariwise doe seeke by all meanes both to drawe, and to enforce all persons of all Nations to communicate with them in the obseruation both of their religion, and of the ceremonie of circumcision, supposing it to be one of the chiefest thinges wherein they can make shew of their honour and loue to MAHOMET, according to the prescript rule of their first commaundement. In the explanation whereof, for that (I doubt me) wee haue exceeded, we will therefore proceede to the ex∣position of their second precept.

The explanation of their second Commaundement, touching the obedience of children towards their parents. Cap. 7.

IN their second Commandement is requi∣red such dutifull regard and obedience of children towards their parents, that they are forbidden to oppose thēselues against them, or any way to contradict them either in word or deede. It enioyneth them also to take carefull heed,

and to vse al possible diligence, that they do not giue them anie cause or occasion of complaint, greefe or lamentation. And if by chance it happen that their pa∣rents fall into pouertie, or be pressed with any wants or penury, or with any mishap or misfortune whatso∣euer, their sons stand charged by vertue of this com∣maundement to succour and relieue them both with their substance, and with their best aduise and counsel: Insomuch that they must not stick to imploy & spend all their wealth for the good and welfare of their pa∣rents. Moreouer, this do they adde vnto this comman∣dement, that the children do in any case take heed how they do drawe the iust and lawfull curse of the parents vpon them: for they are of opinion, that the curse that proceedeth from parents against the children wil light vpon them so heauily as it will cause their vtter ruine and destruction:* 1.55 and that all the water of the bottom∣lesse sea, nor of all the riuers in the world will not be sufficient to wash or ridde away that curse from them: nor that any sorrowe, repentance or contrition of the heart, nor any reformation or amendment of life, nor yet any punishment or plagues sustained for the same, (how great and greeuous soeuer they be) will be able by any meanes to take away the burthen thereof from them. Besides, it is expresly affirmed in their Alcoran, That God will neuer pardon and forgiue those chil∣dren who are so accursed by their parents: vnlesse that the parents themselues doe voluntarily of their owne accord, and in expresse termes first remit and pardon them, and doe remoue their curse from them. And in very trueth both parents and children doe amongest themselues well agree in this point: for the parents doe

so vse & accustome their children euen from their in∣fancie and tender yeeres,* 1.56 That they hold nothing more deere and pretious, than to yeeld due honor and reue∣rence to their parents. And they be so carefull in the performance thereof according to the prescript rule of this commandement, that this piety seemeth to be in∣gendred with them euen at their birth: or to be infused into them (as it were) in the cradle. Insomuch as it is a very rare and strange thing amongst them, to see anie examples of disobedience in the children against their parents. The which their singular vertue and pietie in this behalfe, cannot be imputed to any other thing than to their great care and regarde which they take in the education of their children. For they haue a say∣ing amongst themselues:* 1.57

That if a tree be planted in a barren soile, it can not bring forth fruit of a plesant taste, but that the tree will bee of the nature of the ground, & the fruit will be of the nature of the tree:

therfore their principal care & indeuor is, that by how much the more the age of their infants is subiect to tē∣dernesse and simplicitie, so much the more carefully to traine them vp to modesty & good behauior, to piety and to vertue. And they hold it necessary that the pa∣rents shuld in this thing specially make a shew of their loue & affection toward their children: bicause hauing once brought them by moderat chasticement to tread in the path of vertue: it may be a meane afterwards when they grow to yeeres, that the discipline of their parents will be still before their eyes, and will remaine so deeply imprinted in their mindes, that they will ne∣uer forget their fatherly admonitions, nor pretermit that obedience which is due to them.

The Explanation of the third Commaundement of the Turkes law, touching their behauior towards all men. Cap. 8.

* 1.58THe third Precept of the Turkes Lawe, is deriued out of the Lawe of Nature, and consenteth also with the Rules of Chri∣stianitie: Both which doo will, That no man doe that vnto another, which they would not haue done vnto themselues. Vppon this Commaundement they doo imply thus much; That euerie man is bound to carrie himselfe towards his neighbour with all kinde of pietie, faithfulnes, and a∣mitie; That they liue peaceably and quietly together in vnitie & concord; That each man loue other as him selfe; That they vse loyaltie, plainnes, and good dea∣ling one to another, without fraud or dissimulation; and, That they yeeld their due obedience to their Su∣periours and Magistrates, and to deale faithfully & vp∣rightly with euerie People and Nation, with whome they haue anie affaires or busines, either by traffique, bargaining and selling, or in anie other kinde of con∣tract whatsoeuer. Besides, if anie man doo chaunce to be tempted to hurt or defraud another, and that he doo finde his thoughts and cogitations enclining and yeel∣ding thereuntoo: he is commaunded by this Law pre∣sently to bethinke himselfe, and to enter into this con∣sideration; That if another should intend the like iniu∣rie & purpose the like matter against him, whether he could or would be contented (without anie impatien∣cie, and with a quiet minde) to suffer and endure it. For by such cogitations and good meditations, they say, It

is easie for any man so to frame & inure his affections, that he shall soone abstaine from doing anie harme, in∣iurie, or outrage vnto his neighbour.

Vpon the equitie of this commaundement (as it see∣meth) is the ciuill Iustice of the Turkes (for the most part, and in most cases) grounded:* 1.59 excepting onely cer∣taine principall cases, as of theft, periurie, treason, mur∣ther, and some other of that kinde. For in all other matters of priuate and perticuler iniurie done between partie and partie, they doo proceed (in their punish∣ments) per legem talionis, by the law of like for like: as tooth for tooth, eye for eye, hand for hand, according to the ancient law and vsage, ordained in the Iewish e∣state by God himselfe in the law of Moses. According to the which, they doo hold it a souereigne and especi∣all point of iustice; That euerie man doo reape that measure, which he meateth vnto others: and in all of∣fences of lesser consequence, that the same proportion of punishment bee obserued and done vpon the Offen∣dour, which was by him intended or executed against the partie violated & offended. So precise and vpright is the law and religion of the Turkes in this behalfe, teaching them to haue a speciall regard of iustice and e∣quitie in all their actions and dealings between man & man: howsoeuer in the barbarousnes of their owne cruell sauage, & corrupt natures, they do seeme altoge∣ther to be peruerted & alienated from the sinceritie of that law, through a naturall hatred & enmitie to Chri∣stians, towards whom in most of their Actions they doo make shew, that they haue little regard of that iu∣stice, equitie, or humanitie, which is so commended vnto them in this Commaundement.

The exposition of their fourth Commaundement, touching the maner and ceremonirs of the Turks in their prayer. Cap. 9.

IN their fourth precept it is enacted, That the Turkes do repaire fiue times euery day at the houres and times limited and appointed vn∣to their Temples, which in their language are called, Meschit or Mosche: and that they doe come prepared therevnto, with their mindes well disposed, and with good deuotion.* 1.60 The first of those appoynted times for their comming to the Church, is before the sunne rising: which time they call Tamzit, or Salana∣mazzi. The next is about noone or midday, of them called Hulenamazzi. The third houre is a little before sunne set, which they terme Inchindi namazzi. The fourth is after sunne set, and they call that time Acsan∣numarri. The fift and last houre of their deuotion, is at the time that they prepare themselues to sleepe, be∣ing about the secōd houre of the night, which in their language is named I at si namazzi: Al these houres are ordained by a solemne rite & ordinance for the Turks to betake themselues to their prayers and orisons. And therefore at all these times, when they are to goe vnto their Mosches or Meschits: certain of their Priests whō they call Meizin, get vp into the towers of their Tem∣ples, which are built round in the manner of watch-towers, or lanternes, and are of a wonderfull height:

and there they doe sing out aloud a certaine Hymne or Song:* 1.61 after which they doe pronounce aloude a cer∣taine prayer (which they call Exenochmach) wherein they pray to God to send discord & dissention amon∣gest the Christians. Then doe they three times repeat these wordes: Allah Hethber, that is, God is God a∣lone. This done (which is as it were) a summons or meanes to call the people together to their prayers (for that they haue no vse of Bels:) Then they that are dis∣posed to pray make themselues ready to goe to their Temples, which they do in this manner. First they go to the necessities of nature, to empty their bodies from inward filth. That done, they wash themselues all ouer with faire and fresh water. And this custome doe both men and women obserue very religiously: hauing done bathing of themselues according to their vsuall order, they do thrice ouer-wash their hands, and three seuerall times also do they wash their mouthes, and so their nose, and their face likewise, and after that their armes euen to their elbows, and then their eares. And with both hands together do they vse to wash & rubbe their neckes, each of these after other. Whilest they are thus washing of all these parts of their bodies: They do recite these wordes of one of their Psalmes, Eleache, motte ohi affro. Then last of al they wash their legges vp to the knees. And whilest they are girding themselues and putting on their waste, they doe pro∣nounce another psalme in these wordes, Li illa phi cir∣cison. Thus hauing made themselues all cleane & pure as they suppose: Then do they set forwards towarde the Temple with a very soft and easie pase, for they do thinke it an vnseemely thing for a man to be immode∣rately

hasty in his going: and that it is as if a man were flying and running away. And they are of opinion al∣so, that such speedinesse and swiftnesse of pace doeth hinder the deuotion of their mindes, and doth make them lesse intentiue to their prayers. If any of them, as they go, happen to belch or breake winde, they think that all the former washing and cleansing vsed by that person is in vaine, and to no purpose: and they holde it requisit, that he returne home againe, and new wash himselfe as before. If any of them through sloath and lazinesse do neglect this ceremonie of washing them∣selues, they are fully persuaded, that the prayers of such are not onely not heard, but that they drawe vp∣on them by this sinne the wrath and indignation of God more greeuously, than they could obtaine grace and mercy by their prayers made vnto him. So great holinesse doe they impute to this outward ceremonie, being more than pharisaicall superstition. After they haue in this maner prepared themselues to their pray∣ers, & that they be assembled in their Temple, they do altogether, and all at once turne their faces towards the South, contrary to the guise and order, both of the Iewes and Christians, who vse to pray towardes the East.* 1.62 Then their Meizin, or some one of their Priests standing vp, with their bodies streight and vpright, doe openly reade those same Hymnes or Psalmes, which they before sang vppon the toppe of their Towers. Vppon the first hearing of their voyce, euerie man doeth presently thrust both his hands be∣tweene his waste & girdle, so that they stand as if their hands were tied and bound to their bodies. And they cast downe their heades towardes the ground with a

wonderfull shew of deuotion: and without any mo∣uing or stirring of any part of their bodies at all, as if they were in a most profound studie or contemplati∣on. Then riseth vp another Priest of another order (whome they call Imam) and with a high voice rea∣deth a Psalme. And the Meirin answereth him in man∣ner of a Clarke. As soone as this Psalme is ended, all of them doe foorthwith fall flat vpon the ground cry∣ing Sabanalla, Sabanalla, Sabanalla: That is, O God bee mercifull vnto vs most miserable Sinners. Then one of their Priests (who is as it were master of the ceremo∣nies) beginneth a praier which (as they affirme) was first inuented and vsed by MAHOMET himselfe, and by him taught to his Disciples: All the people likewise ly∣ing still prostrate vpon the ground, doe with a lowde and high voice say the same praier together with their Priest in this manner.

In the name of the religious and mercifull God:* 1.63 praised bee the Soueraigne Lord of the world, the pittifull, the mercifull: The Lord of the day of iudgement. Thee we serue, from thee we looke for helpe. Shew vnto vs the right way, that which thou hast shewed vnto thy Prophets: not that for which thou art angrie with the wicked. A∣men.

Thus doe they continue lying prostrate on the ground vppon their faces, till such time as their Imam haue againe repeated and reade ouer the Himne or Psalme last before receiued. Which being done, all of them doe rise vp together and at one instant: and this manner of praying do they reiterate oftentimes, three, fower, or fiue times more or lesse according to the so∣lemnity of the time, in such order as is prescribed vnto them in their law. At the length, all of them fall downe

vpon their knees: And then their Meizin with a lowde and audible voice, and with great ceremonie praieth vnto God, that it would please him to graunt his grace and spirit vnto the Christians, Iewes, and Greekes, and to al other who are Aliens & strangers from their faith, that they may imbrace the law and religion of MAHO∣MET. This praier ended, they do draw their hands all at once from vnder their girdles: And then lifting thē vp towards heauen, they doe crie with a lowde voice, Amin, Amin. Afterwards hauing wyped or stroked their eyes with their hands, they doe returne euerie man to his home.

* 1.64On the Fridaies: (which they call Glumaagun, and is by them obserued for a holy day in the same maner as the Christians doe keepe the Sunday or Sabaoth day, for that MAHOMET (as they say) was borne vpon that day.) And likewise vpon their fasting daies, they haue an order in their praiers somewhat different from their other daies. For vpon that day certaine of their Priests (whome they call Antippi) hauing vsed diuers & sun∣dry ceremonies in a certaine place, which (being in the middest of their Temple) is some 30. steps high, and is more eminent then the other parts of their Temple: from thence (as it were) out of a Pulpit he readeth vn∣to them somethings concerning the life of MAHOMET: After which, two little boyes stand vp singing certaine praiers: who hauing ended their songs, then beginneth the Priest and all the people to sing a Psalme with a low voice. And then for halfe an hower together they cry Illah Illelath: That is, Ther is but one God. Thus when they haue made an end of all their praiers: One of the Antippi, out of that high place before mentioned shew∣eth

forth vnto the people a Launce & a Cimitary: And so exhorteth them to be ready with sword in hand, & to vse both their swords and their Launces for the de∣fence of their religion, against all such as are enemies to the law of MAHOMET.* 1.65

You haue heard in what manner the Turkes do be∣haue themselues, & what ceremonies they do vse both before their comming to the Temple, and whilest they are at their praiers: Now in a worde or two shall bee shewed, what persons may lawfully resort and enter in∣to their Churches, and be present at their praiers, and who they be that bee forbidden so to doe. First them∣selues do neuer enter into their Meschits, vnlesse it bee of purpose to pray either in priuate, or at their vsuall howers of praiers. Besides it is not lawfull for all sortes of people to come thither: But many are interdicted and debarred both from entring into their Meschits, and from communicating with them in their prayers. Such are all those that haue cōmitted murther or man-slaughter, or are infected and polluted with any know∣en and notable vices. Besides all notorious drunkards, and all gamesters and ruffians, all adulterers and vsur∣rers: all such as are deformed and diseased, or of an vn∣sound constitution of their bodies. Moreouer all kinde of women vnmaried, and those that are of a lewd and vnchast life, as bawdes, whores, curtizans and such like, they are debarred from entring into their Temples, for they holde them to bee filthyly polluted and vn∣cleane. Howbeit married wiues, maidens, and such as haue beene widdowes but of fiue weekes continu∣aunce, maye haue lawefull accesse, and bee presente

at their praiers. Notwithstanding all the women doe stand apart by themselues and seuered from the men, in a peculiar place purposely appointed for them: so as they may not bee seene nor perceiued by them. And this they doe, least that the men by the sight of the wo∣men in the time of praier, bee drawne away with vn∣chast and vncleane thoughts, wherby both themselues and their Temples should be defiled with the sinne of vncleanesse. All this are they bound to obserue by the law of MAHOMET: And all in generall are enioyned diligently to repaire to the Temple & to be present at their ceremonies: Howbeit the women vse not to goe euerie day to the Church to praiers, but onely on the Fridaies, and at their feast of Easter. Yet if any man either for slouth or for the care of worldly matters, do neglect to frequent the Church at times of praier (es∣pecially on such daies as are appointed for their so∣lemne Fast) They doe holde that man farre worse then any Christian: And after his death, they will not vouchsafe him any honest buriall, but casting forth his body among the carcases of such as haue bene quarter∣ed and dismembred by the executioners, they doe leaue him to the praye to bee deuoured and eaten of dogges, and of the foules of the ayre.

The Exposition of the fift Commandement touching the man∣ner of fasting amongst the Turkes. Cap. 10.

IT is a duty necessarily required of the Turks by the fift Commaundement of their lawe, That in euerie yeare they doe consecrate one whole moneth to solemne fasting,* 1.66 al∣lowing thirtie daies to the moneth. Yet they doe not alwaies obserue one and the same moneth for their fast: But if their fast be this yeare in Ianuarie, the next yeare it is in Februarie. And so they goe on in that or∣der, altering euerie yeare from one moneth to another. This time of their fast, (being not vnlike to the time of Lent obserued by the Christians) they call Reme∣zan. And they doe obserue and celebrate it with ex∣ceeding ioyfulnesse, and (in their kinde) with a won∣derfull shew of Religion: the manner whereof is thus: During all that day which is dedicated to fasting, they doe abstaine not onely from eating and drinking, but they are verie carefull also to keepe themselues from any sinne: And they tast not of any meate or drinke till such time as they see the starres shining in the fir∣mament. Then doe they fall to banqueting, and ma∣king of good cheare almost all the night following: gorging themselues with the most delicate and daintie meates that can be gotten: Not vnlike those sauage beastes, which lurking all daies in their Dens, doe raunge abroade in the night season to seeke their food. If any Turke what so euer (after hee is past ten yeares

of age) be found during the time of their fast to tast of anymeate or drinke,* 1.67 he is sure to be punished most ex∣tremely. For heewhich will not chastise his body by fasting, shall bee grieuouslychastised either with the Bastonado, or with whipping: And theorder is, that he shall haue two & thirtie stripes at the least. If any be absent from the Temple vpon their day offasting, vp∣on him shall that punishment bee doubled. Who soe∣uer tasteth of any wine on that day, hee is put to open shameand infamie, and being made a scorne & laugh∣ing stocke to all men, hee is carried about with a cer∣taine Hat on his headlike a Myter, vpon the which is written in paper the fault that he hath committed. And then doe they giue him double thepunishment afore specified: And besides for euery stripe orstroke which he endureth, hee is enforced to lay downe an Asper, (which is a peece of monie vsed amongst theTurkes, of which foure and fifty make an Italian Duckat.) Andthis punishment is inflicted vpon him by one of theirMagistrates, whome they call Cadi. They say thatMA∣HOMET did first institute and ordaine these daies of fasting:And that he himselfe did so religiously and de∣uoutly obseruethem, that (as they pretend) by meanes thereof he obtained a lawe from God, by which hee should rule and gouerne his people. When the thirtie daies of their fast are expired: Then (in token oftheir ioye, for that God did heare the praiers of their Pro∣phetMAHOMET, and did reueale vnto him the lawes, according as hedesired) They doe with great triumph & solemnitie for threewhole daies together celebrate a feast, which is as their Easter, and they call it in their language, Vlubairam. At whichtime they doe vse to an∣noynt

the nailes of their fingers with a kinde of oynt∣ment which they call Chena or Chua: which maketh their nailes very red: And with the same doe they die the feete and tailes of their horses: And the women be∣sides their nailes, doe annoint both their hands & feete therewith.

Two months and ten daies after this feast they haue another Easter which they do vse to celebrate in the cit¦tie of Mecha in Arabia, where they doe goe on pilgri∣mage, and by the way doe reuerence & visit the Sepul∣cher of MAHOMET. This their latter Easter they cal chuc∣ci, or Chazi: Bairam. But it is with lesse solemnitie then the former, and without the obseruation of any fasting daies going before it. Howbeit it is very religiously so∣lemnized by all those that goe on that pilgrimage, and do vse to visit the Sepulcher of their MAHOMET. From whence grew the first institutiō of the Mechits: whom the Turkes call Chazi, or Chare, which is an order very reuerent and greatly esteemed amongst them. Touch∣ing the manner of those pilgrimages with the ceremo∣nies therein vsed, and other matters appertaining ther∣vnto we shall haue occasion hereafter to expresse.

The Ezposition of the sixth Commandement: concerning the sacrifices and Almes of the Turkes. Cap. 4.

BY the sixt precept of their law: The Turkes are bound once a yere during the solemnity of their feast of Easter to offer vp some sacri∣fice, euery one acccording to the proportion of his welth, & the meanes of his abilitie. This their ce∣remonie

of sacrificing is in the nature of an Almes: And (as they say) MAHOMET was the first author & inuentor thereof,* 1.68 vpon this occasion. Whereas ther was an olde & auncient prescribed by MAHOMET: That euerie one of his Disciples & the professours of his Religion shold be bound to pay an yerely pension or summe of mony out of all their goods and substaunce, after two of the hundreth, to bee distributed and bestowed for the re∣liefe of the poore. His subiects thinking this tax or pay¦ment to be very grieuous and burthensome vnto them did request him to ease thē of that charge and to miti∣gate the same. Wher vpon MAHOMET abrogating that law of contributing of mony, did in steade thereof or∣daine this law of sacrifices. The manner of which is as followeth, euery man being to prepare some beast to be sacrificed, the vse is for those which are of the better sort to prouide either a young Steere or a yong Horse, of an excellent shape and forme. The which being kil∣led in a place publikely ordained of purpose, the flesh of the slaine beast must be giuen amongst the poore: & the owner (whose offring it is) must not in any case re∣serue any part therof to himselfe; for they are of this be∣liefe: That the sacrifice is not pleasing nor acceptable vnto God, if any part of the same (be it neuer so little) be detained from the poore. And therefore the man∣ner is at that time for one neighbour to bee guest vnto another, and they doe inuite each other to eate and drinke together. The common sorte of people do vse to offer vp a goodly fat Ramme, the mouth and feete whereof must be blacke, all the rest of the body white, and the Hornes great and bigge. They doe make great accompt of a Ramme thus marked and of his forme:

And euerie housholder doth take great pleasure & de∣light, to offer vp such a one for his sacrifice. They are wonderfully zealous and forward to this kinde of sa∣crifice; for they are fully perswaded, that they do ther∣in notable seruice to God; and, that this is a deede of Mercie, verie pleasing and acceptable to him. When they are to make their sacrifice, they doo make choyce of the best and goodliest beasts that can be gotten, and they buy them with their best money, and that which is well and honestly gotten: for, to buy it wyth mony gotten by vsurie, by the sale of bad wares, by stealth, or by anie vniust or fraudulent meanes, they hold it a verie wicked and vngodly thing: and they doo cer∣tainly beleeue, that such a sacrifice will not be auailea∣ble to him that offers it; but rather, that God will ac∣cept it as the offring of him, from whome the money was wrongfully gotten & detained. The place where the beasts are killed they call Canaara, that is, the place of sacrifices. They doo vse (according to the manner & custome of the Iewes) to cut the throat of the beast which they sacrifice: and in the dooing thereof they pronounce these words, Bicimilai, rhuhemun echint ac Ioluna corbumala chebul chela: the meaning whereof is this, In the name of him that made heauen & earth, and whatsoeuer is in the world; and to his praise and honor be this sacrifice offered: who of his vnsearcha∣ble and infinit goodnes, vouchsafe to accept the same as a pleasing and acceptable sacrifice. As soone as the beast is slaine, they cut the flesh into verie little or small pee∣ces, and (hauing sprinckled them with salt) they distri∣bute them amongst the poore; which being done, they pay the Butcher for his paines, and so do return home∣ward

glad and ioyfull. They are perswaded also, that if anie doo offer vp anie other sacrifice in secret and vn∣knowen to others, that the same is double acceptable vnto God. This Ceremonie of sacrificing, they hold to be deriued from Abraham: for that when he was to offer vp his onely sonne Isaac by Gods commaunde∣ment, it was the will of God that an Angell shuld pre∣sent vnto him a goodly Ramme, to be offered in steed of his Sonne. The which Ramme (they say) was lyke in forme vnto that which is before described.

Besides this publique order of sacrificing vsed by the Turkes for almes, they haue another kind of sacrifices; which being vsually done in priuate,* 1.69 are in the nature of vowes: which in their language are called Chorbon. For whe••soeuer anie one of a Familie falleth sicke, or is in anie other danger or extremitie; they do promise to offer vp some beast in sacrifice vpon the recouery of their health, or their deliuerie out of that danger. For they doo imagine, that this is a ready meane to recouer the partie diseased, and to restore him to his health; as also, to free them from all dangers and extremities: e∣uen as that ram (shewed vnto Abraham by the Angel) did saue the life of Isaac. Howbeit they do think, that they are not bound to performe their vowes, vnles the partie doo finde health or safetie after the vowe made. Which if he do, and that thereupon such sacrifice bee to be offered: Their maner is to deuide the flesh of the slaine beast into 4. parts: one of the which, with the skin, feet and head is giuen to the Priest for his fee; an∣other part is giuen to the poore; the third is imparted to their next neighbors; & the fourth part of the flesh is eaten by them of the house where it is offered: who

doo vse to feast & banquet therwithal, which it is law∣full for them to doo. And they are vndoubtedly per∣swaded, that in this action also (as in the residue) they doo yeeld vnto God very good and acceptable seruice.

As concerning their priuate almes, the law of MA∣HOMET doth prescribe; That they should be volunta∣rily giuen, and of the proper motion and priuate dis∣position of the party. For they do hold that those alms∣deeds are not in anie sort pleasing nor gratefully accep∣ted of God, which are giuen vnto men who doo craue or beg them. The common people, and such as are of the meaner sort, are enioined by their law to part with somewhat to euerie begger that they meete withall: but for the richer sort, there is no such certain and pre∣cise order set downe; but that they are commanded to extend their bounty & liberality to the poore, accord∣ing to the measure and proportion of their welth & a∣bilitie, euerie man as his conscience shall lead him:* 1.70 and therfore they hold it requisite, that they make diligent search and enquirie, whether that anie of their neigh∣bors (through age or pouertie) be in want, and haue need of releefe: and whethet there be anie widdowes or orphanes, whose estate requireth to bee releeued by others, and are not able to helpe themselues. If they finde or heare of anie such, they doo indeuor present∣ly to supply their wants and necessities; and that in the most secret and close manner which they can possiblye deuise: imagining this kind of almes to be the cheefest worke of mercie, and to be (aboue all other) vnto God most acceptable. For this cause they doo vse to send a∣broad their seruants secretly & purposely to enquire a∣mōgst their neighbors, & know which of thē haue any

need either of money, or of any other thing necessarie for the sustentation of themselues or theyr families. Yea more than that, their Charitie is so great towards the poore, that manie times they will not disdaine to lodge them in their own houses, & to feed them with their own meate. And herein they make no difference to whom they doo extend their charitie, whether to Turks, Iewes or Christians: for they haue these words vsually and often in their mouths; That the naked are to be cloathed, and the hungrie are to be fed; for that these are the true workes of mercie. In their Musaph or Alcoran they haue these words; If any man did wel & throughly vnderstand, how worthie and heauenly a deed it is to giue almes largely & abundantly, he wold not make spare of his own flesh, but would euen teare one peece of his body from another to giue it vnto the poore. And againe, If Beggers, and such as for sloath and lazines doo get their liuing by crauing of others,* 1.71 did know how great plagues and punishments were prouided for them, they would rather eate their owne flesh, than to get their liuing by loitering and begging. For they haue this written in their Lawe, Sade ceatul Balla Ali: the meaning whereof is, That almes deedes doo deliuer the giuer from all troubles and calamities, and doo impose the same vpon the poore that receaue their almes. And this is the cause (as they beleeue) why beggers are seldome or neuer without sores or malan∣ders in their bodies, but are alwaies full of infirmities is if one disease did follow stil after another, & one ca∣lamitie did euer hasten in the necke of another.

The exposition of their seuenth commaundement concern∣ning the manner of marriages amongest the Turkes. Cap. 12.

IT is a duetie necessarily imposed vppon all Turkes by the seuenth Precept of their law: That each man as soone as hee attaineth to fiue and twentie yeares of age, doo present∣ly betake himselfe to marriage: and that euery one doe make choice of a wife by his own liking and content∣ment, to the intent he may increase,* 1.72 and multiply the Mahometan sect and religion. For this cause in their marriages (which they call Eulemmech) they are com∣manded, not to haue a respect to the satisfieng of their carnall lustes and appetites, nor to the gathering of wealth and riches: But that (hauing in minde howe the first man Adam was ioyned vnto Euah onelie for procreation sake, for the multiplication of mankinde vpon the earth) they should therefore in contracting of their marriages, follow that same order, and doe it to that ende for the which God did first institute and ordaine it. For they doe holde, that it is a manifest signe of the loue and fauour of God towardes them to haue store of children. And therefore they doe not onelie condemne the errour of the Moonkes and Nunnes amongest the Christians: who doe seeme to reiect and contemne the blessing of God, by leading a single life, and not obseruing the comman∣dement giuen by GOD vnto man at his creation when hee willed him to encrease and multiply: by the which (as they say) all men are bounden to

marrie. But they do affirme also, that euen the bruit beastes, the trees of the field, and other insensible creatures, which bring foorth their fruite in their due times and seasons, are farre better, and more high∣ly to be esteemed than those men, who leading a sin∣gle and vnmarried life doe not augment the number and societie of mankinde. And they thinke it a thing impossible for any man liuing out of matrimonie, ei∣ther to please God, or to be accounted iust and honest, or else to obserue any of the laws or commandements of God.

* 1.73Touching the solemnitie of their marriages: they e∣steeme it an vnseemely and prophane thing for the Bride to be brought home to the Bridegroome with sound of Trumpets, vialles, and other musicall instru∣ments. But they thinke it meete that it be done rather with holy and deuout praiers, and with thankesgiuing vnto God. Moreouer, when the spouse is come to the house and dwelling of her husband, and that the time is come for them to be ioyned and linked together in wedlocke, then they holde it requisite, that the marri∣ed couple do present themselues before god with great reuerence: and that in all humilitie they do pray vnto him to graunt them a long, quiet, and peaceable life: & that it would please him to keep and preserue them from al discord and diabolicall dissension, from wrath and furious anger and debate, and from all other mis∣chiefes and misfortunes: and that she do deuoutly pray vnto God to make her fruitful, and blesse her with the happy increase of children. After that all these ceremo∣nies and solemnities are ended, then are the married couple brought to their chamber where their bed is

prouided and made ready for them in a very darke and obscure place, because they may not discouer each o∣thers shame and secretes. The next morning at the breake of day, the husband is bound by their lawe, to demaund of his wife whether shee haue the know∣ledge to reade or not. If shee be so ignorant that shee can not reade, then is he from time to time to teach, & instruct her. Likewise, if the wife be skilfull in read∣ing, and the husband not, then is shee bound to learne and instruct him: and both of them are strictly com∣maunded, before all things, to reuerence and embrace piety and vertue, and to abstaine from all kinde of vice and wickednes. For they haue this saying, Tirciur Bi∣rici I edices I chisi, Ciuccura Duscer: that is, If the blind leade the blinde, both of them fall into the ditch. This was the ancient maner of contracting of marriages a∣mongest the Turkes, and many of them doe yet ob∣serue and vse the same euen at this day, as being loath to forgoe their old custome, and to exchaunge it for a newe vsage. Howbeit the common sort of Turkes haue nowe taken vppe an other manner of marri∣age, and they doe obserue a newe order, the which doth seeme to resemble a beastiall and brutish kinde of voluptuousnesse rather than the sanctitie of a pure and lawfull matrimonie. The manner whereof is as fol∣loweth.

If any man be in loue with any maide whatsoeuer, he doth presently demaund her of her father in marri∣age: if the father doe like of the man, and be conten∣ted to make him his sonne in lawe, he demaundeth of him a peece of money for the marriage of his

daughter,* 1.74 more or lesse according to his abilitie, which they call Chebin, and is in the nature of a dowrie. For amongest the Turkes it is not the custome for the wo∣men to haue any portion or marriage money giuen with them: but the husband is cōpelled to giue a por∣tion for his wife: the which summe hee is to pay vnto the father of the Bride immediatly before the so∣lemnizing of their nuptialles, or to her next kinsman, or to him that is Gardian vnto her (if her father be not liuing) who doth forthwith bestow the same, and lay it out vpon apparell and other necessary furniture for the Bride. The fathers consent being had, and after that they are agreed vpon the marriage, then must they ac∣quaint the Cady or magistrate with their purpose of marriage, to whome they are to pay a certaine quanti∣ty of mony in nature of a Taxe imposed vpon marria∣ges, which they call Naip: Whereupon the Cadi ha∣uing recorded the names of the parties who are to bee married, they may procceede with their marriage: o∣therwise if they shuld mary before they haue acquain∣ted the Cadi with it, he hath authoritie to punish both of them. This being done, when the marriage day ap∣procheth, the mother of the bride being accompanied with other women of her bloud & kinred, doth foure dayes before the wedding goe from house to house to inuite all those women and maidens to the marriage of her daughter, whom they do desire to haue present at the wedding. And they doe vse to bid a hundred or two hundred, sometimes more, sometimes fewer, as they are able, to honour them with their presence. Afterwardes, the day next going before the marriage the bridegroome sendeth certaine of his friends to the

father of the spouse, earnestly intreating him to pre∣pare for the sending of his daughter vnto him with all speede possible: and to signifie vnto him likewise that hee hath appointed and taken order with some of his friendes to see her conuayed to his house. Each of these messengers thus sent from the Bridgroome, haue either a fine shirt or a handkercheife bestowed vppon them from the Bride. In the meane time, the parents of the Bridegroome doe make great preparation for most curious and dainty cates, and for all such things as are necessary for the entertainement of the marriage guests. And they doe make a certaine kinde of sweete pouder or perfume, both in smell and colour like vn∣to spices or drugges pounded together, which in their language they call Chenu. After that all things are in a readinesse decently and finely prepared, they doe put all their delicates and prouisions in platters and dishes of siluer: which being couered ouer with rich and costly clothes, are carried by a company of young youths gallantly and gorgeously apparelled, vnto the house and dwelling of the Bride, with an exceeding great noyse of Drummes, Tabers, Trumpets, and o∣ther instruments of musike going before them. Being on their way, the whole troope of women and may∣dens, (who had beene before inuited to the wedding, and are there assembled with the Bride to keepe her company) doe goe foorth all together to meete those young men. Of whom receiuing the saide dishes and cates with great reuerence and solemnitie, they carry them into the house of the Bride: who hauing made merie and refreshed themselues, euery one returneth to her owne home, being appoynted to returne thither

againe the next day, at such an houre as the father of the Spouse doeth then nominate and set downe vnto them.

After all this commeth a great troope of men (whome the father of the Bridegroome hath for∣merly inuited:) All which being mounted on good∣ly and faire horses, brauely and richly trapped, doe repayre vnto the Bridegroome and his father: and as soone as the Sunne is sette, they doe beginne to make great sportes and pastimes with fire-workes and other artificiall deuises, which they doe with great pompe and solemnitie. Their sportes being ended, all the women taking their places according to their calling, doe seate themselues on the ground (in the maner of a Round) vpon cloths of Tapestrie richly and curiously wouen: and placing the Bride in the middest of them, (as it were in a circle) then doe they suppe and take their repast together. After supper some of them take harpes, vialles, or such like musicall instruments: vp∣pon the which playing very sweetely and cunningly, they doe holde on this their mirth and pastime, euen vntill midnight. Then disroabing the spouse out of all her garments, they leade her all naked into a Bath, washing her with water of a most excellent and plea∣sant sauour. And afterwardes putting some of theyr powder Chena afore mentioned in hote water: and ha∣uing made a kinde of mixture thereof in manner of an oyntment, they do annoynt the haire, hands, and feete of the bride there withall: and vpon her legs they doe paint (as it were) the forme of floures & other curious workes. And euery one of the women do annoint also the thumb of their owne right handes with the same

ointment. By the which as a nuptiall signe they make shew, that they were called and inuited by the Bride∣groome to his wedding. After al this when they haue rested an houre or thereabouts, they do returne again to bathing and washing of themselues. Whereuppon those partes of their bodies which had bin before an∣nointed with their Chena, do shew & glifter as if they had bin painted with gold. Then hauing clothed them¦selues with their apparell, they begin to dresse & make ready the bride, trimming her and curling her haire, and imbrodering it richly with golde, iewels, and such like ornaments. And thus doe they leade her from the Bath with greater triumph and noyse than before: some of them playing on sundry instruments with di∣uers sortes of musike, others singing most sweetely loue Songs and Sonets in Meeter, tuning their voices to the instruments, and some also leading of daunces and Rounds in a most pleasant and stately maner. And thus do they without intermission spend the night in mirth and meriment till the time of Cocke-crowing: which being once heard, all of them doe with a lowd voyce crie aloft, Caccialum, Caccialum, that is, Away, away, for the Cockes begin to crowe. And thus bee∣ing wearied with excessiue sporting, and with good cheere, they betake themselues for a time to their rest. Afterwardes at the Sunne rising they doe hasten from their beds: and repairing to the Brides chamber, they do help to make her ready: In doing whereof, as they are dressing & attiring her, and putting on of her gar∣ments and ornaments, they doe euer and among with pleasant iestes and loue toyes mocke and laugh at her, twiting her with the pleasures that shall passe

between her & her husband the next night folowing. Thus doe they continue in passing and sporting a∣way of the time,* 1.75 till that the Sagdich (who is the next and the neerest kinsman of the Bridegroome) doe come to carry away the Bride, for that it is his of∣fice to bring the married couple together, and to giue the Bride vnto her husband. Thus the day beeing nowe come, wherein the marriage is to bee accom∣plished: Earelie in the morning the Bridegroome sendeth vnto the Cady twoo presentes wyth a Te∣stimoniall, wherein is set downe what dowrie hee giueth to the Bride, and to agree with him also for the payment of the Naip, and for his owne fees, the which being done, the Cadi sendeth immediately to the Bride to knowe if shee bee contented: who (ha∣uing kept house for eight dayes together before the marriage: and hauing her face all that time couered wyth a vaile, for that shee may not be seene of anie but the father of the Bridegroome) returneth her aun∣swere to the Cadi, signifying, that shee is content. By this time (being the appointed houre for his com∣ming) the Sagdich in great pompe and brauerie re∣paireth to the Bridegroome, hauing in his companie all the men that are inuited to the wedding, eache of them well be seene in most rich and sumptuous ap∣parell, and mounted vppon their horses, excellent∣ly well appoynted: they doe all of them followe him as their chiefest leader and conductour; and so presenting themselues before the house of the Bride∣groome, they demaund of him, if it be his plea∣sure that they shall goe for the Bride, and bring her vnto him? Who willing them so to doe they set for∣ward

in order two and two towards the house of the Bride, carrying with them a faire and gentle Palfray, with furniture curiously and finely trimmed for the Bride to ride on, with diuers Mules also for the carri∣age of her stuffe, and such Presents as haue been giuen her.

When they are come to the house, the Sagdich dismounteth from his horse; but he is not permitted to enter in at the doores, before that hee haue bestowed some gifts or presents vpon the women that are in cō∣panie with the Bride; who (in the meane time) doo draw on vpon the Brides legges a paire of buskins of crimson taffata or fine Cypresse, which is tied and fa∣stened with so manie intricate knots, that the Bride∣groome (whose part ony it is to pull them off, for that no other besides him dareth aduenture to meddle with them) though he labour both with hands and teeth (as the vse is) to vndoo them; yet he shall bee hardly able without great difficultie to effect it. This being done, and the Bride throughly attired and trimmed, her Fa∣ther deliuereth her to the Sagdich; who bringeth her foorth of doores, she being accompanied both with al the women that were bidden to the marriage, and with a great train also of other women not inuited, who go on with her all the way, playing on harpes, violins, & other instruments; manie of them crying aloft with a lowd voyce, Cialla, Cialla; that is, The Bride cōmeth; the Bride commeth. As soone as she is issued forth of dores, she is set vppon her horse, and so conducted a∣long vnder a goodly faire Canopie made Archwise in manner of a vault: which being supported by 4. staues or Launces, is carried by foure young men gorge∣ously

attired: each of them hauing a fine handkercheif most curiously wrought, tied vnto the staffe or launce which he beareth; the same being giuen vnto them as a wedding gift. The Bride is couered all ouer with a veyle of crimson taffata, and all the way as she rideth, she layeth her right hand vpon the head of her horse. In her passage through the streetes are shewed diuers goodly shewes and pleasant spectacles of sundry sortes in token of ioy and merriment. When they are come to the house of the Bridegroome, he himself commeth forth to receaue her: and all the way as hee goeth, the ground is couered with cloathes of Tapestrie richly wrought in silke. Then doth he giue euerie one great thankes for their good companie, and for their great paines and labour: and the Guests likewise hauing re∣turned like salutations vnto him, as soone as they are readie to depart, do cast their Presents (which they be∣stow vpon the Bride) into a siluer Bason, which stand∣eth before the doore readie prouided for that purpose. Euening being come, the Sagdich maketh the Bride∣groome vnreadie, & the Bride is vncloathed by a wo∣man called Tengegola; both which bring them to their bed-chamber: where, if the Bride be nobly borne, she is receiued by an Eunuch; otherwise by the next of kin to the Bridegroome. Thus both of them being left to∣gether all alone, the Bridegroome taketh away the veyle from the Bride, and setleth himselfe to vndoo & take off her buskins, which she faineth her self vnwil∣ling to suffer, so that they passe a great part of the night in disporting themselues thus together, till such time as they doo betake them to their rest. The next morn∣ing, some of the Bridegrome his frends and certaine o∣their

bidden Guests, doo repaire againe to the house: and hauing caused him to arise, his Wife being left in bedde, they leade him into the Bath: where (whilest he dooth continue washing of himselfe) they doo se∣cretly conuay away his cloathes, leauing him in the Bath all naked; so that hee cannot depart thence, till that hee haue some other apparell sent him from hys Father. After which, they doo passe away the rest of that day also, with diuers sports and triumphs, and in feasting & banqueting, tending altogether to pastime, pleasure and recreation.

These be the Nuptiall Rytes and Ceremonies vsed at this day amongst the most part of the Turkes: how∣beit that (in verie truth) this manner of Matrimonie is farre different from their former custome, obserued in the solemnizing of their auncient Marriages: and doth altogether disagree from the Commaundements and prescript Rules of their Lawe. Besides they are now growne to this passe, and to such excesse of licen∣tiousnes, that if they bee not satisfied and contented with one wife, they doo marrie either two or three.* 1.76 And yet if anie of their wiues be barren, or if they do otherwise mislike of them, then (hauing contented them with a sufficient portion) they do diuorce them∣selues, and put them away at their owne will and plea∣sure, and doo marrie others in their places. Howbeit afterwards (vpon the assurance of a new Dower) they maye take them agayne vnto them, notwithstand∣ing theyr former Diuorce and Refusall, if shee bee not before that marryed to some other Turke. And

all this chopping and changing, taking and refusing of wiues by marriages and by diuorce, they doo hold to be lawfull; and that they may lawfully vse it, only for the multiplication and increase of their nation, sect, & Religion. Thus, what in regard of their sensualitie, and of the voluptuous manner of their mariages: as al∣so for the multitude of their wiues, and the licentious diuorcing and putting of them away at theyr plea∣sures, it seemeth that the Matrimonie of the Turkes (at this present) dooth not much differ from the coi∣ture of brute and sauage Beasts. For that as these are guided onely by Nature to follow their sense and appetite: so this People (giuing the bridle to theyr loose and beastly affections) do abandon their mindes to all voluptuousnes, and doo seeme to be led only by the sensualitie of their lusts and filthie appetites.

The Exposition of their eighth Commaundement touching murther and manslaughter. Cap. 13.

THe eight and last Commandement of the Turkes Law, doth giue a strict charge & prohibition; That no man doo pollute and defile his hands in the blood of anie other man, For they say, That this is an office or prerogatiue which God hath reserued as pro∣per and peculiar vnto himself, to abridge or cut off the

date of mans life: because that he onely in his deuine and eternall prouidence, according to his owne good will and pleasure, hath set downe and limitted a cer∣taine tearme and prefixed time, wherein each mans life and dayes are to ende and to bee determined. In their Alcoran they haue this Doctrine deliuered; That GOD hath Murther in great hatred and detestati∣on: and, that there is no one sinne more odyous and abhominable. And they saye,* 1.77 that this was the second sinne that crept into the World after the Crea∣tion; beeing first committed by cursed Cayne (onely vpon enuie and despite) against his brother Abell, be∣cause that his Sacrifices were more acceptable vnto God than his owne. That the first therefore that defi∣led and besprinckled the Earth with mans blood, was Cayne; and that he did fall from this sinne into manie other most filthie and detestable vices. For they say, that hee which durst commit so great and notorious a wickednes, did not feare to offend in other sinnes lesse hainous: and therefore, God (hauing laid his curse vp∣on him) did in the end punish him with the like plague and tooke him away with the same kinde of death, by which he had before made away his brother. Moreo∣uet it is sayd in their Alcoran; That in the last Daye of the General Iudgement, Cayn shalbe the formost man of all other sinners, that shall first goe to hell: for they are of opinion, that there shall not anie Soule come in∣to hell before the Day of Iudgement; but that all the soules of wicked men departed, are reserued in the fire of Purgatorie: but in the last Day (they say) that Ca∣yne shall lead the way to all others, and be cast into hell before them: and that then all other murtherers and

manquellers shall follow after him. Moreouer, they doo affirme; That when GOD cursed Cayne, he did then also pronounce a Curse vpon all those that should commit Murther and Homicide: and that al those vp∣on whome the Curse of God is falne, are continually so tormented and disquieted in their Consciences, as their mindes can neuer be quiet nor in rest, but theyr harts are so ouerwhelmed with care, sorrow and vexa∣tion, that they are afflicted with all extremities of tor∣ments; so that manie times by the iust iudgement of GOD, they doo worke their owne destruction, and imbrewe their hands in their owne blood. Besides, they say, That as soone as anie Murther is committed, the blood of the Partie murthered, doth presently (e∣uen from the Earth) crie and call to Heauen for venge∣ance. And they are of a firme beleefe, That God wyll neuer pardon this sinne, being so hainous and detesta∣ble: howsoeuer he be mercifull and gracious in remit∣ting other sinnes and offences.* 1.78 Howbeit, if anie man doo kill and take awaye the life of another, either by meere chaunce without mallice pretended, and not in choler; or in his owne defence, and for the preserua∣tion of his proper life; or els in Fight, against the ene∣mies of the Mahometan Religion; or in a iust and lawfull Warre, vndertaken for the seruice, safetie and defence of his Prince and Countrey: in all these cases, they thinke that God will easily shew mercy vnto such a one. Notwithstanding they hold, that there ought to be had a diligent and carefull regard, that none wil∣lingly shed the blood of anie man, nor incurre the guilt of this sin; where they may by anie reasonable meanes shun and auoyd it.

These Opinions and Traditions of the Turkes touching Murther and Slaughter,* 1.79 (being not much a∣misle, nor farre dissonant from the truth) doo showe how greatly they detest and abhorre it. And as theyr Opinions are most precise, in hatred and detestation of this Vice: so are they wonderfull extreame in the punishment of such Malefactours. Insomuch, that if one doo but set hand on his sword to strike an∣other, hee is presently apprehended and carryed to the Magistrate; who causeth his skinne and flesh to bee mangled and cut (with kniues) in two, three, or foure places, either more or lesse, according as the qualitie of hys offence dooth deserue: and after∣wards they leade him vp and downe the Countrey for a spectacle, that others (by his example) may abstayne from the lyke misdeedes. The seueritie of which punishment, dooth so terrifie them from this offence, that you shall oftentimes see most mor∣tall Enemyes to passe by one another, and they dare not (for theyr lyues) offer to draw their wea∣pons: which they doo not of cowardize (for they are a most couragious kinde of People) but for feare of the Lawe, and the displeasure of the Em∣perour.

If it happen that anie Murther or Man-slaugh∣ter bee committed in anie place; the Inhabitaunts and Neighbours (neere adioyning) are bounde to apprehend the Malefactour, and to deliuer him safe Prisoner into the hands of the Magistrate. Which if either they doo refuse to doo, or that by any occa∣sion

they suffer him to escape; or if hee saue him∣selfe from beeing taken by flying awaye (though it bee agaynst theyr wills) yet are they then bounde to pay vnto the next kinsman of him that is slaine, the summe of foure and twentie thousand Aspers, as the price of his blood that was slaine and murthered. But if the Murtherer or Man-slayer bee apprehended, and sentence of death giuen against him; he is sure to bee executed with most terrible and extreame Martyr∣dome: and the next Kinsman of the Partie mur∣thered, hath full Authoritie giuen him to see Ex∣ecution done, with as great Torments as it shall please him. To this effect it is “ 1.80written of a cer∣tayne Woman in the time of the Emperour Soly∣man; who (hauing her Sonne slaine in Constan∣tinople) tooke so great a pleasure and delight to bee reuenged for his death, that shee went to the place of Iustice to see him executed: where, when shee saw that the poore Wretch was not able to endure the Tortures inflicted vppon him, but that the exceeding paine of his torments did quickly end his life; she was not contented with his death, but (with an incredible kinde of crueltie) euen with her owne handes shee pluckt the hart out of his belly, and did presently eate it in open viewe of all the People. A strange and in∣humane act in the execution of Iustice; yet liuely dis∣couering, in what horrour and detestation that barba∣rous Nation holdeth Homicides and Murtherers: vp∣on whome they accompt it not a sufficient reuenge, that the Law doth shorten and cut off their liues, but they doo thinke them also worthie to bee abandoned to the merciles crueltie of their accusers & aduersaries;

as if no torments and punishments were sufficient to expiate the heinous guilt and hatefulnes of their blou∣dy trespasse. Wherefore, seeing this barbarous and rude people (who in many things are guided onelie by Nature, and doe liue after the manner and guise of bruite beasts, and are straungers from the true know∣ledge of God, and of his word) doe so strictly enioyne men to beware of murther, and doe so seuerely punish such malefactours: howe much more earnestly ought all christians professing pietie and christian charitie, endeuour to abstaine from this hatefull sinne of homi∣cide? The practise whereof sheweth men to be more cruel and vnnaturall than the bruite and sauage beasts: and to be little better than Furies or Deuilles incar∣nate.

Of the doctrine and opinion 〈◊〉〈◊〉 ••••e Turkes touching the seuen deadly sinnes, 〈◊〉〈◊〉 first of the sinne of Pride. Cap. 14.

AS the transgression and breach of those eight Commaundements formerly deli∣uered in the Turkes lawe, is helde by them to be mortall, and subiect to paines perpetuall: so there are seauen other sinnes which the Turkes doe holde to be capitall and deadly: and those are, Pride, Couetousnes, Lust, Glut∣tonie, Sloath or Lazinesse, Wrath, and Enuy. In the

committing of all which sinnes, they doe thinke that there is such surpassing great impietie, that they doe suppose it to exceede the guilt of all other manner of misdeedes whatsoeuer. For they doe holde that all other offences be of a inferiour nature, and are easie to be pardoned: but they doe repute each of these for∣mer sinnes to bee mortall, and that they drawe vpon the offendours necessarie punishment of damnation. And heerein it seemeth that they doe agree with the errour of some Christians, who doe imagine some sinnes in their owne nature to be veniall: and other∣some in theyr owne kinde to be deadly, and not par∣donable. But, that wee may see what the Turkes do thinke of those sinnes in particular, wee will sette down that which is written of them seuerally in their Alcoran.

* 1.81First, this is a common saying amongest all Maho∣metists, that Pride of all the deadly sinnes is the grea∣test: For that, as those which are prowde and high-minded, woulde be preferred, and goe before other men: so doeth that sinne march in the forefront, and hath the chiefe place aboue other sinnes. They shew also, howe that Lucifer for his pride was throwen downe from the glorious estate of an Archangell, and from the highest heauens into the bottomlesse deapth of hell: and that whereas he was at the beginning a most excellent creature farre surmounting all other creatures in glorie and beautie: hee became euen in a moment, a most vile and base abiect, full of loath∣somnesse and deformitie, and much more contempti∣ble than any creature eyther in heauen or on earth, or vnder the earth. Howbeit they say that hee hath many

followers vppon the earth: namely, those prowd and disdainefull rich men, who do not only not acknow∣ledge, that their wealth and riches commeth from God: But when they are a little crossed with aduerse and contrary fortune, they doe straightwayes poure foorth their blasphemies against the God of heauen. And notwithstanding that for the most part, they be causers and authours of their owne calamities, eyther by their ill gouernement, or by the abusing of their goodes, or else by their vnhonest and corrupt liues: yet they doe impute the cause of their misfortune vn∣to God, (vngratefully exclaiming and inueighing a∣gainst his diuine maiestie) whereas they ought with patient and thankefull heartes praise and magnifie him for his goodnesse. In the same number also doe they reckon those rich men, who doe vse wrongfully and iniuriously to oppresse the poore, and to scorne and contemne them with intollerable disdaine; little thin∣king (though their consciences doe tell them other∣wise) that the poore man which is religious and god∣ly, doth much more deserue to haue their wealth and riches, than themselues which haue them in possessi∣on. For though the poore be exposed in this worlde to the scorne and reproofe of all men, yet they holde them to be farre more rich in the grace and fauour of God: And that in the last day of iudgement these worldely prowde rich menne shall lie prostrate at the feete of the poore whome they haue contemned, whilest they heare the greeuous Sentence of theyr wrathfull Iudge pronounced agaynst them for theyr pride. Which (say they) if rich men woulde well consider and ponder in their mindes, they woulde

then labour both to shew themselues thankefull vnto God for the riches which hee hath giuen them: and with most bountifull handes and willing heartes, to supply the wants, and releeue the necessities of poore distressed persons.

The opinion of the Turkes touching Couetousnesse. Cap. 15.

TOuching Couetousnesse they doe think: and affirme it to be the root of all euilles: And therefore they doe teach that it is carefully to bee auoyded. To this effect they doe reporte a notable Fable of Moses. Who (as they say) at his being with God in Mount Synai, did pray vnto God, that it would please him to reueile, and make knowen vnto him, what kinde of man was of all others most abhorred and detested in the sight of God. Wherevnto it was aunswered him by a vision from heauen, that in that cittie which hee should first come into, hee should finde an Hermitage, seated in an out corner of the cittie, and farre remoued from the inner partes thereof: in which Hermitage was abiding an Hermite called BAVSESA a Chaldean, who vsed to spend his time vncessantly in priuate reading, and did neuer come abroad in the sight of people, but once onely in euerie tenne daies. Vnto whome for his dai∣ly sustenance, there was giuen by diuine prouidence from day to day, two Citrons or Pomegranates: of the which notwithstanding, he did eate but one euerie

day: And laying vp the other in store for feare lest he should in time haue some want wherof to eate, he did most wretchedly defraud himselfe of that which God had most bountifully giuen him. Afterward Moses comming to this cittie, and hauing this vision still in memorie, did seeke out the dwelling of this Hermit, whome hee found very busie and intentiue to his rea∣ding: and in his Cell hee did perceiue a huge heape of Citrons piled vp one vpon an other, which (for the most part) were perished and rotten: whereat Moses greatly maruelling, did demaund of him in good termes what life it was that hee led? Vnto whom this Hermit (as one poore in wisdome and vnderstanding, though rich and abounding in the humour of coue∣tousnesse) made this aunswere: That hee did there leade a Dogges life. Wherevnto Moses replying, did aske him what he meant by that answere? For (quoth he) in that thou art so busily giuen to thy Booke, It seemeth vnto me, that thou shewest thy selfe in man∣ner of a wise man and a Philosopher: but by the man∣ner of thy answere, I can coniecture thee to bee little lesse than a foole, who knoweth not what belongeth either to wisedome or learning. Truely (said the Her∣mite) I doe continually spend my time in studie to no other ende, but onely to the intent I may obtaine of God a certaine liuing and assured means of sustenance: For during al the time that I haue followed my book, I neuer knew what it was to want. Wel then (quoth Moses) and are not two of those citrons euery day suf∣ficent to sustaine thee? How is it then that I see more then the halfe part of thy allowance left vneaten, and that thou canst suffer them rather to rotte and perish,

than, that thou wouldest spend them for thy owne su∣stenance. Mary (quoth the Hermite) that is the cause that maketh me afraide to eate all my store, lest if God shoulde with-holde his hand, and not continue his bountifull prouision towards mee, I might then lacke wherewithall to feede mee. By this aunswere Moses perceiuing that this Hermite had more confidence in the couetousnesse of his owne wretched humour, than in the grace and goodnesse of God, of whose largesse and liberalitie he had had so good experience: He did soone iudge that there was not any vice more detesta∣ble than the sin of worldly couetousnesse. In regarde whereof he reputed this Hermit to be a man most de∣tested and abhorred of God aboue all others. For this cause do all Mahometists firmely beleeue, that all co∣uetous men are vtterly destitute of the grace and fauor of God: For that they doe aswel want euen that which they haue, as that which they haue not. And true it is, (say they) that the philosophers, and all such as are held to be wise, do not knowe how to wish any grea∣ter plague vnto couetous men, than that God woulde graunt them to liue long: For the longer they liue, the greater is their want and misery, if not in regarde of their outward wealth and substance, yet by reason of their cares and griefe of mind wherewith they are vn∣cessantly perplexed and tormented.

Of the opinion of the Turkes touching the sinne of Lust. Cap. 16.

IT appeereth by the Turkish Alcoran, and other Bookes of their lawe: That the Ma∣hometan religion doth esteeme the sin of lustor vncleannes to be no lesse hateful and abominable than any other of the deadly sinnes what∣soeuer. In regard whereof euery man is precisely com∣maunded by their lawe to take a lawfull wife, and to be married, to the intent they may eschew and auoyd all occasions of fornication and vncleannesse. Not∣withstanding at this day the seueritie and strictnesse of that lawe is vtterly neglected, and the memorie thereof seemeth to be altogether abolished or layed a∣sleepe: insomuch as that Nation is not more inclined to any one sinne, than to this sin of lechery. For they are so polluted with the filth of vncleane lustes, that they are not contented with the abuse of women, for the satiating of their beastly humours: but they are so outragiously giuen ouer to the abominable sin of So∣domie, that it is impossible without horror to be vt∣tered. And albeit the law of MAHOMET doth com∣mand that Sodomites shuld be stoned to death: yet the contagion of this detestable sin & enormity hath so o∣uerspread all degrees of men: and the practise therof is growen so common and vsuall amongest them, that

this lawe of theirs seemeth eyther to bee abrogated, or forgotten, or cleane neglected and contemned. For they are altogether carelesse to put the same in exe∣cution, either for the punishing, or for the restraining of this abomination: neither doe they any whit re∣garde that which is written in their Alcoran, to wit, How that those which are polluted with this corrupt & filthy vice, are sure to be tormented most extreme∣ly, not onely in this worlde, but in the worlde to come both in soule and bodie. Besides, in one of the Bookes of their Prophet MAHOMET, they haue an example propunded and layde downe vnto them: by which they are learned, and taught (as it were) by ex∣perience, how seuere a iudgement is reserued for such offendours, and how terribly the diuine iustice doeth plague such vncleane and prophane persons. For there it is written, That in the dayes of MAHOMET there was one which was very importunate vppon a young youth to haue abused him: whom finding vnwilling to yeelde vnto his desire, and seeing that by faire meanes and intreaty he could not obtaine his purpose, he beganne to presse him by force and violence. But the young man still refusing to condescend vnto him, at length fledde from him, and sought by flight to a∣uoyde the abuse offered him. But being hardly follo∣wed and pursued by the other, and finding little hope or meanes to be rid of him, he drew his dagger, and sodainely turning about vpon him, hee stabbed him into the belly: and so hauing giuen him a mortall and deadly wound, he saued himselfe from the iniurie in∣tended against him.

Herevpon the brethren of him that was slain, accu∣sed

the yong man of murther: & causing him to be ap∣prehended and imprisoned, sought to haue had him executed (by publique order of Iustice) for the death of their Brother. Insomuch as being brought to hys triall, hee there shewed vppon what occasion hee was drawen to doo that deed. Mahomet hauing heard the whole discourse and the manner of the fact, presentlye gaue sentence for the yong man, and pronounced him to bee guiltlesse, and that the other was iustly slaine. And he affirmed openly, That such men were for euer damned both in soule & bodie, that were defiled with such damnable lustes and vncleane desires. Notwith∣standing, the Accusers denying that to be the cause of the Homicide, did therefore still importune him, that the Prisoner might haue the Law. Whereupon Ma∣homet commaunded them presently to see the body of their Brother buryed, and that they should set good watch and ward about the graue or sepulture where he should be laid; saying, that the next day he would giue a finall iudgement vpon the Man-slayer, according as the Law required. This done, the daye following the Accusers came again before Mahomet, and pursued the cause against the Prisoner. Then Mahomet demaund∣ing of them by what death they would haue the Party executed? They answered, euen with the same with which he made away their Brother. Whereupon Ma∣homet commaunded them to repaire presently to theyr Brothers sepulture, & to see how manie wounds their Brother had receiued; saying, that hee would take or∣der, that the Murtherer should bee put to death in the same manner, and with the like number. They hauing opened the sepulcher, found not anie bodie within it,

but sawe the emptie place all filled with a darke fog or myst, and with a most filthie stench. Whereat beeing greatly abashed and astonished, they returned backe a∣gaine to Mahomet; and (not without horror) repor∣ted vnto him what they had seene. But he demaund∣ing of them, if they had thoroughly searched all the corners of the sepulcher? And they affirming that they had. Then may you plainly see (quoth hee) & you haue iust cause to coniecture, that Sathan hath taken away your Brother both bodie and soule, as being a most impure and lewd man: and that this yong man is guiltlesse of your Brothers blood; and is therefore to be dismissed without a∣nie punishment. By this example did MAHOMET (say they) make it euident; That without all doubt there is a Plague ordained of God for all those who do de∣file themselues with anie vncleane & filthie lust. Not∣withstanding, because that MAHOMET in this case did commit the punishment of this sinne vnto the di∣uine iustice and vengeance: Therefore do not these Miscreants the Turkes at this day appoint or set down anie paines for that vice; but do referre the same to the Iudgement and Tribunall Seate of God: not sparing (in the meane time) to pollute themselues with all kinde of viciousnes and vncleane lusts; wherevntoo they doo abandon themselues with all loosenes and li∣centious libertie.

The Opinion of the Turkes touching the sinne of Gluttonie. Cap. 17.

THe sinne of Gluttonie they do repute no∣thing inferiour to anie of the other dead-sinnes: For they hold the same to be verie odious in the sight of God; because (as they say) this was the first sinne that man committed after his Creation: and therefore they teach that the same ought to be auoided: and that men ought to abstaine from it with al their studie and endeuours. For seeing the first Parents of mankinde Adam and E∣uah were expelled out of Paradice for the sinne of glut∣tonie in eating of the forbidden fruite, where they had abundance of other frutes, to haue satisfied both their hunger and appetites: they doo therefore firmely be∣leeue, That the same punishment is prepared for all those that are giuen to surfetting & gurmandize, or to excessiue feeding. They haue a Tale also (in theyr Alcoran) of a certaine Hermit; who (liuing a solita∣rie life, in a place farre remoued from anie Cittie or re∣sort of men) did seeme (in regard of his hard & austere life) to be more like a beast than a man: and yet he was so addicted to continuall praier and deuotion, that hee was held to be a verie holy and religious man. Thys Hermit hauing (vppon a time) fedde vppon certayne hearbes and rootes more greedily than he was accusto∣med; & hauing filled his belly with more thē ordinary,

he fell into a sound & heauie sleepe. During the which he dreamed, that he had the companie of a certain wo∣man, with whom he committed sinne and folly. Af∣terwards, awaking from his sleepe (which had been longer than his wonted vse) a little before Sunne set, he beheld aloft in the ayre aboue him a certaine Deuill or Fiend of hell making a great noyse in the ayre, and carrying a great Bundle or Roll of writings. Where∣vpon the Hermit hauing coniured the Spirite to aun∣swere vnto that he should demaund, vsed these words vnto him: Bremelcon vecchialer, Durchini, Indumirsin: That is; O thou Enemie of our Faith, what writings are those which thou carriest there with thee? Whereunto Sathan answered; These (quoth hee) be the sinnes which haue been committed this day within the compasse of this place: and I haue been licensed to collect them together, & to record them. Whereupon, the Hermit (his consci∣ence somewhat touching him, as beeing in doubt of himselfe) demaunded the Spirit, if hee had found and obserued anie fault that he had cōmitted? Yea (quoth the Deuill) this daye hast thou sinned in Gluttonie, in eating hearbes more greedily & licentiously than thou wast wont; which was an occasion that thou hast also exceeded in thy sleepe, and hast offended in sloath and sluggishnes. Therof also it hath insued, that thou hast polluted thy selfe with vncleannesse, and hast abu∣sed thy bodie in lust with a Woman. Last of all, thou hast all this while neglected and left vndone thy Prayers and Deuotion: whereunto thou ough∣test earnestlye to haue betaken thee. Wherefore holde on, and continue still in thy sinne of Glut∣tonie; and then it will be easie enough for mee euerie

day to register not onely one sinne but many commit∣ted by thee. Hauing thus saide, the Deuill departed from him with great noise and furie. After which the Hermit bethinking himselfe of his fault, became verie pensiue and penitent, and praied earnestly to God to pardon and forgiue him this errour wherein hee had offended. Now out of this tale or olde wiues fable, the Turkes doe gather this doctrine: That if the Hermite did sin so grieuously in eating of a few herbs, & drink∣inge of a litle water more then ordinarie: howe much greater care and regard ought those men to haue, who feede vsually vpon other meates and drinks more de∣licate and delicious, least they fall into this dangerous sin of gluttonie and gurmandise, which will indaunger their soules & bodies to euerlasting death & damnatiō.

Of the opinion of the Turkes touching slouth or Lazinesse. Cap. 18.

COncerning slouth they say it is a secreate and vnknowen sin, caused and engendred by a certaine diabolicall and filthy Idlenes which maketh men both forgetfull and negligent in all their affaires: not onely in those that concerne both their publique and priuate estate: but euen in their seruice & dutie towards God, making men altogether secure and carelesse of the sal∣uation of their soules: And inducing the mind of man to a most wicked & prophane contempt, both of God himselfe, and of all his creatures. To this effect, they

haue in their Alcorā, a fable not much vnlik to y^e others aboue recited, of a certaine King that liued in the time of MAHOMET, and was altogether drowned in this sin of slouth and securitie: In so much that he did not on∣ly neglect all the matters and affaires of his estate and kingdome, but he was growne to that excessiue Lazi∣nes, that he was loth to take the paines, or to imploy a∣ny time, in obseruing the necessities of nature: till at length it happened, that hee was brought to see the e∣normitie of this sin, & to perceiue what holde the De∣uil had gottē of him by meanes of this security, wherin he had of a long time held him tied & enchayned. For one morning as this King lay Idle in his bed, and loath to arise: Beating his braines and deuising vpon many vaine toyes and light fantasies, as he was alwaies accu∣stomed: He chaunced to espie an Angel in the shape & likenes of a man, running and coursing hither and thy∣ther about the house top and still remouing from one side of the house to another: At last seeing him some∣what neere him, hee demanded him what hee ment in that maner to run vp and downe? Vnto whom the An∣gell presently made answere: That he had the charg & keping of certaine Camels, some of which he had lost: and that he did goe to seeke them out and to see, if hee could possibly discerne them in any place ther abouts. The King replyed: Truely I thinke that either thou art mad, and out of thy wits, or else thou art a theefe pur∣posely come hither to rob and steale. For how is it pos∣sible for any Camels to be going or walking vpon the top of the house? And yet I do not so much maruell at the folishnes of thy speech, as to see, how thou couldest get vp thither so high without the helpe of any ladder.

The Angell speedily answered: Much more difficult & impossible a thing it is to flie into Paradise without wings. And hauing so said, he vanished sodenly out of sight. The King being both astonished at the strange∣nesse of this sight, and musing also at the manner of his speach, continued a long time in a deepe & profound studie, what shuld be meant by that which he had seene and heard. At length considering that the persons who had thus spoken vnto him, did not in all things resem∣ble a humane shape, and confering both his person & his speeches together, hee began to imagine and con∣iecture that it should be some Angell come from Para∣dise. And thereupon hauing often and better aduised himselfe of the words, he vnderstoode that by winges the Angell meant good works. As if he had tolde him: That it was impossible without good works to mount vp into heauen. Wherfore from that time forward con∣demning and detesting his owne slouthfull and Lazie kind of life, he began to reforme himselfe: And he not onely applyed his studies and earnest endeuours to the good gouernment of his kingdome and estate: But he gaue himselfe wholly to good & charitable deedes. By meanes of which his diligence & pietie, he subdued at the last his old humor of slouth and lazines: and he was fully perswaded, that God had sent his Angell in that strange shape and maner, only to impart his good grace and fauour vnto him, & to recall him from so hainous and deadly a sin. These and such like fantasies and fan∣tasticall fables, are euery wher deliuered in the Turkish Alcoran, and in the other bookes of their law for want of better and sounder instructions: And they haue no other meanes, then by rydiculous tales, and feigned vi∣sions

and reuelations, and by other such like Idle toyes and illusions, to teach & admonish men to haue those vices in detestation which they thinke to bee the hin∣draunces and impediments of their Saluation.

Of the opinion of the Turkes touching the Sinnes of wrath and Enuie. Cap. 19.

AMongst the other sinnes which the Maho∣metists accompt mortall and deadly: That of wrath and anger is not helde to bee the the least, for that it is an occasion oftentimes of many other most hainous and cruel wicked deedes, and doth breede many foule in conueniences amongst friends and neighbours, as slaunders, hatred and enmi∣tie, with fighting and quarrelling, yea many times mur∣thers and manslaughters. For this cause they say: That any man carried away with rage and choller, is not his owne man, nor is master of himselfe: But being go∣uerned by his rage and furie, his anger doth violently transport him from himselfe (as it were) an hideous storme and tempest. Moreouer they affirme that this must needs be a most hainous and grieuous sinne: For that when men are assaulted with choller, and do giue place to their anger, they do not only forget God their creatour, and all the blessings and benefites which his diuine Maiestie hath bestowed vpon them, and which they ought to haue continually in remembrance: But they are also vtterly forgetfull both of themselues & of others: whereof it ensueth, that being as men blinded, and hauing lost al sence, reason & vnderstanding: they haue no care nor regarde either of their neighbours

friends or brethren, but with all their powers and en∣deuours, many times they seeke their vtter ruine and destruction: whereas in reason they ought to haue an especiall care of their safetie, welfare, and preseruation. And therefore as this passion doth make men to dege∣nerate from humane nature, and doth (as it were) trans∣forme them into brute and sauage beasts. So doth it vt∣terly remoue and cast them out from the grace and fa∣uor of God, when they do with such outragious minds and wrathfull violence persecute their brethren and poore neighbors. For this cause they hold it most need full and necessarie for men to cut off and eschew al oc∣casions that may draw them vnto wrath & anger. For they thinke & affirme: That by how much the farther they do keepe themselues from this vice, so much the nearer they are knit and ioyned vnto God. In so much, that this is held for a most certaine & infallible truth in their law: That whosoeuer is angrie with his neighbour for seuen howers together, and doth happen to die in that time, not being reconciled vnto him▪ Hee is surely damned to infernall paines and torment.

Touching Enuie, they say: That it is the most secret and priuie sin, that a man can possibly commit: And that it doth dwell inwardly in the minde of the sinner, being alwaies hidden and concealed in the bottome of his heart. For this cause they haue a most true saying:* 1.82 That it is impossible for the Enuious man to be glad and mer∣rie from the hart, nor to take any ioy, pleasure, or contentment of any thing what so euer: Because it is the nature of Enuie continually to gnaw and bite, to torment & consume the hart of that man in whome it is rooted, by the sight of the welfare and prosperitie of him whome hee enuieth. And therefore

they compare and resemble the enuious man vnto a tree which in outwarde shew and apparaunce seemeth to be most pleasant, and beautifull, and is full of greene leaues & faire blossomes, but inwardly is worm eaten, growing by little & little to wax rotten, drie, & withe∣red. And they haue these words vsuall amongst them, deriued frō their Prophet MAHOMET El Becchialo Lai∣en Cadul Genetti Veleuchiane Zaidem: The mening wher∣of is: That no Mahometists whatsoeuer shall euer see or com to the ioyes of Paradise, although in all other things he be neuer so diligent and dutifull to please God, vnlesse he be verie pure and throughly cleansed from this sinne of Enuie. In regarde wherof to preuent the danger of their damnation, they are wonderfully religious in abstaining from this vice, and they be very carefull that it doe not seize and take holde vpon them.

Of the Pilgrimage of the Turkes to Mecha in Arabia: and of their ceremonies vsed in the same. Cap. 20.

HItherto hath bin shewed vpon what grounds and principles the Religion of the Turkes is founded, and what maner of doctrine is con∣tained in their law. By the discouerie where∣of it is most cleare and manifest, that the chiefe hope of their saluation doth depend & consist in the outwarde practise of morall vertues and good deedes: in the a∣uoiding of sinne and such vices as they esteeme to bee mortall: and in the deuout obseruation of those super∣stitious rites and ceremonies, which are prescribed and propounded vnto them in their law. The which that it may be more apparant, we will now proceede to laye

open vnto you some other of their opinions touching such ceremonies & traditions as they do principally re¦lie vpō for the remission of their sins & transgressions, & for the furtheraunce of the saluation of their soules.

It is a cōmon traditiō taught vnto al Turks, Moores, & other Mahometists out of their bookes: That who∣soeuer shall once in his life time goe on pilgrimage to Mecha, in Arabia, he shalbe most assured of euerlasting blisse & happines: And that his soule shal neuer come to feele either the paines of the fire of Purgatory, or the torments of hell fire. And therfore all such as haue any sufficient leasure or opportunitie to vndertake that voi∣age, they will bee sure not to pretermit it. The time of this their pilgrimage is certaine & prefixed euery yere once, at such time as they are to celebrate y^e feast of their latter Easter, called Chucci, or Cazi bairam (of which we haue before spoken) the solemnitie whereof is alwaies performed at Mecha in Arabia by thē only that go thi∣ther on pilgrimage: which Pilgrims they cal Hagsilar or Chazilar: And of thē cōsisteth the Turkish order of the Mechits. Those persons that dwell in Greece, Barbary, & other regions far distant: when they haue a determi∣nation to go that iourny, they do vse to set forward sixe months or more before the time appointed for the so∣lemnitie of that feast: Because y^e order is that they must meete altogether at Modin or Modina a Cittie not far from Mecha wher they are to performe certaine cere∣monies in visiting the Sepulcher of MAHOMET: and thence do they proceed on towards Mecha for the ce∣lebrating of their Easter. But for the better discouerie of the maner of this Turkish pilgrimage, we will shew vpō what ground & reason they haue taken vp this vse & superstitious custome: next we wil declare how they do

proceede in the same: And last of all, what ceremonies they do vse in the fulfilling and accomplishing of this solemnitie.

* 1.83It is written in the bookes of the Mahometists, that God gaue commaundement vnto Abraham to erect and build a Temple for the remission of the sinnes of the whole world: And that he did promise vnto him, That who so euer should repaire to the same Temple there to bewaile and deplore his offences and sinfull life, & to demaund pardon for the same, they shoulde surely obtaine their desire and petitions. Whereupon they say, that Abraham hauing receiued this comman∣dement, did presently begin to make that Temple, which they now vse to visit and frequent in the Cittie of Mecha in Arabia.* 1.84 And they affirme moreouer, that as soone as Abraham had plotted out the site & fashi∣on thereof, and had layed onely the foundation of it in the whole circuite and compasse of the same: God did confirme his work by a most strange & wonderful my∣racle, making the hils and mountaines adioyning to bring together the stones and other things necessarie for the building: In so much as Abraham needed not to paine himselfe more then for the making and ray∣sing of the wall onely. They say also that as often and as soone as the wall was reared two Cubits in height: so often did it alwaies sinke downe into the earth, and was swallowed vp of the ground, so as the last rowe or rancke of stones that had beene laide could scant or hardly be discerned. Moreouer they say that the De∣uill appeared vnto Abraham, as hee was busily labour∣ing about the wall, of purpose to feare & terrifie him from the worke new begun: But that Abraham being

of a stout and good courage did driue him away by ca∣sting three seuerall stones at him. At the length, A∣braham hauing continued long at this work, when the wall was brought so high aboue the ground, as it came to be neere about the height of a mans stature: That then God commaunded Abraham to set on the roofe, and to couer it. Which Abraham hauing done accord∣ingly, the wall (by little and little) began to raise it self againe (by miracle) out of the ground, where before it had been sunke; and day by day did growe higher and higher, like a Tree or Plant that had sprung vp out of the earth. Thus this Temple being finished, & brought to his full height and perfection, Abraham entred into the same: and being greatly astonished at the goodlye and wonderfull beautie thereof, hee praied vnto God, and desired of him, That whatsoeuer man or woman shuld come to pray in that Temple, their praiers might be heard, & their requests granted; & that they might be deliuered from the paines of Hell, and from the pu∣nishment of the Fire of Purgatorie. Neither was this Praier (say they) made in vaine; but that God did yeeld and grant vnto his request. After which, Abraham be∣ing departed out of Mecha, they tell, How hee was commaunded by God to goe vp into the next Moun∣tain, where he shuld finde a Marble stone, being on the one side blacke, and on the other side white: which stone he was willed to take & place before the gate of the Temple. Whereupon Abraham endeuoring to ca∣rie it away, according as he was willed, the stone of it selfe did moue and follow after him to the gate of the Temple, into that verie place where it is now seene at this day. Those that go thether in Pilgrimage, doo vse

with great religion to kisse this Stone at their cōming thether: being fully perswaded, that in the last day, they shalbe guided by this Stone into paradice. For there be some of a Beleefe, That this Stone is that Angell, vnto whose custodie Adam & Eue were committed by God in Paradice: who (for that he was negligent in his of∣fice and dutie) had this punishment laid vppon him, to be turned into a Stone; & there to remaine for his fault and negligence, till the Day of Iudgement. This, and infinite other fabulous and forged miracles do they re∣port to haue happened at the Building of the Temple of Mecha: in regard wherof, & for that MAHOMET (as they suppose) there ended his life: they doo attri∣bute so great holines and sanctity to this place, as ther∣vpon they haue grounded this their order and super∣stitious vsage of going thether on Pilgrimage, hoping thereby to haue remission of all their sinnes and of∣fences.

Now that we haue shewed the cause of this Pilgri∣mage, let vs see in what manner these Pilgrims do pre∣pare themselues towards their Iourney,* 1.85 and what or∣der they obserue in proceeding on the same. First, they that are minded to trauell on Pilgrimage to Mecha, do hold it requisite and needfull, before they set forward on their Iourney, that they doo lay aside all hatred, ma∣lice and enmitie out of their hearts; and, that they doo sincerely and vnfainedly reconcile themselues vnto their aduersaries, forgiuing and forgetting all iniuries, quarrells, and causes of debate and contention between them: for they are of opinion; that if there do remain and abide anie sparkes of offence or mallice in theyr mindes; or, if their aduersaries doo refuse to be accor∣ded

and reconciled vnto them, al their labor and paines taken in their Iourney & Pilgrimage, wold be in vain and to no purpose. When the time commeth that they are to begin their Iourney, the Pilgrims of each coun∣trey doo meete together in one place, and so doo they set forward in great Troopes and Companies. And if there be anie amongst them so poore, that they are not able beare their owne charges; then doo the richer sort defray it for them: and euerie man doth indifferentlye make prouision of victualls one for another: and in so dooing the rich men are perswaded, that they do God good seruice. When they are come to Cayr in Egipt, (which of olde was named Memphis) they doo finde there great numbers of Moores and Ethiopians, who (beeing readie prepared for the same Iourney) doo in that Place expect their comming. Then all of them (ioyned together in one Companie) doo proceede on their Iourney, and take their way towards Mecha: and for three dayes together are they entertained in certain Hospitalls vpon the way, where their costs and charg∣es are born and defrayed for them: which (before such time as the Sultan of Egipt and that Countrey came to be subiected to the Turkish Empire) was then paid & discharged by the Sultan; but since that time hath been at the charge of the Great Turke, whose Deputie in E∣gipt, doth see these Pilgrims to be furnished with al ne∣cessarie prouisions at their departure from Cayr. For, from thence they were conducted on theyr waye by the Admirall; whome the Sultans did alwayes com∣maund to accompanie them, appoynting a greate number of his Mameluckes or Souldiours, both on horse-backe and on foot to attend vpon the Admirall,

and to safe-conduit the Pilgrimes euen to Mecha: to the intent they should see them safely protected against the violence of the Arabians, who doo vse to lye hid∣den vppon the sides of the High waies in Rockes and Caues, of purpose to rob and spoyle men as they passe. For that Countrey, hauing verie fewe or no woods at all, is a verie Desart, and like a Sea of sand: the which manie times the winde doth so violently take & blow too and fro, that in a moment it will gather into huge heapes like mightie Mountaines; and sodainly againe it wilbe scattered and dispersed into smoothe & plaine ground. By meanes whereof the Pilgrimes are often-times in great danger and hazard of their liues. Besides there is so great scarcitie and lacke of water, that for three daies iourny they cannot haue any vpon the way by reason the Countrey is altogether voyd of Springs and Riuers: which want is supplied by the care and li∣beralitie of the Sultan or Gouernour of Cayre; who dooth not onely prouide them of a great number of Water-bearers to carrie water along with them; (for which they haue an yearly allowance of ten thousand Duckats for their paines, and is paid vnto them out of the Publique Treasurie and Reuenewes) but Hee also sendeth with them manie Camells, both loaden with their water, and for the Pilgrimes also to ride vpon for their more ease, and speedier passage ouer that Desart: to the intent they may haue the lesse neede and want of water than otherwise they should.* 1.86 For there is not any beast or creature liuing more patient and able to indure thirst than the Camell: who though he neuer taste neither of meate nor drinke for fiue dayes toge∣ther, yet will neuer faint nor giue ouer in his trauell.

Besides, he is of such strength in his legs, that he will stand for many dayes without lying or resting him∣selfe on the ground: especially about the spring time: at which season hee will continue standing for fourtie dayes together. Thus do they trauell ouer the desarts of Arabia, till they come to Modin, or Medina, which is three short dayes iourney from Mecha. There doe they prouide themselues of lodgings in a faire Plaine before the walles▪ or else they rest themselues vppon the ground, hauing great store of victualles prouided and brought vnto them by the citizens and inhabi∣tants of Modin: where also they doe meete with in∣finite numbers of people, both Merchants and others assembled out of Persia, India, and all other Nations in that part of the East, which are addicted to the law and religion of MAHOMET. The next morning af∣ter their comming thither, their whole company is numbred: for they doe holde it a very prophane and vnlawfull thing to perform the solemnity of this feast with lesse than 60000. men at the least. But by how much the more their company doth exceed that num∣ber, so much the better and more solemne doe they e∣steeme it. After they haue thus taken a view of the whole multitude: all of them do go vp into the next mountaine called Arefetagi: where putting off their garments, they do wade starke naked into a riuer run∣ning thereby, till they be couered vp to the necke: and in the meane time they mutter certaine superstitious praiers to themselues in secret. And they say that they vse this ceremonie, because that Adam (as they per∣swade themselues) did in the same place, & in the like manner, thrice wash and couer himselfe in that water:

where hauing deplored his sin which he had commit∣ted, he obtained of God remission for the same. After this ceremony ended, hauing clothed themselues, they returne downe again into the Plain before the city of Modin: and then doe they prepare themselues to the celebration of their feast which they begin here at this citie: the cause and maner whereof with the course & order which they obserue both there and at Mecha, & elsewhere, wee will as briefly as wee may make open and manifest.

After that MAHOMET was departed this life at Mecha, his Disciples conueyed his dead body to this Citie of Modin.* 1.87 And according as he had commaun∣ded them before his death: they caused a sepulchre to be digged for him very deepe, in the middest of a tem∣ple which himselfe had there caused to be builded. In the which, being walled round on all sides, his bodie was laied, the same being inclosed in a coffin made of wood, and so couered ouer with marble worke, euen from the botome of the graue, & rising as high as the stature of a man aboue the ground. Ouer his sepulcher do hang two Tables of marble; one aloft at his head, and another somewhat lower, at his feete. And his se∣pulchre is couered with a vault, hauing a couering of greene water chamblet cast ouer it. Vpon the marble wherein he lieth entombed, are written these wordes in the Arabian tongue, This is the Sepulcher of Maho∣met.

In times past, the Armenians had thought to haue stollen thence the body of MAHOMET: and for that purpose had begunne to vndermine the ground, neere about eight furlongs from the place where it lay, and

so thoght to haue gotten into the sepulcher: but their purpose being strangely discouered, they were appre∣hended & executed. Thereupon was the sepulcher en∣closed with iron grates on euery part, both ouer &c vn¦der, and on all sides, to the end the body of their Pro∣phet shoulde not at any time bee stollen nor conueied from thence. The Turks affirme, that Mahomet in his last wil & testament prophecied, that his body should not continue there about 1000. yeres: and that then both his religion and empire should haue an end: but to our purpose.

This sepulcher is so reuerenced and honoured by the Turkes, Moores, and all Mahometists, that they doe frequent the same with great religion and deuoti∣on, thinking that they shall obtaine pardon and for∣giuenesse of their sinnes, if they doe once kisse the Se∣pulcher of their Prophet: One of the first things ther∣fore that these pilgrims doe obserue in their peregri∣nation to Mecha, is to visitt this Sepulcher of Maho∣met. For the which cause hauing washed themselues (as we haue said) in the riuer vpon the Mountaine a∣forementioned: and being now entred into Modin to perfourme their deuotion at MAHOMET his Se∣pulcher; they doe vse first of all with great solemnitie to lay downe vpon his Tombe their Alcoran: which Booke (as they say) was the same that MAHOMET wrote with his owne hand. Then the houre of their prayers and ceremonies approching, their Meizin get∣ting vp into the Towers and Turrets of the Temple, doe with a lowde voyce sing their woonted Psalmes, and doe inuite the people to their ceremonies. When they haue spent three whole houres in the Temple

at their praiers, they issue out sodainly, and with great speed, & with all their force, they run to the top of the next mountaine so hastily, that all their body runneth on a sweat. For they are perswaded: That with this sweating, all the spots and deformities of their sins do distil likewise and vanish away from them. As soone as one companie is thus gotten out, others do succeed in their places, & so folow on after them, doing as the former haue done before them. And after that al haue finished this ceremonie, then presently do they repaire to the sepulchre of MAHOMET to kisse it. These things thus done, they repaire again to the next moun¦taine, to offer vp their sacrifices, which are fat & good∣ly rammes: which being killed, they do wrap vp the carcases in the skins: and then euery man may lawfully take away a peece thereof at his pleasure. Then doeth each of them fill a little vessell (which they carry with them of purpose) with certain water springing out of a rocke there adioining, which they call Abemzem sui, that is, The water of Purification. And they do esteeme the same as a most holy relike; because they imagine & affirme, that this water did first beginne to issue out of that rocke, by reason of a stoke that MAHOMET gaue it with his foote. In regard whereof they do vse to carrye of this water home with them into their coun∣tries. And if any of them happen to die on the way, they doe with that water besprinckle the garments, wherein the dead body is wrapped: supposing thereby the party deceased doth obtaine pardon of all his sins. During the time and solemnitie of this their feast: if it happen that any one who is a slaue either by purchase or by inheritance, doe enter into the Temple: hee is

by his entry presently enfranchised: and his Maister cannot from thenceforth by any meanes depriue him of his libertie. If any woman be desirous to enter in∣to the Temple during this feast, the order is, that the husband must leade her thither, holding her by the hand: if shee be a widdow any other man may supplie the roomth of a husband in that behalfe. But if she be a maide, the custome is by their lawe, that shee be led thither by a yong man. After they haue ended theyr ceremonies in the Temple, they spend al the rest of the day in singing, dauncing, and such like kindes of mirth and merriment, to testifie and make shew of their ex∣ceeding ioy, for that they holde themselues to be deli∣uered that day from the paines of the fire of purgatory. Howbeit they are of a beleefe, That for all such as doe again pollute themselues with the committing of new sins, God hath prepared another purgatory in hell:* 1.88 the torments whereof (being with all extremitie of cold) they affirme to be farre worse than the fiery purgato∣ry: and that there is no deliuery of those soules from thence which are once brought i••to that place, but that they are to continue there for euer, without al hope of redemption. These things being thus ended, and ac∣complished at Modin in honor of MAHOMET his se∣pulchre, the next morning early they proceed on their iourney towardes Mecha, to visite the Temple there builded by Abraham, and to consummate the rest of this their feast of Easter. Where being come, for that the place is not capable of them al at once, part of them do stay without before the Temple, vntill such time as those which be first entred, haue perfourmed their de∣uotion, and then others do enter and succeede still in

order after them, dooing as the rest haue done before them: For there also they vse many and diuers ceremo∣nies, besides most ardent and vehement prayers made vnto God, that it would please him to heare them, and to grant their petitions which they there make vnto him,* 1.89 as he heard and granted the prayer of Abraham at the building of that temple. From thence (all their rites and ceremonies being ended) taking their iourny homewardes, they goe first to Ierusalem, which place they call, Cuzu Mobarech: And then also vsing certaine praiers, they visit the sepulchre of Christ, for they haue an opinion, that vnlesse they visit that sepulchre & the holy land, aswel as the sepulchre of Mahomet, their pil∣grimage to Mecha would little auaile or profit them, nor that it woulde bee pleasing or acceptable vnto God

All things being nowe finished, which doe in anie sort appertaine to the solemnitie of their feast and sa∣crifices,* 1.90 the next morning they do depart all together in troopes and companies, and in the same order that they first set forward, taking with them all their carri∣ages, beasts, camels, and other prouisions; the first troope that marcheth are the Indians, after them the Persians, and so euery nation each after other in seue∣rall troopes. The morrow after the day of their depar∣ture cōmeth the Admirall of Egypt with a great mul∣titude of Mameluckes and souldiers, who hauing first taken that Alcoran which was layde vpon the tombe or sepulchre of MAHOMET at Modin, and set the same vpon a Camel richly trapped, and couered al ouer with scarlet: he causeth it to be caried along with him

vnder a rich and beautifull canopie. Before the Camel march the Mameluckes and souldiours; and after folo∣weth a huge multitude of other people: who beeing come within a dayes iourny of Caire, the Soldan com∣maundeth all the rest of his Mameluckes and souldi∣ours, and all the Citizens of Caire to goe forth of the citty to meete with them. Then doe they altogether accompany the camel to the Soldan his pallace, where the Soldan himselfe comming forth, after he hath sa∣luted them, doeth receiue and entertaine them with great courtesie. Whereupon the Camel with the Al∣coran being brought neere vnto him, presently knee∣leth downe, being taught aforehand so to do. And in the mean time all the pilgrims do sing certaine psalms or hymnes after their maner. Then approcheth one of their priests called Imam: who being clothed in most precious & perfumed garments, and hauing his armes and hands couered with crimosin taffata, taketh down the Booke from the Camel, with notable reuerence and solemnitie. And hauing himselfe first kissed the same with great deuotion, hee offereth it to be kissed likewise by the Soldan, and afterwardes holdeth it a∣loft, so as it may be plainly seene of all the people: who as soone as they haue a sight thereof, sodainely, & with great force and violence doe assault and set vpon the Camell, and with their swordes, daggers, and kniues doe cut him in a thousand peeces, so that euen in a mo∣ment, there is not any thing left, either of the Camell, or of his furniture. For euery man getteth vnto him∣selfe some little portion thereof, as a most holy and sacred Relike of great price and estimation: supposing themselues by the possession therof to be most blessed

and happy. This done, they doe immediately seperate themselues, and eache man prepareth himselfe with all speede to returne home into his owne countrey.

Of the Temples and Hospitalles of the Turkes, and other workes and edifices builded and made for their soules health. Cap. 21.

BEsides this pilgrimage vsed by the Turkes to Mecha, and else-where for the remissiō of their sins, there be many other thinges, wherein they do repute no small religion and holines, supposing that by them like∣wise they shal merit great fauor at Gods hands: & that the same are special & ready means for the furtherance of their saluation. Of this kind are their temples & re∣ligious houses builded for the celebrating of their Ma∣hometisme and superstitious ceremonies: and their hospitals founded for the relief both of poore & impo∣tent persons, & of trauellers and pilgrims, with manie other like workes done to that intent and purpose: for the manner and vsage of the Turkes is,* 1.91 when any of them falleth sicke, and thinketh that they shall die, to send for their friendes, neighbours, and kinsfolkes, to the intent they may in their presence make their last will and Testament. The most parte of the Lega∣cies which they doe giue and appoynt in their willes and Testaments, are to such holie, religious, and publike vses, as they do think wil be very meritorious and beneficial to their soules, for some of them giue largely towardes the making or repayring of high∣wayes, Bridges, and Cawseyes, for the ease of

Passengers; others for the making of Conduicts, Ce∣sternes, and Water-pipes, for the conueyance of water from places farre distant to such of their Hospitalls or Temples, as being scituated in drie and barren Places, are ordinarily frequented vppon Deuotion and Pietie. Some also doo giue large Legacies for the redemption of Prisoners and Slaues from bondage and imprison∣ment. And there be manie of their Women (which kinde exceedeth all others in Superstition) who doo bequeathe great store of money to bee distributed a∣mongst such Souldiours, as haue slayne anie certayne number of Christians; for that they hold this to be a Deede verie pleasing and acceptable vnto God. Vpon these and such like Workes and publique Deedes doo the most part of the inferiour sort of People bestowe great summes of money by their last Wills and Testa∣ments: but the Emperours of the Turkes, and some of their Bassaes and chiefe Nobles, when they make their Wills, and doo appoint anie Legacies to such v∣ses, they doo it commonly for the building of Tem∣ples or Hospitalls, or some other such like great and sumptuous Workes: supposing, that by the largenes of their bountie and liberalitie, and by the greatnes of this their deuotion and deedes of pietie, they shall me∣rite the more grace and fauour at Gods handes; and, that it wilbe the more for the safetie & benefit of their soules. Wherefore, seeing they haue both their Tem∣ples and their Hospitalls in so great regard, and doo at∣tribute so much holines and merit vnto those Works; it shall not bee amisse (in a word or two) briefly to de∣scribe the forme and order both of their Temples and of their Hospitalls.

* 1.92Their Temples or Meschits are (for the most part) quadrant and foure square, not much vnlike to our Churches; yet greater and larger in length, and then in bredth: and some of them are more large and ample & more sumptuous than others. The Temple of Saint Sophy at Constantinople is (of all their other Tem∣ples) the most beautifull & excellent. The forme and fashion therof is round, like vnto the Temple of San∣ta Maria in Rome: which being builded by the aun∣cient Romans, was by them called Pantheon: But that this at Constantinople dooth greatly excell the other, both in largenesse,* 1.93 height, and beautie. The Roofe therof (being made arch-wise) is couered al ouer with lead, hauing one only Light or Window in the toppe thereof, made round like a Loouer. Within, it is beau∣tefied on all parts with curious worke of Porphiry & fine Alablaster; hauing two rowes of goodly Marble Pillers each ouer other: of the which, those of the first rowe are so big in compasse, as two men hand in hand can scarce clip and embrace them; their length also beeing proportionable to their breadth. Aboue them stand the others, somewhat of a lesser size, sup∣porting the Loouer in the toppe of the Temple. The Gates thereof are faire and stately, aunswerable to the beautie of the Building, and are couered all ouer with plates of brasse. One of those Gates (as they imagine and giue out) was made of the wood of Noah hys Arke: for which cause, there are in it three seuerall places or partitions, left vncouered without any bras, to the intent such as repaire thether, may come to kisse the wood of that Gate: by which ceremonie, they do assure themselues to haue their sinnes pardoned. This

Temple was first builded by Iustinian the Emperour: but after that Constantinople came to bee conquered by the Turkes, they threw downe all the Altars with∣in it, and tooke away all the Images and Pictures. For that they say, God onely is to be adored and worshipped:* 1.94 and that there is not anie reuerence at all to bee giuen to Stockes and Stones, neither to Brasse, Golde, n••r Siluer, nor to anie Images of anie kinde whatsoeuer. All the Belles of that Temple they made into Great Orde∣naunce, because they haue no vse of Belles amongest them: but the Temple it selfe they haue conuerted to their owne superstitious vse, making it a Mosche or Meschit, for theyr prophane Prayers and Cere∣monies: & they haue it in that accompt and reue∣rence, (notwithstanding it was buylded by Chri∣stians) as it is verye much frequented, and that with great Religion by infinite multitudes of Ma∣hometists; who (in regard thereof, as also for the beautie and greatnesse thereof, doo now esteeme it as the principall of all theyr Meschits. In the Reigne of Baiazeth the second, there were numbe∣red (at one time) sixe and thirtie thousand People that resorted thether at one of theyr Easter Feastes, vppon Deuotion to visite it, and to praye wythin it. Mahomet the second (after hee had conque∣red that Cittie, and had made choyce of it to bee the chiefe Seate of his Empyre) did erect there an∣other Temple, in all poynts lyke to that of Saynt Sophy: which is also without anie Images or Pi∣ctures within it; but it is set out and adorned with golden Letters, after the Morisco fashion.

And there is another Temple likewise, which was builded by his Sonne Baiazeth, and is adorned in the same manner. The rest of all their Meschits, are of di∣uers sorts, some high and some low, of seuerall fashi∣ons. The Turrets of their Temples (vpon which their Priests vse to sing their Hymnes when they call the People together to their Praiers) are of a verie great height, and are all of them made in the manner of Watch-towers; their greater Churches hauing two, and their lesser but one of them. Vppon the toppes of those Towers or Turrets is set an half Moone or Cres∣saunt; which is the Ensigne of the Turkes, as the Crosse is the Ensigne of the Christians. Within their Temples, they haue no kinde of Ornaments, besides bare and naked walls faire whited; saue onely theyr Bookes and their Lampes burning with Oyle, (of which they haue great store) and their Clothes of Ta∣pestrie: on the which (being spred ouer mattes vpon the pauement) they vse to kneele downe and prostrate themselues at the time of their Praiers. Howbeit vp∣pon the wals of their Churches, are written common∣ly these words; La Illah Illelah, Mehemmet Irresul Allah: Taure Bir, Begamber Hach: that is, There is but one onely God, and Mahomet his Prophet: There is one Creator, and his Proph••ts are equall. Or els these words Fila, Galeb, Illelah: that is, There is none so mighty as is God.

Hauing sufficiently discouered the manner and fa∣shion of the Turkish Temples; let vs now (in a word or two) shew the order of their Hospitalls, which they call Imareth.* 1.95 Of these (throughout most of their do∣minions) they haue as great store as of Temples: and

they are ordained purposely, for the releefe of poore People, of Pilgrimes, of Trauellers, and of sicke Per∣sons, with meate, drinke, and other needfull necessa∣ries, both for themselues and their horses. Howbeeit they do not in all their Hospitals vse to giue one kinde of dyet, but diuers and sundrie sorts of meats, accord∣ing to the diuersitie of the places. In some, they vse to giue them Ryce, which they call Pirinct Tsorba; and some allowaunce of flesh: in others, they feed them with a kinde of meat, called Boghdatas; which is made of wheate, with a certaine quantitie of bread, and wa∣ter for their drinke. They haue places appointed for them to lodge in: some priuatelye and seuerall, others openly and in publique: howbeit they sleepe not vp∣on beds, but on straw or haye, vnder the couering or roofe of some house, prouided of purpose. This allow∣ance (in most of their Hospitalls) is common to all persons both poore & rich, be they Christians, Iewes, or Turkes; and they haue it freely, & without paying for anie thing: to which end, there are great Rents & yearly Reuenewes giuen for the maintenance of those Hospitalls, and the releefe of such as resort vnto them. In Constantinople be manie of those Hospitalls; one of which (builded by their Emperour Mahomet the second) is in a manner the chiefest: and another, begun to bee buylded like vnto that by his Sonne Baiazeth, which was afterwardes finished by his Sonne Selim the first. Both of these haue about fiue and twentye round Turrets couered with lead: one of which bee∣ing in the middest of the other, is larger and greater than the rest; and vnder it are lodgings and dwellings appoynted for the Priests. On one side of the Hos∣pitall

are set beddes for Pilgrimes, where they are en∣tertained (together with their seruaunts) verie curte∣ously, and may continue there for three whole dayes together. And so maye all Trauellers, hauing both meate and lodging allowed freely, both for themselues and their horses. On another side of the same, are beds and lodgings ordained for Leapers, and other sicke and diseased persons; which are there attended and nouri∣shed verie carefully: for they spare for no costs or char∣ges to helpe them; but the greater that is their misery, the more care and compassion they take of them. And therefore they haue there purposely prouided to attend them, both Phisitions, Surgeons and Apothecaries, lodged and maintained in those Hospitalls. Three times a day may any man that wil come and eate there in a place seuerally prouided of purpose. They haue also in each of those Hospitalls a certaine allowance for fourteene Schollers and Doctours that studie the Lawes of MAHOMET, who haue their lodgings apart seauen on the one side, and seauen on the other side. The Gouernours of the Hospitals, haue their lodgings likewise seuerall to themselues; and they haue the care and disposing of the rents and Goods which are giuen and bequeathed to the Hospitalls. Some say, that the Reuenewes of that Hospitall which was builded by Mahomet, amounteth to an hundred & fiftie thousand Duckats by the yeare; and that the other hath rather more than lesse. In either of these Hospitalls, there is a faire Meschit or Church builded; each of which hath a little Chappell builded close adioining vnto it, wher∣in the Founders of those Hospitalls lie buried, both Mahomet and Baiazeth, each in his owne Chappell

which himselfe had builded. For themselues hauing taken order before their deathes, and made choyce of those places for their Sepultures, they did ordain those Meschits or Temples in either of those Hospitalls, be∣cause they wold haue those Priests (which were main∣tained there vpon their allowaunce) and all such Pil∣grimes and others (as should come to take and enioye the benefit of their bountie and liberalitie) after they had fedde and refreshed themselues, there and then to pray to God to haue mercie vpon their soules.

There is another Hospital in Constantinople, which was builded after these by the Emperour Solyman the Sonne of Selim; which dooth so farre surpasse all the former, both in greatnes, beautie, and riches, that it ex∣ceedeth them beyond all comparison. As for others of a meaner sort and lesser proportion, it were both an endlesse and a needlesse matter to intreate of them. For all the Bassaes, Nobles, & better sort of people amongst the Turkes, are generally so addicted to these kinde of workes; and they are so wonderfully possessed and carryed awaye with this humour of building both Hospitalls, Temples, Common Innes or Hostells, Bridges, Cawseys, Conduicts, and Water-coutses, and such lyke Edifices; that there is almost none of theyr Cittyes, Prouinces, or Countreyes, but you may see in them sundrie (yea infinite) Testi∣monyes of theyr bountifull and liberall Dispositi∣ons towardes these kindes of VVoorkes and Buil∣dinges. In so much, that if anye man should be∣hold the multitude of them, both in Constantinople and else-where within the Turkes Dominions; and should therewithall consider the manner and quality

of those workes, both for sumptuousnes, cost and cu∣riositie; the great and strange prouisions and expences made and laid out vpon them; their excessiue rents & yearely reuenewes, and the huge summes of money, which are dayly giuen from time to time for their en∣crease and maintenance: hee might make a question; whether were more to be wondered at, either the mul∣titude and magnificence of those buildings; or the Su∣perstitious Opinion and Conceipt of this Nation: who doo repute such singular pietie and deuotion in the making of them, that they think they cannot in a∣nie of their actions either doo God better seruice; or finde a more readie and better meanes to bring theyr soules to the blisse of Paradice.

Of the Sepultures and manner of Buriall amongst the Turkes. Cap. 22.

WHensoeuer anie Turke is at the point of death, his friends and kinsfolks do come to visit and to comfort him: & (putting him in minde of his sinnes) they doo aduise him, with a contrite and repentaunt heart to bewayle and deplore his fore-passed life and offences. Then do cer∣tain of their Priests reherse & read ouer certain himnes or Psalmes. By which time, if the Partie be not alrea∣die dead, but that the pangs of death doo still continue

and holde him, they doe bring thither their Alcoran; out of the which they doe reade a certaine prayer, re∣peating it seuen times: which praier in their language they call Thebara echelezi: for they are of opinion, that before they can say that prayer thrice ouer, the partie will haue yeelded vp the ghost. But if they do as then perceiue any token or shew of life in him, they doe re∣cite an other Psalme, which they call I asinnell Curanil Hecin. And this they doe, to the intent the Deuil may not any way endommage nor hurte his soule, whilest he is in the extremitie and paines of death. After that the breath is departed out of his bodie, they lay foorth the corps vpon the grounde in the midst of the house vpon tapestrie clothes, turning it vpon the right side, with the face towardes the South. Then doth there as∣semble certaine of their priests which are to bury him: who (hauing brought with them a certaine corde or string, whereon are a multitude of little Beades, made of the wood of Aloes, not much vnlike those which are vsed in the church of Rome for their Pater nofter Beades,) they doe tie the same round about the dead body, turning it some foure or fiue times. In the do∣ing whereof, still as they come to touch euery one of those Beads or roundels after other. The Priests (who are to the number of twenty or vpwardes) doe all at once turne their faces towardes the standers by, & say, Subanasella, that is: God haue mercie vppon him. Then do those Priests take vp the corps and carry it out into the Garden, where (hauing laide it vpon a Table two handes breadth aboue the ground,) there be certaine who are appoynted to make ready the corps to the bu∣riall, who first of all doe take away the shirt from it.

And then couering the secret partes with a new cloth made of fine bombaste, they doe wash the body all o∣uer from the head to the feete with warme water and sope: after which they do wipe and drie the same again with two other very fine & white clothes made like∣wise of bombaste. In the which (as it were) in a fune∣rall or winding sheete they do wrap the corps: and af∣ter they haue sprinckled it with rose-water, perfumes, and other odoriferous things, then they put vppon it the best and most precious garments that the partie v∣sed to weare whilest he liued. And at the head there∣of, vpon a peece of wood made and fitted of purpose, they do set his hat or turbant trimmed with roses and sundry sortes of flowers, and so doe they lay it vpon a beere.

These ceremonies about the dead bodie (if it be of a man) are done by men: but if it be a woman, they are perfourmed by women. The Priests in the meane time hauing begunne the ceremonies of the funerals, at the last, some of them doe take vp the corps vppon their shoulders, and doe carry it towardes the Church with the head forward after the fashion of the Iewes, and contrary to the vse and manner of the Christians. Before the corps do go their Monks with candles bur∣ning in their handes: after it folow the Priests singing still as they go this Hymne: God is God, and the true God; and Mahomet was sent from God: after them fo∣low the men, first the kinsmen of the partie deceased, and then the rest of his friendes and neighbours. The women in the meane time staying at home mourning and lamenting for the dead, doe prepare a banquet for the Priests, who when they haue brought the corps to

their Temple or Meschit, doe set it downe before the Temple doore, till they haue perfourmed all the cere∣monies of their funeralles. Which done, they take vp the corps againe: and going on all together, they cary it out of the Cittie to the place ordained for burialles:* 1.96 for neither is it lawful amongest them to bury in their temples, neither do they vse to bury any within their Citties: howbeit their Emperors and their Bassaes, and other grand Seigniors, that do build any hospitalles or Mosches for their soules health, do prepare sepulchres for themselues in some little chappel neere vnto those Temples and Hospitalles, where they doe giue order to haue their bodies buried. And it is a common and vsuall thing amongest them for the better sort to pro∣uide their owne sepulchres in their life time: notwith∣standing that the greater number haue them made by their friendes and kinsfolkes after their death. Many of them do make their sepulchres in their Gardeins, or in some other solitarie places: and yet they haue cer∣taine seuerall places of buriall appointed for the com∣mon sort (like vnto the churchyards of the Christians) where you may see infinit Toombes one adioyning to another; some made of Bricke, some of Marble, some of other stuffe, according to each mans state and abilitie. They haue a vse at their funeralles, that (if the partie deceased be a Gentleman) or nobly borne, his horses and coursers shal be led with his corps; and his toome shall be adorned and trimmed with many Epitaphs: & if he be a great seignior or captain, his horses are sadled with steele saddles set on the contrary way, and with their best and richest caparisons: and they vse to hang certaine thinges at their noses, which doe make the

horses to goe continually neying, to make a shew, as though they did it for the losse and death of their lord and maister. Moreouer, they vse to carry with them the truncheons of their launces, with their Standardes also and ensignes trayled along vpon the ground. The great personages haue a vse to plant about their sepul∣chres sundry sortes of plants, with store of violets, and other sweete and pleasant flowers: but the poorer sort buried in their common graues, haue their toombes onely made of plaine marble stones, with certaine let∣ters or caracters ingrauen vpon them after the Turkish fashion. But to proceede with the manner of their fu∣neralles. When they haue brought the corps to the place appointed, & that it is laid in the sepulchre, then doe they cast some earth vpon the face of it, and so clo∣sing vp the graue or tombe, they returne backe againe to the dwelling house of the party deceased, where the priests (after that they haue saide certaine prayers for his soule) do make merry with a daintie banquet pro∣uided for them of purpose, and euery one of them hath fiue Aspers giuen him for his paines, by the friendes of him that was buried. But if the partie be poore, then is there a collection made for money, wherewith to pay the priests, and to discharge the expences of the fu∣neralles.* 1.97 This also is not to be pretermitted, that the Turkes do vse at their funerals to weare Blackes, not∣withstanding that they doe not continue the wearing of them aboue eight dayes. And those that are of great accompt and estimate, doe not vse to weare them anie longer than for three daies: at which time all the kins∣folkes and friends of the dead, do assemble themselues together, and hauing vsed some comfortable speeches,

and wordes of consolation ech to other, they do from thencefoorth clothe themselues in their woonted ha∣bite and apparell. Howbeit the friendes of such as are departed, do not forbeare for all that oftentimes to vi∣site their sepulchres, especially their mothers, sisters, & wiues, and some other women of their kinred and fa∣miliar acquaintance, who do oftentimes make repaire to their toombes, and frequent them, of purpose to weepe and lament ouer them: in token and remem∣brance, that the like lot and fortune is one day to be∣fall and happen vnto themselues.

Of the opinions of the Turkes, touching the state of the soules departed out of this life, and of the generall iudge∣ment and resurrection of the dead: as also of the ioyes of Paradice, and the paines of hell. Cap. 23.

THe faith and beleefe of the Turks concer∣ning the Godhead, and by what meanes they do hope and expect the saluation of their soules, hath sufficiently beene ex∣pressed in the precedent discourses It now resteth that wee deliuer their opinions touching the estate of the soule after it is departed out of this life: and what they thinke of the generall Iudgement and resurrection of the dead: as also what kinde of ioyes they imagine to be reserued in Heauen for such as liue well and godly; and what torments be prepared in Hel for the wicked

and vngodly. For they doe generally beleeue and con∣fesse, that there is a time wherein the world shall haue an end: and that there is a day ordained for the general iudgement of all mankinde, wherein the bodies of the dead shall be raised and reuiued by the power of God: and that ech man shal then appeare before the maiestie of God both with their soules and bodies, to receiue the reward of their good and euill deedes done in this life, with an endlesse recompence, either of eternall blisse, or euerlasting vnhappinesse. In al which points of their religion, albeit the Turkes be to be esteemed farre better than the Epicures and the Atheifts, who deny the immortalitie of the soule, and doe acknow∣ledge neither God, nor Deuill, heauen nor hell: And though they goe farre beyond the heathen Philoso∣phers, and all the Gentiles and pagan Infidelles, who thought the world to be eternall, and held the resurre∣ction of the bodie to be an idle dreame and fable: yet for that their opinions in this behalfe do notwithstan∣ding differ in most points from the doctrine and tradi∣tions, both of the Iewes, Gentiles, and Christians, and are ful of most grosse absurdities and fantasticall toyes, and vile impieties, farre differing from the trueth and sinceritie of true religion: we will therefore briefly set downe, how, and in what maner they do imagine of these matters.

* 1.98First this is one opinion and vain perswasion of the Turkes, that when any dead person hath laien and re∣sted about the third part of an houre in the sepulchre, God doth then send and put into it a new spirite: and that therevpon also there doe repaire vnto him by the

appointment of God two Angelles: of the which one (as they say) is called Nechir, and the other Remonchir: who (being of a most terrible aspect and fearfull coun∣tenance, & hauing burning fire-brands in their hands) do examine the dead man of his fore-passed life in this world. Which if they finde to haue bin verie wicked and sinful, they do then scourge him with fiery whips: But if his life were good and godly, they doo then transforme him into the shape of a goodly and beauti∣full Angell, and they giue him good and comfortable speaches: telling him, that hee shall rest and remaine there (accompanied with all his good deedes) vntill the last Day of the Generall Iudgement. The manner whereof (according to the Tradition of the Mahome∣tists) is as followeth.

It is an opinion generally embraced,* 1.99 and constantly affirmed by the Turks; That there is an angel aboue in heauen named Israphill; who (hauing a Trumpet in his hand) is appointed to stand always in the presence of God, and to be in a readines (when God shall com∣maund him) to sound his Trumpet, and to make an ende and consummation of the world. As soon as this Trumpet shalbe sounded, all those that are then aliue vpon the Earth shall in a moment fall downe dead to the ground: and the Angells also which are in Hea∣uen shall die likewise. And this theyr Opinion they doo confirme out of these words of their Alcoran:* 1.100 Culumen, Alleiafan, ve, geb, tab, vegei, roebic, tull, ge∣la, li velle I cheram: that is, God hath spoken it with his mouth, That all mankinde is mortall: and that all crea∣tures shall haue an end, either by age, or by some accident.

Hereof the Turkes conclude; that not only men, but that the Angels also are mortall. And although manie of their doctours, and such as are best seene in their re∣ligion, do oppose themselues against this opinion, and do contradict it vpon good reasons, and with no ab∣surd arguments: yet when those words are alleadged against them,* 1.101 they are soone put to silence, and do sub∣scribe to this opinion. For that no man must gainsay or deny any thing contained in their Alcoran: But whosoeuer shall dare eyther to dispute against that booke, or to doubt of any article therein written, he shall be sure, eyther to haue his tongue pulled out of his head, or else his bodie to be burnt and consumed with fire.

But to our purpose. They holde also, that imme∣diately vpon the sound of the trumpet by the Angell, there shall be so great and terrible an earthquake, that the whole frame of the world, both earth, and heauen shall be ruinated: insomuch as the rockes and moun∣taines shall fall and tumble together with such force and violence, that they shall be broken into powder and dissolued into dust, and heapes of sand: and that then God wil create a newe Light, and newe Aun∣gelles, equall in glory and dignitie to the former. Af∣ter which hee will cause to fall a pleasant and svveete raine, which they call, Rehemet sui: that is, The raine of mercie: with the which the earth then lying in dust shall be watered: and so shall it remaine for fortie dayes together. Howbeit, they say, that those dayes then shall be longer than are the dayes at this present. And manie of them hold also, that from thenceforth, there shall not be anie darkenesse of night as is nowe

vsuall; but that the night shall be most cleare and light∣some, and that there shal be no need of sleep for the su∣stentation of their bodies. And they say; That after the end of those fortie dayes, God wil commaund the Angell Israphyll to sound his Trumphet againe the se∣cond time: and that at the sound thereof the dead shall sodainly arise & bereuiued from death to life. For whē Israphyll hath thus blowen his Trumpet, the sound thereof (say they) shalbe with such an exceeding noise, that it shalbe heard ouer the whole World: and that thereupon all the Dead (euen from Abel vnto the ende of the World) shall immediately be raised, and rise a∣gaine in the same manner and habit as they were buri∣ed.* 1.102 At which time there shall appeare great varietie & diuersitie of countenaunces: for some shall shine clere and beautifull as the Sunne, others as the Moone, and manie like the Starres: some againe shall haue vgly vi∣sages blacke and darksome; others shall haue the heads of swine with great and swollen tungs, and such lyke deformities. And at that time, all in generall shall crie and exclaime with a lowd voyce; Nessi, Nessi: that is, Woe is mee most miserable and wretched man, who haue suffered my selfe to be ouercome with my filthie lusts and lewd desires. Whereupon the Angells shall shewe and point at each man with their fingers, reuealing & manifesting either their good works or wicked deeds. Then all those (whose faces shalbe found to shine lyke the lights in heauen) shal stand & appear most glorious in the sight of God,* 1.103 by reason of their vertuous and good deeds; whereat the wicked shall haue enuie & despight. As for those who shall then be seene with deformed faces of hogges and swine, they are such as

haue been greedily addicted in this life to the getting of riches by vsurie and other vniust and vnlawfull meanes: and they who shall haue their tungs swolne great & loathsome, are such as haue bin liers, deceiuers, blasphemers, periurers & such like: and they that haue been puffed vp with pride & arrogancie in this world, shall then be troden vnder foote, and trampled vppon by others. They say moreouer, that GOD will then question with the mightie Potentates of this world, both Emperours, Kings, Princes, Tyrants, and other Signiors & great Personages, who haue reigned with force and violence, and haue tirannized ouer their sub∣iects and inferiours with oppression and iniustice. Be∣sides, they doo imagine and affirme, That GOD will then seperate and deuide all the wicked & vngodly in∣to seuentie seuerall Companies, and will examine eue∣rie man of all their deedes in perticular, both good & bad; which shall (at that time) be laid open before thē, so as there shal not need any testimonies to be brought against them: for that there is no part or member of their bodies, but will then openly & voluntarily con∣fesse the truth, what euill it hath committed; and each man will accuse himselfe of all his owne misdeeds, yea euen of their wicked thoughts & cogitations, though they neuer came to be executed & put in action. They say also, that Michael the Archangell will be there pre∣sent, hauing in his hand the Ballance of the Diuine Iu∣stice, with which he will weigh the Soules, and so wil discerne the iust from the vniust. Moreouer, they haue a conceipt, that Moses shall stand thereby with a Stan∣dard; vnder the which all those shalbe assembled who haue obserued and fulfilled his Law: and that next to him there shalbe Iesus Christ the Sonne of the Virgin

Mary with another great Standard; vnder which shall be assembled all those Christians that haue kept & ob∣serued his Gospell; and that he shall then bee Iudge of the deeds of al men, & of al things done in this world. On the other side (at the right hand of Christ) they say that MAHOMET shalbee with another Standard, ha∣uing all his Followers about him, whom he shall there shew vnto Christ. Thus all those that haue done good in this life, shall appeare vnder their seuerall and pro∣per Standards, where they shall finde a most sweet and pleasant shadow to comfort & refresh them: But as for all those who are not vnder the shadow of some one of those Banners, they shall be most extreamely scortched with the burning beames of the Sunne, according to the quantitie and proportion of their misdeeds: & that both the one & the other shal remain in this estate, till their Doome & final Iudgement be giuen vpon them.

As soone as the Soules haue heard their Iudgement pronounced by the diuine Sentence, they say, That thē the Angels shall appeare on all sides, in a most glorious and beautifull habit, distributed and deuided into seue∣ral troops & companies; each of them hauing his place assigned vnto him, the Cherubins on the one side, and the Seraphins on the other: some of them playing vp∣on instruments of musicke, & some singing of psalmes and hymnes:* 1.104 & that many of them shal attend singing and reioycing at the Gates of Paradice, to welcome the blessed Soules of such as haue obserued the diuine Cō∣mandements. And they affirme, That there shalbe no difference betweene Turkes and Christians, Iewes and Moores; neither shal one be known from another, but all such as haue liued well, and haue done good deedes in the sight of god, shalbe of equal beauty & blessednes.

howbeit that amongst the wicked and reprobate there will be euident and apparant difference, and that each shalbe discerned from other. Moreouer, they dreame, that God wil appoint a large and spacious place in hea∣uen for those souls that shal be admitted into Paradice: where (according to their merites and deserts) euerie one shall haue a perpetuall Habitation, and a goodly mansion place of a most glorious and beautiful bright∣nes: and that they shall haue manie Sunne beames ap∣pointed for them; vpon which they may (at their plea∣sure) ride vp and downe about Heauen, to take a view of those delights & precious things, which God hath there made and created. Besides all this, they do dreame of other pleasures in Paradice both of venerie, and also for the belly. For they imagine, that they shall haue there certaine apples and fruites of a most heauenlye taste: and that as soone as they haue eaten one of those Apples, God will immediately cause others to growe in stead thereof. Likewise (for the quenching of their thirst) that they shall haue certaine Riuers in Paradice, cleere as the Christall, & sweet as suger. Of the which after that they shal haue tasted, both their sight & their vnderstanding shalbee so quickened and enlarged, that they shalbe able to see from the one Pole to the other; and that both the meate and drinke which they take, shall consume within their Bodies, onely by a fine and subtill kinde of sweate distilling from them. Moreo∣ouer, they doo imagine that they shall haue there, deli∣cate and choyce wiues (which they call Vri): that is, Women shining bright and beautifull as the Sunne. For you must note, that the Turkes doo hold, that none of the women liuing in this World, shall enter into Pa∣radice,

but that such as haue liued wel,* 1.105 shal haue a place without the Gates of Paradice, where they shall euer remaine in great ioy and blessednes: and, that the resi∣due (who haue liued wickedly) shall goe into a place of torment in Hell, which is there also prouided for them. Moreouer, they saye; That those theyr newe Wiues which they shal haue in Heauen, will euery day become Virgins and Maids againe; and, that they shal continue and dwell with them for euer, without gro∣wing olde or aged: and, that euerie man in Paradice shall continue to be still of thirtie yeares of age and no more; and the women of fifteene or twentie yeares: and, that they shall continue & remaine for euer and e∣uer in that ioyfull and happie estate, still praising and lauding God for this grace and fauour graunted vnto them. These be the celestiall ioyes, which the Turks doo dreame of, and promise vnto themselues in Para∣dice: where they doo affirme, that those three Stand∣ard-bearers (afo••e mentioned) Moses Christ and Ma∣homet are the chiefest amongst the whole companie of the blessed soules; & that each of them hath (by Gods appointment) a particuler and peculiar part of Paradice allotted vnto them for their Dominion.

It is written in the Alcoran, That all those who are damned by the iustice of God for their sinfull & wic∣ked liues,* 1.106 are particulerly knowen and discerned by their names; for that they carrie them written vppon their foreheads; and euerie one of them hath a packe or sachell laid vpon his shoulders, containing both the greatnes & number of the sinnes which he hath com∣mitted. Being thus loaden with the burthen of theyr sinnes, they are led betweene two great Mountaynes

through a straight and narrow passage: and that from both those Mountaines there leadeth a Bridge of thir∣tie myles in length; which being made arch-wise, one part thereof is mounting vpwards, in the middest it is smoothe and plaine, and at the farther ende thereof it hath a great downefall. This Bridge (they saye) was made (by Gods appointment) of keene and sharpe y∣ron, cut out and indented with manie short pricks and pointes in it. They call it, Sera Cuplissi, that is, The Bridge of Iustice: vpon the which, all the sinfull Soules are to passe with the weightie burthen of their sinnes vpon their shoulders. And that on the one side of this Bridge shall tumble downe (headlong into hel) al those which haue been drowned in sinne and wickednes in this world: where being consumed with extreme tor∣ments in flames of fire, they shal be reuiued againe to the same paines and torments anew; and so shall they continue euerlastingly without end. On the other side of this Bridge, all those (who haue not beene altoge∣ther giuen ouer to sinne and wickednes) shal fal down, not into Hell, but into a certaine Purgatorie: out of which they shalbe at length freed and deliuered sooner or latter, according to the quantitie and quality of their sinnes: and from thence they shall be taken vp and re∣ceiued into the ioyes of Paradice. Moreouer they be∣leeue, that there is in the middest of Hel a certain Tree growing, which they call, Zoacum Agacci, that is, The Tree of bitternes: which though it grow in the midst of the fierie flames of Hell, yet (such is the wil of God) that it is alwaies greene and flourishing, with great a∣bundance of apples continually growing on it: which Apples (they say) are like to the heads of diuels; and

that of these apples the damned Soules shal eat, hoping to coole themselues, & to find some refreshing of their burning heat; but what with the bitternes and poyso∣ned taste of the fruite, and with infernall paines which they indure, the anguish of their tortures shal rather in∣crease and be augmented more and more; and their tor∣ments shalbe most grieuous and vnspeakable: the Di∣uells also shall bind them with fierie chaines, & so drag them vp and down Hel for their greater plague & tor∣ment. Howbeit they affirme, That all those Soules which in the midst & extremitie of their torments do call vpon the name of God, and craue aid & help from his Maiestie, afterwards they shalbe released, and recei∣ued vp into Paradice. And, that none shall rest or re∣maine for euer in Hell without hope of redemption: but onely such as doo vtterly despaire of saluation, and doo continue hopelesse of Gods fauour and mercie.

These be the opinions & blind fancies of the Turks concerning the estate of the souls departed, the general resurrection, & last iudgmēt of the dead, with the ioies of heauen and hell torments. All which being (as it see∣meth) deriued vnto them by tradition frō the corrup∣tion of their forefathers, and confirmed in them by the erronious instruction of their priests and teachers, they do most religiously receaue: embracing it rather in a blinde zeale to the lawe and religion of MAHOMET, than vpon anie good ground or foundation. For being giuen ouer to delight in filthie lusts, and vaine imagi∣nations, they doo swarue cleane away from the purity of sound religion; neither knowing the true blessednes and felicitie of the Soule, nor apprehending aright the mysteries and truth of their saluation.

Of the seuerall Orders of Religious persons amongst the Turkes: and first of their Priests. Cap. 24.

HAuing sufficiently vnfolded the Doctrine and Traditions of the Turkes Lawe, with the most part of the ceremonies and super∣stitious opinions: it is now requisit (be∣fore we conclude this Book of the summe of their Religion) that we say somwhat of their Priests and religious person: for hauing made often mention of some of them in sundrie places of this Treatise; it shalbe verie needfull that we shew vnto you, what and how manie kinds of Priests and religious Orders there are amongst them: and what difference and diuersitie there is betweene them.

There bee two sorts of Religious or Ecclesiasticall persons (if we may so terme them) amongst the Turks; namely their Priests: all which (by a generall name) they call Talismanni; and are litle or nothing differing from secular persons: and their Monkes or rather beg∣ging Friers, which being in the nature of Regular per∣sons) are tied to certaine orders and superstitious rules and obseruances. Of each kind, there are diuers & sun∣dry sorts, as hereafter shalbe particularly declared. Their Talismanni (or Priests) are married, hauing wiues and children, as other Turkes: and they goe clad after the manner of the secular sort. They are chosen by the People, and haue a certayne Fee or Stipend allow∣ed them for theyr maintenaunce from the Emperour.

And if their charge of children be so great, that their or∣dinary allowance is not able to maintaine them: then they doe exercise some one Mechanicall trade or other (such as befitteth men of a free estate and calling) ey∣ther by teaching of some schoole, or by writing of Bookes (for Printing is not in vse amongest them:) and some of them also vse meaner crafts, as of Tailers, Shoomakers, or some such manuary occupations, They haue not for the most part any great knowledge or learning; but they are held to be sufficiently skilfull and learned, if they can reade the Alcoran or Musaph. Which being at first written (as they say) in the Ara∣bian tongue, they doe repute it a very ill deede to haue it translated into the vulgar Turkish language. Such of them as haue the knowledge to make any interpre∣tation of the Text, and to expound the meaning ther∣of vnto the people are helde to be most profoundly learned, and are esteemed as great doctours. For that such kind of interpreting is the best manner of prea∣ching which they haue amongest them. These Talis∣manni are highly reuerenced and regarded of all men: Insomuch, as if any Turke doe either strike, or doe o∣therwise offer any outrage to any of them in his per∣son, he is punished with the losse of his hand for his offence: and if such an offendour be a christian, hee is sure to be burned.

Of these Priests or Talismanni, there be diuers and sundry sortes: some of which are of higher dignitie and estimation than others, according to the difference & diuersity of their places wherevnto they are called, For as in the christian clergie (besides the common and ordinary sorts of Priestes and Ministers attending on¦ly

vpon diuine seruice, and the mysteries of our religi∣on:) there be also Bishoppes, Archbishops, and others, who are worthily admitted to haue publike gouerne∣ment and authoritie, both in the church and common wealth. So haue the Turkes likewise in their priest∣hoode sundry offices, functions, and degrees; some of which being onely and ordinarily attendant vpon the rites and ceremonies of their religion, are reuerenced only in regard of their calling & prosessiō: And others hauing publike authoritie and iurisdiction ouer all e∣states & persons, both in causes concerning their reli∣gion, & in matters of estate & ciuill gouernement, are more highly honored according to the dignitie of the place or office wherein they rule and command.

* 1.107The chiefest and most principall of their Talismanni is one whom they cal Muphti or Mophti, whose office & dignitie amongest the Turkes, is not much vnlike to that of the high Priests amongst the Iewes, and of the Popes in the church of Rome: their estimate and reckoning in their seuerall places being in a maner all one and alike: and ech of them hauing no lesse prehe∣minence and authoritie than other ouer the people of his own peculiar sect & religion: howbeit this dignity goeth not by hereditary succession, as did the high priesthood of the Iews; but the Muphti is always ele∣cted by the Ottoman emperour himselfe, as were the Popes in times past by the Romane Emperours. And none is lightly preferred to the degree of Muphti, but such a one as is most profoundly studied, & well seene in the lawes and doctrine of MAHOMET, and is repu∣ted also of a most holy & sincere life. In regard where∣of, as he hath the hiest & supreame place of honour a∣boue

al the other Priests; so is he most highly reueren∣ced and honoured of al estates and persons in the Tur∣kish Empire. And the emperor himselfe holdeth him in that reuerence, honor, & account that he doth none other of his subiects. For whensoeuer the Muphti go∣eth abroad forth of his owne house (which he vseth to do very seldom) his vse & custom is first of al to go & visit the emperor: who (as soone as he seeth him com∣ming to salute him, & to do him reuerence) presently ariseth out of his seat; and embracing him with great kindnes, entertaineth him very friendly and louingly: And causing him to sit downe by him, he giueth him the honor of the Place. Besides, in all matters of con∣sultation wherein the Emperour findeth anie great doubt or difficulty, be it touching the estate, either of their religion, warres, or ciuill pollicie, he will neuer resolue nor determine of any thing absolutely with∣out the aduice and iudgement of the Muphti.

Next to the Muphti is the Cadileschier,* 1.108 who being chosen also by the Emperour, may be compared in his degree and calling to those whome the christians call Patriarkes: or else to the Primates and Metropolitans of any kingdome. Of these there be three onely in the Turkish Empire; each of which hath a seuerall part of the empire allotted him to be vnder his command & iurisdiction. For to one of them are appoynted the Turkish Prouinces in Europe: the second hath those in Natolia or Turquy once called Asia the lesser: and the third his authoritie is ouer Egypt, and other Pro∣uinces in the East of the lesser Asia. Out of all which Prouinces whatsoeuer causes come to be determi∣ned by appeale or otherwise, they are brought to be

decided before the Cadileschier of that same prouince whence they arise: notwithstanding that the abode of each of these Cadileschiers be continually, or for the most part, at Constantinople, or else-where whereso∣euer the Emperour holdeth his court. The honor and reuerence done to these is litle lesse than to the Muphti, both for that they haue power and authoritie aswel o∣uer the people, as ouer the priests, and are reputed great Doctours, and deepely learned in the lawes and religion of MAHOMET.

* 1.109Next in degree to the Cadileschieri are the Cadi, who are as Bishops or doctours in the Turkes Lawe: of these there is a wonderfull great number dispersed in euery prouince of the Turkish Empire: euery city, towne, & village hauing one Cadi at the least, for the teaching and instructing of the people in the laws and traditions of MAHOMET. Besides that they haue the power and authoritie of Iustices and Magistrates in their seuerall iurisdictions: and they are ordained for the execution of Iustice vnder the Cadileschieri, by whome they are elected, as shalbe else-where more at large declared. For al these three offices of the Muph∣ti, Cadileschieri, and Cadi being instituted and orday∣ned, as well for the administration of ciuill Iustice and gouernement of the estate politike of the Turkes, as in matters of their lawe and religion: we shall heereafter haue occasion more aptly to discourse of their office and calling, and to discouer more fully the nature and power of them, when we come to intreate of the ci∣uill pollicie and gouernement of the Turkish state and Empire. In which respect wee haue in this place, on∣lie glaunced at them, to shewe that they bee Priestes,

which are placed in these high offices and dignities, rather than to manifest at full the nature and qualitie of their places. Wherefore wee will proceede from these superiour offices of the Turkish Priesthoode, to set downe in order the other degrees of the meaner sort of Priests, vsed about the lawe and ceremonies of the Turkes.

The next degree of Priestes after the three former:* 1.110 and which is also of more estimate and honour than the ordinarie sort of Priests, albeit farre inferiour to the former, are the Gouernours of their Hospitalles: whom they call Modecis, whose chiefest charge and duty consisteth onely in the gouernement and carefull ordering of their Hospitalles, in receiuing and dispo∣sing the rents and reuenues of their particular houses: & in seeing that all persons mainteined within them, or repairing thither, haue their due allowance and necessaries ministred and distributed vnto them: and to see that euery man do perfourme and obserue those dueties which are requisite, according to the order and customes prescribed by the foundation of their Hos∣pitalles.

Now touching their ordinary and common sort of Priests.* 1.111 First they haue their Meizin, whose office is (as hath beene already touched) to goe vp into the top of their Turrets within their Mosches a little be∣fore the vsuall houres appoynted for publike prayers: and there by singing of Songs & Hymns to sommon and call together the people vnto their prayers and ac∣customed seruice. Next to them are their Priestes,* 1.112 whome they call Imam: who do onely attend and are employed within their Temple about such ceremo∣nies

as are there vsed before the people at the times of publike prayers.* 1.113 Then haue they others called Antippi whose Office is vpon their festiual dayes and some o∣ther times to get vp aloft vpon certain steps or staires purposely prepared within their Temples: and there out of some chaire (as it were) out of a pulpit, openly to reade vnto the people out of their Alcoran or som other of their Bookes the chiefe points and principles of the Mahometan religion. And these are they (as wee haue saide else-where) that do in the end of their seruice shew forth, in the one hand a naked Cimitary, and in the other hand, a Launce; exhorting them for to vse and exercise their vveapons against the Enne∣mies of their Religion. Besides these Antippi, they haue other Priests whome they call Sophi:* 1.114 who are appoynted onely for the singing of Hymnes and Psalmes after their manner within their Temple, at the times of publike prayers. They haue also another kind of Priests, whome the Turkes and Tartarians cal Seiti, or Sithi, but the Moores and Sarracens call them Seriffi, and though they be little or nothing attendant vpon the ceremonies or dueties of their religion: yet for that they are thought to descend directly from the line of MAHOMET their archprophet,* 1.115 they are ther∣fore reputed for very holie men: and being reckoned in the number of their Prists, are highly reuerenced of al Mahometists.* 1.116 Another sort of Priests among them, are the Chagi or Fagi, who though they be of the Tur∣kish Priesthood, and not of any monasticall or regu∣lar profession, yet are in a manner as begging Friars, for that they liue altogether of almes like vnto the Friars Mendicants in the Papacie. Their Office is not

onely to attend in their Mosches vppon their diuine seruice, but also to looke vnto the Reliques of their Saintes, of which the Turkes haue many and diuers, whom they do hold in most high reuerence, and are greatly esteemed by them. Besides, they are to at∣tend vpon the corpses of the dead, and to accompanie them at their funeralles. Both of these sortes of priests the Seiti and the Chagi, are for the most part, a most wicked and detestable kinde of men. For being much and often called, or rather hired to testifie as witnes∣ses in matters before the Magistrate, they will for a Duckat take a thousand false othes, especially if it be a∣gainst a Christian; against whome to vse periury or false witnesse, they holde it no impietie, but rather a good and meritorious deede. And therefore the chri∣stians (who are acquainted with their maners and con∣ditions) doe seeke both by good wordes and giftes, to keepe and retaine them for their friendes, because they wil not be drawen into danger and extremitie of the lawe by their malitious and villainous disposition to the hazard both of their goodes and liues. Thus haue we laied open vnto you all the seuerall sorts and orders of secular priests amongest the Turkes: nowe will we briefly shew you the diuersitie of their profes∣sed religious persons, or begging Friars.

Of the sundry Orders of religious professed persons, or begging Friers amongst the Turkes. Cap. 25.

THere be foure kindes of religious Orders amongest the Turkes: al which do seem to be in the nature of Monks or begging Friers, for that they tie themselues to a regular kind of life differing from other men: notwithstanding that the profession of few or none of them is not rightly monastical nor religious, either in solitarinesse, or in strictnesse, or austerenesse of life, neyther do they shew any holinesse or deuoti∣on in any of their Orders or Professions: but though they seeme to seuer themselues from all other men vnder a colourable shew and apparance of religion: yet in very deede they are but as a company of vaga∣bonds, or idle and parasiticall persons: who seeking by ease and a loose loytring kind of life to get their li∣uings, doe insinuate themselues, and creepe into the mindes and affections of the superstitious Mahome∣tists by fained shewes and pretences of deuotion: and so by the bounty and beneuolence of the ignorant & superstitious multitude, do maintaine both their e∣states, & the reputation of their licentious orders: abu∣sing the liberality of the people to the maintenance of their sensuality & lewd lusts, whervnto they are most filthily addicted. And thogh they be polluted with all

kinde of vncleane and vnnaturall lusts, and bee a most base and contemptible kinde of people: yet dooth the pretence and colour of their religious Orders, shield & protect them, yeedling them both tolleration & fauor amongst the Turkes. But that you may more plainlye see what manner of people they be, we will discourse of each of their Professions and Orders seuerallye by themselues, yet with asmuch breuitie as may bee.* 1.117

The first of those foure professed Orders of Religi∣on, the Turkes call Giomailer. These are a Sect altoge∣ther giuen and addicted to a voluptuous kinde of life, and doo seeme to repose their chiefest felicitie in the enioying of worldly pleasures and delights: little or nothing differing from the old Sect of the Epicures a∣mongst the ancient Ethnicks. The most part of them which are professed of this Order, are Gentlemen born and descended of noble blood: and they stand much both vpon the Nobilitie of their Birth, and the great∣nes of their wealth and riches, as also vpon their lear∣ning and knowledge. They are (for the most part) men of a goodly stature, and of an excellent comelines and beautie of bodie. They are possessed with a singu∣lar delight & desire of trauaile, giuing themselues both to see diuers forreigne and strange Countreyes, as also to learne the studies, manners, and customes of all Na∣tions: of the which, (to the intent they may the more fully discourse and make report) whatsoeuer they doo see or heare in their Trauaile worthie of memorie and obseruation, that doo they most diligently set downe & take note of. Their vpper garment is of a violet co∣lour, which being wouen without anie seame, is faste∣ned close to the necke: and is girt vnto them with a

girdle richly embrodered or otherwise trimmed wyth gold, hauing manie siluer belles hanging at the same, the which doo yeeld a most sweet and pleasant sound; howbeit, some of them weare them fastened to their knees, and not to their girdles. About their necks they doo weare a skin, either of some Lion, or Leopard, or of a Panther, with the legges and clawes therof hang∣ing ouer their shoulders, or els fastned vnto their backs by the eares. The haire of their heads they doo vse to weare verie long, and hanging downe ouer their shol∣ders, wauing and curled: and they keepe it meruailous faire and beautifull; for in the Trimming thereof, they employ more paines and labour, than vpon anie other matter of what importaunce soeuer: and that it may shew and shine the more beautifull, they do vse to trim it with a certaine glewe or oyntment, made of Rosen and certaine haires, such as they vse in the making of their water Chamblets. Commonly they doo carrie a Booke in their hands, written in the Persian Tung, in which is contained pleasaunt Songs and Sonnets of Loue, made in rymes and meeter. Their manner is to goe bare-headed, and with shooes made of small cords or ropes. When manie of them doo meete together, there is a wonderfull sweete Harmonie and Musique made with the noyse of their Bells. If they happen to meete with anie yong man of a beautiful & faire com∣plexion, their manner is to fall into a Round, ioyning hands together, and so to inclose him in between them (as it were in a Circle) endeuoring to delight & rauish him with their musique; which they doo make so to a∣gree with the sound of their bels, that it causeth a most excellent and wonderful sweet consent of musique, in∣somuch:

as the People (of all hands) come running & wondering at it. With this sweet and melodious kind of musique, they doo vse to frequent & resort to mens houses, especially of Artificers; who doo giue vnto e∣uerie one of them that sing, an Asper. These Giomai∣ler are wonderfully addicted to the loue both of wo∣men and of yong men: and they seeke by all meanes & deuices possible, to draw both the one and the other of them to the fulfilling of their leaud and beastly lustes. For being thus giuen ouer altogither to their plesures, they doo wander vp and downe throughout all Cit∣ties, Townes and Countreys where they list, seeking opportunitie to fulfill their sensuall and filthie appe∣tites. They are termed generally by the Turkes, The Religious Brethren of Loue: but are indeed fitter to bee compared to swine and hogges; as beeing giuen ouer to sensualitie, voluptuousnes and Epicurisme, rather than to be reckoned in the number of men deuoted to holines or religion.

The second Order of religious Persons amongest the Turkes, are called Calenderi:* 1.118 and are a Sect quyte contrarie to the former: for these doo professe perpe∣tuall Virginitie, and precise Continencie and Chasti∣tie. They doo vse certaine Temples peculier and pro∣per to their Sect onely, (differing from the other Mos∣ches of the Turkes) which they call Tecchio. And vp∣on the Gates of those Temples, they haue these words written; Caedan ormac, Dil Ersin Cusciunge, Alcha chec∣ciur: which is, Whosoeuer is disposed to enter into our re∣ligion, he must conforme himselfe to our order and maner of liuing: and must not in anie case, nor at anie time vio∣late his vowe of perpetuall chastitie and Virginitie.

Their vpper Garment is a Gown fashioned like a sheet foure-square, which is made of wooll and horse-haire wouen together. Commonly they weare not any hair on their heads, but keep them shauen, & couered with a kind of broad hat, such as the ancient Priests of Greece were wont to vse: which being made of horse-hayre, are vnshorne, not much vnlike our thrummed Hattes, but hauing the endes of the haires hanging downe from them the length of a span or more; and are of such stifnes, as they can hardly be bent any way. Vpon their cares, and about their neckes and armes, they vse to weare certaine yron Rings; and they haue also a hoale boared through the skin vnder their priuities, where they doo weare a Ring either of yron or of siluer, of three or foure pound weight: by means wherof (how∣soeuer they be otherwise by nature addicted) all desire and opportunitie of luxuriousnes and incontinencie is taken from them; and so they do the more easily keep their chastitie, according to their profession. These al∣so doo vse to goe wandring vp and downe the Coun∣trey, reading vnto the people (out of certaine Books) Verses written in Ryme or Meeter by one Nerzimi;* 1.119 who (in former time) was a man of principal accompt and fame in their Sect and Profession: and (as they re∣port) was put to death, hauing his skin flayed off his bodie, for writing and teaching certaine Points of Do∣ctrine contrarie to the Law of MAHOMET: and (as some write) for acknowledging the Deitie and huma∣nitie of Christ, and confessing him to be both God & Man. They doo obserue verie precisely and deuoutlye the Orders and Institutions of this Nerzimi: & they liue altogether vpon Almes. There haue been some

Christians, who haue seen & read part of those Books written by the said Nerzimi, and they say, that they do fauor more of Christianitie than of Mahometisme; & that there are manie thinges comprehended in them, which both for excellencie of arte and cunning, and for elegancie of Rythmes and Verse (according to the ma∣ner of that language) are verie commendable & praise-worthie.

A third Order of Religion amongst the Turkes,* 1.120 is that of the Deruisi or Daruisses; whose chiefest care and profession is mirth and pastime: as affecting and study∣ing nothing more, than how to spend their time, and passe away their dayes in merriment and solace. Their guise is, to goe clad or couered with two Sheeps skins dried in the Sunne; one of which hanging behinde at their backes, and the other before at their breasts, and reaching downe to their knees, are fastened together a∣bout their neckes. Other apparell they weare not anie but goe altogether naked: and (because they loue not to haue anie haire seene vpon anie part of their bodies) they vse to shaue themselues often, and all ouer. They carrie in their hands a Club full of knots, and of a rea∣sonable bignes: & vpon their heads they weare a kind of hat of two spannes long. They haue hoales boared in their eares, wherein they hang rings set with rich & precious Stones. Throughout all parts of the Turks Dominions, they haue Monasteries or Houses where∣in they dwell, & doo vse great Hospitalitie to all Tra∣uellers and Passengers. In the Summer season they seek their liuing by begging: al which time they spend not anie thing at home in House-keeping. When they do aske the almes of any person, they do it in these termes;

Sciai mer Daneschine, that is: Giue vs our Almes for the loue of that worthy man Hali:* 1.121 who being the sonne in law of Mahomet, was alwaies the formost man in Battel, a∣mongst our Predecessors, professing the Mahomet an Faith and Religion. They doe celebrate the memorie of an∣other also, whom they haue in great reuerence and e∣stimation: and they call him Scidibattal, whose Se∣pulcher they doe much glory and boast of in Natolia or Turkie: And they say that he was the first that con∣quered a great part of the Turkish Empire by his pro∣wesse and force of Armes. There is a Monasterie ad∣ioyning to that Sepulcher, in the which do liue aboue 500. of that sect and order. And euerie yeare thither do assemble out of diuers nations aboue 8000. of these Daruisses: where they doe hold a conuocation or Sy∣node: and for seuen whole dayes together do spende the time onely in the recreating of themselues with great pleasure and delight. Their chiefe gouernor or Generall (as they terme him) they call Assambaba: that is, The father of all fathers: There are amongst them very many young men of greater learning and iudgemēt then the residue, who being clothed in cer∣taine white garments hanging downe to their knees, doe euery one of them seuerally repeate some notable and worthie Historie, in their generall assembly be∣fore the whole companie. All which Histories they doe register downe, and collect together in one Booke: setting to each Historie the name of the partie that repeated it. This booke doe they pre∣sent to their Assambaba: And in those Histories for the most part are contayned such strange and admirable things, as themselues have seene and

obserued in the course and time of their Trauell and Pilgrimages made throughout seuerall Coun∣ties. During their abode in that place, vpon the Frydaie (which is with them a great Festiuall Ho∣ly day) they doo repayre into a greene Meadowe, not farre distant from their Monasterie, and there they doo Feaste together, hauing a notable ban∣quet or feast, with varietie of daynties purposelie prouided for them: In the which the Assambaba first taketh his place in the middest, and next to him doo sit the most learned of those young men which are clothed in white, and so the residue in order. When they haue dyned, the gouernour a∣rising vpon his knees, and all the companie doing the like with him; they doo (after their manner) vse a solemne Prayer, wherein they doo call vpon God: Which prayer being ended, all of them with a loude and high voice doe crie all at once, Alaca∣bull Eilege: that is, O God let this our prayer be accepta∣ble vnto thee. Then commeth to the Gouernour, cer∣taine young men called Cuccegler, who doe vse to carrie alwayes about with them in a Skinne, the powder of a certaine hearbe beaten very small; the vertue whereof is such, that it will procure mirth and gladnesse in anie man, as if hee were drunken with excellent good Wine: This hearbe in their language they call Asserai. Out of this Skinne,* 1.122 first the Gouernour, and then euery man in order each after other, taketh a part of that powder and eateth it; which done, they cause certain histories to be read out of the book which was presented to their gouernour.

After this, they depart from thence into another place neere their Monasterie, where is prepared for them a huge fire, hauing as much wood as a hundreth beastes or more can well carrie. About this fire they dance in a round hand in hand altogether, singing songs in praise of their Sect and Order. Their Daunce being ended, euerie man taketh a sharpe poynted knife, wherewyth they doo raze and cut the skinne either of their armes, legges, thighes, or breasts, engrauing vpon them the formes and pictures either of boughes, leaues, or flo∣wers, or of a hart, or some such like figures, as if they were cutting & imprinting the same in wood. In the dooing whereof they doo vtter this speach; This I cut for the loue of such a woman. When they haue thus done they set thē downe by the fire, & drying their wounds with the warm ashes, they bathe them with their own vryne (which they haue prouided readie before hand) and then couer them with cotton or bombast wet and moistened with the same; wherewith as soone as their wounds are wel and throughly dried, they are perfect∣ly sound and cured. Vpon the last day of their feasting, (hauing taken their leaue of their Gouernour) they depart thence in Troopes or Squadrons (after the man∣ner of armed Souldiers) with their Banners displaid & Drummes sounding before them: and so doo they re∣turne euerie one to their owne Dwelling or Monaste∣rie, crauing the almes of all persons, and in all places, wheresoeuer they passe in their iourney.* 1.123

The fourth and last religious Order of the Turkes, are those whom they cal Torlacchi; who vsing the like habit with the Daruisses, are clothed likewise in sheep-skins, hauing all the other parts of their bodie naked.

Howbeit they vse not any kinde of hats, or couering on their heades: but being close shauen doe goe bare-headed both winter and summer: and against the in∣conuenience and violence of the colde, they doe vse to annoint their heades with oyle. They haue a custom also to burne their Temples with olde clowtes and ragges, to the intent they may preuent the falling of the rheume into their eies, to the endangering of their sight. Their life is altogether brutish, and little differ∣ing from wilde beastes, being not vnlike to the most miserable and wretched sorte of Beggars amongest vs. They are altogether vnlearned, and without a∣skill, knovvledge, or experience in anie Arte or or mysterie: and being vtterly deuoyde of vertue and all goodnesse they haue no meanes nor course to liue by, but onely by begging. They go vp and downe the townes and villages of the Turkish empire, daily and hourely haunting and visiting the Tauernes, Victual∣ling houses, the common Baths, and such like places, taking euery where, and in all places occasion and op∣portunitie how to fill their bellies at the charge of o∣thers. Many times also they doe wander in troopes and companies in the countrie, frequenting desart and solitary places: where if they happen to meete with a∣ny hauing clothes or money in their purses, these fel∣lowes being naked, poore and needie, wil soone ligh∣ten and dispoyle them of the same. As they go vp and down the towns, villages, and hamlets, if they chance to come in place or cōpany with any simple women, they professe themselues to be cunning and skilfull in Palmestry and telling fortunes: & whilest in looking vpon their hands, they do promise to foretell what

shal afterwards betide and happen vnto them; they do in the meane time search for their purses with a pur∣pose to picke or cut thē, by that means, either robbing, or els cosining & deceiuing them of their mony: Not much vnlike that kinde of people which with vs are cōmonly knowen by the name of Egyptians. With these their cunning & shifting deuises, they doe often get of foolish women, & such other simple & ignorant persons both bread, egges, cheese, & other victuals; en∣abling themselues by these meanes to the practising of new and greater villanies. Somtimes they will leade about with them some olde man of a great age, whom they will worship & adore, as if he were endued with some diuine holines & sanctitie, and as one sent from heauen; vsing the fained and dissembled holynesse of this supposed Saint, for the furthering and aduancing of their wicked fraude and cosinage: For when they come into any village, & happen to approach neere a∣nie house wherin they suppose any to dwel that is rich and wealthy, they cause this old man sodainly to bend down his body, whilst thēselues in the mean time stā∣ding about him with great shew of humility & deuo∣tion, do in great admiratiō obserue his gesture & spee∣ches. Then the old Foxe framing his countenance to a kinde of austeritie and sadnes, doth faine great deuo∣tion and holines, yet vsing very few words; but when he doth speake, his speeches are full of darkenes and obscurity, pretending great grauity, and tending in shew to the reuelation of great secrets & diuine my∣steries: Somtimes hee lifteth vp sodainly his eies and hands vnto heauen, faining himself to be in a trance or extasie, as one rauished in spirit, & rapt (as it were) out of himself into some heauenly contemplation: And

then wil he vse great & glorious speeches, but some∣what more plain & open, & not so obscure as the for∣mer. After which turning himself about to those that stand neere him (whom he seemeth then to take as his disciples & followers) he saith vnto them: O my Sons, conuey me speedily from this place, for when as euen now I did cast vp my eies vnto the heauens, I foūd by diuine reue∣lation, that ther is a great plague ordained for this village, & that a most cruel & fearful destruction doth hang ouer the heads of the inhabitants. His disciples hauing heard him vtter these words (like a company of false knaues that are cunning in al kinde of deceit & mischiefe) doe craftily intreat him with great earnestnes to pray vnto God in their behalf, that it would please his diuine ma∣iestie to remoue & turne away both frō that place and people, the plague imminent vpon thē, & to haue mer∣cy & cōpassion on them. This old cosining cōpanion seeming to be won by their intreaty & perswasion see∣meth nothing difficult in condiscending to their re∣quests, but with singuler shewes of harty zeal & deuo∣tion, maketh as if he did pray vnto God for their safety & preseruation, by which cunning & deceitful practi∣ses, the simple & foolish inhabitants are soone & easily induced to bestow their almes & charity, with great bounty & liberality vpon these lewd & shifting mates whom they repute for great prophets, that at their de∣parture, they go away loden with the rewards that are giuen & bestowed vpon them. Thus do they go wā∣dring & raging vp & down in al places, making good cheare, & recreating themselues at other mens costs & charges, taking great pleasure to iest & scoff at the foo∣lish simplicity of the ignorant multitude whom they

haue so abused and cousoned with their iugling tricks and deuises. These Torlacchi do vse at their meales, to eate of the same hearb which the Daruisses do eate of, to the intent they may be the more merry and plesant at their meat. Their maner is to sleepe vpon the bare ground: being as voyde of shame, as they are bare and naked of apparell. They feare not, like bruite and sauage beasts, to commit any kinde of filthinesse, not onely each with other, and amongst themselues with∣out any respect or difference: but sometimes also with bruite and vnreasonable creatures. And yet notwith∣standing these their lewd and abhominable villanies and brutish customes: they will not spare to brag and boast of their order and profession as if it were most holy and religious. And the Turkes likewise, for the most part do repute these Torlacchi so much the more holy and religious, by how much the more they are addicted and inclined to their brutish wickednesse.

Of the villainous disposition of these Torlacchi, there is extant a strange & memorable example, hap∣pening in the time of Baiazeth the second, Emperour of the Turkes: one of their Order comming to craue the almes and deuotion of the Sultan as he was riding abroade, sodainely from vnder his garment drewe a sword, wherewith he assaulted the Emperor, with ful purpose to haue murthred him; but by reason that the horse (whereon Baiazeth rode) was terrified and star∣ted backe,* 1.124 the blowe fell short, and the Emperour esca∣ped without hurt, howbeit that the horse was woun∣ded with the stroke. Whereupon one of the Bassaes then in presence with the Sultan (named Schender) with an yron Mace (which the Turkes call Busgodan)

striking the Villain vpon the head, beat out his brains, and so slew him dead on the the place. By reason of this desperate attempt, & for that the whole Order of these Torlacchi was generally giuen to murthers, robberies,* 1.125 and such like hainous and detested villanies; Baiazeth caused all of them to be banished out of his Empire & Dominions. Insomuch, as their order was at that time welneere extinguished and destroyed; had not Selim the First (the Son of that Baiazeth) granted them after∣wards leaue and libertie to retourne: Ordaining, that from thenceforth they shuld be punished for their wic∣ked and mischieuous misdeeds, according as the quali∣tie of their offences shuld require. Marin Barletius (in his Historie of the life of Scanderbeg) writeth, that it was the order of the Daruisses that were thus exiled by Baiazeth, for their manifold and wicked misdeeds: but the euident testimonies of other histories (which haue recorded this Accident, and doo seeme to haue bin wel acquainted with the estate and affaires of the Turks in that age) and the wicked manners of these Torlacchi, (addicted to all kindes of mischiefe and villanie, con∣trarie to the Order of the Daruisses, whose chiefe pro∣fession is their pleasure) doo shew apparantly, that it was the Order of the Torlacchi that was thus exiled: although that afterwards it was againe reuiued and re∣continued. By meanes whereof, both the practise and memorie of their wicked and beastly manners, and of their prophane and irriligious customes, is (at this day) still nourished and maintained; which (otherwise) had been either quite forgotten, or els worthely suppressed and extinguished.

Thus are we come to a Conclusion of this Booke: wherein wee haue laid open vnto you (with asmuch breuitie as may be) the whole summe and substance of the Turkes Religion, out of the true Grounds & Prin∣ciples of their Lawe: with a Relation of their most notable Ceremonies, Traditions, and Opinions; and of their diuers Orders of their Priests and Religious Persons. By the Discouerie wherof (if it be lawful to compare their Sect with the Profession of Christiani∣tie) you may see as great & euident difference betwene them, as there is betweene light and darknes, and be∣tweene the glorious brightnes of the Sunne, and the obscure darknes of the Night. For like as the pleasant and sweete hearbs and fruits set and planted by the arte and industrie of man in fruteful gardens & orchyards, are of a farre more delicate taste and sauour, than the wylde weedes and hearbs of the fields, growing at ran∣don on the barren Rockes, Mountaines and Deserts: so the Christian religion is of a most excellent and di∣uine nature, and full of heauenly comfort and consola∣tion to al those that know God aright according to his word; and it leadeth them the true way to endles and perfect felicitie: whereas the Mahometists (following the vanitie of fond and fantasticall illusions (little dif∣fering from the impiety & infidelitie of the Ethnicks) doo erre and wander in the Labyrinth of straunge su∣perstitions. In the which, whilest they seeke after an imaginarie felicitie, they doo plunge themselues into the depth of all blasphemie & idolatrie: wherein stic∣ing fast, (as Flies entangled in a Spiders web) they doo miserably perish in the blindnes of their hearts, and so make shipwracke both of their soules and bodies. Not∣withstanding,

howsoeuer their Religion be erroneous and abhominable: and though God himselfe haue it in hatred and detestation (as being opposite to his truth, and derogating from the maiestie of his Deitie): yet hath God suffered these reprobates to preuaile against the Christians, because they haue not walked in the right way and truth of his religion: not with that sin∣ceritie, reuerence and due obedience, as becommeth the Professors of Christian pietie. For the crie of their sins hauing pierced the Heauens, hath brought downe vp∣on them a most heauie vengeance; and hath drawne the sword of these Miscreants against them, & against the places of their Habitation; as a iust plague for all their vnthankfulnes, securitie and negligence. Where∣of we haue at this day too too lamentable a proofe & experience by the prosperous successe which that Peo∣ple hath had in their Conquests gotten vppon manye great Kingdomes, Nations, and Prouinces of Chri∣stendome. The manner of whose ruine and miserable subuersion, shalbe ere long represented vnto you in our Historie of the Ottoman Kings and Emperours.

FINIS.

Notes

• * 1.1

  Mahomet his birth & parentage.
• * 1.2

  Sergius a Monke & Arrian co••¦federat with Maho∣met in the inuention of his Reli∣gion.
• * 1.3

  Mahomet his doctrine deriued out of sundry sects and Religion.
• * 1.4

  Mahomet setteth a∣broch and publisheth his religion.
• * 1.5

  Phocas mur¦dereth Ma∣uritius the Emperour and vsur∣peth the Empire.
• * 1.6

  Warres be∣tweene He∣raclius the Emperour & the Per∣sians.
• * 1.7

  The origi∣nall of the Sarracens.
• * 1.8

  Heraeclius hireth the Sarracens to serue him against the Persians
• * 1.9

  The cause of the Sar∣racens re∣uolt from the obei∣sance of the Romaines.
• * 1.10

  Mahomet proclaimed Prophet & Prince of the Sarra∣cens.
• * 1.11

  Mahomet writeth the Alcoran.
• * 1.12

  Mahomet dieth poy∣soned by one of his Disciples named Al∣bunor.
• * 1.13

  Mahomet his body torne in peeces by Dogges, af∣ter his death
• * 1.14

  Ebubezer second king of the Sar∣racens.
• * 1.15

  Damascus Gaza, and Ierusalem wonne by the Sarra∣cens.
• * 1.16

  Haumar the third king of the Sarracens, and first Caliph of Babilon.
• * 1.17

  Caliph what it signifieth.
• * 1.18

  Suldan or Sultan what it signifieth.
• * 1.19

  Orimasda or Hormis∣da king of Persia.
• * 1.20

  Of the Ori∣ginall of the Turkes.
• * 1.21

  Haiton a king of Ar∣menia: his historie.
• * 1.22

  Turke a Tartarian word and what it sig∣nifieth.
• * 1.23

  The Turks their first comming into Asia,
• * 1.24

  The Turks embrace the Religi∣on of the Sarracens.
• * 1.25

  Saracens raise new kingdomes in Egypt and Afrique.
• * 1.26

  Godfrey of Builoyne his expedition in¦to the holy land.
• * 1.27

  Belchiaroc the fifth and last emperour of the Turkes before the time of Ottoman.
• * 1.28

  Soliman and Artolus Sul∣tans of the Turks in Asia.
• * 1.29

  Tartarians raise an Em∣pire in Sci∣thia and Asia.
• * 1.30

  Turkish Em∣pire in Asia decayed.
• * 1.31

  Ottoman resto∣reth the Turks Empire.
• * 1.32

  Ottoman made king of the Turkes.
• * 1.33

  Alcoran of the Turkes con∣taineth the whole summe of their religi∣on.
• * 1.34

  Alcoran of the Turkes not made by Ma∣homet.
• * 1.35

  The Alco∣ran: how it is reueren∣ced of the Turkes.
• * 1.36

  The man∣ner and ge∣sture of the Turkes in handling reading & hearing of their Alco∣ran.
• * 1.37

  The groūds and princi∣ples of the Turkes law & religion.
• * 1.38

  The eight commaude¦ments of the Turkes law.
• * 1.39

  The beliefe of y^e Turks touching the God∣head.
• * 1.40

  Opinion of the Turkes touching the holy Ghost.
• * 1.41

  Opinion of the Turkes touching the diuinity of Christ.
• * 1.42

  Opinion of the Turkes touching the proui∣dence and goodnes of God.
• * 1.43

  Opinion & beliefe of the Turkes touching their Pro∣phet Maho∣met.
• * 1.44

  Opinion of the Turkes, touching Moyses, Christ, and Mahomet, and the lawes of each of them.
• * 1.45

  Blasphemy against Christ, or his mother how punished amongst the Turkes.
• * 1.46

  Blasphemie against God and and Maho∣met how punished by the Turkes.
• * 1.47

  Practises & deuices of of y^e Turks to drawe men to the law of Ma∣homet and to turne to Turke.
• * 1.48

  Circumcision vsed by the Turkes, as a token that they cōsecrat themselues to the lawe and loue of Maho∣met.
• * 1.49

  Circumcision what it is, and the first insti∣tution and end thereof. Genes. 17.
• * 1.50

  Genes. 28. and Genes. 35.
• * 1.51

  Circumcision of the Turkes first instituted by Mahomet.
• * 1.52

  The maner of the Turkish Circumcision done vpon their children
• * 1.53

  The manner of Turkish cir∣cumcision done vpon Christians, and other Strangers.
• * 1.54

  The differēce betweene the Turkes and Iewes in their Circumcision
• * 1.55

  Opinion of the Turkes touching the curse of pa∣rents vpon their children
• * 1.56

  The notable care of parēts in the educa∣tion of theyr children, and the great obe∣dience of chil∣dren to theyr parents amōg the Turkes.
• * 1.57

  Sentence of the Turkes.
• * 1.58

  The behauior of the Turkes towards all per¦sons, required in their law.
• * 1.59

  Ciuill Iustice of the Turkes for the most part groūded on the third Commaunde∣ment of theyr law: and yeel∣ding like for like.
• * 1.60

  The ordinary times of prai∣er vsed by the Turkes.
• * 1.61

  The manner of the Turkes, both how they are assembled, and how they prepare them∣selues to their Praiers.
• * 1.62

  The maner of the Turkes praiers in their temples.
• * 1.63

  A praier v∣sed by the Turkes sup¦posed to be made by Mahomet.
• * 1.64

  Fridaies kept for ho¦lyday by the Turkes.
• * 1.65

  What per∣sons may not enter into the Churches of the Tur∣kes, nor be present at their prayers.
• * 1.66

  The time and order of fasting amongst the Turkes.
• * 1.67

  The pu∣nishment inflicted vp onthose that obseru not the custome of fasting a∣monst theTurkes.
• * 1.68

  The cause and maner of the Tur∣kish sacri∣fice.
• * 1.69

  Of sacrifices done by the Turkes in the nature of vowes.
• * 1.70

  Charity of the Turkes to the poore.
• * 1.71

  Opinion of the Turkes of almes & beg∣gers.
• * 1.72

  Opinion of the Turkes touching the necessitie of marriage in all men.
• * 1.73

  The auncient order of mar∣riages amon∣gest the Turks
• * 1.74

  The common vsage and ce∣remonies of the Turkes in their marri∣ages at this day.
• * 1.75

  Sagdich one that giues the Bride to the Bridegroome amongest the Turkes.
• * 1.76

  The licenti∣ousnes of the Turkes in ha∣uing manie wiues: and in the manner of their diuorces
• * 1.77

  The opinion of the Turkes touching mur¦ther and mur∣therers.
• * 1.78

  In what cases the Turkes do thinke that manslaughter is tollerable.
• * 1.79

  The seueritie of the Turkes in p••nishing of quarreling fighting, man∣slaughter, &c.
• “ 1.80

  Theodore Spaudugin.
• * 1.81

  The opinion of the Turks touching pride and prowde men.
• * 1.82

  Saying of the Turkes touching the enuious man,
• * 1.83

  The cause of y^e Turks pilgrimage to Mecha in Arabia
• * 1.84

  The Tem∣ple of Me∣cha in Ara∣bia visited by y^e Turks: supposed to be built by Abra¦ham,
• * 1.85

  The maner & vsage of the Turkes when they goe to Mecha on Pilgrimage.
• * 1.86

  The nature of the Camel to endure thirst and la∣bour more than any other creature.
• * 1.87

  Of the sepul∣chre of Ma∣homet at Mo∣din in Ara∣bia, and howe it is visited by the Turkish pilgrims.
• * 1.88

  Opinion of the Turkes touching dou¦ble purgatory
• * 1.89

  The Mahome¦tan and Tur∣kish pilgrims visite the se∣pulchre of Christ at Ie∣rusalem.
• * 1.90

  The manner and ceremo∣nies of the Turkish pil∣grims at their departure homewardes from Mecha.
• * 1.91

  Of the last willes and te∣staments and legacies of the Turkes.
• * 1.92

  The manner of the Turk∣ish Temples.
• * 1.93

  The descripti∣on and excel∣lencie of the Temple of Saint Sophy in Constanti∣nople.
• * 1.94

  Opinion of the Turkes touching the hauing & wor¦shipping of I∣mages.
• * 1.95

  The order of the Turkish Hospitalls.
• * 1.96

  Of the place of burial a∣mongest the Turkes, and the maner of their sepul∣chres.
• * 1.97

  The manner and time of mourning for the dead a∣mongest the Turkes.
• * 1.98

  Opinion of the Turkes of the state of the soule pre∣sently after the departure thereof out of the bodie.
• * 1.99

  The opinion of the Turkes touching the maner of the worldes end.
• * 1.100

  Opinion of the Turkes that the An∣gelles are mortall.
• * 1.101

  Alcoran of the Turkes must not be contradicted by any man vpon paine of death.
• * 1.102

  The opinion of the Turkes touching the manner of the Resurrection of the Dead.
• * 1.103

  The opinion of the Turkes touching the manner of the General iudg∣ment.
• * 1.104

  The opinion of the Turkes touching the felicitie of the soules in Pa∣redice.
• * 1.105

  Opinion of the Turkes, touching the estate of wo∣men after this life.
• * 1.106

  The opinion of the Turkes touching the paines of hell,
• * 1.107

  The office of the Muphti the chiefe or high priest of the Turkes.
• * 1.108

  The office of the Cadiles∣chier among the Turkes.
• * 1.109

  The office of the Cadi a∣mongest the Turkes.
• * 1.110

  Of the ofice of the Modecis or Gouernors of the Tur∣kish hospitals.
• * 1.111

  Of the ordi∣nary sorts of Priests a∣mongest the Turkes.
• * 1.112

  The Meizin, or Turkish Priest which calls the peo∣ple to pray∣ers.
• * 1.113

  Imam are Turkish prists hauing care of their ce∣monies. Antippi, are Turkish prists that reade & interprete their Alcoran
• * 1.114

  Sophi, Tur∣kish priests emploied in singing of Psalmes at their times of prayers.
• * 1.115

  Seiti, priests descended of the liue of Mahomet.
• * 1.116

  Chagi or Fa∣chi, priests of the Turkes liuing by almes.
• * 1.117

  Of the Gio∣mailer, a kinde of religious order among the Turkes, & of their habit manners, and Customes.
• * 1.118

  Of the Calen∣deri, a kind of religious or∣der amongest the Turkes: and of their habite, man∣ners, and cu∣stomes.
• * 1.119

  Nerzimi, one of the order of the Turkish Calender i•• mar∣tyred for con∣fessing the de∣itie of Christ.
• * 1.120

  Of the Daruis∣ses or Deruisi, a kind of religi∣ous Order a∣mongst the Turkes: and of their habit, manners, and customes.
• * 1.121

  Hali the sonne in law of Mahomet & Scidi∣battal, two Pa∣trons highly honored of the Daruisses.
• * 1.122

  Asserai, the name of an herbe vsed by the Turks: and the vertue thereof.
• * 1.123

  Of the Torlac∣chi, a religious order of the Turkes, and of their habite, manners, and customes.
• * 1.124

  Baiazeth the second em∣perour of the Turks in dan∣ger to haue bin murdred by one of the Torlacchi.
• * 1.125

  The Order of the Torlacchi banished by Baiazeth the Second, and restored by Selim the first.