A late voyage to Constantinople containing an exact description of the Proportis and Hellespont, with the Dardanels, and what else is remarkable in those seas, as also of the city of Constantinople ... : likewise an account of the ancient and present state of the Greek Church, with the religion and manner of worship of the Turks, their ecclesiastical government, their courts of justice, and civil employments : illustrated ... in fourteen copper-plates ... / published by command of the French King by Monsieur William Joseph Grelot ; made English by J. Philips.

A LATE VOYAGE TO CONSTANTINOPLE.

FOR a Gentleman to travel to Constanti∣nople, and to view the adjacent Countries, is certainly one of the most pleasing Di∣versions that may be, and which furnishes a man with Observations the most admirable, while he beholds what Nature offers to his Eyes the most charming that can be imagin'd, in the delectable situation of Places, and what Time has left, in beau∣tiful Ruins, of the Magnificence and Grandeur of the Eastern Emperours.

They who have this Curiosity, whether with an intention to pass farther, or to set up their Her∣cules Pillars in this City, are first to understand where most conveniently to take Shipping; which is most usually to be done either at Marseilles, Ligorn, or Venice, unless they design to travel by Land. Above all things let them be sure to provide Money for their Expences, and Bills of Exchange for a Supply; without which, there is nothing to be done. And while a Man stays a Ship-board, he will find no false Latin in a good warm Coat, a good Quilt and Co∣verlet, a Glass of brisk Wine, a Case of good Waters, and some change of fresh Diet. For all

which Accommodations, they who desire not to be troubled with so much Luggage, may agree to be supply'd by the Master of the Ship, which may be done for twenty five or thirty Crowns at most.

The first place through which there is a necessity to sail, is the Streight of the Dardanels, hither you arrive by steering several Courses, after you have left behind you, as well upon the right as left hand, those Islands which are called Cyclades and Sporades, as being scatter'd up and down in that part of the Egean Sea which bears the name of Archipelago, by the Seamen vulgarly stil'd the Arches. I shall say nothing of all those Islands, though I have both seen and taken the Draughts of most of them, it being my design to speak only of what relates to Constan∣tinople, to which the Dardanels are as it were the Gates that give an Entrance.

Of the Hellespont and the Dardanels.

THis famous Streight,* 1.1 which is otherwise call'd the Hellespont, lies in the 37th degree and 42 minutes of Northern Latitude, and of Longitude about the 55th. It extends not in length above ten or twelve Leagues at most. At the Entrance it is in breadth a good League and a half. To the Westward upon the left hand as ye enter, you be∣hold the Country of Thrace, which is a part of Eu∣rope, divided by the Hellespont from Troas, a Pro∣vince of Asia, that lies to the East. To the North lies the Propontis, and to the South the Egean Sea with the Archipelago.

At the Entrance of this Streight, upon the right hand, the Sygean Promontory runs out into the Sea by the name of Cape Ianisary, near to which stands a little Village inhabited by Christian Greeks.

The Turks call it Giaourkioi, or the Village of the Infi∣dels; it being the name which they generally give to all places where there are no Mosquees. It is situa∣ted near to the place where stood in former times the famous City of Sygeum, and by the People of the Country is call'd Troïaki, or Little Troy. Here a Traveller may take in store of good Refreshments and excellent Provision, as Hens, Eggs, Partridge, Rice, Butter, Melons, Fruit, and all so very cheap, that you may buy a Quarter of a hundred of Eggs for four or five Aspers, which is no more than two Sols and six Blanks of French Money;* 1.2 and a dozen of Hens or Pullets for half a Piaster, which is not above 30 Sols French. The Water also is there very good and well tasted; but that is not all; for the Island of Tenedos that produces most excel∣lent Muscadine Wines is not above a League di∣stance, and where you may have it for little or nothing, a whole Hogshead for a Crown. From the top of this Cape or Promontory you may take a full prospect of all the lovely Country of Troas, together with the Rivers of Xanthus or Scamander, and Simois, both taking their Sources and falling from the famous Mountain Id••. Both which Ri∣vers are much more beholding for their Reputation to the ancient Poets, than to the bulk of their own Streams, as being no bigger than that of the Gobelins at Paris. Sometimes in the Summer they are quite dry'd up; but at other times both uniting on the place where Troy stood, and there surrounding a great Marsh or Fen, they glide away under a wooden Bridge, supported with Stone Pillars, and so empty themselves into the Hellespont some half a League above this Cape, not far from the new Castle of Asia.

The Turks who never were addicted themselves to Liberal Arts, have made it their business rather to ruin and pull down the Monuments of Antiquity, than to erect new and sumptuous Fabricks accor∣ding to the strict Rules of Architecture. So that 'tis no wonder, while they so openly profess their ignorance in this particular, that there should ap∣pear so much deformity and irregularity in this new Castle of Asia, and that which is opposite to it in Europe, or that there is to be seen the same defect in all their other Castles and Fortresses which they have occasion to build. This Castle is seated upon a Tongue of Land pointing out into the Sea, upon a square Platform compos'd of four large Panes of Walls, flank'd at the four Corners with Towers; of which, those two next the Sea are square, with a sort of Redoubt only upon one side; the other two toward the Land are quite round. Between these four Towers there are five others, of which, four are also square, and one round, which de∣fend the Walls, but neither in thickness, bigness, or distance, one like the other. As for those which are wash'd by the Sea, they are furnish'd with Port∣holes that lie level with the surface of the Water, as also with their Curtins and Platforms. I told above forty of these well provided with Cannon, always mounted and continually charg'd, ready to play upon any Enemy that will run the hazard of adventuring into the Harbour by force.

But notwithstanding all this Expence and Cost bestow'd upon these Castles, there is no such neces∣sity for a Royal Navy to fear the force of that Bat∣tery, should a good occasion present it self to try the utmost of its Fury. For all the Cannons which are within, are mounted only upon Stones or great pieces of square Timber, without Frames or Car∣riages.

So that being once discharg'd, they will require a long time to charge and mount 'em again. In which interval of Time, it would be no diffcult thing with two or three thundering Broadsides to lay the inconsiderable Wall of the Castle level with the Earth, it not being above three foot in thick∣ness, or beat it about the Ears of the Soldiers and Cannoneers. By which means the Castles so made useless, would soon be taken by Storm or Surrender. The way to this Castle is from the North, (and joyns at the end of a Street to a very fair Mosquee which stands on the South side not far from the Shoar) from whence you may very plainly discern the Duomo and the Tower of the Temple.

Between this new Castle which the Turks call Natoli-inghi-issar, and Cape Ianisary, there lies to the North-east, a small Village or Borough, which carries the name of Inghi-issar-kioi, that is to say, the Borough of Newcastle. There is nothing consi∣derable that belongs to it, only the prospect of eight Windmills that stand all arow as you walk to the Sygean Promontory. Every one of these Mills are turn'd by eight Vanes, as is usual all over Turkie: Which is certainly done, to the end the Mills may have greater force to bruise and grind the Husk of the Grain, which causes the Flower to yield very little Bran, and is the reason also that the Bread which the Turks eat is nothing so white as ours, be∣cause there passes so much of the thin-ground Bran through the Bolter among the Flower.

And here now might I take occasion to talk of Achilles, and several others of the Grecian Captains that were interr'd upon this Promontory, as also to make a description of the Ruins of the so much re∣nown'd Ilium, of which the unfortunate Remains are to be discover'd not only upon Cape Sygeum, but also

in the Sea it self, and the Iland of Tenedos. But be∣cause several Travellers have prevented me, I shall say no more than only this: That if we consider how long it has been since the Ruin of this great City of Troy, and the prodigious quantity of Pillars and other Marble Pieces which the Christian and Tur∣kish Emperours residing in Constantinople made use of out of these Ruinous Heaps for Materials to build their Churches, Mosquees, Palaces, Baths, and other public Structures, and then consider likewise the vast Remains that still are left behind in broken pieces of Corinthian Architecture, we may certainly affirm, that Troy was one of the fairest, richest, and largest Cities of its time. 'Tis true, that the greatest part of those Ruins which now are to be seen, may be thought to be later than the Destruction of the Gre∣cian Flames, in regard that the Roman Emperours, and Augustus among the rest, sent several Colonies to renew the Pristine Glory of their Foster City, out of kindness to the first Original of the Roman Gran∣deur; but we are not thence to conclude, that it ever arriv'd at that Pomp and Magnificence wherein it flourish'd in the days of the Unfortunate Priam. Nor was that Restauration of any long continuance, seeing that in Lucan's time it was the same that now it is above sixteen hundred Years ago, as he himself testifies in the following Lines.

Iam Sylvae steriles, & putres Robore trunci Assaraci pressere Domos, & Templa Deorum Iam lassa Radice tenent, ac tota teguntur Pergama dumetis.

Now barren Woods and Oaks with Age decay'd, Assaracus's Palaces o'respread, The God's own Temples by their Roots fast bound, With Pergamum, lie cover'd under ground.

In short, the place where formerly stood that famous City, is now overgrown with Bushes and Brambles, spreading themselves among the Ruins that lye upon the descent of the Hill, which seems to have been the chiefest and best inhabited part of ancient Troy. This place is distant from the Sea, where in ancient Times was the Haven which be∣long'd to Troy, about a good League of bad way among Briers and Thorns. If any Traveller should be so happy as to meet in any of the Tombs which he shall find as he goes along, or in any other part of the Ruins of this great City, a cer∣tain Greek Manuscript, entitl'd▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Golden Compendium, or the ancient Book of the Kikanides, he would highly oblige the Commonwealth of Learning, by making it public to the World. For a certain Author assures us, that this Book lies buried in a certain Tomb within the City of Troy, together with the Bones of her first King Kicanis. For my own part I never could find it, and therefore left the search of it to some other person more fortunate than my self. And indeed I must confess, that I never be∣held the Ruins of Troy, which I have done now four times over, but still it perplexes me, that I could never yet be able to discover the least Inscription or Monument of Antiquity, which might afford me the least light into any particular of its being taken, or its ancient Splendour, but that I was still forc'd to go away with the same Exclamation of the Greek Poet:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Alas! alas! the unfortunate Foundation of the heretofore most happy Asian Land.

Seldom any person goes to view the Ruins of Troy, but he also crosses over to the Island of Tene∣dos, which lies just opposite against it. This Island is very pleasant and delectable to those that love good Wine, and delight in Hawking or Shooting, for there is great store of Wild-fowl, and plenty of Muscadel, and other excellent Wines.

The Harbour is not very considerable, only for small Turkish Vessels or Saicques; but for Ships of any greater force or burthen, it is no way fit to receive them.

However as bad as the Harbour is, yet the Island might be of great use for the erecting a strong Arsenal and a good Magazine, to put a curb upon the Hellespont, the Propontis, and Thracian Bosphorus, and to preserve the Dominion of the Archipelago.

During the stay which I made in this Island, two French Tartans came to an Anchor in the Road. For the same fowl weather that had caus'd the Saicque or Turkish Vessel, wherein I was a Passenger from Smyrna to Constantinople, to put into Tenedos, oblig'd the French-men to seek the same shelter. Stopping at this Port, some of the French Officers came ashore to refresh themselves, and were dire∣cted by a Greek that spoke Italian to the House where I was. They found me sitting at Table with a young Turk, who was also a Passenger in the same Vessel with my self, and not so scrupulous as others of his Religion in the business of drinking Wine, especially when he met with so good, as was that of Tenedos. However by reason of my Eastern Habit, my long Beard, and because I also discours'd in Turshish with my Ioldache, or Fellow-traveller, the French-men little thought me to be their Coun∣try-man, and that I understood every word they said. Thereupon they talk'd freely one to ano∣ther,

and at length discoursing over their Cups, they began to fall upon the Turkish and Grecian Wo∣men, as well in Tenedos, as in all the other Islands of the Archipelago.

For a while I said not a word to them, but kept talking on with my Turk: 'Till at last quite tir'd with hearing their extravagant Raillery occasion'd by the Wine, I could forbear no longer. And therefore faigning my self a Turk, only that I had been in France in the Train of Mustapha Aga, who was return'd about a year before, I told 'em in downright French, and like one that was somewhat angry withall,

That 'twas a sign they were French-men, and had drank hard to talk so boldly and impudently as they did, and to reproach and abuse our Women even to our faces, and in our own Country. Know Gentlemen, said I, that both by Reason and Custom they are much more re∣serv'd than yours. And though there may be some who perhaps may think bad enough, yet there is such good Order taken throughout this Empire, that they are depriv'd thereby of the opportunity to act. They seldom stir out of Doors, and they seldom are seen at any public Meetings or Assemblies. If sometimes they are permitted to go to their Devotions, they walk with their Faces vail'd, not daring to speak to any Man they meet; whereas the French Ladies make no scruple to march alone with a single Gallant, and admit him to tell Stories by their Bed-sides. And therefore, continu'd I, be not so rash another time to make such hard Censures upon such a ticklish point; for had I not a more than ordinary kindness for your Nation, I would soon let you understand the Power I have to re∣form your Judgments, and reduce ye from those

wild and inconsiderate Errors into which the Wine has plung'd ye, and learn ye to descant so idly upon a Truth which ye have so little examin'd.

Never were People more surpriz'd than these persons were, so that I am apt to believe, had not the Wine inspir'd 'em with more than ordinary Cou∣rage, the threatning Language which I gave them would have caus'd them to have made hast back to their Vessels. However, I could perceive they sat ve∣ry uneasie, 'till I my self believing I had kept 'em long enough in suspence, deliver'd them out of their bodily Fears, by first drinking the King's Health, and then informing them, that I was both their Country-man and Friend, and that the Turkish Ha∣bit which I wore, was only such as I was forc'd to wear to gain me freer and more easie passage in my Travels to and fro. And so the Frolick ended in a Glass or two of Wine more, 'till we had empty'd an Ocque of Muscadine, containing about three Chiopins or French Quarts. The next night the Wind chopping about, we weigh'd Anchor by break of day, and left the Island of Tenedos, of which I shall make no farther description, in regard the Plate which I have made of it, is too large for this Volume.

Having left Tenedos and doubl'd the Sygean Cape, we came between the two new Castles of Europe and Asia. One I have already describ'd, I shall now describe the other. This new Castle upon Europe side, which the Turks call Roumeli-inghi-issar, was built as well as the other opposite to it, by the present Sultan Mahomet the Fourth, the 23d Empe∣rour of the Turks. This haughty Potentate, being swell'd up with his Conquests, as being but feebly attack'd by his neighbouring Enemies, always be∣liev'd,

that the advantageous situation of the Dar∣danels was such as render'd it an Enterprize impos∣sible to break i••to the Propontis, and that conse∣quently the City of Constantinople was impregnably secur'd on that side. He was perswaded, as were also his Ancestors, that this same Streight of the Sea, which is the Gate of that Imperial City, was suffi∣ciently guarded and fortifi'd by those two Castles, which the Turks esteem'd to be extreamly strong. But having been given to understand to his cost and damage, in the year 1656, and the year following, that a bold and generous Captain stood in no fear of those Fortresses, and finding that those two magni∣ficent Piles, for the space of somewhat more than a Twelvemonth, had rather serv'd for Theaters, to behold the total defeat of the Ottoman Navy, than as places of succour and defence against the Vene∣tians, who fought the said Navy within reach of their Cannon, and triumph'd in their full view: Fearing therefore a second loss of the same kind, he caus'd those new Castles to be built at the entry of the Hellespont, according to the form and situation describ'd in the Draught. It will be necessary there∣fore, before I give any farther description of those two Fortresses, that the Reader permit me to make him a brief Relation of those two famous Actions, and the success of the Christian Arms, so fatal at that time to the Mahometans. They are proper to the subject of my Discourse, and I am the more oblig'd to make the Relation, as being engag'd in my acknowledgments to those two illustrious Per∣sons, to whose kindnesses and company in my Tra∣vels I was so peculiarly bound, as being highly honour'd in their Affection. These were the Lords Mark and Ambrose Bembo, both Gentlemen of Ve∣nice, who have always perform'd great Exploits,

and daily add to the Fame and Splendour of the noble and ancient Family of the Bembo's.

The first of these two noble Venetians was Gene∣ral of the Gallies of the Commonwealth of Ve∣nice in this Expediton. The second is a young Gentleman his Nephew, who at the Age of eighteen years, perceiving that the leisure of the Republic in Peace could not afford him matter sufficient to exercise his active Courage, generously quitted the pleasures of a sedentary Life, and betook himself to five or six years travel over the Eastern World. And in these perils and dangers he the more readily engag'd himself, to the end, that upon his return to his Country with mature Age and well-purchas'd Experience, he might render himself the fitter for such Employments which the Senate might deem worthy his merit. I had the happiness to meet him at Hispahan, returning from the Indies, whence I also had the honour to enjoy his Company all the way into Europe. In pursuance of which Journey, we came first into Syria to his most illustrious Uncle Mark Bembo's Residence, then Embassado••r for the Republic, and so at length arriv'd at Ve••••••••, where I was shew'd in the Palace of the Bembo's the whole Expedition of the Dardanels, set forth in a large piece of Painting, and rarely well done; and so from those who were there present, I had this account.

In the heat of the War of Candy, Marcello Moro∣sini General of the Men of War, and Marco Bembo General of the Gallies of the Republic, with Mon∣sieur the Prior of Rochel, who commanded seven Gallies of Malta, having intelligence that the Fleet of the Turks, consisting of sixty Gallies, thirty Men of War, forty five Galiotes, eight Mahons, and se∣veral other light Vessels, was ready to set Sail from

Constantinople with recruits to the Camp before Candy, they boldly sail'd away to the Dardanels to hinder the Turks from coming forth, though they had no more than twenty four Gallies, twenty eight Men of War, seven Galeasses, and some few other smaller Vessels. There they came to an An∣chor, and staid in expectation of the Ottomans, for about a Month, who upon notice of their arrival, durst not stir from Gallipoli. But at length, the Captain Basha understanding that the Venetian Fleet was much inferiour to him in number of Men and strength of Ships, weary of being so long pent up within the Castles, resolv'd to weigh, and by the favour of Wind and Tide to attack the Venetians, and force his passage through their whole Body.

And now the Ottoman Fleet being come under the Protection of the Dardanel Cannon, the Vene∣tians impatient of so long a delay, made toward the Enemy, and set upon them so furiously for a whole day together, and with that success, that of all the great number of Turkish Vessels already mention'd, only fourteen could possibly save them∣selves, who to avoid a general loss, were forc'd to make use of all their Oars and Slaves to get under the Protection of the two old Castles, the rest being all taken or sunk before their faces. True it is that the General Marcello Morosini being too far engag'd in pursuit of the flying Ottomans, was kill'd with a Cannon Shot, having lost about three hundred of his Men. But General Marco Bembo, according to his wonted Valour and Prudence, re∣solv'd to take the advantage of this Success, and to revenge upon the Island of Tenedos the loss of Morosini, whose place was soon after supply'd by Lazaro Mocenigo elected in his room. These two Generals therefore knowing the important Situa∣tion

of Tenedos to curb the Dardanels, and secure themselves Masters of the Archipelago, presently laid Siege to it, and carry'd it in fourteen days, and then fortifi'd it, and furnish'd it with Provi∣sions.

Nor is this the only time that the haughty Turks have been thus boldly outbrav'd upon their own Coasts. They who have read the History of Ve∣nice, or remember the War of Candy, can tell how frequently the Christian Arms have defeated the Ottoman Fleets, and taken their Ships within sight, and within the reach of these Castles. Among the rest, that exploit of General Delphino, in the year 1654. may serve for another Example, which can∣not be too often repeated; besides, that my Obli∣gations to the most eminent Cardinal Delfino his Brother in some measure compell me to renew the Relation.

This illustrious General finding himself separa∣ted by a Storm from the rest of his Fleet, with no more than four of his own Ships, met the next morning the Ottoman Navy, compos'd of thirty four great Vessels, fourteen others of less burthen, two Corsairs, forty Gallies, and six Galeasses, with which he was surrounded in an instant. This pro∣digious disproportion of Ships, Men, and Force, was enough to have scar'd 'em into a present Surrender, and to have daunted the Courage of any one but this undaunted Hero. However he was nothing at all astonish'd; but on the other side encouraging his slender Squadron either to overcome or dye, he de∣fended himself with so much prowess, and was so well seconded by Signior Iohn-Baptista de Sessa, and the rest of the Commanders of his small number, that he sunk several Vessels of the Enemy, kill'd above four thousand Turks, he boarded the Sultaness,

and took her Colours from her, and at length quit∣ted himself with Honour from the throng of his Enemies, with his four Vessels, and little loss of Men.

The famous Captain Georgio Maria would cer∣tainly have done the same, had he been well secon∣ded by those two Ships that were in his Company. But they treacherously and basely deserted him, and left him to fight all alone to the last drop, so that he deserv'd at one time the honour of having defended himself without assistance, and the reputation sin∣gly to have encounter'd the whole Ottoman Fleet. Another Venetian Corsair had set him a fair presi∣dent sometime before, who singly sustain'd the fury of the whole Ottoman Fleet in the Channel of Chio, where they had surpriz'd him, and yet got clear of them all, after he had fought for five or six hours, and very much endamag'd the Enemy.

But not to stop at any more of these Relations, of which an infinite number might be brought, I shall proceed to the description of the two For∣tresses of the Hellespont, by which a shrewd conje∣cture may be made of the strength of their other Militia.

These two Castles then being built after the two generous Exploits of Bembo and Mocenigo, have no more reason to terrifie a brave and resolute Commander, than if they had never been erected.

They are seated one from the other at such a distance, that a Ship may easily sail betwixt them both, without any great danger of their Culverins; they being distant the one from the other more than a League. They are both commanded by Hills, more especially that on Europe side, which is seated near to Cape Greco, for its form altoge∣ther irregular. The compass of the Walls con∣tains

certain Houses for the Aga and other Officers, with a Mosquee, of which the Domo and Steeple appear very plain to be seen, as well as the other Edifices, as being generally seated in the highest parts of the Fortification, from whence you de∣scend by large steps to the Platforms where the Guns are Planted, which lie equal with the surface of the Water. Near to this Castle lies a small Village, remarkable for nothing; together with five large Pilasters that serve to underprop several conveyances of Water to the Fort.

You are no sooner past these two new Castles, but you come to that part of the Sea which is call'd the Hellespont, or St. Georges Arm, into which they are the Inlets. It has been always the Thea∣ter of famous Actions, which the better a Man understands the Greek, Latin, and Modern Histo∣ry, with the greater delight he calls this place to memory. It is a great satisfaction at one and the same time, with one glance of the Eye to be∣hold Europe and Asia so nearly joyn'd together, as if they had a desire to embrace and unite under one and the same Conquerour, or that they did only separate there to open him a passage, and facilitate his generous Enterprises.

From these new Castles which we have describ'd, 'till ye come to the Old ones, there is nothing to be set down worthy Observation at this present time. Antiquity indeed beheld the shore adorn'd with several Cities and fair Villages, whose names are now so utterly forgotten, that they are no where to be found but in History. The People of the Country, as well Greeks as Turks, are so miserably overwhelm'd with Ignorance, that 'tis a vanity to ask them any Questions concerning them, or to expect from them the least accompt of the

place where the unfortunate Helle was drown'd, who losing her life in passing this same Streight, at what time she fled from Colchis with her Brother Phryxus with the famous Golden Fleece, bequeath'd her Name and Life to the honour of this narrow Arm of the Sea. They know nothing of the City of Arisbe, to which Homer gives the Epithite of Divine, nor of the Promontory or Town of Raetion, where the brave Ajax was entomb'd; being ignorant whether it were upon that Cape where now stands the new Castle of Asia, or upon that same jetty of Land near to the Mouth of Xan∣thus and Simois. So that you travel all this way, whether by Sea or Land 'tis all one, without ob∣serving any thing remarkable; and at length you arrive at the old Castles which the Turks call Boghase-issari, or the Castles of the Throat.

The old Castle upon Asia side by the name of Natoli-iski-issar, is a square Building flank'd at the four corners with Towers, of which those that are next the Sea are four-square also, but those that look toward the Land are round. In the midst of this Castle is a large square Tower, upon whose Platform are planted several Culverins. From this same Tower was made the fatal Shot that took away the Life of Lazaro Mocenigo, at what time (after he had giv'n a second defeat to the Turks Fleet in the year 1657) he was designing in spite of these Castles to have run up the Channel, and have fir'd Constantinople, had not that unfortunate blow at the same time disappointed him in the pur∣suit of so noble an Enterprise. Behind this Castle lies a large Village inhabited by about three thou∣sand People, whereof some few are Christians, the rest Turks and Iews. This place is considerable for nothing but for the command of the Passage

where it lies, and the most part of the great Guns lye unmounted even with the surface of the Wa∣ter, like those in the new Castles. They are in number twenty eight, and carry to the other side of the opposite shoar large Stone Balls, each weighing sixty pound, as likewise do those which are planted on the other side in the European Castle, the Chan∣nel lying between these two Castles not being above half a League broad.

The European Castle, which the Turks call Rou∣meli-iski-issar, is more irregular, and not so strong as that upon the Asiatic side. It is plac'd upon the descent of a Hill which commands it, and is com∣pos'd of three great Towers joyn'd together in a Triangular form, resembling the shape of a Heart. These Towers are environ'd with a circuit of Walls with certain half Towers, which descend to the Harbour, where lye about thirty Cannons equal with the Water, that carry the same Bullet with those on the other side; and they are planted ob∣liquely, lest by shooting streight forward the two Castles should mischief one another. Most people believe, that these two Castles, and the two Towns adjoyning, are the Ruins of the two ancient Cities of Sestos and Abydos; but in regard there are several that question the truth of it, and that it is a difficult thing to prove it, unless some curious Traveller shall hereafter discover something more convin∣cing, I shall leave the matter undetermin'd. The Franks or Europeans who travel into Turkie, call these two Castles the Dardanels, for that Dardanus the Son of Iupiter by Electra the Daughter of Atlas was the first King of this Country, who built therein a City, which he call'd by his own name Dardanum, and the Country round about it Dar∣dania. Virgil will have this City to be the same

with Troy, so call'd by Tros the Grandchild of Dar∣danus, and Father of the fair Ganimed. Others assure us, that the ancient Dardanum which was built upon the Hellespont where now the Dardanels stand, retain'd its ancient name, and that the new City built upon the Xanthus and Scamander, was first call'd Dardanum, afterwards Troy or Ilium. How∣ever it were, the Inhabitants of that ancient Darda∣num did not much exceed in Reputation those that now possess the Dardanels: For those formerly were accounted Magicians, according to that of Columella;

At si nulla valet Medicina repellere Pestem, Dardaniae veniant artes —

But if no Physic can repell the Plague, Let then Dardanian arts be us'd —

Or else such as minded nothing but their Profit, according to that of another Poet:

Dardanius merces divendit carius emptas.

Dardanian Wares he sells, more dearly bought.

They who now inhabit those Castles are much of the same disposition, where, as in several other parts of Greece you shall find several of those old kind of Sorceresses which they call Striglais, who being addicted to all sorts of mischief in their Infancy, and despairing of any other Allure∣ments to purchase their Love, put to sale the Affe∣ctions of others, of which they falsly vaunt them∣selves to be the Mistresses; or else they sell the satisfaction of their Hatred. They make use of

several sorts of Witchcraft, some they call Philtra, to create Affection; others Ecthra, to procure Ha∣tred; others Vaskarmiais or Phtarmiais, that deal in all sorts of Fascinations and Enchantments. These old Haggs practice after various manners, according to the mischief which they design; and although they go to work but by night and in se∣cret, for fear of being apprehended by the Souba∣chi, and thrown into the Sea with a Stone about their Necks, ty'd up in a Sack; yet I shall here set down one remarkable passage, which was related to me by a person that liv'd upon the place concer∣ning one of these Witches that was taken in the fact.

This same Race of Circe, having a design to re∣venge themselves upon any one that has perhaps but given them cross language in the Street, do it in this manner. They rise about Midnight, and take three Flint Stones, over which they mumble for about half an hour certain words, which they teach to none but their Scholars. Which being done, they put the Stones in the Fire 'till they are red hot, at what time they take 'em out again to light a little Wax Candle at each, which they place upon the three feet of a three-legg'd Stool, in a kind of imitation of the Trikirion of the Greek Bishops. This done, they lay the three-legg'd Stool across upon their Heads, take up the three Flints, by this time cold, and in this Equipage forth they go into the Street where the Party lives, and being come to the first place where they find three ways to meet, they throw the three Stones into the three different passages, believing, that by the help of such words which they utter at the same time, that those Fascinations will procure the mischief they intend. Beside these, they have also a hun∣dred

other little Tricks, which they practice as well for the telling of Fortunes, as for Witchcraft, to which, as the more rational Turks give little or no credit, so are they much less worth mentioning here.

As for their Trading, the most part of the Mer∣chants in the Towns belonging to these two Ca∣stles, especially the Iews, are great gainers: For they buy cheap out of the Christian and Turkish Vessels that pass through the Channel, and sell again with considerable advantage, either upon the place, or else they carry their Markets to other Towns and Villages upon the dry Land, where they turn to good accompt. But as it is common with all Merchants to sell as dear as they can, I shall say no more concerning the Inhabitants of the Darda∣nels, who do no more than Castor in Martial:

Omnia Castor emit; sic fiet ut omnia vendat. Castor buyes all, and so must all things ••ell.

I forgot to advertise the Reader, that when you come near these Castles by Sea, you are bound to salute 'em, by giving 'em a certain number of Guns proportionable to the Burthen and Quality of your Ship. For the Saics, in which I happen'd to be three times a Passenger to Constantinople, though no other than great Boats, like those that pass between Roan and Paris, and which had no other sort of Artillery besides two or three Pot-Guns, were how∣ever forc'd to discharge them, without any return from the Castles. But as to other Vessels of grea∣ter bulk and force, I shall relate what I have far∣ther observ'd. When a considerable Merchant∣man comes near either of the Castles, it behoves him

to give them at least three, if not five or seven Guns. But if it be a Man of War, he must give seven at least, otherwise nine or eleven, to which the Castle answers with one, three, or five, to which the Man of War returns three, five, or seven; and so steers on her Course, if she be inward bound. But if they be Ships that be outward bound, whe∣ther Merchants or sometimes Men of War, they are forc'd to stay two or three days, 'till they have been duly search'd and examin'd. Which will not permit me to forbear one short Story wherein I had a concern my self.

When Mustapha Aga, who was sent into France in the year 1669. had finish'd his Embassy, the King sent him back to Constantinople attended by four Men of War well appointed, who also carried Monsieur de Nointel to reside at the Port in the room of Mon∣sieur de la Haye-Vantelet. These four Men of War, under the Command of Monsieur d' Aplemont, being arriv'd at Constantinople, rode there six weeks at an Anchor; so that while the two French Embassa∣dours were preparing the one for his reception, and the other providing for his departure, the four Captains had the opportunity to pleasure a great many poor Slaves that privately stole aboard in order to their Liberty. All that came were kindly receiv'd, a number indeed so considerable, that might well oblige their Patrons to complain to the Caimacan, or Governour of Constantinople. But in regard the greatest part of these poor Slaves were people of no value, and only belonging to some of the City Traders, and persons of mean condition, the Caimacan gave the Complainants only soft an∣swers, but did no more. For he knew that Mon∣sieur d' Aplemont, having formerly threaten'd, when he had but one Ship, to fire the Seraglio and the City

if he had not satisfaction given to his demands, was not a person easily to be compell'd to restore the Slaves he had taken, under the protection of four stout Men of War. Nor had the Caimacan taken any farther notice of what pass'd aboard the French, had he not been oblig'd to it by the escape of Mon∣sieur de Beau-jeu. This illustrious Knight of Malta, weary of several years Captivity in the Castle of the seven Towers, where he was a Slave to the Grand Signor, resolv'd to lay hold of the opportu∣nity of the four Men of War lying in the Road, and to free himself by a slight which the French Ad∣miral had promis'd to second. In short, he made a brisk and cunning escape out of the Castle, but being too quick for the Shallop that was sent to receive him, for fear of being pursu'd, and discover'd by certain Dogs that bark'd after his heels, he was constrain'd to take the Water, not without great danger; for a Saic coming along, he receiv'd a good knock of the pate from one of the Oars, which forc'd him to dive; and he had been cer∣tainly lost, had not the Turks taken him for one of those very Creatures from which he fled. But at length the Shallop took him up, and carry'd him aboard. The next morning the Aga of the seven Towers understood his Prisoner was flown, and thereupon went and gave the Caimacan immediate notice of it, who then thought it high time to send Post away to the Dardanels to stop the four Men of War until they had restor'd Monsieur Beaujeu. The Courier got thither before the King's Vessels were pass'd, though they set sail almost at the same time that the Gally put forth; so that when they came near the two old Castles, the Forts never stay'd for a Salute, but to prevent their kindness, saluted them first with two or three great Guns laden with

Ball as well as Powder from both sides of the Channel.

This was signal enough to the Men of War, that they were to pass no farther by fair means. Where∣upon they came to an Anchor, and immediately Monsieur d' Aplemont the Admiral sent to the Aga of the Castles, whose Quarters are generally upon Asia side, to demand the reason of his so uncivil Complements to the French Fleet. The Aga re∣turn'd for answer, That he had orders not to let him stir any farther, unless he surrender'd back the Body of Monsieur Beaujeu, who was his Highnesses the Sultan's Slave; and with him likewise the Bo∣dies of three hundred Slaves more which he was carrying away, that had made their escapes from several private persons, their Masters; to which purpose he intended to send his Officers aboard him to make the same search which was usually made of all Merchants Vessels in the Road, that set sail from Constantinople. Monsieur d' Aplemont gave him to understand by his Interpreter, that he had no Slaves aboard, for that all Men were born free; so that if he should be so adventurous as to send any persons to search his Master's Ships, he would hang them up at the Yards Arm in sight of his Ca∣stles; and that as to what concern'd the freedom of his passage, he did not much trouble his thoughts about it. For that if the Courier which he would dispatch to Adrianople with his own, if he pleas'd, did not bring him an Order for free passage, he would give notice two days before he weigh'd An∣chor, to the end he might have the more time to prepare himself within his Forts against the fury of the French Valour and Artillery.

This was an Answer very bold and haughty, considering the place where Monsieur d' Aplemont

lay. Nevertheless I verily believe he would have been as good as his word. For during the time that the Messengers were absent, he employ'd his Men in fitting and preparing all things ready, as well for the attack, as for his own defence. But in thirteen days the Messenger return'd, and brought from Adrianople express Orders to the Aga of the Castles to let the French Vessels pass, with all the persons that were aboard. At what time also the Grand Signor sent away to the Caimacan of Con∣stantinople a severe Command to cut off the Head of the Aga of the seven Towers, to learn both him and his Successors for the future to be more careful of the Prisoners of that Castle, especially when they were of such great Quality as Monsieur Beaujeu. These Orders were quickly obey'd; so that the King's Ships weigh'd Anchor the next day, and departed.

In this same part of this Streight it was, that Xerxes, enrag'd to see the foaming and tempe∣stuous Waves oppose his passage into Greece, caus'd the Sea to be whipp'd, and afterwards in disdain of its Power, joyn'd both the Continents together by a Bridge of Boats, and made the Sea as it were to groan under the weight of the floating Burthen.

However in the same place it was, that soon after the chaf'd Billows fully reveng'd themselves for the injury done them. For breaking the Chains of the Bridge with a violent storm, the Sea was in a short time fill'd with the Ruins, and shatter'd pieces of that laborious piece of Humane Haughtiness. So that Xerxes being soon after constrain'd to fly the same way, and finding his vain-glorious Tri∣umph o're the Hellespont utterly destroy'd, was enforc'd to betake himself disguis'd to a small Fi∣sherboat to save his life, and rescue himself from

the general Massacre of his Army; so hard it was then for him to get a small Skiff to avoid the Chains and Shackles of a victorious Enemy, who but a little before had vaunted of his having shackl'd the Ocean, drank up Rivers, and sail'd over the dry Land, as it were to insult over Nature her self.

Some perhaps may say, that I tarry too long be∣tween Sestos and Abydos, and bid me beware, lest out of a desire to entertain the Reader with such remarkable passages as have renown'd these Parts, I run the risco of Leander's misfortune: for he, co∣vetous to converse with his amiable Hero, was lost in this narrow Bay, mistaking the steerage of his Arms. In the same manner the satisfaction which I find in tracing over again the Representation of the same Places, and calling to mind the several passages of Antiquity that happen'd there, may be thought to have withdrawn me too far from my Subject. Wherefore I shall leave Sestos and Aby∣dos, and come now to Lampsacus,* 1.3 that lies not far from it. This City is not now in that splendid condition wherein it flourish'd, at what time it was by Xerxes appointed to furnish Themistocles with Wine for him and his Attendants; being at pre∣sent no more than a miserable Village, which re∣tains nothing of its Antiquity, but the Hills that environ it, still cover'd with some few Vines, whose Grapes are pleasing, and the Wine which they afford most excellent, but not very plentiful.

The City of Magnesia,* 1.4 the Metropolis of Lydia, which was also allotted to the same Grecian Cap∣tain, for his provision of Bread, has much better preserv'd its ancient Magnificence, being still very large, fair, rich, and in good Trade. But as for Myus in Ionia,* 1.5 the third City appointed to Themi∣stocles

for the substantial Food of himself and his Followers, it has been a long time buried in its own Ruins.

On the left hand over against Lampsacus stands the City of Caligula, corruptly call'd Gallipoli.* 1.6 This is a large City, and the Port very convenient and spacious. It appears much above the Sea, and as most of the Sea-Towns of the Turkish Empire is peopl'd with Christians, Iews, and Turks, who have every one their Churches, Synagogues, and Mosquees, and corresponding very amicably toge∣ther, maintain themselves and their Families, either by Merchandize, or by their Handicraft Trades.

Nor can I yet quit the Hellespont, without adding this farther for the benefit of all Seamen, what they are to observe, and how to steer to avoid the dangers of this passage. Upon the first entrance into this Streight, it behoves you to steer first North and North and by East for the space of about a League to the low Point upon the Eastern shoar a little above the Mouth of Simois, which must be avoided by reason of a Sand-bank that stretches toward the West. After which, you must steer Northward, then North-east and by East for about eight Leagues, as far as Gallipoli, to the West of which lies a large Bay, where you ride in a safe Road secure from the Northern Winds, in twenty fathom Water. But entering into this Port, you must take care of coming too near the South Coast of Gallipoli, by reason of a Bank of Sand, and certain Rocks that lye hid under Water; and for the same reason take the same care to avoid steering too near to the North, and thus In medio tutissimus ibis; which is a Rule indeed to be observ'd through the whole Hellespont.

A Description of the Propontis.

LEaving Gallipoli,* 1.7 which is the last City seated upon the Hellespont, you enter the Propontis; call'd the White Sea, or Sea of Marmara. It is call'd the Propontis, as being by nature plac'd before the Black Sea, otherwise call'd the Pontus. The name of the White Sea was given it by way of distinction from the Pontus Euxinus, to which the frequent Shipwracks and continual foggy Weather there happening, have bequeath'd it the Denomination of the Black Sea; and the Isles of Marmara, which lye about nine or ten Leagues up in this Gulph, have given it the name of the Sea of Marmara.

The whole circuit of the Propontis, which is about a hundred and sixty Leagues, lies enclos'd within the 38th and 41th Degrees of Northern La∣titude, and within the 55th and 58th Degrees of Longitude, or thereabout. It may be readily con∣jectur'd from this Situation, that it lies in a most temperate Climate, which neither admits the bit∣ter freezings of the North, nor is subject to the stifling Southern heats. So that there is not hardly to be seen in any other part of the World, so small a spot of Ground, whereon so many fair Cities have been built, as upon the shoar of this round Recep∣tacle of salt Water. The famous Cyzicum, the renown'd Nice, the delightful Apamea, the char∣ming Nicomedia, the unfortunate Chalcedon, and several other Cities of great repute, are sufficient Testimonies, that this celebated part of the World had omitted nothing that might contribute to the Embelishment of her temperate Shoar. All these Cities lye upon the right hand to those Vessels that

sail from Gallipoli to Constantinople, while Europe on the Lar-board side shews you the Cities of Rodosto, the new and ancient Perinthus or Heraclea, Selivrea, Bevado, Grandpont, and some others not worthy Commendation. And in regard I have seen all these Cities one after another in my several Travels, I shall say something of every one in particular, in the same order as I have nam'd them, and as they are seated to the view of those that go to Constan∣tinople.

The ancient City of Cyzicum,* 1.8 which is one of the first that appears to the right hand upon the Coast of Asia, was famous for the Antiquity of its Foundation, which it derives from the Argonauts, near five hundred years before the building of Rome; for its situation, which was in a lovely Island joyn'd to the Shoar with two large Bridges; for its lofty Towers and magnificent Buildings, for the most part all of Marble: For three great Arsenals or Magazines carefully kept in repair, and provided continually with plenty of all things necessary for the preservation of the Inhabitants. The first was a Store-house of Arms offensive and defensive. The second, of all sorts of Tools, Houshold Furniture, and other Necessaries, not only for the Inhabitants, but for all that were subject to the Jurisdiction of the City. And the third contain'd the Granaries for Corn, and other public Provisions for the common benefit. The Liberty also which this City enjoy'd, and which the Inhabitants always resolutely fought to maintain, render'd it no less famous. 'Tis true, they lost it once out of their extream desire to pre∣serve it; at what time not being able to endure the Insolence of the Romans, they put some of them in Irons, and caus'd others to be whipp'd; which so incens'd Augustus, that he depriv'd them of their

Liberty which they held so dear, and which they had acquir'd during the War with the Mithri∣dates. But at length that noble Prince (o'recome with the Submissions of the Citizens, who to ap∣pease his Anger, finish'd the Temple which before they had began in honour of him, though negle∣cted during their Troubles) restor'd them their former Liberty. In this City it was, that the Em∣perours Severus put Pescennius Niger to death, for revolting against him in Egypt.

But of all those great advantages which formerly it enjoy'd, there remains nothing now but that of its situation, It is at present joyn'd to the Conti∣nent by an Isthmus about half a League broad, made out of the Ruins of those two great Bridges which were formerly built over the Sea, and were two flight Shot in length. Upon two sides of the Island, that is to say, to the North and to the East, lie two fair Harbours, now utterly forsaken, as is also the City it self, which has nothing that remains to testifie its ancient Grandeur but prodigious heaps of stately Buildings overturn'd one upon another. Yet among these deplorable Ruins of its ancient Grandeur, there appears upon a pleasant Hill a very fair Amphitheater of an Oval figure, sufficient to contain twelve thousand Spectators. From this Amphitheater, and those other parts of the Hill where you see all that remains of Cyzicum, you may discover the two bosoms of Land that compose the Harbours. But all these Buildings are quite aban∣don'd now by all Human Resort, unless it be of Some few Travellers that are curious to behold the Re∣licks of Antiquity. So that now that place where the confus'd noise of Number, and the din of People of various Trades and Occupations made such a noise, as would not let the roaring of the

Sea be heard, hears nothing but the mournful cries of Owls and Ravens, and the doleful howlings of solitary Beasts, that shelter themselves in their Nests and Dens among those once stately Fabricks and Monuments of the ambition of the Cyzice∣nians.

As for the City of Nice,* 1.9 which the Turks call Isnir, though it might not be thought perhaps one of the most celebrated Cities in the World for the famous Council of three hundred and eighteen Bi∣shops there held in the year 325, during the Reign and in the presence of the Great Constantine, under the Pontificate of St. Sylvester; yet may it be so ac∣knowledg'd by reason of its Foundations first laid by Antigonus King of Asia, Son of Philip, who call'd it by his own name Antigonia, afterwards call'd Nicea by Lysimachus, according to the name of his Wife. This City is almost four-square, plac'd upon a little Bosom of the Sea between two Capes, in a fair Plain. About two Leagues to the North-east runs a long row or chain of small Hills abounding in Wood, Wine, Fruits, and Fountains. The Walls of it are about eight Miles in circuit, defended with large Towers for the most part round, containing several Rooms. They were formerly surrounded with a Terrass, like the Walls of some of the Cities in France; but the Turks taking no care to repair them, they are now tumbl'd down, and fall'n to decay in several places. The City is large, beautifi'd with very fair Streets, and several Relicks of Antiquity, as well Christian as Pagan; among the rest with a stately Gate to the South-west, built all of Marble like a Triumphal Arch, adorn'd with several Figures, which the Turks hav'd defac'd, and several Inscriptions as well Greek as Latin. There are also to be seen several very

curious pieces of Antiquity, as well in the City as in the Parts adjoyning, of which I took seve∣ral Draughts; but having lost them, together with others, and all the Money which I then had, through the unlucky accident of our Caravan's meeting with the Arabs, as we travell'd from this City to Aleppo; I must beg the favour of the Reader to be content to share in my Misfortunes and my Losses. At present there are not above ten thousand Inha∣bitants in Nicea, counting as well the Christian Greeks, as Iews and Turks. They live altogether upon the Trade which they drive in their Corn, Fruits, Cottons, Linnen, and other Commodities which they carry to Constantinople, from whence it is not distant by Sea above fifty Leagues, or sixscore Miles by Land.

Among all the great number of Cities which have born the name of Apamea,* 1.10 that which the Turks now call Montagniac is one, unless there be any that can make it out to be the City of Nicopolis. But if we may rather believe the ancient Inscriptions which are to be found upon the places, then we may con∣clude that Montagniac is no other than Apamea. Monsieur Vaillant, a person famous in the search of Antiquity, and whose company I had the happiness to enjoy in this City, found a very fair Inscription upon a piece of square Marble, whereon the name of Apamea was engraven. True it is, that this Inscription might have been brought from some neighbouring place. However, if Montagniac be not Apamea, most certainly 'tis not far from the place where Apamea stood. And therefore having nothing more of certainty my self, I shall leave the farther discussion of this Dispute to the foremen∣tion'd famous Traveller, in those Relations which he gives us hopes will be made public, and where we

may likewise expect this Inscription among the rest.

The Situation of this little City is most pleasing, The Bay upon the Shore of which it is built, is called Sinus Cianus, from the Ancient City of Cium, of which the Ruins are yet to be seen; but now it bears no other name than that of Montagniac; by means whereof this City drives a vast Trade with Constantinople, in regard that the shortness of the way between it and Bursa, draws to it almost all the Traffick of that great City and of almost all Bithynia, of which Bursa is the Metropolis. From Montagniac to Bursa, Brusa, Brousa, or Bursia, (for it is called by all these names) it is but five Leagues Journey through a very pleasant Country, and passably well manured. There are in Montagniac about five or six thousand Inhabitants, Greeks, Turks and Iews, who are all Merchants, and live by the Traffick of their Commodities. The Country adjoyning to this City is very Fertile in all sorts of Fruits which are carried to the Markets of Constantinople.

It is a difficult thing to find a Situation more advantagious than that of Nicomedia.* 1.11 Certainly next to that of Constantinople, it claims the pre∣heminence in that respect above all other Cities. For it is seated at the bottom of a Bay which bears its name, and covers the descent of a small Hill replenished with fruit Trees Vines and Corn. A great number of Gardens belong to it, where grow most excellent Fruits, and among the rest Melons, which are nothing inferiour to those of Cashan in Persia, that are esteemed the best in the World. The Curious Traveller also who is de∣sirous to have a Stock of Fair Inscriptions, may easily satisfie his Curiosity in this City of Nico∣media.

For there are hardly any of the Streets or Church Yards, where he may not find some Fragments, and sometimes such as are intire, both in Greek and Latin: And it is as true, that this City has been always in high Repute, ever since it was enlarged by Nicomede, King of Bithynia, who gave it the name of Nicomedia, instead of that of Olbia, from the Nymph Olbia, who first laid the Foundations of it. Here it was that Hannibal, after all his defeats, fled for Refuge to Prusias, King of Bithynia; and where at length, that un∣fortunate Captain, fearing to be surrender'd up into the hands of the Carthaginians, whom he had ruin'd by his ill Luck, or of the Romans who had sent to demand him from Prusias, ended his days by Poison, which he always carried in the beazil of a Ring.

This City was one of the first that embrac'd the Christian Faith, for which Reason the great number of Holy Martyrs that there generously suffered several sorts of Deaths in defence of the Truth, have rendred it the more Illustrious. St. Barba was one of that happy number, and of the same place, as also St. Adrian, St. Pantaleon, St. Gorgon, whose Body we have in France, being brought from Rome by one of the Nephews of Pepin, in the Year, 763. Near to this City it was also, that the Great Constantine, being sixty six Years of Age, died of a Fever in the Year, 340. Some Authors report, that this Emperour being fallen into the Heresy of the Arians, which was con∣demned in his presence by the Council of Nice, resolved to be rebaptized in the River of Iordan; to which purpose being upon his Journey from Constantinople, he fell sick at Nicomedia, where Eusebius the Bishop being infected with Arianism, rebaptized him into the Arian Opinion.

The Bay of Nicomedia, is not above half a League in breadth, but in length much more; On both sides of which runs a Ridge of small Hills, which accompanying all along the windings and turnings of the Bay, render the Passage by Water one of the most pleasant Recreations that can be desired. This City which the Turks call Ismir, is very large and well peopled, containing above thirty thousand Inhabitants, consisting of Greeks, Iews and Turks; several Greek Churches and Fair Mosquees, many Caravansera's or Inns, and several Bazars or Market places. The Trade of the Town consists in Silks, Cottons, Wooll, Linnen, Fruits, Pot-making, Glass-houses, and other Com∣modities, which render it a place of great Traffick. The most part of the great Saiques, Kaiques, and other vessels belonging to the Merchants of Con∣stantinople are built at Nicomedia. But I must needs say their building for the Sea, is very little better than their Architecture by Land. For though their Vessels are built very large and Roomy, yet are they but ill Saylors, and therefore easily taken. While I happened to be there, they were building two Saiq••es, that were three Years before they were fitted. Which being done, they were car∣ried to Constantinople, to take in their Lading, and make their first Voyage. Their bulk astonished the Constantinopolitans, seeing them so high built and so large, there being no vessel in the Haven that appeared other than little Barks to them. Presently they were moor'd in the Port of Cour∣chiou, the Magazine of this Place, with their Heads turned toward Mecca. Then came the Iman, or Priest of that Quarter, as it were to consecrate the two new Vessels, or rather to charm them by the Vertue of their accustomed Prayers

against the misfortunes of Shipwrack and Piracy. Being thus enchanted, they were laden; being laden, they were again blessed by the Iman with a Tun of Benedictions and good wishes of a happy and prosperous Voyage, and then set Sail for the Coast of Egypt; but they were no sooner passed the Dardanells, and entered the Archipelago, when a Corsaire of Malta made bold to shorten their Voyage, and to carry away the two Wonders of Constantinople, Lading, Benedictions and all, to his own Port.

To the West of Nicomedia, on the North side of the Gulph, there rises a Spring of Mineral water, to my thinking chiefly partaking of Alum, of which the Turks and Greeks relate wonders. There is great resort to it from all Parts, for they believe there is no distemper under the Sun which it does not cure. For my own part, the only Curiosity of going to see it, had like to have cost me my Eyes••t Issues from a Rock at the foot of a little Hill, from whence gliding along toward the Bay, together with some other small streams, it waters a flat kind of Green full of weeds and rushes; which is all Marshie in the Winter, but was dry when I went over it. Here it was that walking over these Rushes, two Wasps whose peace I had disturbed, in revenge made presently to my Eyes and very angrily stung me under the Brows. The pain that I felt was extream, and the swelling so great that I could not open my Eyes in a Quarter of an hour, so that if I had not had the good fortune to have had Monsieur Vaillant (as skilful in Physick as Antiquity) in my Com∣pany, I know not whether I might not rather have been put to have groped my way back to Constantinople, than hoped to have seen Persia.

But he was so happy as immediately to find out a certain Herb, with the juice of which mixed with water, after he had well washed my Eyes, he soon asswaged the pain, so that I went forward and took a view of that same Cele∣brated Agiasma, or Holy Fountain. A little far∣ther Westward, on the Southside of the Bay, appears a little Langet of dry Land, just like a great Heap of Earth, not above six Fathom in Breadth, and about half a quarter of a League in length. At the farther end of which, toward the Land side, stands a Mosquee, of which the Turks tell a pleasant Miracle. It happened, say they, that upon a certain Festival among the Turks, a certain Dervich, or Mahometan Monk, who lived on the other side of the Bay to the North, accord∣ing to his Custom prepared himself very early to perform his Devotions, and say his usual Mat∣tins at the forementioned Mosquee. But the night before, a Storm having robbed him of his little Boat and carried it quite away, and so not know∣ing how to get over the Bay, he prayed to God to inspire him what to do in his sad Condition. Well, his Prayer was heard, and thereupon Melek Gebrail, or the Angel Gabriel, fails not to attend him; who bids him go to the Sea shore and fill the Lappet of his Coat with as much sand as it would hold, which being done, he bid him cast the sand before him as he went, and it should presently harden into a path for him to walk upon the Wa∣ter. The good Hermit followed the Angels whole∣some advice, but whether he had not taken sand enough, or whether he did not strow enough upon the yielding waves, his Causey sank behind him, nor could he go forward, for that he had spent all his sand. In this Extremity the Dervich fell again

to his Prayers and his Tears, which were so pre∣valent, that Mahomet himself then took notice of him, and observing to what danger the holy Mussel-man had exposed himself, that he might perform his devotions at the Mosquee, obtained of God to advance a Langet of dry Land as far as where the Dervich stood, on purpose to take him up, and to afford him a safe passage to the Mos∣quee. Since which time this Langet of Land has remained as it stands to perpetuate the memory of this Miracle.

Sayling out of the Gulph of Nicomedia, you enter into the Sea of Chalcedon, in the midd'st of which little Sea, not above ten Leagues in Cir∣cumference, you meet with a great Watch-Tower, erected at the end of a Promontory, not far distant from Chalcedon it self. Upon which Promontory also stands a House of Pleasure belonging to the Grand Signor, known by the Name of Fanari-Kiosk. This word Kiosc in the Turkish Language signifies a covered Gallery. For that as well this same Kiosc here mentioned, as also all the rest that are to be seen in Turky, are only built of several Pillars erected upon a Square, supporting Galleries that run from side to side, and are covered with a large low Roof in the manner of a Pavil∣lion.

The Situation of this Kiosc is very delectable, as being placed in the midst, and in the highest part of a most beautiful Garden, the most regularly planted of any that are to be seen in Turky; the Alleys being streight, the Trees planted at an equal distance, with several Beds and Borders of Flowers Artificially drawn forth▪ (Whereas all the other Gardens belonging to the Grand Signor, are only a Confusion of Trees growing as they

were planted, without any Order or neatness, like so many petty Wildernesses.) All these Alleys lead to the Kiosc, which every way delights the Eye with a pleasing Prospect. For from hence you may behold the greatest part of the City of Constantinople, the Grand Serraglio, and Galata, which lyes to the West of this Garden, at the distance of about a good League. The Haven and City of Chalcedon lyes upon the right hand to the Northwest; the Islands of the Princes, and the Propontis face it to the Southeast; the Entry of the Gulph of Nicomedia appears upon the left hand to the South; and the lovely Fields of Bithy∣nia, (upon the farthest Extent of which this beautiful Structure presents it self to view,) spread themselves from the back part of it beyond the reach of sight.

The Charming Situation whereof invited Sultan Solyman the Second to erect a Palace of Pleasure in this place, that here he might with more freedom enjoy his Amours, and wanton away his hours of leisure with his Sultanesses. In the midst of this Structure, a fair ascent leads ye into a beautiful Sopha, or Room of State, richly fur∣nished with Quilts, Carpets, and Cushions of high value, and encompassed with Balisters Embellish'd with Moresco Work. This Sopha is four square, and placed almost in the middle of a large Concavity of the same Form, wherein are several Artificial Water-works continually supplied with water, sufficient to bath in. This Potent Monarch, no less addicted to his Amorous Enjoyments, than to the love of Martial Atchievments, was careful to adorn this Structure with all the gay embellish∣ments, that Ma••ometan Architecture could invent, to consummate as well his own, as the divertise∣ments

of the Sultanesses whom he best loved. Ta∣king delight frequently to retire in their Company from his Serraglio at Constantinople to this place, as not being above a League from thence, where being arrived he gave himself up to enjoy with more secresie and less trouble, the Satisfaction of those pleasures which an inordinate Passion could provoke him to, in a place so well accommodated for his wanton purposes.

The watch Tower adjoyning to this Kiosc is of great benefit to such Vessels as Sail by night to Constantinople, of which there are a great Num∣ber; or to such as come to an Anchor near to Chalcedon, which does not happen so frequent∣ly.

The Haven as also the City of Chalcedon* 1.12 are neither much frequented, unless it be by some Barks and Saics which go to Constantinople to fetch Provisions that are wanting here. Formerly this City was one of the most Famous that stood upon the Propontis. And it is said that one Chalcedon a Shepherd, and Son of Saturn, first began to build some certain Cottages upon the Banks of a small River that watered the adjoyning Meadows, to which he gave his own name. A long time after the Inhabitants of Chalcis in the Island of Euboea, now called the Negropont, sent a Collony thither, continuing the name which before it had, as being not much different from the Name of their own City. The Megareans, not far from the Corin∣thian Isthmus, did the like about the Year of the World 3290. But in regard that both the one and the other, by their choice of Chalcedon, had overseen that noble Situation which shewed it self over against them, where now Constantinople stands, therefore it was that the Oracle of Delphos ad∣judged

them both to be blind, and that Megabizu•• the Persian, and all that have come after him, have still to this day confirm'd the Sentence of the Oracle. For my part, I cannot but wonder that among so many that have called them Blind, there is not one who has called them Fools. Arrian, the Historian and their Neighbour, as being born in the City of Nicomedia, relates, that those People having for some time neglected the Wor∣ship of a Certain Deity, to which their Ancestors had Erected a Temple, were visited with a noy∣some and shameful disease. For which not finding any other remedy, they thought the readiest way to preserve the rest of the Body, would be to cut off the part infected, though of never so great use to the whole. This incens'd Deity was certainly Venus, who had a most beautiful Temple in Chal∣cedon, and the Distemper no doubt was one of those, of which she is generally the Primary cause. The disease was doubtless very irksome, and the remedy much worse, and doubtless it was their great misfortune, that they had not so much as one of our Empericks to Plaster their Walls, as they do here at London, with their Infallible Vene∣real Cures; for surely he would have been the most acceptable person in the World to the Chalce∣donian Ladies, who bemoaned their Widowhoods, while yet their Husbands were alive.

However at present there remain no footsteps either of this Temple of Venus, or of that of Apollo, which one Cocconas rendered Famous by the Oracles, which (by slight of Invention) he made the bright-hair'd Deity deliver there as well as at Delphos. This Cocconas envying the Cities of Delphos in Phocis, Claros in Ionia, and Delos in the Egean Sea, which were become so renowned

and wealthy by means of the Oracles of Apollo, b••••hought himself at length of a way to bring the Fortune-Telling God to his City, and to make him speak in his Temple. To that intent he ob∣••ain'd to be elected one of Apollo's Priests, and in a short time having got the knack of wrapping up his Answers in Ambiguous Terms, he so raised the Fame of Chalcedonian Apollo, that he gain'd the Resort of all Thrace, Bithynia, Phrygia, and all the neighbouring Provinces.

But neither these Temples of Pagan Antiquity, nor those of the Primitive Church, are now any more to be seen. The Ruin'd City is now con∣tented only with a small part of a Church for∣merly Dedicated to St. Euphemia, whither those few Greeks that live in the City resort to perform their Religious Duties. And in this Church it was that the fourth General and oecumenical Coun∣cel was held. As for any other pieces of Anti∣quity, there are only some few Tombs, and short Inscriptions, and the fair Reliques of a subter∣raneal Aquaduct. The Haven is now no longer chain'd as formerly to guard the Entrance; and yet though it lies open thus to all, not one jot for that the more frequented. In short Chalcedon, to which Chrysopolis or Galata in former times was only a Haven for its Gallies, and a Magazin for the Public Stores, retains at present nothing of its Illustrious Antiquity, but the Name, being only a miserable Village containing about a Thousand or twelve Hundred Houses, surrounded with heaps of Ancient Ruins, and Monuments of Destruction. The Persians, Goths, Saracens, and Turks, have all successively contributed to it's overthrow, it having felt the fatal effects of all their Cruelties, and the too near Neighbourhood of Constantinople

has been a Potent Obstacle to its Recovery. The Eastern Emperours, who always since the time of Constantine the Great made Constantinople the Seat of the Empire, made it their business to advance the Splendor of that City with the Spoils as well of her Neighbours as her Enemies. Of which number the Emperor Valens was one, who alone wasted Chalcedon more than all her other Enemies. He threw down all her Walls, which were built of fair large Stones, and a small matter would have urg'd him entirely to have rased it, for that she had harbour'd his Enemy Procopius, and was suspected to have strongly favoured his Party. The Great Aquaduct also at Constantinople, adjoyn∣ing to the Solimanie, and the best part of that Mosquee, was Erected out of the Ruins of this unfortunate City.

But this Road which I have described is never much regarded in going to Constantinople; for all Vessels leave the beautiful Shores of Bithynia upon the right hand, and keep Coasting for the most part upon the shoar of Thrace.

So then leaving the Hellespont, the first City you meet with is Rodosto.* 1.13 A City well seated at the bottom of a small Bay, which gives it the Convenience of an indifferent good Harbour. It is well peopled with about fifteen thousand Inhabi∣tants. The Trade which it drives with all Thrace, the Propontis, and over all the Black Sea, causes it to be more frequented than any other City upon that Coast, it is adorn'd with three or four large Mosquees, and several other lesser ones, besides that the Greeks have also some Churches in it, and the Iews two Synagogues. It lies stretched out in length upon the Sea ••hoar, which brings it it's chiefest Commerce, being surrounded to the Land∣ward

with several Gardens replenished with store of good fruit; though for their way of manuring and ordering their Ground, it seems not to be much better there, than in any other part of Turkey; the Mahometans being as little skill'd in Gardening as in Architecture. For though they have a great number of persons that call themselves Bostangis or Gardiners they are much more beholding to Nature for producing the Fruit, than to Art for Cultivating or dressing either Plants or Trees.

They sow great store of Cotton, Cucumbers, ordinary Melons, water Melons, and such kind of cooling Fruits, which are not however so kindly, as they that grow about Nicomedia.

Leaving the little Bay of Rodosto, you meet with upon the left hand the Ancient City of Pe∣rinthus.* 1.14 This is almost the fortieth City in num∣ber that has born the Name of Heraclea: and if among all the misfortunes that have befallen it, it had not still preserved its name, you would hardly believe, beholding the deplorable Condition to which it is reduced, that what remains could be the Ruins of that once so loudly Celebrated Pe∣rinthus, which formerly gave Laws to the Proud Byzantium it self, under whose Tyranny it now so heavily groans.

This City is Seated in 42 degrees 25 min. of Northern Latitude, round a Promontory some∣what ascending, which on each side makes two indifferent good Harbours; of which, that which lies to the North-East, is the biggest and most secure, and consequently most frequented. But in regard there is no care taken to cleanse it, and for that the Turks suffer it to be insensibly fill'd up with the Rubbish that falls continually from the ruinous buildings, of which there are several close

adjoyning to the shoar, the Haven is now very much impair'd, and capable of receiving only Ordinary Barks and Turkish Saicks, of small Bur∣den; whereas in the Reign of the Emperor Severus, and long before and after his Time, it afforded Commodious and safe Harbour to Royal Navies, and Ships of the greatest burthen then Built.

The Haven it self is almost Circular, and much resembling the Form of a Horshooe, affording a most pleasing Prospect, though not altogether so delightful, as that which extends it self from the Promontory upon the left hand. From the upper part of this Promontory you discover the two Havens belonging to Heraclea, between which it swells up into a fair ascent, and the Sea of Mar∣mora, which lies directly before it and the whole City; and besides, the beautiful Fields which in∣viron it, contribute very much to the advantage of its Situation. And certainly upon this place it was that the noble Amphitheater of Heraclea was erected, which in the Records of Antiquity has obtained the Renown of being one of the seven Wonders of the World. Some Ruins of it still remain, and among the rest several Vaults or Cellars full of water which is extreamly fresh and clear, that now supply the want of Cisterns. From these Reservatories it was without all question that the water was conveyed through different Pipes, to the several Apartiments of the Amphi∣theater, where they had occasion.

Neither was this the only considerable Structure in Heraclea. For besides the stately Temples, the most delicate Bathing places, and other public Buildings, there were also several Statues, pieces of rare and Exquisite Workmanship, erected in the several Streets, in remembrance of those who

had been any way beneficial to the Common-wealth. The Statues themselves are now unhap∣pily broken to pieces, through the Barbarity of succeeding Ages. But their Pedestals, together with the Inscriptions still to be Read, plainly demonstrate the high gratitude of the Perinthians toward their Benefactors. Which as it confirms the Generosity of the Ancient Heracleotes, so may we thence conclude Heraclea and Perinthus to be the same. The Greek and Latin Inscriptions in several parts of the City yet undefaced, and the apparent Reliques of Antiquity still extant, confirm that of the Poet,

—quae magna Perinthus Ante fuit, priscum mutavit Heraclea nomen.

—Which Great Perinthus was before, But Heraclea now has chang'd the Name of yore.

There is hardly a street which does not shew some Testimony of this Truth; in regard that many of those Engraven Monuments are now made use of for Steps to the common Habitations of the Citizens. But the most remarkable Inscription now to be seen in Heraclea, remains upon a Stone that is Mortased into the wall of the Great Church adjoyning to the Street which leads to Adrianople. The words are in Greek, and Dedicated to the good Fortune of the Emperor Severus. For he it was that to be reveng'd upon the City of Byzan∣tium, for taking the part of Pescennius Niger, subdued it, and annexed it to the Territories of the Perinthian Common-wealth, whose Rival for Dominion she had formerly been.

There is also another Inscription near to the same Church, in the House of the Metropolitan, dedicated to the good Fortune of the Emperor Trajan, the Son of Nerva.

The Metropolitans House adjoyns to the Church, to which he goes under a Covert. In this same Passage, which also serves for a Portico to the said Church, is to be seen the Tomb of an English Gen∣tleman, who going to Constantinople, fell sick of the Pestilence in the Island of Tenedos, and died before he could arrive at Heraclea, where he was Interred in the Year 1627. as appears by the Greek and Latin Epitaph upon his Tomb. There is no question to be made, but that the Bishop and the Cadi shar'd the best part of that unfortunate Gentlemans Viaticum, to obtain the favour of being Interred in a place so secure as the Entry into the Church, a place the most Honourable and decent in those parts, in regard that neither the Greeks nor any of the Eastern Christians bury their dead in Churches.

This Cathedral Church of Heraclea is one of the fairest in all Greece. When I say one of the fairest Churches of Greece, it is not to be imagin'd that I extol it for a Pompous piece of Architecture. Only this it is that makes it so remarkable, that it is a great pile wrought out of a large Pane of one part of the Wall of the City and the Remains of an Ancient Building, which seems to have been some Tower, over which they have raised a hand∣some Roof that covers the Edifice. The inside is fair and decent, and much better ordered than the Church belonging to the Patriarch of Constantinople. There are also several other Churches in Heraclea, but not in so good repair as this, which is a kind of Cathedral, and indeed the one half of them

are altogether deserted and utterly forsaken. When I came to Heraclea, I ask'd whether it were Holyday, finding so many of the Shops shut up in several streets. But they told me, they were the Houses of a great many rich Heracleotes, who were lately dead of the Plague; or else of such as had forsaken their Houses and their Country some Years before, unable to endure the Tyranny of the Turks, who continually vexed them with new Impositions; adding farther, that if the Turks did not relax their Cruelty, there would not in a short time be one Greek Inhabitant left in He∣raclea. In regard that since the late severe pro∣hibitions against Wine over all Turkey, the poor Greeks had not where withal to make money to pay their Karache or Tribute, which they are oblig'd to have ready upon demand.

Nor is the Condition of all the other Cities of Turkey much different from this, as being all very thinly inhabited; for besides that the Contagion, which always ravages in one part or other of the Ottoman Empire, sweeps away vast Numbers day∣ly of the Grand Signor's Subjects, the Politicks of that Prince are not so clear-witted as to ap∣prehend, that Polygamie, which he and his Laws allow, is not sufficient to replenish an Empire, so vast as his, with People. A little more Humanity and less Tyranny would be much more conducing to that purpose, than all the Variety of Women in his Serraglio, and which his Basha's and other Subjects also maintain. But they are so far from Humanity and Moderation, that upon the least failor of exacted Tribute, there is no more than a word and a blow: Cudgels, Chains and Imprison∣ment, are the only kindnesses they must expect who are not prepared to satisfy the Collector's

demand. More than this, the Mahometans are so wedded to their opinion concerning Predestination, that it will not permit them to erect Hospitals or Alms-houses either for the Cure of the sick, or any other public places where the Infected, or such as come from Infected places, are usually oblig'd in other Countries to keep their Quarantaines, be∣fore they are admitted to Trade in public. On the other side, with them, a person no sooner dyes of the Plague, but they presently carry his Cloaths and Goods to the Market, where he that wants, purchases what he has occasion for, and many times loses his life e're he has had the pleasure to enjoy his Bargain: Which though it be a misfortune that frequently happens to several, yet the Turks never take any notice of it. And as for the poor Greeks, though they are sufficiently sensible of the mischief, yet the sottish Religion of their Masters will not permit them any other kindness than to perish with them.

The present Trade of Heraclea is not very great; nor are the Vessels which visit their Haven any other for the most part, than such as are driven in by stress of weather; as happen'd to the Ship wherein I was a Passenger, which was constrained to put into Harbour, by a furious Wind full North. But for such as come to take in their Lading there, they are but few; and yet they have plenty of Cotton, Olives, dry and green Fruits, Hides and Wool. I arriv'd at Heraclea just at the time when they gather'd their Cotton, which made me curious to see in what manner they did it. It is well known that Cotton is the product of a Seed black without and white within, about the bigness of a little Pea. This they Sow in Iune, that it may come to perfection in September, or October at farthest. In

which time the plant grows up generally as high as an ordinary Shrubb, bearing a leaf not much un∣like that of Plantain. But whether it grow much or little, it bears always several Cods full of Cot∣ton, in the midst of which lyes the seed. Now when these Cods are fully ripe, they open like an E∣mony flower, and discover the Cotton enclosed, which is separated from the Seed by two little Rol∣lers like those of a Gravers Printing Press, between which the Cotton passes, leaving the Seed behind.

This City has been Honoured by the death of several Martyrs, liberal of their blood in defence of the Christian faith. Of which number were St. Felix, Clement, and Philemon.

Between Heraclea and Constantinople, there is at present nothing remarkable; only three or four Villages discover themselves upon the Coast of Thrace, which might formerly perhaps have been places of note, as seems to appear by their heaps of Ruin'd Houses. But at this time, were Selivrea, Be∣vados, Grand Pont, and Sancto Stephano, all put toge∣ther, they would not make an ordinary Town. So that I shall say little more of this coast of Thrace; only since I have made mention of Grand Pont, •• cannot pass by a generous Action of Monsieur Vail∣lant, Physician and Antiquarie to the King of France.

We embark'd together at Smirna for Constanti∣nople, in a Turkish Saick, that stopp'd to unlade part of her Goods at Grand-pont, which the Turks call Boujouc Tchesmega, or Boujouc Kupri. During the time that the Vessel stay'd in the Harbour, Mon∣sieur Vaillant went ashore, to see what pieces of An∣tiquity he could discover: And passing along through one of the publick streets, he saw a young Venetian, chain'd like a fugitive slave, to the end, that his Master might come and have him again upon

claim, or if he had no Master, that then they who had stopp'd him might make their best advantage of him. This Venetian had been made a slave during the War of Candy, and sold to a Turk in the Coun∣try, by whom, as he afterwards confessed, he had not been ill us'd. But notwithstanding his Patrons mildness, that natural desire of Liberty, and to return to his Native Country, which is fixed in all men, had over perswaded him to seek out all the ways imaginable to free himself. Thereupon hea∣ring of a new Venetian Embassador that was upon his way to Constantinople, he resolv'd to lay hold of an opportunity that seem'd to promise him so fairly. And indeed the success of his first attempts were answerable to his wishes. For his Master, con∣scious of the kindness and affection which he had shew'd him all along, had not the least mistrust of him; and with that confidence sent him with a Letter to Adrianople, which was about two days Journey from his House. The Venetian was so just as to carry his Masters Letter to Adr••••••ople, but for the answer his Master might fetch it himself. For he had a farther journy to go, which was to Constan∣tinople, whither he made all the hast he could, and by the privatest Roads, and the most by-ways he could find out. Nevertheless he could not Travel with that secresie, but that at length he was stopp'd. For it is the custom in Turkie, to stop as a fugitive slave, any person that Travells alone i'the Country, or comes to any Village without Company, and not to let him pass if he cannot produce a Letter from his Master to justify his being sent, or that he has given him his Liberty. Neither of which the Venetian had to shew that were real, and which to counterfeit in Turkie is a thing extreamly hazardous and dange∣rous. Thereupon he was apprehended, and chain'd

to a Post in the public street, where he remain'd for three days together; notwithstanding all the feign'd excuses he could make. The poor Venetian was in a thousand doubts, sometimes he feared lest his Master should hear of him, and then he knew the severity of his punishment no less than five hundred drubs with a battoon upon the soles of his feet, with a thousand other hardships, at the discretion of his Patron. Sometimes he was afraid they would sell him to some other Master, that would not be so kind to him as his other Patron had been. But in the midst of these thoughts▪ the Arrival of Monsieur Vaillant prov'd his deliverance. For as soon as the miserable Captive perceiv'd him, he threw himself at Monsieur Vaillants feet, imploring his com∣passion, and to relieve him from the misfortune he was fall'n into, either of being found out again by his former Patron, or sold to a new Master, There∣upon Monsieur Vaillant commiserating the lamen∣table condition of the miserable Captive, demanded him from the hands of those that detain'd him, as one that was a friend to his Master, whom he pre∣tended to know, and call'd by a fictitious name; and to add the more credit to what he said, he readily paid what mony they who put the imbargo upon the Venetian's heels demanded, and so carrying his purchase along with him to Constantinople, there like a generous Christian gave him his full liberty frankly and freely.

Having now taken a view of all the Propontic shoare, it behoves us to speak something of the Islands that are in the Propontis it self; of which the largest, and those which you first meet with, are the Islands of Marmara.* 1.15 They lye to the right, as you leave Galipoli, about ten Leagues off in the Sea, steering, if you desire to make them North East and

by East. In the Winter some Vessels bear away to the South of these Islands, by reason of the South and South-East Winds that blow hard at that Season; in the Summer they keep the Channel directly for Constantinople. These Islands are Four in number, Two large ones, One of a lesser extent, and the O∣ther very small. They lye very near one another, and are well peopl'd. The biggest of these Islands which is the most Northerly, is about twelve Lea∣gues in circumference, having for its chief City Marmara, from whence it derives its name, toge∣ther with several other Villages, and among the rest Galioni and Crastio, with some few Convents and Hermitages, inhabited by Caloyers or Re∣ligious Greeks, who pass their time with great content in those quiet Retirements.

The largest next to Marmara, lying to the East is call'd Avezia, containing one Borough of the same name, and two Villages, Aloni and Arabkioi, or the Villages of the Arabians. The third Island, not so large as either of the former, is call'd Coutalli, con∣taining also a Borough of the same name; and the fourth, which is the smallest of all, by the name of Gadaro, is not however without several pleasant Habitations, and some few Religious houses of the Caloyers. These four Islands are seated on a good Climate, lying in 38 degrees and some 35 minutes of Northern Latitude, to the South-East of Heraclea, abounding in Corn, Wine, Fruit, Pasturage, and Cattel, besides the convenience of excellent Fishing, of which the Inhabitants however make little other advantage than for their own use, in regard that Constantinople, and all the other Cities seated upon the Propontis, are sufficiently stor'd by their own Inhabitants, so that they have no occasion to be beholding to their Neighbours.

They who are bound from these Islands to Con∣stantinople, must steer their course North, and the contrary from Constantinople to Marmara. I have Sail'd it in less than Twelve Hours with a good Wind, though it be reckoned about Forty Leagues.

At the extremity of the Propontis,* 1.16 before you bear up to Constantinople, you meet with a little cluster of Islands, which the Turks call Papa Adasi; the Greeks, Papa donisia, or the Isles of the Monks; the Europeans, the Islands of the Pope, or the Islands of the Princes. These Islands would be most plea∣sing Summer Ritirements, and Spring-Gardens for evening Recreations, were they in the hands of the Christians, or they Masters of Constantinople; every one would there desire to have his Country Habita∣tion. For they lye not above three or four Leagues from Constantinople, which is not above an hour and a half or two hours sail at the most. The Europe∣ans who live in Constantinople, as also those of Pera, and the other Greeks, make these Islands, generally the Randevouzes for their Recreation. But yet such is their unhappiness to be so near Neighbours to Constantinople, that that which otherwise might prove to their advantage, becomes the cause of their misfortune. For lying at so small distance from the M••tropolis, when any of the Ianizaries, or Drunken Turks, have a mind to divert themselves, they retire to these Islands, to the end they may have the more liberty to troul about their Cups, without being taken notice of. For though the Turks rarely drink Wine, yet they love to take their full swinge when they can get a private conveni∣ence, not believing they have so much as tasted it, unless they can feel the effects of it in their heads or their Stomachs three days after. To this purpose

away they go to these Islands, inhabited only by Christian Greeks, with a design to bouze it about briskly, and when they are got Drunk, they com∣mit all the disorders that their inflam'd heads can devise. They swear at the poor Greeks, beat 'em, and seize for their own proper use, (as Lords of the Mannour) whatsoever they have a mind to. 'Tis true they seldom kill any one, because Murder is so strictly and severely punish'd all over Turkie, the Murderers being always hang'd in the same place where the Murder is committed: but they break into the poor peoples Gardens, and make more havock of the Vines, Plants and Fruit Trees, than so many Swine, not sparing what ever comes in their way, so that the Poor creatures have no encouragement either to till, plant or sow. Which is the reason that those fertil and delightful Islands lye almost neg∣lected and unmanur'd, like so many barren desarts. Only the Caloyers plant about their Religious Hou∣ses sufficient for themselves, and to entertain such Travellers as come to visit them; to whom they will also permit the liberty of Eating Flesh in th••ir Convents, so they bring it along with them, though themselves are by their Order confin'd only to the Fruits of the Earth and Fish; of which they have the convenience to make a plentiful Provi∣sion.

The Coloyers are of the Order of St. Basil, as are also those of Mount Athos, or the Holy Mountain: and indeed all the rest of the Caloyers all over Greece are under the same Rules, and wear the same Habit: You shall not hear a word among them of Reforming their first Institution. They have not chang'd any thing of their Ancient manner of living or Habit. Their vestments are the same as formerly. They have neither added nor di∣minish'd

any thing to make any distinction one from the other; but maugre the desolation of their livelyhoods, and the long series of time, they have preserved their Constit••tions entire, without suffering any alteration or deviation. They live a very retir'd life, and very poorly; they never eat any flesh; and besides this continual abstinence, they keep four Lents in the year, not reckoning in several other Fasts and Vigils which the Greek Church most devoutly observes; in so much that let them be what they will, Secular or Ecclesiastic, Rich or Poor, sick or in health, though never so pressing necessity urge it, they dare not at those times so much as tast either Butter, Fish or Eggs. The Armenians also forbid the use of Oyl; nor does any person so much as think of desiring a Dispen∣sation, which indeed would never be granted, unle••s they could alledge some invincible reason, and then they must also give a very con••iderable Alms to the Church.

But although the great number of Fasts and Lents which the Eastern Christians, as well as the Caloyers observe, causes them to spend three Quar∣ters of the year in a kind of mortifying hunger, yet is not all this their great Devotion any obstruction, but that they can find a way to entertain those that visit them in their Lents, with Ragou's and dainties no less various then delightful to the Appetite: So true is the Italian Proverb, Trovata la Legge trovato ••' inganno. The Law once known, you may easily find away to elude it. For though they give ye no Wine, yet they supply that defect with Strong-waters, Coffee, Sherbet, and other made drinks as pleasing. They that scruple to eat Fish, spread their Tables with Oysters, Periwincles, and such other kind of Shel-fish, with Pottages, Caveare, Botargo, and

[illustration]

[illustration]

other compositions made of Eggs and Roes of Fish, much more delightful and pleasing to the Palate, than the Fish themselves, and on which a good stomach may feed heartily without fear or danger of troublesome Bones; and if the Armenians will not admit either Oyl or Butter in their Sauces, yet they make use of Almonds, Pista∣ches, Nuts and other Fruits, and Kernells bruised in Morters, which being set over a Chafing-dish, sup∣ply the want, and are much better than our Butter. In short, they who are most bigotted to the obser∣vance of these Lents, make such a confusion of fee∣ding and fasting, that they think it no sin to be munching and exercising their Grinders all day long between meales, provided they abstain from flesh, fish, eggs, butter and oyl.

The Description of Constantinople.

LEaving these Islands,* 1.17 of which I shall say no more, because that others have bestow'd great pains upon them already, you begin to approach near Constantinople, which you behold to the left hand; and to coast along by the Walls, which reach from the Castle of the seven Towers to the Point of the Serraglio; after which you must steer to the North-East, to double the point of the Serra∣glio, to avoid the continual Current of the Waters of the Bosphorus, which fall with a wonderful impe∣tuosity out of the Black Sea into the Propontis, and which would infallibly cast the Ship upon the A∣••ropolis, where the Point of the Serraglio stands.

You then leave the Serraglio upon the left hand, and the Vessel Sayling upon Scutari side, passes very near a Rock, upon which is built a foursquare Tower, environ'd with a Wall of the same form, well provided with great Guns. The Turks call this Castle, or rather Tower, Khes-Calasi, or the Vir∣gin's Castle; the Europeans, though without any ground, Leanders Tower. In regard it does not stand in that part where Leander wont to exercise his Armes for the sake of his Mistress Hero, which was between the Dardanells, as hath been said already.

This is certainly that part of the Universe above all others, where the eye most deliciously feeds it self with a prospect every way delightful. There is nothing can be beheld, nor conceiv'd more char∣ming to the sight, than this approach to Constanti∣nople. For my own part, when I arriv'd there the first time, methought I was entring into an Inchanted Island. I found my self in the midst of three great Arms of the Sea, of which the one flows from the North-East, the other lyes toward the North-West, and the third, to which both those contribute their waters, discharges it self into the round Receptacle of the Propontis. These three great Arms of the Sea, as far as you can see, employ their Waves on both sides, to wash the shoars of several parcells of Land, insensibly rising into a great number of Hills cover'd with Houses of pleasure, Gardens and Kioscs. And the nearer these three great Arms of the Sea waft ye to the City, the more increases the infinite number of Houses. They appear all toge∣ther one above another, in form of an Amphithe∣ater, so that they all afford the benefit of a most beautiful Prospect.

In the midst of those houses, variously Painted appears an incredible number of Domo's, Cupola's, Steeples and Towers, much higher than the ordi∣nary Buildings. All those Domo's are cover'd with Lead, as also the Steeples, the Spires of which are Gilded: And the verdure of the Cypress and other Trees, abounding in a prodigious number of Gardens, contribute infinitely to the pleasing confusion of various colours that charm the eyes of all that approach near to the City. The multitude of Vessels that make as it were a Crown round about the Port, without encumbring the middle, appears like a spacious Circle of lofty Trees, de∣priv'd of their Leaves on purpose because they should not hide those beautiful Objects that lye behind them. And the vast number of Kaicks, Gon∣dola's and little Boats, which is said to amount to above Sixteen Thousand, which are con∣tinually in motion from all parts, some under Sail, some Row'd with Oars, for the convenience of the Inhabitants, seems to represent to the Spectators of so lovely an Amphitheater, the continual diver∣tisement of a Naval Combat. In short, when you are in the middle of the Harbour of this great City, which way soever you turn your eye, you cannot but admire how favourable Nature has been to it, in making choice of whatsoever she thought might conduce to the Glory of its situation.

Seeing then it has such great advantages, and those peculiar to it self, we need not wonder that Constantine the Great, so easily quitted the delights of Rome, and Transported the Seat of his Empire to Byzantium, and that he call'd it by his own name; nor indeed is there any other City so proper to command the Universe. With one glance of her eye she beholds the two most lovely parts of the whole,

and in less than a quarter of an hour can send her Orders from the one part of the World where she is seated, to the other. Which therefore seems to make so near an approach to her lofty Towers on purpose to receive her Commands, and submit to her Obedience. So that had Art and Nature con∣sulted together, to form a Place where Beauty and Plenty should equally contend, they never could have been more successful, than in the adornment of that where Constantinople stands.

The Soyl produces all sorts of Fruits, as pleasing to the Eye, as delicious to the tast, so that there is nothing to be desired either necessary, or super∣abounding for the support of human life. Their Fresh and Salt Waters furnish them with all sorts of Commodities, which it is possible for an Element so advantageous to mankind to afford them. Fish, not to speak of Oysters, in so great abundance stores their Markets, that I know not whether it may not be one part of satisfaction to Curiosity for that very reason to view a City so well furnished with provision: You shall see them frisking every moment above Water. But whether to admire the Glory of that City, or to breath in the sweetness of the Air, be more pleasant, is a question. The vast plenty of Fowl is not to be imagin'd; yet the havock which they make Mornings and Evenings among the Gardens and neighbouring Hills, suffici∣ently declare the fruitfulness of the Climate in their production. Nor are they less stor'd with those Amphibious winged Creatures, that live sometimes upon Land, sometimes in the Water, and sometimes in the Air, to shew that all those three Elements are at Constantinople in their Highest perfection. Even the Fire it self, not enduring to be confined within the smaller hearths of so fair a City, breaks

forth oft-times into most violent constagrations, as if become capable of jealousie, and not being able to render it self sufficiently remarkable by its or∣dinary uses, it rather chose to shew it self dreadful by its effects, than to be the onely Element idl•• and inglorious in that City, while all the rest seem to have their Thrones at Constantinople.

This Prodigality of Nature caused the Emperour Iustinian, to believe that it behov'd men rather to abandon all the rest of the World to come and live at Constantinople, than suffer so delightful a place to be one single day without Inhabitants, as it has been the fate of several other great Cities. And upon this consideration it was, that he chang'd it's name of Constantinople, and gave it the Appellation of the Eternal City, as appears by that Law of his, si qui quinta cap. de divers. praed. urb. tit. 69. Neither is Constantinople the onely name which this City has born, nor yet the last; having had almost as many Names as Masters; while all that have rul'd within her Walls, either as Kings or Tyrants, have all had their fancies to change her Name as well as her Fortune. In the first place it was call'd Chrysoceras, or Horn of Gold. Perhaps from that plenty and abundance which some of the Thracian Shepherds found upon that Out-let of Land upon which it is Seated; or for the advantage of the place by reason of its Situation, and the exteriour Figure of it, which represents the shape and sub∣stance of Amalthea's Horn, usually call'd the Horn of Plenty: This fell out in the Year of the World 3286. which was within the 22d. Olympiad, in the Reigns of* 1.18 Ezechias and Numa Pompilius; six hundred fourscore and ten years before the Birth of Christ. After this first erecting of certain Shep∣herds Cottages at Chrysoceras, the number of In∣habitants,

charm'd with the Situation of the Place, increas'd so fast, that in a little time it grew to be a considerable Borough, to which they gave the name of Acropolis, or the City of the Point or Promontory, and afterwards that of Lygos. Nor was it long after that Byzis, Byzas, Bysantus or By∣santa (for such is the variety among several Authors) carrying thither a Collony of the Megarians, call'd it by his own name Byzantium, which continu'd 'till the Reign of the Emperour Antonine, who greatly added to the Buildings, and call'd it Antonina. It has also born the name of Anthusa, afterwards that of New Rome, 'till at length Constantine the Great, (who Translated thither the seat of the Roman Em∣pire,) enlarg'd it, and to adorn it with a Magnifi∣cence becoming the honour which he had done it, added his own, and call'd it Constantinian new Rome, which long name was afterwards abridg'd into that of Constantinople, or the City of Constantine.

Yet had not this new Constantinian Rome more auspicious beginnings of its Grandeur than the An∣cient Rome: For if we may believe Zozimus, who was none of Constantines greatest Friends, and some other Authors, the rebuilding of Constantinople was accompany'd with more fatal and ill-boding Omens, than those of which we read of the laying the Foun∣dations of Rome. For those Authors accuse the Emperour for having put his Wife Fausta and his Son Crispus to death, and upon a slighter occasion than that upon which Romulus slew his Brother Remus. But in regard these Accidents happen'd before Constantine became a Christian, therefore the Greek Proverb may be said still to hold, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a wiser than a wise man may err, seeing that it is as impossible for great men to live without their defects, as for the Sun to shine with∣out

a spot in his glorious Countenance: However it were, this last name has been of longest continu∣ance, as well among the Latins, as other Christians of Europe; but as for the Turks and other People of Asia, Africa and Europe, they all give it the name of Stamboll. Perhaps from the corruption of the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the City, which was the an∣swer, that the Greeks who liv'd near to Constantinople gave to those that ask'd the question, whither go ye? But neither the Turks nor any other of the Eastern People, can give any rational accompt of the Ori∣ginal of the word: And therefore it will suffice to say, that this City is now known to a great num∣ber of People by the name of Stamboll, which was formerly call'd Constantinople.

So then this same Chrysoceras, Acropolis, Lygos, Bysantium, Antonina, Anthusa, New Rome, Con∣stantinople, the Eternal City, and Stamboll, which you please to call it, is that famous City, now seated in the extream part of all Thrace, in 41 degrees of Northern Latitude, and 57 degrees of Longitude. It possesses all that Langet of Land, that advances towards the discharge of the Channel of the Black Sea, (which is call'd the Thracian Bos∣phorus,) into the Propontis or Sea of Marmara. And thence extending it self on both sides, formes a harbour the most secure and commodious for ship∣ping, and the most abounding in all sorts of Fish, of any in the world. But now not to say any thing what this great City formerly was, which others have sufficiently done before me, and for that all that has been already written, is no more than what has been taken from the obscure passages of certain ancient Authors; I shall onely give a short accompt of what it is at present, the Reader ha∣ving the satisfaction of the Draught, Fig. II. p. 57.

which is as true a Representation of the Original, as the bigness of the Volume would permit. This Peninsula upon which Constantinople is seated, be∣gins to forsake the Continent, and advance it self between two Seas, where stands the Castle of the Seven Towers, and so runs on to the Serraglio, and thence winding about towards the Continent again, makes a large half Circle, which forms the Haven that belongs to the City, 'till you come to a small River which discharges it self into it, and their mixing its own fresh stream with the salt Water, renders the Haven, both pleasant and commodious. Near to the Mouth of this little River, (where lies the Burying place belonging to the Iews,) upon the back part of the City, runs almost in a direct line, a double flat wall strengthen'd with several Square Towers, which reaches to the Castle of the Seven Towers, so that the Figure of the City is a Triangular Oxygone, resembling a Harp, or Cornucopia, the gibbous part of which lies next to the firm Land, and the two Horns are wash'd by the Channel of the Black Sea.

The whole Circuit of Constantinople is about four Leagues. That is to say, from the Seven Towers to the Point of the Serraglio, formerly call'd Acropolis, may be reckon'd more than a League and a half. From that Point of the Serraglio to Aivansarai, which is a part of the Suburbs next to the Iews Burying place, may be accounted above a League and a quarter, and from thence to the Seven Towers somewhat more than a League.

This latter part of the City lies toward the Con∣tinent; but the other two are wash'd on both sides by the Sea. This whole circuit is encompass'd with a Wall, Fortify'd on the out side with square and round Towers; on the inside, the Houses of

the City joyn to it: The City has Entrance at Eighteen Gates, of which Five stand next to the Propontis, with their Sally-ports and descents; Six toward the Court, with their descents and Sally-Ports in the same manner; and Seven stand toward the Continent, where the Walls and Motes are dou∣ble. Which latter Walls were built by one Cyrus, who was formerly Governour of the City, in the Reign of Theodosius the younger. This piece of work gave such satisfaction to the people, that they made public rejoicings, and Eulogies in honour of that same great Lord, and extoll'd him to a very high degree. Among the rest, they said, that though it were true, that Constantine had built the City, yet it was Cyrus that had enlarg'd and re-edify'd it; and more than all this, they were about to have chang'd the Name of the City from that of Con∣stantinopolis, into that of Cyropolis. Which Theodo∣sius observing, began to grow jealous, and to recom∣pence Cyrus for having so well fortify'd and beau∣tify'd the Town, he caus'd him to be shorn, and put into a Monastery, where he dy'd for very Grief.

The Castle of the Seven Towers which joyns these Walls upon the Land side, to those that look toward the Propontis, is the first building of remark in Constantinople. It may be properly call'd the Bastile of Stamboll, in regard it had the same Origi∣nal, and serves now for the same use as the Bastile of Paris. For formerly it was no more than one of the City Gates, compos'd of Four large Towers. This Gate was call'd the Golden Gate, either because the Ornaments with which it was embellish'd were gilt, or else because all the Triumphs and Magnifi∣cence of Constantinople, at the time of solemn Entries and Receptions, were always wont to pass thorow this same Gate. Among the number of all which

Pompous Entries was that which Pope Iohn the first made, who was receiv'd with all the pomp and spendour imaginable, not so much for that he was sent by Theodoric, or Thierry King of Italy to the Emperour Iustin the old, but for that as he pass'd through this Golden Gate, the holy Prelate had restor'd a Blind man to his Sight; and because he also took a Journey to Constantinople, to reconcile the differences between the Catholics and the Ar∣rians, whose Party Theodoric upheld. At which in∣terview between the Pope and the Emperour it was, that Iustin began the custom that has been observ'd ever since, for the Emperours to receive at the hands of the Sovereign Pontiff, the Arms and Ensigns of the Imperial dignity.

To the Four ancient Towers of this Gate, Maho∣met the Second, who took the City of Constantino∣ple, added three more, to make it a Castle, wherein he and some of his Successors kept the greatest part of their Trea••ure: But now it is no more than an ••onourable Prison, where the Grand Signor shuts up his Slaves of quality, and other Prisoners of State, who if any of them happen to be Christians, they are permitted the liberty to have their Priests to say Mass in a small Chappel belonging to the Prison, as also to give them the Sacrament freely. Or if any of these Prisoners chance to be a Knight of Malta, or some other person of Quality, they are likewise suffer'd to walk about the City, or to go into the Country for some days, provided some Embassadour, or other publick Person, residing at Constantinople, will engage to the Aga of the Seven Towers for his forth-coming, when the Aga shall have occasion to send for him. This civility of the Turk is a great consolation to such as their misfor∣tunes have enclos'd within the Seven Towers.

Without which it would be a grievous thing for a man to find himself shut up for no offence com∣mitted, and condemned to perpetual Imprison∣ment, such as is that of the Seven Towers for a Knight of Malta who is taken Roving upon the Sea: For as for those that are taken in War, they are Releas'd again upon the conclusion of Peace. In this Castle it was that the unfortunate Prince Sultan Osman miserably ended his days in the year 1622. Hussein Bassa was also there strangled, and lyes buryed in a Tomb in the Garden belonging to the Prison. And out of this Prison it was that Monsieur de Beaujeu made his Escape, as we have already related, after he had endur'd Sixteen years Imprisonment, and large summs offer'd for his Ransom, which would not be taken.

Without the Walls of the Castle, near one of the Towers, which compos'd in former times the Golden Gate, lye two large Sculptures of white Marble; the one representing a man asleep, and resting his head upon his arm, and a Goddess De∣scending from Heaven with a Taper in her hand. Which may perhaps be rightly thought to be En∣dymion, and the Moon coming to visit him. The other, if I mistake not, represents the Nine Muses with the Horse Pegasus. Yet neither the one nor the other, tho pieces well enough wrought, are so exactly done, as to oblige an Artist to say, as some of our••Travellers do, that we have nothing in Europe that approaches near to the delicacy of those Pieces; or that there is any such superexcellent de∣sign or spirit in the figures, which might deserve any extraordinary present, either to the Caimacan or Aga; for leave to carry them away.

Going by Sea from the Castle of the Seven Towers to the Serraglio, you meet with a square Tower upon the left hand, that stands in the Sea, distant from the City-wall about twenty paces. The Inhabitants of the Country call it Belisarius's Tower. Affirming, that it was in this Tower, where that great and famous Commander, for the recom∣pence of all those signal services which he had done the Emperour Iustinian, in subduing his ene••ies as well in Asia and Affrica, as in Europe, being despoyl'd of all his Estate and Honours, and reduc'd to the extremity of necessity, after he had endur'd putting out both his eyes, was at length shut up, and forc'd for his subsistance, to hang out a Bag from the Grate of his Chamber, and cry to the Passengers, give poor Belisarius a Farthing, whom envy and no crime of his hath depriv'd of his eyes. Near to the place where stands this Tower, was for∣merly the Haven where Theodosius, Arcadius and their Successors kept their Galleys. A little above and over against which Haven, was formerly a large Piazza, in the midst of which stands the famous Historical Pillar, the upper part whereof is still to be seen; but the lower part is so surrounded with Houses built upon it, that neither the Pedestal nor the Basis of the Pillar can be discover'd. It is all of Marble, encompass'd with figures which are very good Workmanship, representing a certain expedi∣tion of Arcadius. However they are not done by the hand of so good an Artist, as the figures upon Trajans Column at Rome. Yet it is much higher than that, and more room within, with a pair of Stairs quite up to the top: But at present 'tis almost impossible to obtain the favour of going up.

Nevertheless, there was a certain young Travel∣ler, whom I will not name, more fortunate than wise, who some years since had obtain'd the liberty to get up, but when he was at the Top, he was so indiscreet as to shew himself openly, contrary to the cautions which were given him. More than that, nothing would serve him but that he must write his name upon the top of the Pillar, and flourish his Handkerchief at the end of his stick. All that walk'd the streets of that quarter, and all that liv'd in the Neighbourhood, were strangely supriz'd to per∣ceive, contrary to custome, a fellow mounted upon the Top of the Pillar, but more especially when they perceiv'd him to be a Frank, with a Hat upon his head. Immediately all the street was full of people, and all that quarter of the City in a Hubbub. Some ran in heaps together, out of curiosity to behold that same new figure, believing it to be the soul of him that first erected the Column, and that he was come to reassume the place which his Statute had possess'd before: Others in∣cens'd with jealousie, lest the Frank should prie into their houses, and discover the privacies of their Wives, ran out of their Habitations to see who 'twas that was so bold as to get up to the top of the Pillar, believing the Frank ••ad taken his stand there, for his better discovery of their Wo∣men, and to enable him the better to make his choice.

With these imaginations, and exagitations of Passion, away they flew to the Pillar, beseig'd the House that had given entrance to the Frank, and having fetch'd him down with a vengeance, away they hall'd him to the house of the Soubachi, or Commissary of that quarter. Not forgetting as they went along, to mall him with their fists, and

knock their Papouches or shoes about his ears. Presently the Falaque and the Battoons were brought forth, and the poor Frank had pay'd dear for his curiosity, at least fifty good drubbs upon the soles of his feet, if his Embassadour, who was immedi∣ately advertiz'd of the accident, had not sent with all speed an Interpreter with a present to the Sou∣bachi, and to tell him withal, that the Frank who had ascended the Column, was a stranger, who did not understand the custome of the Country, and therefore was not so much to be blam'd as the Turk who had given him admission: And that he ought to take the imprudence of a stranger into considera∣tion, and for the Embassadors sake to pardon a fault committed out of weakness and folly, not out of design. The Rhetoric of the Present at length prevail'd, so that the indiscreet Frank was set at liberty, and the poor Porter of the Pillar receiv'd the payment in full which the Frank should have had.

This Pillar is to be seen at a good distance out at Sea. But for the Haven that lay over against it, there is now no sign remaining that ever there was one; no more than of that other Haven, somewhat nearer the Serraglio, which Iulian the Apostate built and call'd by his own name, the Iulian Harbour, afterwards Port Sophia, because it answer'd to the Piazza, where Sancta Sophia was built.

As you approach nearer to the Port, still coasting along the walls next the Propontis, you meet with nothing considerable to stop your Caic, or little Vessel, till you come near the Serraglio Garden, of which I shall say the less, for that the Reader, by casting his eye upon the Draught, Fig. 3. may disco∣ver more clearly and without any trouble, all that concerns that out-side of this famous Palace, than

a tedious relation in words; the in-side being only known to those that are enclos'd within it.

Near to the place where stands the Kiosc ap∣pertaining to the Bostangis-Bachy, there stands a Fountain to which the Greeks pay a most singular devotion all the year long, especially upon the day of Christs Transfiguration, at which time they throng to this Fountain, which they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Fountain of Sanctification. There they wash themselves, cover themselves with the Sand that lyes about it, and make a long recital of the extraordinary virtues of that wholesome water. The Greeks have a great number of these miraculous Fountains. There is hardly a Village or great Town where you may not meet with one: And where there are none, which passing through some vein of Metal, may be thought to partake of some mineral quality, the Papa's or Greek Priests know how to find out some Well or other near their Church, which they presently endow with some admirable virtue, which if it be of no effect to those that drink it, yet proves not a little profitable to themselves.

Near to this Fountain stands the Bostangis Bachi's or the chief Gardiner's Kiosc. This Kiosc is a large cover'd Balcone, erected without the Walls of the Serraglio, jutting out upon the Propontis, of which it overlooks a great part, as also of the Thracian Bosphorus. The Turks take a great delight in these sort of Buildings, there being few Serra∣glio's which have not several belonging to them. Some in the middle of their Gardens, for the bene∣fit of the fresh Air; others by the Sea-side, where there is any conveniency; others upon the tops of their houses like cover'd Platforms. These Kioscs are very proper to recreate the musing humour of the

Turks, who there place themselves upon a low Couch or Sopha, with a Pipe of Tobacco, or some Flingeans or dishes of Coffee, and in that posture they sit sometimes two or three hours in Company without any discourse, or saying any thing one to another, but only some few broken half words utter'd between sip and sip as they take off their Liquor, which they drink very hot and at several suppings. This Kiosc of the Bostangis-Bachi is nothing so much frequented as the rest. For he being a person that manages the fourth Employment in the Empire, has no leisure to take his pleasure, or the fresh Air in his Kiosc, nor to delight himself with the charming prospect which the situation of his Pavil∣lion affords him. He has business enough to look after the Grand Serraglio, and those other Houses of Pleasure belonging to the Sultan, over all which he has the superintendency, he also takes care of the Government of all the Towns and Villages that stand upon the shoar of the Bosphorus and Propontis, which are all under his jurisdiction. Out of the Kiosc there is a passage into the Garden of the Ser∣ragl••o, descending through a little door down a short pair of stairs that are built close by the water-side.

Leaving this Kiosc, the first thing you meet with, keeping still along by the walls, that here encompass a part of the Serraglio, is a great number of Cannons ready charg'd, and lying levell with the water, to secure the Entrance into the Serraglio, and the Ha∣ven, against any that would pretend to make a for∣cible Entrie. The biggest and most remarkable of these great Guns, is that which made the last shot against the City of Bagdat, and constrain'd the City, through the disorder it occasion'd, to surrender to Sultan Amurath. It is look't after with more care than the rest, as having a Chamber by it self to

distinguish it from the meaner sort. However these Cannons, tho they are always loaden, are sel∣dom discharg'd, unless it be upon the first or se∣cond day of Bairam Moon, at which time some are constrain'd to open their loud Throats to give the Musselmen notice of the approach of their great Festival, and that Ramazan being past, they are no longer oblig'd to fast. They are also discharg'd upon some solemn Thanksgiving days, as when the Sultan has Conquer'd some new Province. At other times they only serve to guard the Haven and the Serraglio, except when any great Military Officer is condemn'd to be cast into the Sea, and then they give him a single Gun, just as they pitch him into the Water.

In the midst of these great Guns stands one of the four Gates of the Serraglio, that is to say, the Gate which belongs to the Serraglio, call'd Bostangi Capi. It is flank'd with two great round Towers, cover'd each with its proper Kiosc, shadowed with two great Cypress Trees, that grow without the Ser∣raglio by the Sea side. At the foot of these Towers stand two Bostangi Centinels, who are the Capigi's or Guards of the Gate; so that nothing can be carry'd in or out, without their permission, who do not grant it easily, unless it be to the Officers of the Serraglio: Besides, it is through this Gate that the Sultanesses pass, when the Grand Signor car∣ries them forth to accompany him in his pastimes upon the Canal of the Black Sea, which he fre∣quently does; or when they go to the Serraglio at Scutari, which stands directly over against this Gate. This is that part which was formerly call'd Acropolis, because it is the extream point of Land upon which Constantinople is situate. It now bears the Name of the Point of the Serraglio, or Sarai Bourma.

Having doubl'd the Point of the Serraglio, and pass'd by a small Fountain where the Ships take in fresh Water, you come to two other Kioscs, or close Pavillions, which Sultan Solyman caused to be built by the Water-side to give his Sultannesses the pleasure of beholding his Fleets as they Sail'd in and out, which in his Reign were more numerous and in better order than now they are. The first of these Kioscs was for the Women, of which he had a good Number. It is fomewhat higher rais'd than the other, and the passage to it from the Ser∣raglio is such as will not admit the persons passing to and fro to be seen. It is built upon Arches all in Length, consisting of three fair Chambers, e∣very one adorn'd with several gilded Alcoves, fur∣nish'd with their Sopha's or low Couches, having their Minders, or Mattresses and Cushions belonging to them, spread with rich Coverlets of painted Linnen and Cloth of Tissue. These Sopha's or Beds are placed near the Windows, wherein are Lattices, through which the Women may see and not be seen; for should they be seen, it might be as much pre∣judicial to the party discover'd, as to him that made the discovery.

Yet all these Embellishments in the Sultannesses Kiosc, are nothing in comparison to the great Hall or Room in the other Kiosc. There is nothing in the World that can be thought to be more noble and magnificent; whether you look upon the Marble, the Pillars, the Artificial Water-works, the stately Tapestries, the Galleries round about it, the charming Prospect which appears on every side, or the costly gilded Fretwork of the Ceiling, which would almost raise a mans thoughts to be∣leive it something of Enchantment. I could never get liberty to take a draught of it, by reason the

Bostangi Bachi's coming was still expected when I was there: and indeed I was not gone above twenty paces from the Door of the Kiosc, but he came into the Garden, and having perceiv'd me, caus'd me to be sent for, and demanded of the person that was with me, what I did there? who made answer, that in regard I had earnestly desir'd him to let me see some small part of the infinite Grandeur of the Master of the World (a Title they ordinarily give the Grand Signor) he had only given me li∣berty to look into the Kiosc through the Key-hole of the Door. However if a man watch his op∣portunity he may easily get admittance, giving on∣ly a small Present to the Guards. So true is that in all places that Horace tells us,

All ways are safe, all Doors too open wide, Where Silver undertakes to be the Guide.

Now in regard these sort of Buildings are not erected near the Sea-side, but only for the sake of those pleasures which the Water affords, there are always tending near to these Kioscs five or six small Gallies, Kaics or other light Vessels, which are still ready to receive the Grand Signor and his Train, when he has a mind to take his pleasure upon the Channel. All which little Galleys or Vessels are richly embellish'd with all sorts of Moresco work, and painted on all sides. The very Oars and grapling Hooks have their share of Gilding and Painting, and all to add to the delight and magni∣ficence of the Grand Signor.

Leaving these Kioscs, the Walls that enclose the Serraglio begin to separate from those of the City, and running up almost as far as the Church of Sancta Sophia, they descend toward the Propontis, a∣bove the Bostangi Bachi's Kiosc: So that the whole

Circuit of the Serraglio is not above a* 1.19 League and a quarter at most. Within which compass (wherein were contain'd all the first Habitations of the City of Byzantium, formerly call'd Acropo∣lis) there is not only room to make a large City, but people sufficient to render it very populous, if all those, who may be rather said to be impri∣son'd than to live in this Palace, were suffer••d to u∣nite together like Friends and Neighbours. For being almost all of them of both Sexes in the flower of their Age, and chosen out for their sound and vigorous Constitutions, there is hardly one among all the Bostangi's, Capigi's, Achi's, and Halvagi's, that is to say, Gardeners, Porters, Cooks, Confe∣ctioners, and other Officers, who might not in a short time become Master of a considerable Family, were they allow'd to joyn themselves in lawful Wedlock to the Sultannesses, or Odalisques, who are their Servants. But that same merciless and relentless Troop of a hundred balck Eunuchs, will nat permit the unhappy Virgins, nor the unfortu∣nate Officers so much as to look one upon another, much less to have any discourse together. They are all under Guard and strict observance, the one in their Offices, the other in their Apartments. The Sultannesses never stir without a Convoy of these envious Cerberus's, and that not very often neither, and but few at a time; and when they have got leave to take a little Air, all the Bostangi's and o∣ther Officers that chance to meet 'em in their Walk, are oblig'd to get out of the way, and prostrate themselves with their faces to the Earth. So that there is scarce a man can say, he ever saw one of these Sultannesses of the Grand Serraglio, in all the time that he liv'd in the Palace; that pri∣viledge being only reserv'd for the Grand Signor

[illustration]

[illustration]

himself, who will not permit any others to share ••ith him; unless it be when he has a mind to ho∣nour a person that has done him some signal peice of Service, and then he vouchsafes to give him one of the Sultannesses (which perhaps he has done with all) in Marriage. A favour which he bestow'd some few years ago, upon the present Governour of Constantinople.

By what I have already said,* 1.20 it may be easily con∣ceiv'd that the Grand Serraglio is a Peninsula wash'd on almost every side with the Sea, but encompass'd round with a flat Wall fortifi'd with several round and square Towers that stand very near one to a∣nother. On the greatest part of which Towers every Night is plac'd a Guard of Azamoglans or Tribute Children, not yet capable of any higher employment, to prevent any Disorders that might happen either within or without the Serraglio, and to watch the breaking out of any Fires, which do frequent mischief to Constantinople. This Wall encloses the Gardens belonging to the Serraglio, in the midst of which are the Buildings, rais'd upon the highest part of the Promontory, formerly call'd the Land of Demetrius.

Now it is not to be imagin'd, that the Gardens of the Serraglio are in any manner to compare with that of the Thuilleries, Versailles, Fountainbleau, nor with the Gardens of several private Gentlemen in France; nor is it to be thought, that the Buildings which they enclose, can boast of any thing compa∣rable to the Louvre, the Escurial, or the Magnifi∣cent Palaces of many Christian Princes; for there is nothing beautiful or regular that appears in all the outside of the Building. So that if it vaunt it self over all the Palaces of the Universe, it is only the Prospect which renders it the most delightful

Palace in the World. The Gardens observe no Order, being planted with Cypress, Lawrels, and other Trees, which are always Green, to shade the Sultannesses (that walk under the protection of their verdure) from being seen by those of Galata, and the neighbouring parts. As for the Buildings that compose the Body of the Serraglio, they are rear'd without any regular Order of Architecture, without any Symmetry or Proportion; only a great heap of Lodgings and Apartiments, rudely separated one from the other after the manner of so many pitch'd Pavillions, and rais'd for the most part upon great Arches, underneath and on each side of which, are the Offices, and Lodgings be∣longing to the Officers; for the upper part is only for the Sultannesses. Therefore into these lower Stories and Offices belonging to the Serraglio, it is lawful for any man that pleases to enter without being question'd. Farther than that, it is impossi∣ble to see or know what is done in any other part of the Palace, more especially to give any exact relation touching the same: It being a Crime which nothing can expiate but Death, or the loss of that which makes a man what he is. Neither do I believe that any Traveller would be willing to pay so dear for his Curiosity.

This his most Christian Majesty most perfectly understood, and therefore as I had the honour to be discours'd by him three times concerning my Travels, one time among the rest he ask'd me with a smile, whether I had not found out a way to get into those private parts sometimes? I made him answer, No; For that had I done it, it would have cost me tha•• which I esteem'd above the whole Empire of the Grand Signor. This suddain and unexpected reply, which might be variously interpreted, put the King, Mon∣sieur

(the King's Brother) and all the persons of Quality into such a laughter, that the Queen and the other Ladies, not having much minded my last words, ask'd the reason why they all laugh'd so heartily? Whereupon Mon••ieur, with his ordi∣nary freedom told her,

that his Majesty having demanded of me, whether I had ever been in the private Apartments belonging to the Sultannesses of the Serraglio, where none but the Eunuchs are admitted, I had made him answer, No, for that it would have cost me that which I valu'd more than all the Ottoman Empire.

Therefore to explain my self, and that I might go on with the Relation I was making of the inviolable Order of the Serraglio, I put it off another way, interpreting my words, that I would not quit the Christian Religion for the whole Empire of the Universe, which they must ab••ure that enter into that part of the Serraglio, unless he will sustain the irreparable dammage of Turkish cruelty and Christian infamy at the same time.

However notwithstanding it be a thing so diffi∣cult to be admitted into the Womens Lodgings, if there be any young Traveller, who has a mind to venture fairly to satisfie his Curiosity in this par∣ticular, his best way will be to make some Jewish Woman his friend, especially one of those that often visit the Sultannesses to sell them Trifles and Gew∣gaws. Such a one may be easily overcome by a Pre∣sent, (the Primum Mobile that does all things in Turkey, as well as in other places) and then by her assistance, 'tis but putting himself in Womans Ap∣parel, which is easie to be done, considering the Fashion of the Jewish Habit, and a Vail over his Face, and so to follow the Female Jew as ••er Ser∣vant or Slave, by which means he will not fail of Admission.

But as the danger is very great, so I would not advise any person to pay so dear for the liberty of seeing that, which perhaps will not be worth his la∣bour when he has done it: For my part, I shall de∣sire the Reader to content himself with a faithful and exact description of what may be seen without any Risco or hazard. And indeed a man may guess at the inside by the Gate it self, which has nothing at all of Magnificence, resembling rather the Gate of some old Monastery, or some Ancient Farm house,* 1.21 rather than the Gate of a Palace so famous as the Serraglio; and yet from this Gate it is, that the Court of the Grand Signor derives its name. The Turkish Grandees think themselves happy, in having the Liberty only of passing through this Gate to the Divan. For at other times admission is forbid to all, unless it be the Hachim Bachi, or chief Physitian, and the Katib, who may be said to be peculiar Chaplain to the Sultan.

An Explanation of Figure IV.

A. The Gate where stand the Capigi's or Porters of the Serraglio.

B. Two great Niches made in the fashion of Gates.

C. Four little round Towers which are like so many small round Chimneys; they are only for Ornament, and to shew that such a Gate gives entrance into a Royal Pallace.

D. The Gate thorow which the Grand Signor enters in to Sancta Sophia, when he goes to his Devotions.

E. One of the Towers of Sancta Sophia, to the top of which the Muezins, or Cryers, ascend, to give the people notice of Prayer time: The Doors of the Gal∣leries to these Minarets, or Towers, are always turn'd toward Koble, or the Coast of Mecca, to the end

[illustration]

THE GATE OR ENTRANCE INTO THE SERAGLIO.

that they who cannot come to the Mosquee, may know which way to turn, when they say their Prayers at home.

F. An old Sepulchre made now a Receptacle for water, for the use of those who have occasion to wash or drink.

A Description of Sancta Sophia.

THe Temple of Sancta Sophia stands so near to the Seraglio, that I cannot pass by the De∣scription of it in this place, it being the chief Mosquee in Constantinople, and the Royal Chapel for the Grand Signor and his Retinue.

This famous Temple, of which the Greeks have all along so highly boasted, and which Travellers have so often admir'd, is seated upon the highest and most beautiful part of all Constantinople, viz. the uppermost part of the Promontory of Acropolis. Some of the most Learned Greeks that live in Con∣stantinople, of which the number is not great, have often assur'd me, that they have read in their Histories, that the great Constantine was the first Founder of Sancta Sophia, having laid the Foundation of the structure some years before his death. For this same pious Emperour having lay'd the Foun∣dation of St. Peters in Rome, had resolv'd according to the model of that Temple to build another at Constantinople, which he design'd to have dedicated to the eternal and uncreated wisdom of the Son of God; but death having prevented him before he could finish the work, his son Constance, who succeeded him, went on with the Building, after the same form and model which his father had began.

However the Platform and Ground work of the ancient Sophia was nothing like to that which now we see. For it was proportional to the Ground-work of the ancient St. Peters Church, which 'tis well known was very like to that of St Paul's in Rome, that is to say, a very long Church, with two Wings at the end composing the figure of a Cross, the whole surrounded with great Ga••leries suppor∣ted with Pillars for the use of the Women, who formerly sat apart from the men at Church. But whatever was the figure of the Ancient Sophia, certainly it was Built in the same place where the present Sophia stands, or else very near it: In regard that this place being the most beautiful and proper for an edifice of that importance, 'tis not likely that it was built in any other part. Unless it might be brought for an argument, because the Palace of Constantine, and his successors, did not stand where now the Seraglio stands, but at least a League distant, therefore the Me••ropolitan Church could not be far from it. But to that it may be answer'd, Princes usually have their private Chapels in their own Pallaces, and never go to the Cathedral, but when the necessity of the publick solemnity requires a more extraordinary magnificence and grandeur, or the pomp of a numerous cavalcade. And it may be truly said, that there is no Nation under Heaven that so much affect vanity and luster as the Greeks do. So that nowithstandin•• the slavery and ex∣tremity of misfortune and misery, to which they a••e red••c'd, nothing remains to testify the Antiquity of that Nation, but an insupportable pride and vain-glory. On the other side it may be said, that the Patriarchs retinue, which consisted of all Reli∣gious persons, Priests and Church-men, did not well agree with the Cou••tiers, there was always some

quarrel or other among them; so that either for pomp or quietness sake, there was a necessity that the Palace and the Cathedral should stand at a good distance asunder.

But whatsoever were the Antient situation of this Church, in regard it was only cover'd with wood, from thence it happen'd, that not only the Church, but the City it self, has been defac'd by several conflagrations, in the Reigns of Theodosius the younger, and Iustinian. The last of which Emperours took up a resolution to rebuild it from the ground, either that he might raise an eternal Monument to his Honour, or else to prevent any future casualties that might happen either to the Church or City by fire. For he knew well that this Church had been several times burnt, once by the malice of her enemies the Arrians, in the Reign of Theodosius the great; another time through the fury of the enemies of St. Iohn Chrysostome, who set the Church on fire after they had enclos'd all those within it, that would not consent to the Patriarchs Banishment; which was afterwards con∣sented to by Theodosius the younger. Iustinian therefore rebuilt it from the bottom to the top; and changing not only the Model but the Materials, gave it that form which now graces the whole structure. He made not the least use of so much as a stick of wood in the whole building, save only to hang the Bells on, and in some few places where it was absolutely necessary. Nevertheless the two great Gates (which he put at the entrance into the Church) being of wood, (though otherwise rare Artful pieces of Workmanship, and such as for their firmness and soliditie might have lasted many years, yet) were not able to withstand another Conflagra∣tion, which happen••ed in the Reign of Michael Curo∣palates,

who though a person of a lew'd life, yet fail'd not to put up new Doors, which being all of Brass, not only serv'd to resist the fury of any future fire, but also to eternize his renown. To which purpose, he caus'd to be put up in great Engraven Characters which are still to be read over the said doors, these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with certain Greek Cyphers, Garlanded round about with Labarum, or the mark of Christianity, denoting the year wherein he finish'd that magnificent reparation of the doors of Sancta Sophia.

When this Church was finish'd by Iustinian, he lookt upon it to be so beautiful, that believing his Temple surpass'd the Temple of Solomon in Magni∣ficence, he would when he beheld it often repeat these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have out-done Solomon. Certainly that good Emperour was of opinion that the Temple of Solomon was nothing in comparison with his. And perhaps he might well think so, in regard that during the space of Seven∣teen years, which were spent in the Building of that Church, all the Revenues of Egypt were set a part, to defray the charges, which though not amounting to above Two Millions of Gold a year, made up a sum very considerable for that time. Besides, he erected close by the Church a most magnificent Monastery, and endow'd it with large Revenues, to the value of eight Hundred Thousand Crowns per Annum, for the maintenance of Nine Hundred Priests, who were daily to perform Religious duties, together with a great number of other Officer, who had continual care of the Repairs of the Church. But how magnifi∣cent soever it were, considering what Sancta Sophia is now, I cannot believe that ever it came near the famous Temple of Solomon, in regard we do not find it equal neither in largeness nor sumptuousness of

work, to the Church of St. Peters in Rome. However the Greeks at this day strenuously maintain other∣wise, and would make ye believe that St. Peters in Rome is a mean thing in comparison of Sancta Sophia. Though they who have seen both the one and the other, and are not deprav'd or byass'd in their judgments, may easily determine the contrary. Nevertheless having already given a brief account of the first Foundations, and chiefest Repairs of this Church, I shall next give a description of the Platform and Draught hereto annext, by which a shrewd conjecture may be given what it is now, and what formerly it was, as far as concerns the body of the structure, after Iustinian had Rebuilt it.

The whole body of the Church of Sancta Sophia* 1.22 wants but very little of a perfect square; it being in the inside, not above Two and Forty Fathom in length, and Eight and Thirty in breadth, situate however like all other Churches, East and West. The whole Platform represents a Greek Cross, al∣most as broad as long, as it were enchas'd in a wall'd square Church-yard. A certain excellent Archi∣tect, whose name was Anthemius, was the Inventor of the Modell; but he made no great progress in the structure, for death prevented him, he dying soon after he had laid the first Foundation. Which was the reason the work was neither carry'd on nor brought to perfection, according to the Inventer of the first Architect. In short, he that has but ordinary skill in Architecture, may plainly see, that the Ground-work and superstructure of Sancta Sophia were the inventions of different persons. For the Ground-work had extent sufficient allow'd, but the body of the Building is not answerable to it. So that History tells us what a deal of trouble and labour it cost to bring the work to perfection.

There was always some considerable defect or other, so that when one side was built up the other side either fell quite down, or else considerable riffts and gaps display'd themselves in the walls. (So that the same ill fate may be said to have atten∣ded Sancta Sophia, as befell St. Paul's in Rome, which before it was finish'd threatned ruine to all the neighbouring Houses.) Afterwards they found out means and wayes to remedy all these defects: At what time one Isidorus the younger, together with some other Architects, laboured so successfully in Repairing the Domo, and strengthning it by taking it down lower, and buttressing it much more strongly than before, that he brought it to that perfection which it has conserv'd to this day, not∣withstanding the frequent Earth-quakes that have since thrown down other parts of the Church, such as that which happen'd in the Reign of Iustinian the I. to whom we are beholding for the finishing this Church, and for the Body of the Civil Law, or the Iustinian Codex, this Earth-quake overthrew all the eastern part of Sancta Sophia, (which you find mark'd in the Platform with the letters A. B. C. H.) and the Semi Domo, at what time the Cupola, which was above, with its fall brake the Altar, the holy doors of the Sanctum Sanctorum, (mark'd a, a, a.) together with the Ambon or Preachers Pulpit, which stood assuredly in the same place, or else over against that of the Mufti, (which you find in the Platform draught, pointed and mark'd with the letter C.) Iustinian caus'd these Ruins to be set up again, and to be strengthen'd with four But∣tresses, two large, and two lesser ones. The two largest of these Buttresses support two small Pillars (mark'd d) which, like those that are op∣posite to them upon the western side, near the

doors, serve to support the semi-dome, one part of which leans upon them, and the other upon four great Pillars mark'd D. and upon the Arch which they sustain.

These four great Pillars, with the four Arches that joyn them together, support the great Domo of the Church. All the world must acknowledge it to be a bold piece of workmanship, and well made; for it is very large, containing Eighteen Fathoms Diameter, and Three Fathoms in depth, letting in the light at Twenty Four Windows, which however are very small and low. In the spaces between the Windows are large portions of a Circle, which as they diminish, terminate about the middle of the Domo, where they form the shape of a Rose, which was formerly embellish'd with several figures in Mosaic work, as the Twenty Four portions of a Circle that compose it also were. But the Turks have now defac'd them, and daub'd 'em over with white Plaistring. From this part of the top of the Church it was, that the usual vanity of the Greeks would make you believe, that it was impossible for any man to look down to the Ground, being so high, as they said, that the sight of those that stood below could hardly reach it. True it is, that History tells us of another Domo that far surpass'd the present; but that, it seems to spare the curious the trouble and the lost labour of staring upon it at such a distance where they could not discover it, fell down it self to the ground, where it might be discern'd with more ease. It brake down with its fall several things, among the rest the Emperour and the Patriarch's seats, which were plac••d at the two parts of the Church mark'd with the letter c. However, as I have said, Iustinian caus'd it to be set up again,

and to make it more light, as they that believe the Greeks assure us, he caus'd it to be made all of pumice stone, with some light sort of Mortar to cement the parts together. Could I have got up to the top to have examin'd the truth, I would have done it with all my heart, but as things now stand, no Christian is permitted to soar so high, unless he will be content to leave his Preputium below, for fear of over charging the building, which according to the opinion of the Turks, would certainly fall with the weight of an Uncircumcis'd Christian. I leave it therefore to others to satisfy the Readers Curiosity in that particular. But this I am sure of, that all the under part of the Domo is lin'd all over with several Crosses trefoyld, and flower-delis'd in Mosaic work, and that the outside is cover'd with Lead, with a Gilded Crescent instead of a Pina∣cle in the place were the Cross formerly shew'd it self.

This Domo, of which the largeness and the place are mark'd in the following Plate with a circle of points, covers the best part of that which may be call'd the Body of the Church. For the Quire was enclos'd from the eastern extremity of this Circle, to the separation mark'd with a double line pointed at the letters a a a, which shew the place where stood the holy doors, and it extended to the right and left hand as far as the two semi-circles mark'd H. H. The entrance into the Church was from the west extremity of the same Circle, to the Three doors of the middle at the letter I. Extending to the right and left hand like the Quire, between the two letters, H. H. which shew the two West semi-circles opposite to those of the Quire. The space cover'd by the Domo, is just the middle of the Greek Cross, which composes the figure of

the Church. The head of this Greek Cross toward the East contains the Quire and Sanctum Sanctorum; the lower end towards the west, comprehends the entrance and doors of the Church. The wings consist of two Parallelogram spaces, one of which runs to the North, and the other to the South, mark'd in the Platform with the directions f. G. Now in regard this Cross is as it were enchas'd in a square that represents the walls of the Church, there appear also four other void spaces at the four Corners of the Square, which are mark'd with the letter H.

An Explanation of Figure V.

✚ The middle of the Church of Sancta Sophia cover'd with a large Domo.

A. The place were formerly stood the only Altar belonging to this Church.

a a a. The Doors of the Sanctum Sanctorum.

B. The Turks Mehrabe, which is to them instead of an Altar, toward which all the Mahometans turn themselves when they pray; it is made like a Nich in a wall, wherein they put the Alchoran; and is plac'd toward Mecka, where Mahomet lyes intomb'd, to which part of the world all the Mosquees are turn'd.

C. The Muftie's Mamber, or the place where he reads Prayers during Ramazan, or Lent, and all the time of Bairam, or upon other solemn Festivals of the Mahometans.

••. The Grand Signors entrance into the Mosquee.

••. The Grand Signors Closet where he hears divine Worship.

c. The places where formerly stood the Seats for the Pa∣triarch and Emperour.

[illustration]

THE PLATFORM OF SANCTA SOPHIA.

D. Are the Four large Pillars which support the Domo.

d. Are Four little Pillars, which together with the Four large Pillars, support six large Semi-Domes, of which Three appear toward the East, and Three toward the West.

E. All these letters denote so many easie stair-cases, by which the Women went up to the Galleries.

F. All these semicircular overtures, are so many windows that give light to the Church.

f. The doors through which the Priests and Deacons went to perfume the Womens Gallery.

G. These are four great Columns of speckl'd Egyptian Marble all of a piece, each Four Foot in Diameter. These Four Columns sustain Six other lesser than themselves, which form the Galleries above on each side of the Church.

H. These are Four Semi-Circles form'd out of Four great Pillars, and two other lesser, between which are two Columns of Porphyrie plac'd upon Pedestalls of White Marble. These Two Columns support six other lesser belonging to the upper Galleries, that sustain the Cupola above.

I. The great Gate or Door leading into the Church, having Four others that are less and lower of each side.

K. The Stone work rais'd between the Four great Columns, and the Four great Pillars which were for∣merly separate, but are now contiguous by reason of the Brick-work, represented by little points belonging to this letter.

L. The great Vestibulum or Porch, into which you may enter at sixteen doors, Nine to the East, Five to the West, One to the North, and One to the South.

M. The Four Steeples.

N. The first Portico or Vestibulum, formerly call'd the Nartex.

O. A great square Tower, which was formerly the Steeple where the Bells hung.

P. The pair of stairs that lead to the Cocks that belong to the great Cistern under the Church. For all the under part of the Foundation is square and full of water, that gently falls from the roof; which has made some to think that a man may go by water through subterraneal passages from Sancta Sophia to the Sea.

Q. The outward Doors of the Church.

R. The Fountains where the Turks wash themselves before they go to prayers.

S. A Court belonging to some Officers of the Mosquee.

T. Their Chambers.

V. A great Vessel where they wash their linnen and other cloathes.

X. A little Chapel, formerly the Vestrey, like the Vestrey of St. Peters, or St. Stephens the Round in Rome. Now 'tis only a place where they keep Oates and Hey for the conveniency of the Grand Signors stables adjoyning.

Having sufficiently describ'd the Domo that covers the Cross, which forms the middle part of Sancta Sophia, I now come to what is to be found round about adjoyning. The Eastern part of the Cross is a large semi-circle cover'd with a Demi-Dome, made like the back of an Oven. Round about this great semi-circle which is taken out of the breadth of the grand Domo are to be seen Three others lesser, which are also cover'd with their half Cupola's, of which Two stand upon the right and left hand, and the farthest of all in the midst. Under this third semi-circle stood formerly the Sanctum Sanctorum. The West part of this Cross is the same with the East, form'd out of a large

semi-circle, cover'd with its semi-dome, and three others by the sides of it; with this exception, that the middlemost, where stand the widest doors of the Church, does not finish in a semi-circle like that to the East, but is cut into right Angles, and is cover'd with an Arch and not a Cupola.

The four smaller, semi-circles that appear upon the sides of the two large ones, are form'd in their extremities of one part of the four large Pillars that support the grand Domo, mark'd in the Plat∣form draught by the letter D. and the other part of the four lesser Pillars, two of which toward the East support the Semi-Dome that covers the Sanctum Sanctorum, and the other toward the West sustain the Arch that turns it self over the three doors of the middle of the Church. These Four little Pillars are mark'd in the Platform draught by the letter d. Between these eight Pil∣lars that form the four lesser semi-circle•• above∣mention'd, stand eight Columns of Porphiry, two under each semi-circle. They sustain six others over them of the Womens Gallery, some of which are more for ornament than use, as you may see in the following Draughts, Fig. VIII. and IX. of the inside of the Church.

Behind every one of these semi-circles as well toward the East, as toward the West, is a four-square space which might be call'd a Chapel, were it the custome among the Greeks to have several Chapels in the same Church; but you may call it a Tetragon, in regard of the figure of these four Tetragons which is four-square. Neither of these have more than three little Windows, which hardly suffice to let in a gloomie light. The four Cor∣ners of this Tetragon are supported with four Pil∣lars of speckl'd Marble, among which, those that

are next the four large Pillars that sustain the Domo are now contiguous, as being united by a piece of Brickwork rais'd up for strengthning of those four great Pillars, against the frequent Earth-quakes that shake the Church. However this Brick-work seems to be so ancient, as to make us believe it was rather rais'd by the Greeks than by the Turks. It is mark'd in the Platform draughts by points at the letter K.

Between these four Tetragons or four-square spaces, are two other spaces somewhat oblong, one to the North and the other to the South. They are also like the former sustain'd by four Pillars of speckl'd marble. But there is some difference in the situation of these two Columns: For whereas the other Pillars stand at the four Corners, these stand in the middle of the space, and making a par∣ticular and very narrow Roof, which they support, divide as it were the space into two parts. These four Columns, and the oblong space wherein they are rais'd from the two Wings of the Greek Cross, upon the frame whereof the whole Fabric is rear'd; and the four Tetragons are as it were the four spa∣ces, that would appear round about a Cross plac'd upon a Table in a square.

The Twenty Four Columns that support the Roofs of these six places which I have describ'd are all of the same thickness, the same bigness and of the same Marble. But the four other Pillars, that appear upon each side of the Church, between the two large Pillars of the grand Domo, are much higher and bigger, though they are all of the same stone, and all of one piece. These four Pillars support six others that belong to the Womens lower Gallery, which support the second, as well upon the right as the left Wing of the

Church, as you may see in the Draughts of the in∣side of the Church. And thus all the Pillars that rise from the Foundation of Sancta Sophia, are no more than Forty, that is to say, twenty of a side. These Forty lower Columns support Sixty others in the Womens Galleries above, so that all the Pillars in Sancta Sophia, as well above as below, ex∣ceed not the number of a Hundred in the body of the Church, with four of a middle size, and three small ones, which are over the doors, and make in all a Hundred and Seven Pillars. All these Pillars are well turn'd, but their Chapters do not answer at all to the beauty of their turning. For it is a hard thing to distinguish of what Order they are, unless you will call it by the name of the Grecian-Gothick.

The Sanctum Sanctorum was formerly confin'd within the space which is mark'd with the letters a a a. and B. now the Greeks, who never say above one Mass in a day in one Church, never had in Sancta Sophia, nor in any other of their Chur∣ches, above one Altar which stands on that side which you will find mark'd in the Platform draught with the letter A. This custom was also observ'd a long time in the Latine Church, as well as in the Greek. But when the number of Christians infinitely increas'd, the necessity of having more Priests aug∣mented the number also of Altars, and Sacrifices, to satifie the devotion of a great number of people, that were not able to crowd together to hear one single service in one place. This Altar is by the Greeks to this day call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, enclos'd within a space which they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Latins Sanctum Sanctorum. This place is always the most Eastern part of the Church, and terminated on the one side in a semi-circle cover'd with a half Domo;

on the other side in an enclosure, which the Greeks call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the stand of Images. This en∣closure was made of wood, richly carv'd and adorn'd with sundry figures, having three doors, the mid∣dlemost being the biggest, and two others that were less of each side. The middlemost was only for the Priest to go in and out during the Sacrifice. The second on the right hand admitted only the Deacon; and the other on the left was free for the other Officers. Between the middlemost door and the two others stood the Images of our Lady, St. Iohn the Baptist, and over the Three doors were the figures of the Twelve Apostles. The Images that stood upon this Eikonostation, were al∣ways in high veneration among the Greeks above any other; they lighted up a great number of Ta∣pers before them, and frequently ador'd them with their Metaniai or Genuflections to the Earth.

This is a brief account of the Sanctum Sanctorum, before the Turks turn'd the Sancta Sophia into a Mosquee. But now the case is quite another thing. The Altar was broken down by Mahomet, at what time (with the City) he took the Church from the Christians, and dedicated it to his false Mahomet. Now in regard the Turks in their Mosquees offer to God only the Sacrifice of thanksgivings, there is nothing within their Churches which is particularly sanctify'd, but the Mirabe or Maharab, which is a sort of large Niche in the wall, where they put their Alkoran. That of Sancta Sophia, is all of Marble, embellish'd with great store of Moresco work and Gilding. It is mark'd in the Platform draught with the letter B. Neither is it plac'd directly in the middle of the uppermost part of the Mosquee, for that being bilt by the Christians, the situation was not convenient for the Turks, who

when they pray are oblig'd to turn always toward Koble, or that part where the City of Mecca stands. So that seeing they could not alter the situation of the Church to the South-East, which is the only point of the Compass the Turks adore, they have only mended the situation of their Maharah, to turn it toward their beloved point, for the better observa∣tion of the Musselmen. This Maharah is rivited into a little counterwall, that reaches no farther than the first Windows, and at the hight of the arch re∣••urns again to receive into its concavity, the ••ooks which the Imans make use of when they read Prayers. This counter-wall is mark'd in the Platform draught with two semi-circular lines at the East end of the Church, where now this Maharah ••tands, and where was formerly the Synthronos of ••he Patriarch of Constantinople.

Over against the place mark'd with the direction ••. as also the place opposite to it, was formerly a ••assage through which the Priests went from the Vestry to the Altar. But those two passages are now stopp'd up, and that which is mark'd with ••he said Direction, is now made a Closet, Wain∣scoted Guilded, and spread with rich Carpets, with a large Window all the length of the Closet, glaz'd and lattis'd, where the Grand Signor hears Prayers, and pays his Devotions to his false Pro∣phet. He enters into it through a door which is near the Serraglio, and which never opens but only ••o himself, being mark'd with the direction ••. at which being enter'd, he assends through a little lattic'd Gallery into his Closet, where he has a full view of all that are in the Mosquee, without being ••een by any. This Closet is mark'd in the Platform Draught, by the points next to the direction ••. There are also other things mark'd in the Platform

Drughts with points, as the singing mens Terra∣ces at the direction D. the M••fti's Mamber at C. and the Preachers Pulpit at G.

Having sufficiently describ'd the Cross and inner part of the Platform of Sancta Sophia, I shall now describe the Compass of the Walls, which area square building, enveloping the Cross that gives form to the Church. The Eastern part toward the Serraglio had four doors formerly belonging to it, of which two are now stopp'd up, the third is for the Grand Signors privacy alone, and the fourth is public to all, and mark'd with the letter Q. Through this door you descend twelve steps to enter into Sancta Sophia, in regard the Piazza of the Serraglio is much higher than the Foundation of the Church. Between these two last doors contiguous to the Walls stand the four Buttresses which Iusti∣nian caus'd to be erected, to support the oriental Demi-dome, which being thrown down by an Earth-quake, and having broke down the Sanctum Sanctorum with the fall, he caus'd it to be replac'd where it stands at the two extremities of this oriental part. At the letter M. Stand two Towers, of which that on the South-side is the biggest and lowest of all the four that stand at the four Corners of Sancta Sophia, as being built in hast, after that Mahomet II. had chang'd the Church into a Mosquee; and was the first piece of Building which the Turks ever erected in Constantinople.

The South and North part of Sancta Sophia differ very little, as having both the one and the other, Five pair of stairs, Twelve Windows, and Two doors apiece. Of the Five pair of staires there are Two very large that ascend to the top of the Church, and which were not only Built to ac∣commodate the Women in their going up to the

Galleries, but also serv'd to support the Doma of the Church. They are mark'd in the Platform Draught with the letter E. The Three other pair of stairs go no higher then into the Womens lower Gallery. And of these, two pair are plac'd at the two Cor∣ners that make the square of the Church, opening into the Church-yard, for the sake of the Women, who by that means went and came without being seen of the Men. But the door to the middle most pair is within the Church, as serving only for the use of the Priests and Deacons, whose business it was to perfume the Womens Galleries, during Divine service. The doors belonging ot the stairs within the Church, open only to the Galleries above. The Twelve Windows in each of the fronts North and South are very small, contain'd under four large Arches. The four doors which for∣merly open'd to the North and South are now stopp'd up, all but one to the South mark'd with the letter Q.

All the West part of Sancta Sophia is taken up with two Vestibulums or Portico's, and a little Court that lyes before them. The biggest of these two Portico's which joyn to the Church is double; that is to say, one above, and another below. The lowermost is the true Portico to the Church, for that above is only a Gallery belonging to the Gunai∣keion. The inferiour Portico opens with Sixteen doors, Nine to the East, Five to the West, One to the North and another to the South. All these doors are of Marble, and the folders are of Copper or Brass, adorn'd with several flat Crosses, Trefoild or Flowerdeliz'd; from all which the Turks have taken the thwart pieces, not believing that Christ, whom they acknowledge to be a great Prophet, was ever Cr••cify'd himself in person, but only

that some Fantom or Apparition seemingly suffer'd in his stead. And therefore they cannot indure to behold at the very entrance into the Mosquee, such marks of Jewish cruelty, and Christian stupidity, in reference to the Article of our Saviours passion. The space between the doors is lin'd all with fair Marble of various colours, and border'd with A∣lablaster Garlands of several sorts. Over all this Marble Embroidery, that reaches to the top of the Gates, are several Figures and Crosses in Mosaic work, which the Turks have not yet so much de∣fac'd, but that above the Three doresin the middle you may discern the Picture of our Saviour giving his blessing to an Emperour prostrated at his feet, with a Panhagia, or our Lady on his Right hand, and the Prodromos or Iohn the Baptist upon his left. The upper part of the space between these West doors of the Portico, is enlighten'd with three small Windows, contain'd under an Arch; the lower part being full of small Terraces, which I have not mark'd, in regard they are only of wood. At the two extremities of this Portico, are two large entrances or Portalls, where are to be seen several Pictures in Mosaic work, and other pieces of Carving upon the Brazen Folders, and these words already recited, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with several Cyphers denoting the year when the doors were set up. Then ••nder each of these large Portalls, are two lesser doors, that lead to the Womens Gallery up an easy pair of stairs, mark'd with the letter E.

Going out of this Portico, at the West side, you enter into another Portico, neither so long nor so large as the former. It was by the Greeks call'd Nartex, mark'd in the Platform draught with the letter N. Now in regard this Nartex serv'd to

no other use then to receive the Penitents and Ca∣techumeni or Proselytes, who were not admitted into the Church, till satisfaction given, or before Bap∣tisme, we do not find the least appearance, that ever it had any great cost bestowed upon it, being very plain, with a roof like the bone of a Fish, and pav'd only with great pieces of Marble without any order or design. Which is the reason that some believe, that this first Portico was not built at the same time with the rest of the Church, be∣cause it hinders the sight of the Front. But in regard we do not find by any probable conjecture, that there was ever any other Front or Entrance into the Church, then what it still to be seen, and for that it is a thing unlikely that they would have rais'd a Tower not above Twenty paces from the main structure, and half a dozen open Arches at the same distance, without closing up the whole with a wall, and some slight covering instead of a Portico, we may well believe, this Portico to ••e as ancient as the rest of the Church, as being built after the same manner and form with the rest of the particular parts.

At the two extremities of this Portico stand two little doors mark'd in the Platform Draught with the letter M. These are the doors of the Towers upon the West part of the Church, through which the Muezins ascend when they go to call the peo∣ple to Church; and which had the Turks any Bells would serve for Steeples. Round about the Tower upon the South side are several Fountaines under a Gallery, supported by Eight Pillars mar∣ked with the letter R. The west part of this Nar∣tex receives in the Light at thirteen Windows, and opens with Three doors, of which Tw•• are very large for the use of the people, the other ••ery

small, not far from the Tower mark'd with the letter O. This Tower was formerly the Steeple belonging to the Church; now a useless vacuity, the Turks having converted the Bells into the lowder, and less pleasing Music of the Cannon. The little door is only for the Muezins and other Officers of the Mosquee, who have their Cham∣bers round a small Court, mark'd in the Platform Draught with the Directions S. and T. There is also in this Court belonging altogether to the old Steeple, a place where you descend Thirty steps to fetch water out of a large Cistern, which runs under all the body of the Church, and discharges it self out of several Cocks mark'd in the Platform Draught with the letter P. Near to thse steps, and toward the middle of the Court, stands a large Vessel in which the Officers wash their Linnen and other Habits. I have also mark'd it with the letter V. not that it is a thing so much worth notice, but that the Reader may observe the exactness and fidelity of the Draught, if ever it be his chance to Travell to Constantinople. He will also find at the direction ✚. a small octogon Chappel, which serves now to no other use then to lay the provi∣sion of Hay and Oates for the Sultans adjoyning stables. It was formerly the Vestry belonging to the Church, of which there is still some likelihood remaining, there being a door out of this place into the Church, which I have fill'd up with small Tittles, to shew that it is now quite stopp'd up. All this that I have said may be seen in the platform Draught, and therefore I shall cease to tire the Reader with any farther topographical descripti∣on. As for the measure I have reduc'd it to the ••adom, call'd* 1.23 Toise de petit pied, by which the Reader may view and examine every thing with∣out

any fear of being deceiv'd, or making false conjectures, as being drawn with all the ex∣actness imaginable.

Having thus describ'd the Platform, I come now to the elevation of the Church. True it is, that all persons who till now have heard talk of the Church of Sancta. Sophia, have been easily led to believe, that the out side and inside of it was a Master-piece of Architecture, and that the orna∣ments both without and within do not give place to any of the stately and magnificent structures in Europe; and all this not only upon the credit of the Greeks, who in all Ages however have been look'd upon as vain boasters, but also perswaded thereto by several Travellers, who have made de∣scriptions perhaps more pleasing to the ear, than approaching to truth. But for my part not belie∣ving the Hyperboles of Poetical fancies, and not finding the Historians of chiefest credit, who spake most highly in praise of this Astonishing pile, have gone any farther than big words, which only fill the mind with false Idea's without having vouch∣saf'd us the least Line of a Description by way of Draught, or the least touch of Pencil or Graver. I have therefore presum'd to do more and say less, for the satisfaction of the Reader, who is left to his own judgment, knowing that of the Poet to be true,

Segnius irritant animos demissa per aures, Quam quae sunt oculis commissa fidelibus.

Words passing through the ear far less convince, Then what is obvious to the seeing sence.

[illustration]

The Northwest Prospect of Sancta Sophia.

An Explanation of Figure VI.

A. The Domo;* 1.24 very much weather beaten, inform like a half Circle, having Twenty Four Windows, supported with Four large Pillars, upon which it does not seem however to rest.

B. Three of the four great Buttresses added to the Four large Pillars which sustain the Dome, in every one of which a great pair of stairs run up, that lead to the Womens Galleries.

C. The Womens second Galleries, the six Arches of which are stopp'd up, to make them more firm, in re∣gard of the frequent Earth-quakes.

D. The Womens first Galleries, much longer and larger then the second, the Walls of which like those of the Church are lin'd with Marble, the Roof like a large Fish-bone, all enrich'd with Mosaic work, ador∣n'd with sixty Pillars of speckled Egyptian Marble, resting upon Forty others much bigger, of the same stone, which together with the Pilasters support the whole stuucture.

d. The stairs by which the Priests ascender with their Incense into the Womens Gallery.

E. The upper Portico at the end wheneof were the Wiu∣dows that looks to the West, is that fair transparent stone, which some Travellers have taken for an Onyan, but is no other then a very clear Marble, which are common in Persia.

F. The North entrance into the lower Portico, never open but upon grand Festivalls, and during Rama∣zan. The Walls are lin'd with Marble of several colours, over which are the Pictures of Christ, the Virgin, St. John Baptist, and others, in Mosaic work, the Roof, Fish-bone work, embellish'd with Mosaic work.

G. The first Portico or Nartex. formerly appointed for Penitents and Proselytes, without any Ornament, at the end of which are two doors that lead up to the Towers. It has only two principal entrances for the people, and a small one in the middle, through which Officers of the Mosquee pass to ••ond fro.

H. This was the Steeple formerly for the Bells, now useless.

I. The entrance down to the Cistern under the Church.

K. The West door into the first Portico.

L. The Chains which the Turks fix to all places, for which they have more then an ordinary respect, •• Gardens and other places about the Mosquees, to pre∣vent Horses, Mules and other Beasts from getting in; and which the people being bound to stoop as they pass under, puts them in mind of the respect and re∣verence which they owe to the place.

M. Four little Towers, to the top of which the Mue∣zins attend every day Five and Six times, ••pon Frydays, and Seven times in Lent, to call the peo∣ple to Prayers.

N. The door of enclosure, containing the Sepulchers of Four Sultans.

O. A Cloyster, round about which are Built several Chambers for the Officers of the Mosquee.

P. Part of the Serraglio.

A Description of the Building and Eleva∣tion of Sancta Sophia.

WHich way soever you take a prospect of Sancta Sophia, of which the foregoing Draught by a Prospect to the North and West, it appears always square, for that the body of the

Church would be perfectly so, were it but only four Fadom more in breadth. At the four cor∣ners of the square, which is under the Domo, and which is rais'd upon the four large inside Pillars, stand four large massie Buttresses, admitting the light in at three Windows. In every one of which is an easy pair of stairs leading up to the top of the Church, mark'd in this plate with the letter B. Between which Butteresses run the Womens Gal∣leries, whither they also lead. Of which the upper are mark'd C. shorter and narower, as ter∣minating between the two large Buttresses. The other or the lowermost is mark'd D, broader and longer, as having the same dimensions with the wings of the Church. To the upper Gallery be∣long seven little Windows without, answering to as many Arches which were formerly open in the inside of the Church, now by the T••rks quite stop∣p'd up, as having no need of so many out-lets for their Women, since they are not permitted to come to Church. Above the roof of the upper Gynaikeion, runs a single Wall cover'd with an Arch, and receiving the light in at Twelve ill-shap'd Win∣dows; Seven of which are very small, and in a right line to the very roof of the upper Gallery, and Five somewhat bigger in the midst of the Seven below. All this is cover'd with a large Domo, on the top of which mark'd A, stands a pinacle of Brass guilded, with a Crescent of the same at the top. Which manner of finishing is observ'd in all the publick Buildings among the Turks.

Under this Domo, on the west part of the Church is a Semi-Dome with Five Windows, of which one is shut up. It appears at the side of two small Cupola's, which have between them one large semi∣circular window parted into six Lights, with a

thwart piece of stone-work, which rests upon two small Columns that support two others. Those two little Cupola's were only plac'd in that part for ornament, for they have no overture into the inside of the Church, nor into themselves, as not being hollow. Between these little Cupola's and the large Buttresses there are two other Semi∣Domes, one of each side, having formerly six Windows a piece. But the continual Earth-quakes were the occasion that some of them were stopp'd up. These two Demi-Domes upon the West side, with the two that answer them upon the East side, cover the four Semi-circles of the Quire, and the entrance into the Sophia mark'd in Fig. V. with the letter H.

A little below these three Semi-Domes runs a great Gallery with nine great Windows, every one of which is parted with a thwart piece of stone∣work, and a part of two little square Pillars, all of Marble, of which the Portico under it has as many. It is mark'd with the letter E. and is supported with six Buttresses, in the midst of which runs up a foursquare Tower mark'd H. it is not above Fifty Fadom high, and was therefore the Steeple former∣ly belonging to the Church; but could not contain very many nor very great Bells, in regard it was no bigger. Under the Buttresses behind the Steeple, is a little Portico or Nartex mark'd G. and near to it at the direction I, is a large door that leads to the Cocks of the Cistern under the Church. The Trees adjoyning shade a little Court belonging to the Officers of the Mosquee, whose lesser Chambers you may see at the letter O.

At the four corners of all the Building stand four Towers, all delicate pieces of Workmanship, except that which stands behind the Mosquee, of

which you see no part in this Draught but only the Spire near to the letter A. They are mark'd with the letter M. having above but one Gallery, which is as high as the Windows of the great Domo, but they bear their Pinacles above that of the Domo. Round about the two Minarets or Towers, upon the West side of the Church, are the three principal entran∣ces into them, mark'd in the Platform Fig. V. with the letter E. but in this last plate with the letter K. in regard that in this place there is but one to be seen. It is cover'd with a little Domo, at the side whereof there is a little stone cut into steps, for those that ride to the Mosquee, to alight, or to get up on Horseback. To the East of this Tower is to be seen one of the Entrances into the large Portico, mark'd E. This is the North entrance, where you descend by steps into the Church, by reason the pavement of the street in that place is higher then the Pavement of the Church. Within this entrance upon the left hand, as also at the other end of the Portico, appear two little doors opening upon an easie pair of stairs that lead to the upper Galleries. From this entrance into the grand Porti∣co, there runns a little Wall, that encloses the three North half Buttresses, and the space between them makes a little long Court, planted with some few young Trees. This wall ends at a little Octogon Chapel, which was formerly the Vestry, mark'd with the direction ✚ in Fig. V. and in this Draught with the letters P. Q. Between this little Chapel and the Tower behind it, is one of the entrances into one of the upper Galleries mark'd in Fig. V. with the letter E. but not to be seen in this latter plate, because this Chapel hides it in such a manner, that it is not to be discover'd, but as you enter, or stand just right against it: Now in

regard it was at this private and little frequented door that I always went into the Church to take my Draughts and observations of Sancta Sophia, I will recreate this tiresome description with the story of an accident that befell me, at what time I was at the height of all my business.

The eager longing which we have to see, and en∣joy what we desire, exposes us to many hazards. For the gaining of that, we sacrifice oftentimes what is most dear to us in the world. I met at Constantinople with two persons who had orders from His most Christian Majesty to Travel the East, and to bring him back upon their return the most exact Draughts and faithful relations of whatever they could meet with that was most worthy observation. To this purpose, as I was one day studiously rea∣ding their instructious, I found that among other things, they were expresly commanded, if it might possibly be accomplish'd, to take the Draught of the inside and outside of Sancta Sophia. Now un∣derstanding that neither of these two Travellers had dar'd to expose themselves to the danger, it came into my mind, perceiving they had left Con∣stantinople without adventring to pursue the Kings commands, that I might perhaps have better success, if for the satisfaction of my Prince I should take upon me to run a little more hazard then they were willing to undergo, that were under the Kings Sallery, and honoured with his commands.

Foreseeing therefore how dangerous a thing it was to take the Draughts and measures of Sancta Sophia, and that neither my long habit, my long beard, nor the Title and quality of Physician, which I took upon me, would stand me in any stead, I had recourse to intreague and policy. For we do meet with some persons, who by vertue of some engagements or other, do at length attain the

ends which they propose to themselves. To this purpose I address'd my self to a certain Greek, who had all the good qualities of a person who sought nothing more then to do kindnesses when opportuni∣ty offer'd. He was a Goldsmith by Trade, which he follow'd less then the zealous affection which appear'd in him to excess, to do courtesies for his friends. He liv'd near the Church, which made me believe he might be acquainted with some of the Officers belonging to it. To him therefore having particularly imparted my design, he told me, he would discourse the business to one of his Neighbours, and put me in farther hopes, that he did not doubt but that when he went to cary home certain toys which he was making for one of his Wives, he should accomplish my business over two or three Flingeans or cups of Coffee, especially having had success, in things of much more dan∣ger. I left with him a Venetian Sequin to drink, worth seven* 1.25 Livers, ten Sous French, and promis'd him more if he could but get me the liberty to take the Draughts and Measures of Sancta Sophia.

The next morning the Greek came to my Lodg∣ing at Galata, and carry'd me to Constantinople to a person near his house, with whom I had cer∣tainly made a better composition, had he drank as much Wine as he made use of Oyl. He was the chief Mu••tar Agasi, or Caudilafti, belonging to the Mosquee, that is to say, the chief of those who are imploy'd to look after the Lamps. Neither is the Muctariat of this Mosquee a small Office. For as it is his business sometimes to keep above two Thousand Lamps lighted at a time, especially all the Ramazan nights, it behoves him to have his hands as clean as a Mahometan, from all other de∣filement but those of durty Gold; to which pur∣pose he washes them every moment, not being

able to avoid the greasie kindnesses which the Oyl will sometimes drop upon his fingers. This good man, whom it was impossible to gain by never so many Lamps full of Wine, in regard he was an old curmudgeon that never drank any, told me at my first approaches, that his Goldsmith had ex∣treamly surpriz'd him, in acquainting him that I had a desire to take the Draughts and measures of the inside of Sancta Sophia; that perhaps I was igno∣rant, that the entrance into that holy place was open to none but Mussullmen, and that there could not be a greater crime then to admit a Giaur or infidell to take the Draughts and measures of that place as I design'd. True it was indeed, that having the care of the Lamps and the Galleries, he could giye me entrance above and below, without any danger, provided it were not in prayer time, but to stay three whole days as I desir'd, he could by no means permit me, without the hazard of his own life, as well as of mine, should I be discern'd by any one during prayer time, or be surprized by any of the other Officers who had keys as well as himself.

I understood by his canting what he drove at, and that there was a necessity of some other then the usual key to open the Gallery doors. To this end I made use of a neat Watch that I had bought by chance for three Venetian Sequins, though it were worth above ••ix, and which I carry'd with me out of a design to present him if he accomplish'd my purpose. This Watch I drew out, lookt what was a Clock, and then wound it up before his face. The baite took, the M••chtar fail'd not to ask me to let him see it, and finding it pleas'd his fancy, deman∣ded of me if I would fell it. I answer'd the Watch Watch worth ten Sequins, but since it pleas'd him,

I would pesent it to him jaba or gratis, if by his permission I might see the inside of Sancta Sophia, and stay there three or four days at several times, that I would go in before Salem-namasi or before day break Prayer, and that I would not stir out till after Accham-namasi or Evening Prayer: which since he had the Keyes himself, might be done without any hazard to himself or me, so he let no body in besides my self.

The covetous fox, having his eyes dazl'd with the sight of my Watch, cry'd out, bré guidi kiafer choc ister sen bir sahat ichun. Ah Devil of an Infidell you ask too much for your Watch. However he added, that seeing the earnest desire I had, he willingly granted for his part what I demanded; but that not being the only person that kept the Keyes of the Galleries, therefore to make sure work, it be∣hov'd me to speak to two Officers of the Mosquee, who as well as himself had all the Keyes of the same places; however he did not question but that for some small matter he should prevail with them to my satisfaction, and that he would give notice to the Goldsmith of his success.

The Greek either out of affection or interest seem'd to be most passionately concern'd in my behalf, not giving himself any rest for solliciting the Candilafti or Lamp-lighter to perform his promise, so that in few days he came to me like one overjoy'd, and told me that my business was effected, that I had nothing to do but to go the next Morning, being Monday, and wait at the private door of the Mosquee, which would not fail to fly open to me, by vertue of the charmes of my Watch and four Sequins more, which I was to give to the two other Officers mention'd by the Muctar: who being satisfy'd, I might have liberty to draw,

take measures, and do what else I pleas'd, but dig up the Foundations of the Mosquee.

I that had never pay'd less than five and twenty per cent for my Bills of Exchange, that I might not fail of my time, and thought my Watch a suffi∣cient price for the satisfaction of my curiosity, was very loath to part with my four Sequins, to the value of Ten Crowns; considering withal, that it was not a Mile to the bottom of my Purse. Never∣theless after many contests in vain, seeing those A∣dorers of Silver would not bate me a doit, alleadg∣ing still the great danger and hazard which they ran for my sake, I was perswaded to cross the Cudgells, that I might see some thing in Constantinople, which was a raritie, and which I was assur'd that no person but my self was ever before Master of: Thereupon I went to the place appointed, and foreseeing that there would be some want of a little refreshment in regard I was not going to keep the Turkish Ramazan or Lent, but only to draw the Draught of the Church, I carry'd with me a Bologna Sawsage, a Bottle of Wine, and a Loaf. Which had been sufficient to have cost me my dear life, had they found me eating Bacon and drinking Wine, the two abominations chiefly forbidden by their Law, and polluting with them the holyest of all their Mosquees. Thus I spent the first day well enough without any interruption in the Gallery. But the next day was not so calm. For whilst the Turk•• were at their Devotions, I fell to my Sawsage and Wine, and by that time they had done Praying, I had done eating; and was fallen very serious again to my business. When lo, athwart the Pillars at the other end of the Church in the Galleries, I per∣ceiv'd a tall long fellow stalking toward that part where I was, who I found had let himself in at

another door than that at which my Introductor had let me in.

I was firmly of belief, seeing a white Turbant, and a person whom I knew not, that my business was done, should it prove to be any other, than one of those whom the Muctar had made of the conspiracy. I was in a strange Quandary; some∣times I thought, because I was at my repast while the Turks were at Prayers, that some person had spy'd me from below, as having perhaps had the ill luck while the people in the Mosquee were pro∣s••rated with their heads to the earth, and kissing the Ground and crying out Alla hecher, to have too much exalted mine out of my zeal to drink their healths, and to play upon my soft Instrument to their lowd Musick. I was in a peck of trou∣bles, and knew not what to do in the condition wherein I was: besides that I knew not where to bestow my papers, pencills and Bottle, for which I could find no excuse in the world. It was a crime that neither stake nor fire could hardly have expi∣ated, to find a Giaur making figures, eating Pork, and drinking Wine, in the Turks Holy of Holyes. I must confess I was never in such a Pannic dread in all my life, and that I never saw the shape and likeness of death so exactly drawn before my eyes in all my days.

However though I firmly believ'd my self to be a person no longer of this world, yet that I might not be surpriz'd with my Bottle and Sawsage, I hid them together with my papers under a Carpet in a dark corner, with all the speed I could, and so drawing forth my Rosary, and a certain book which I had about me, written by Peter Gilius, I return'd to my feat, and put my self into a posture of one that had but newly said his Prayers.

Every step the Turk made toward the upper Por∣tico, from whence I had been drawing the bottom of the Church, my deadly fears augmented. But in regard he came but slowly on, I had time to re∣collect my Spirits, to put on a good face, and con∣firm my self in those resolutions I had always taken, which were rather to lose my Life a thou∣sand times, than my Praeputium once.

Thus feigning my self to be at my Prayers, I held my Book, which I had no great maw to look in at that time, in my left hand, and my Rosary in my right hand, with the Beads whereof I was fum∣bling, when the Turk approach'd me; and instead of a Salamalek, or How d'ye do, cry'd, Brè guidi giaur ne uhlersen bonda; Villain of an Infidel! what ma••' st thou here? I answer'd him, after I had look'd very seriously in my Book, and turn'd over two or three of my Beads according to the Musselmen's manner: Sir, I am at my Prayers, stay a little while I beseech ye.—After which, having made a Genu∣flexion, together with the sign of the Cross, I rose up to speak to him. Salamalekum Aga, said I, or Good day t'ye, Sir; then going on, You need not won∣der, Sir, quoth I, to find a Christian alone in the Galle∣ries of Sancta Sophia; adding, he knew it was a Church formerly built by the Christians, who had still a great Veneration for it, and being one of those, that I had obtain'd permission to be let in, to the end I might spend some few hours in Devotion and Prayer, and that I expected him who had let me in, to come suddenly and let me out again.

The Turk, who was one of those who had shar'd my four Sequins, having heard me, presently se∣ren'd his tempestuous Countenance, not being able to forbear laughing, to see in what a cold sweat he had put me (for he might easily read my distem∣per

[illustration]

THE SOUTH PROSPECT OF SANCTA SOPHIA.

in my looks), and to hear what a fine lye I had got already chew'd for him. Thereupon, he bid me be of good comfort, and cry'd, Courcmas Adam, Fear nothing; I knew, said he, you were here; and so having shew'd him some of my Draughts which he desir'd to see, he left me to take off the rest of my Bottle to recruit my Spirits.

An Explanation of Figure VII.

A. The Turks Colophon, or Pinacle-head, being a Fig. VII. crescent of Brass or Lead gilt.

B. Two of the four great Buttresses that support the Domo.

C. The Women's second Gallery.

D. The Women's lower Gallery.

d. The Stairs where the Priests and Deacons ascend with their Incense.

E. The upper Portico.

F. The South entrance into the lower Portico.

••. Buttresses that support the upper and lower Portico; under which is the Nartex or Porch for the Penitents and Proselytes.

H. The Steeple where the Bells hung formerly.

I. The Entrance down to the Cisterns under the Church.

K. The two West Gates opening into the first Portico, and so into the Church.

L. The Chains which the Turks put before all the Doors of those places to which they bear any respect, as before the Door mark'd with the Letter N.

M. The four Towers which the Turks have rais'd about the Temple instead of Steeples, of which the biggest and lowest, mark'd M*, was the first that was built in Constantinople.

O. A little Cloyster with Chambers for some of the Officers of the Mosquee.

P. The Fountain where the Turks wash before they enter the Temple.

Q. The Window where the Sybil of Sancta Sophia sits, an Officer employ'd to give Water to those that desire to drink.

R. S. The South enclosure, containing the Sepulchers of divers Grand Signors.

T. The Tombs of several Grand Signors, their Wives and Children.

T*. The Sepulcher of Sultan Mahomet and his six and twenty Children.

*T. Sultan Mustapha's Tomb.

A Description of the South Prospect of Sancta Sophia.

HAving already describ'd the North Prospect of St. Sophia, it will not be much material to add the South Prospect, the Fronts of both being so very like. The great Domo, weather-beaten with its Pinacle, and Pinacle-head mark'd A, is the same on both sides, having four and twenty Win∣dows plac'd upon a Square, supported with three large Buttresses mark'd B, surrounded with Gal∣leries C and D, accompany'd with Semi-domes, and adorn'd with a Vestibulum and Portico's, as at E. G. grac'd with four Towers mark'd M, and beautifi'd with Gardens like the other Mosquees. I shall therefore only add for the satisfaction of the Reader, the most remarkable differences be∣tween the two Fronts, North and South.

To begin therefore at the Letter P. This Letter marks out several Fountains under a small Gallery: For the Turks never enter the Mosquee 〈◊〉〈◊〉

say their Prayers, before they have wash'd every part of the Body, which they think has commit∣ted any offence; believing that not only the least drop of Urine, or any other Excrement, may defile them, but also the hearing of reproachful and scan∣dalous words, and what ever the voluptuous Sences entertain of wanton pleasure; for which reason they always wash the principal inlets of sensual Delight. And therefore they never build any Mosquee with∣out the provision of several Fountains, or some small Stream, for which they make an artificial Chanel to bring it up to the Mosquee, for the con∣veniency of the Musselmen travelling upon the Road. And indeed there are always near their Mosquees two sorts of Fountains, the one to wash in, the other to drink. To the first belong certain Cocks, which are free for every one to turn, either to wash withall, or drink; for the Water is always very clear, and very well tasted. To the second belong certain neat Pots of Copper tinn'd, where attends a person employ'd for that purpose to di∣stribute to every one what he has occasion for, to quench his thirst. Did the Turks but love the juice of the Grape as well as the Germans, and were not Wine forbidden by their Law, it would have been a much greater convenience, and an act of higher Charity to have erected so many Taverns near the Tombs of the Dead, where the Living might have drank the Founders Health in good Wine of free∣cost; than so many pitiful Water-Almshouses or Sebilkanas, of which there are many adjoyning to the Tombs of great Personages and Grand Signors, where the people fuddle nothing but fair Water in memory of their Benefactors; of which number is this adjoyning to Sancta Sophia near the Letter Q, upon the South side. This Sebilkana, or Water∣fudling

School, is one of the most ancient in Con∣stantinople, being erected by Sultan Mahomet, surnam'd the Leacher, for that he had by several Wives no less than six and twenty Children, which Iye round about him in little Coffins in the Turbé or Sepul∣cher mark'd T*. The other Sepulchers belong to so many other Grand Signors, all enclos'd in one Court, shaded with a great number of Trees.

An Explanation of Figure VIII.

✚. The Domo,* 1.26 lin'd with Mosaic Figures, as mark'd in the Plate.

A. The place where formerly stood the Altar.

a. The Stairs which now ascend byassing, which for∣merly ascended streight upright from one of the large oriental Pillars to the other, at the Extremities of which stood the Emperours and Patriarchs Seats. They enclos'd with a Balustrade the compass of the Quire. But now the Turks have shap'd them other∣wise, to turn them toward Koblè, where the Mirabe or Mahumetan Altar stands.

B. The Mirabe or Maharah, like a Nich in the Wall, where the Alcoran is kept. On the right and left hand stand two large Candlesticks, and in each a Taper of Wax.

C. The Mufti's Mamber or Chair, where he reads Prayer all Bairam, and upon other solemn Festivals.

••. The Grand Signor's Closet, where he attends his Devotions.

••. The Gallery leading to the Closet.

D. Two low Terraces or Balcones for the Singers and Moderators of the peoples Voices, which they call Belligler.

[illustration]

The inside of SANCTA SOPHIA y^e East End.

E. The Preachers Pulpit, wherein there is a Sermon A-la-turquesca Wednesdays and Fridays.

F. The Windows of the Church.

f. The Windows of the Domo's, low, and giving little light.

G. The Women's lower Gallery.

••. The Women's upper Gallery.

H. The Balisters that run round the Church above and below.

I. Four Pictures of Saints, over which is one of the Virgin Mary, garnish'd under with Moresco Mosaic work, and all under the same Arch.

K. Four large Seraphims, with six Wings a piece.

L. The Picture of Christ's Face upon the Napkin, call'd Veronica.

M. Two large Angels, whose Wings cover their whole Bodies from head to foot.

N. A large Picture of our Lady sitting and holding Christ in her arms.

O. The three large Windows of the Quire, and San∣ctum Sanctorum. In the Rounds between the Win∣dows are the names of eight great Prophets of the Turkish Law.

P. The mouth of the great Cistern under the Church, whence they fetch Water to cool the Musselmen, when over-heated with their Turkish Zeal.

The Pavement of the Church is all of Marble, wrought in divers Compartiments, cover'd with a Mat, and sundry Turkish Carpets laid over it.

The Description of the inside of Sancta Sophia, the East end.

TO shew the Reader now, without any danger or hazard the inside of St. Sophia, you are to understand, that as soon as you come to the en∣trance of the three Doors in the middle, you have almost an entire prospect of the whole, or at least of the principal part of what I am going to describe;

There was formerly but one Altar in this Church, where now there is none at all. It was plac'd at the Letter A, and a little below there was a sepa∣ration of Wood gilded and adorn'd with Pictures, and opening with three Doors which the Greeks call Hagiai Tirai, or The holy Doors, for that they be∣long'd to the Sanctum Sanctorum. The Quire for the Singers enclos'd all that space contain'd be∣tween the two small Pillars at the lower end of the Church (upon which that separation call'd the Eikonostasion joyn'd) and the two large Oriental Pillars that sustain'd the Domo, against which the two Seats of the Emperour and Patriarch were fix'd, the one on the North, and the other on the South side. Now for the sake of these two Seats, and the rest with which this place was environ'd, therefore was it call'd Ambon, or The place of Seats. It was just under the Oriental Semidome, having five Windows, but low, and giving little light. All the Seats of this Ambon were taken away, when Mahomet the Second turn'd the Church into a Mos∣quee. But the Mirabe or Turkish Altar is plac'd where you see the Letter B, and instead of Seats, which the Turks never use, there are only the Mufti's Mamber, or the Katib of the Mosquee's Desk, mark'd C, and a Tebligh, or little low Bal∣cone for the Singers, mark'd D. Over against the Mufti's Mamber is the Grand Signor's Closet.

The Seats of the Ambon were formerly appoin∣ted for those that officiated at the Quire. But the Preacher's Pulpit might be perhaps where the Turks have now plac'd theirs. It stands in the midst of the North part of the Church, made after a different manner from those in our Churches, for it is open before like a large and very high Elbow Chair. He that preaches, ascends by means of a

short pair of Stairs before it, leaving his Shooes below; and being got up, seats himself like a Tay∣lor upon his Shopboard, and talks to the People, but with very little motion of the body. This Pulpit stands at the Letter E; it is all of white Marble, wrought in transparent work with Roses, and variety of Moresco Ornament.

Behind, and over against this Pulpit, stand four large Pillars of speckl'd Egyptian Marble forty foot high, and all of a piece, with so little difference in the turning between the middle and the top, that 'tis no easie thing to discern their diminution, which makes them appear to be all of one piece: But their Chapters seem to be of a particular Order, which may be call'd the Barbarian Greek. The Workman intended to have cover'd them with the Leaves of Acanthus, or the Thistle call'd Brank Vrsin, but miss'd his design through his ill imitation. 'Tis true, the delicacy of the Tool that carv'd them is to be admir'd, as being almost all transparent; and it seems as if the Artist intended to have intermix'd between the Foliage some certain significant Cha∣racters. The upper part of the Chapter, that forms the space between the Arches, is of various colour'd Marble wrought in transparent work, with several branches of Foliage and Flowers, and Garlands of Porphyry.

These four great Columns support six others be∣longing to the first Galleries, some of which are ra∣ther for Ornament than Use. Those six Columns at the Letter G, are much less than the four lowermost, and the Shape and Sculpture of their Chapters is also different. The upper part of the Columns belonging to the Women slower Gallery is very rich, and good work, branch'd with Flowers and Foliage made of Jasper, Porphyry, Mother of Pearl, and other such∣like

Stones of great price. But it is impossible to distinguish or express all these Embellishments by the Graver's Art upon a Copper Plate. Above these Ornaments there runs a Gallery round about the Church, with its Balisters, in the distance be∣tween every one of which stands so many Lamps, which are kept burning all Night long during Ra∣mazan, or the Season of Lent. This Balister is the last piece of Building, which is lin'd with Marble within the Church. The upper part was formerly all embellish'd with Figures in Mosaic work, as appears by the Ruins of it in several pla∣ces, the rest being now defac'd by the Turks, who cease not to blemish and destroy what remains, where they can come at it, with long Poles, and then to daub the deformity over with white Plai∣ster. Which they have not done however so abso∣lutely, but that several Figures appear untouch'd out of their reach, as well in the first Galleries, as in the body of the Church: For there are still to be seen two large Seraphims under the East part of the Domo, four Saints, and a Virgin in the middle, under the Oriental Arch, mark'd with the Letter I; two large Angels, and the Veronica or Napkin, with the Picture of Christ's face upon it, at the Letters M and L, over the Sanctum Sanctorum; and lastly, a large Picture of the Virgin Mary sitting in a Throne, holding Christ upon her knees, who gives her his Blessing. This Picture appears at the bot∣tom of the Church near the Letter N, in the midst of a Semidome inlaid with Mosaic work gilded, and illuminated with five small Windows. These may be look'd upon as a good Omen for the Christians, that by an effect of Divine Providence, those Sculptures which cover'd the Sanctum Sanctorum are still remaining entire to this day, though they

stand in a place very much frequented, and within the reach of Mischief, as being left there to excite one day the Piety of the Christians for the reco∣very of the Church. Over this Balcone runs the upper Balustrade mark'd O, but the lower Balu∣strade terminates under the Angels at an Overture, which serves instead of a Door.

Over this upper Balustrade, under the Grand Domo, at the Letter g, were formerly seven open Arches, which belong'd to the Women's second Gallery; but now those Arches are stopp'd up, only their place and form remains, in regard the Turks, who never admit their Women into their Mosquees, have no occasion for so many Galleries to accommodate their Piety; and have therefore appointed those Galleries which formerly belong'd to them, to the use of the Men. Over these Ar∣ches thus stopp'd up, mark'd with the Letter F, are the Windows of the two Fronts of the Body of the Church, though very ill contriv'd. The seven lowermost are very small, but the five which are over them very large; but as well the Glass-work of those Windows, as of all the rest of the Church, except the six in the Sanctum Sanctorum, is only compos'd of round quarrels of Glass set in plain Plaister, which is the reason that the whole Church is very dark and gloomy, notwithstanding the great number of Windows, which are all low, and such as afford but little light, and resemble rather the Vent-holes of a Cave, than the Windows of a Church.

The spaces between the Windows are so many portions of Circles or Arches, which as they dimi∣nish, terminate toward the middle of the Domo, where they make the figure of a Rose inlaid with Mosaic work. From the middle, and the parts

about this Rose, mark'd with a ✚, descend several Rods of Iron, at which hangs a large Circle within about eight or ten foot of the Pavement, to which are fix'd a prodigious number of Lamps, Ostriches Eggs, and other Baubles; but in regard it is no part of the Building, and for that it would have hinder'd the prospect of the Church, I have left them out of the Plate.

An Explanation of Figure IX.

A. The great Door in the middle of the Church,* 1.27 with two other lesser; over which Doors within the Por∣tico, are the Pictures of Christ, the Virgin Mary, and St. John Baptist, with an Emperour prostra••e a•• their feet; athwart this Door may be seen the Door that leads into the Nartex.

B. The two little Doors, upon the right and left hand whereof are two passages leading to the other Doors, mark'd also B.

C. Two large Vrns, which are kept full of Water to cool the Mahometans, over-heated by their 〈◊〉〈◊〉 Gesticulations.

D. Four Columns of Porphyry, girdl'd with Brass in several places to preserve them from breaking, as beginning already to crack.

E. Two little low Balcones or Terraces for the Singers, that regulate the rest of the Musselmen at their Prayers.

F. The mouth of the Cistern where they draw Wat•••• out of the Cistern under the Church.

G. The upper and lower Balustrades that run round about the Church, between which the Lamps are set, which burn upon solemn Festivals, and in Lent.

[illustration]

The inside of SANCTA SOPHIA y^e West End.

H. The Gallery where the Women sate apart from the Men during Divine Service.

WE are now to leave the Church, where I am sorry I have so long detain'd the Reader; and therefore seeing the Doors are open, let him consider at which he will go out. I must confess he has this advantage above me, that he may take a prospect of them without any hazard, or being misus'd for his pains by the zealous Mussel∣men, as I was; for I had finish'd all my work, but only the Gates, and some few things relating to the Ground-work of the Church, and lowest part of the lower Portico: To which purpose my long Beard and Habit, with my red Turbant, (for none but Musselmen are suffer'd to wear white or green) stood me in great stead. For in that Equipage I durst venture into the Sophia, without notice taken of me by the Turks, whose Eyes are so zealously fix'd upon the Pavement, ••hat they take little heed whether a Man's Turbant be Christian or Turkish. Nevertheless one day trusting too much to my Ha∣bit, and the Excuses which I had always ready cut and dry'd, I could not be content to go alone as I was wont to do, but I must needs take a friend along with me, who was a Venetian, and who in a whole year that he had liv'd at Constantinople, had never dar'd so much as to look into the inside of the Mosquee. As for his habit, it was well enough, but he wore long Hair, with a Calpac or Grecian Bonnet upon his head, after the manner of the Europeans that live in Turky. Now having that day little to do, I carry'd him, forsooth, into the Portico, with a design to have gone cross the Church. But my friend, when he had seen as much as could be seen from the Portico, out of his Venetian Gravity, would not venture to expose himself any farther, by ha∣zarding a dispute with the zealous Mahometans: So

that he left me to go by my self, and stay'd at the Door to be a testimony of my rashness, not drea∣ming that he should be the cause of the misfortune ••hat befell me.

For while I was got into the middle of the Mosquee, and still making forward to the Door next the Serraglio, two curs'd Bigots of Turks, that were coming to say their Prayers, found the Vene∣tian at the Church door, under the roof of the Portico, where I left him. They ask'd him, whe∣ther he were come there to turn Musselman? To which, when he answer'd in the Negative, and told them, that he only stay'd for his friend that was gone into the Mosquee, a suddain transportation of Zeal enflaming the two Turks, the one falls upon the Venetian with his prophane Fists, and expells him out of Holy Ground, while the other makes to∣wards me with his Papo••ches in his hand, and with∣out the least warning, gives me a rude Complement over the shoulders, for which I return'd him thanks with the swiftest pair of heels I could find. I did not think it safe to stand upon Interrogatories, or to inform my self of the reason of his incivility. I thought it more advantageous for me to trust to my Legs, than to stay to tell the boystrous Turk by way of Remonstrance, That if Mahomet comman∣ded him to stand barefoot in the Mosquee, yet that I did not believe he ever intended that any Turk should make use of his Shooes to abuse a Stranger in his presence. No — I ran away with all the speed I could, and fearing less the durtying my Me∣stes or new Breeches, than to be defil'd by the rude touch of a Musselman's fist, I never left running till I got to the turning of the Street, where I put on my Papouches or Shooes, which 'till then I had no leisure to do. Had these Turks known that I some

days before had eaten Bacon and drank Wine in their Mosquee, 'tis ten to one they would not so ea∣sily have suffer'd me to win the Race.

To return to the Matter. The West part of Sancta Sophia, where stand the Gates of the Portico at which I got out, is one of the fairest Fronts of the Church, as may be easily seen by the draught. Over the West Arch, which leans upon the two great Pillars that support the Domo, you meet with a large Semidome, which covers both upon the right and left hand two other small ones, which are as it were instead of a Shoulder to the entrance into the Church. It had formerly five Windows, but now one is stopp'd up. Between these two El∣bows cover'd by their Semidomes, appear the three principal Doors of the Portico, being plac'd in the middle of the West Front, and between six other Doors equally divided upon the right and left hand. That in the middle, which is the big∣gest of all, is mark'd in the Design with the Letter A. The two other, (which are lower) by B. Near to which are two passages, which cross over the Pillars that flank them, leading to the three other Doors of each side. Through the great Door you may discover another answering to it, and leading into the Nartex or Portico.

Over these three Doors are three large Over∣tures adjoyning to the two sides of the Pillars that flank the Front, and in the middle rest upon two double Columns. Through which three Arches you may discover a good part of the upper Portico which belong'd to the Women's Gallery. In the midst of which stand four little Pillars of green Marble, only for shew, or else perhaps they might have formerly serv'd to make a separation between some Window or Lattice, which prevented the

Women from being seen. The upper part of this Front, over the middlemost Doors, is taken up with a large Window parted by two Columns, and cut in the midst by a piece of Stone-work, the Glass-work consisting only of round Quarrels set in Plaister. The Ornaments of this Front, and of all the rest of the Body of the Church, are of Marble, Alablaster, green Marble, and Porphyry, Mother of Pearls, Cornelions, and several other rich Stones. I have observ'd, to the utmost of my power, the order and fashion of all these Orna∣ments beautifi'd with such diversity of rich Mate∣rials; but the smallness of the Volume to which I was oblig'd to accommodate the Plates, would not give me leave to make a larger distinction of the several parts. However, if this small Design prove acceptable to the World, I may in time be able to gratifie the Reader with a Des••ription in larger Draughts. In the mean time, the Reader may be assur'd of all the exactness imaginable, and the va∣rious colours of the Marble may be discern'd by the variety of the Graver's hatching in the Plate.

Upon the side of these three middlemost Doors, the two little Pillars which flank them form a kind of Elbow, by the assistance of the two great Pil∣lars which sustain the Domo; in the midst of which Elbow or Semicircle are two Columns of Por∣phyry, each plac'd upon a Pedestal, equalling in height the third part of the body of the Pillar. But in regard these two Columns that sustain three Arches with their Pillars, support also five others, which make way for six Overtures, upon which are fix'd the Semidomes and their Galleries, the bulk whereof render'd their weight too ponderous, the ensuing Earthquakes shook them so terribly▪ that they began to falter in many places, which

constrain'd the girdling them about with Hoops of Brass and Iron, to prevent their total decay.

Between these two girdl'd Columns, upon each side, stand two great Jarrs or Urns of Marble, having little Cocks belonging to them. These are fill'd every morning with Water from the Cistern, drawn up at the little Overture mark'd F, and co∣ver'd with brass Covers. If these two brass Urns be not very ancient, yet it may be conjectur'd, that they serve in the stead of those which were in the time of the Greek Emperours, and were made use of for the Sanctification Water which the Chri∣stians us'd when they came to Church. For Hi∣story observes, that there was a certain large Ves∣sel full of Water, where the Faithful were wont to wash their faces, to denote, that they were to present themselves pure and immaculate before the Presence of God; which Vessel seems to be repre∣sented by the Holy-Water-vessels in the Roman Catholic Churches; as having written over it in a fair Golden Character this Greek Verse, which may be read either backward or forward:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Wash off thy Sins, and not thy Face alone.

But now they only serve to keep Water in, to quench the Musselmen's zealous Drowth. For the most superstitious Turks tarry a long time at their Devotions, and by means of their frequent Ge∣sticulations, and Genuflexions, and tearing their Throats with continually pronouncing the Name of God, or some one of his Attributes, overheat themselves in such a manner, that their Lungs are almost dry'd up with perpetual yawling; which makes them pant after the cool Streams of these

Water-Urns, whence they either take the Water themselves, or receive it from the hands of a Der∣vich, or some other Officers of the Mosquee, who stand ready with their Toulouks or Hair-bottles, and clean Glasses, to supply the wants of them that call for their assistance; but this is only upon Solemn Festivals, when the Mosquee is so full, that every one cannot go to relieve himself.

Near the mouth of the great Cistern at the Letter E, as also right against it, stands a little Marble Terrass upon four Pillars of the same, very like the Balcones where the Musicians in Italy sit, only the Balisters are much lower, to the end the People may observe the Gestures of those that are in it, who are the Directors of the Turkish Devotion, by the Musselmen call'd Bellighler, as their Seats or Terrasses are call'd Tebligh; which Seats or Terrasses, and Chanters or Directors, are only in great Mosquees, for the little ones have no need of so much Ceremony. The Katib who is the Curat••, or the Iman his Vicar, are sufficient in such places; and for the Country Mosquees, as in our small Parishes, one single Iman serves to do all the drudgery of Iman, Muezin or Cryer, Lamp-lighter or Muchtar, and Kahigim or Sweeper. But in large and much frequented Mosquees, such as Sancta Sophia, there is a necessity for these Ter∣races; for that the Musselmen, who are at a distance from the Maharab, would never be able to hear or understand the Iman that reads Prayers, or to know when to bawl, and when to kneel; which causes great confusion many times, not un∣pleasant to behold; when one going to kneel, and another to rise at the same time, he that rises sa∣lutes him that is about to kneel with the poynt of his Turbant, to the great detriment sometimes of

Eyes, sometimes of Noses; which cannot but be a great disturbance to their offended Devotion. Therefore the Directors placing themselves in these Terraces, and observing the voice and ge∣stures of the Iman, baul out to the Crowd what the Iman reads with a low voice, and teach the Rabble when to respond, in due season, at the end of every Rekies, or Couplet of the Prayer, Alla Ecber, and to prostrate themselves in their proper cue, after their Example.

And thus I have said as much as can be said in reference to the inside and outside of the Church of Sancta Sophia, referring my self, to supply the defect of words, to the observation of the Plates, which he that shall diligently consider, will find that the Body of this Church is in nothing at all less glorious than it was formerly, notwithstanding all the Stories of the Greeks to the contrary, unless it be where the Turks have defac'd it upon the score of their Superstition: For I look not upon the destruction of the Patriarch's Palace, or the Mo∣nastery adjoyning, to signifie much to the Body of the Church. As to the Front of the Church, there is no probability, that there ever was any other than what now appears, which has nothing of that Grandeur and Beauty, which a Church so loudly fam'd might justly require. True it is, that Architecture, and her two Sisters, Sculpture and Painting, were at that time little regarded, so that it seems rather a wonder that they did so well, than that they did no better, considering the barbarity and ignorance of the Age.

Of the Religious Functions of the Greek Church formerly exercis'd in Sancta Sophia, as likewise their present Practice.

IT is a Question hard to determine, what was the true Liturgy, or form of Divine Worship of the Greeks, in the time of the first Christian Emperours, or what it was a long time after them. The Ancients, as well in this, as in many other things, give us little or no light. But if we may make any conjecture, by what is now practic'd over all the Greek Churches, we may conclude, that the Governours, Ministers, and Officers of the Greek Church, were comprehended under three Orders; Episcopa••, Sacerdotal, and Clerical. Un∣der the Episcopal Order were the Patriarch, the Archbishops, Metropolitans, and Bishops. The Sacerdotal Order included Abbots or Priors, with their Brethren, Regular Priests, and Cosmics or Secular Priests. The Clerical Order contain'd as now, Deacons, Choristers, Children of the Quire, Sacristains, Lamp-lighters, Sweepers, Porters, and Bell-ringers. Of all which, briefly in their Order.

Of the Patriarch.

THE Patriarch of Constantinople has not al∣ways been invested with that high Title. M••trophanes was the first to whom it was allow'd, as being no more than a private Bishop, 'till Con∣stantine

constrain'd Byzantium to surrender to him upon Composition, and to expell Licinius, who had taken Sanctuary there, and whose Party they had embrac'd. Nor was the Byzantine Bishop any more than a Suffragan to the Metropolitan, or Primate of Heraclea; wherein he had only ran the same fortune with the City, which was by Se∣verus compell'd to truckle under the Jurisdiction of the Commonwealth of Heraclea her Rival, for having befriended Pescennius Niger his Enemy.

But when Constantine had once made it the Me∣tropolitan Seat of the Empire, then it was that the Bishops of Byzantium obtain'd the sole Title of Patriarch. Afterwards prompted by that Sin of Vain-glory so common to Mankind, and so na∣tural to the Greeks, though they had receiv'd that Title only in consideration and out of respect to the Emperours, yet they claim'd all those Rights and Priviledges which they thought were any way due to their new Dignity. And so powerfully they sollicited the Emperour, that the Pope, sull fore against his will, was forc'd to grant them not only such demands, for which they had some grounds of Reason, but also the Primacy over all the three other Patriarchs of Antiochia, Alexandria, and Ierusalem; and in regard that Constantinople was in Thrace, that Province also was given him, with several others which were formerly under the Jurisdiction of Rome, to which they had been annex'd by the Indulgence of the Emperours long before the fourth General Council, in the year 451. After whic••, these Patriarchs having usurp'd the large Provinces of Asia and Pontus, which ap∣pertain'd to the Patriarch of Antiochia, the Pope was constrain'd to grant them absolute Ecclesiasti∣cal Independency; and to confirm this Grant au∣thentic

and inviolable by a Canon of the fifth Council, which was the second of the General Councils held at Constantinople in the year 553. The Primacy over all the other Patriarchates was likewise at the sollicitation of the Emperour Iu∣stinian confirm'd them in the same Council.

But however they obtain'd their Jurisdiction, it was of a large extent, as having under them 20 Archbishops, 24 Metropolitans, and a great number of Bishops. Nor have they who enjoy the Dignity at this day less, only the Revenue of so many Prelatures comes much short of what it was, though the people under their several Dio∣cesses give them much more than what formerly they did.

Since Vain-glory and Simony became Masters of the Patriarchate, all these Prelates are constrain'd to reimburse the person, who to clamber over his Predecessor's head, gives never so much Money to the Grand Signor. Which is the reason, that whereas the Emperours formerly gave great Pre∣sents to the Patriarchs, to gain by their means the favour of the People under their Jurisdiction, they now receive vaster Sums from them; which daily encreasing through the exorbitant Ambition of the Patriarchs, will soon enhance the price so high, that in a short time it will be a difficult thing for all Greece to raise the Sum demanded. In the space of two years that I stay'd at Constantinople, two diffe∣rent Patriarchs gave for the Patriarchship, the one fifty, the other sixty thousand Crowns, as a Present to the Grand Signor. Considerable Sums for the Caloyers, who profess the Vow of Poverty, and ought to enjoy nothing of Propriety. Never∣theless when any of these Monks can meet with a rich Merchant, which will advance part of the

Money, they propose their design to the Grand vizier, who fails not to grant the Title to him that gives most, and having receiv'd the Present, gives him the Barat or Grand Signor's Letters Pa∣tents, by vertue of which the old Patriarch is dis∣plac'd, and the new one settl'd in his room, with order to the Greeks to obey him, and to pay with all speed the Debts contracted, under the penalties of Bastinadoing, Confiscation, and shutting up their Churches. Which Order is presently sent to all the Archbishops and Metropolitans, who give im∣mediate notice thereof to their Suffragans: Who laying hold on the opportunity, tax the Caloyers and People under their Jurisdiction, the sum as∣sess'd by the Patriarch, and something more, under pretence of Expences and Presents extra∣ordinary.

Yet though the Promotion be thus irregular, they give the Title of Panagiotita Sou to this very Patriarch, when they make their Addresses to him, that is to say, Your All-Holiness, or Your most Supreme Holiness, so soon as he has taken possession of his Dignity, of which this is the Ceremony: The aspiring Caloyer, having notice that his Let∣ters Patents are ready, hastens to the Serraglio, or to the Caymacan's house, with two or three Bishops of his own gang; where being arriv'd, and having kiss'd in most humblewise the lowest part of the Governours Garments, the Grand Signor's Provi∣sions are read to him; then having put on over his Caloyer's black Habit, not much different from that of the Benedictines, two Vestments of vary-colour'd Tissue, which the Grand Signor presents him, he gets on Horseback with the Bishops in his train, who are jackpudding'd in the same Dress, and in this Equipage they ride from the Serraglio to the

Patriarchal Church, which is about half a League off. The whole Cavalcade consists of no more than a dozen persons, that is to say, a Capigi, two Chiaux's, the Caymacan's Kiaia or Secretary, and some Janisaries that march before. Behind come the Bishops and some few Caloyers of his Faction, in a habit, fitter for a Masquerade, than the Train of a Patriarch.

The Patriarch being arriv'd at the Door of the Church, which he finds shut, alights off his Horse, at what time the Vizier's or Caymacan's Secretary reads the Grand Signor's Letters Patents; which done, and the Church Doors being open'd, the Se∣cretary leads him in, and having plac'd him in the Patriarchal Seat, the whole Cavalcade returns from whence they came in the same order as they went. And thus the Patriarch enjoys the peaceable posses∣sion of his Dignity, 'till a Crotchet comes into the pate of some other Caloyer, to offer the t'other ten thousand Crowns, and then good night Nicholas to his dear purchas'd Honour.

When all the Ceremony is over, all the Officers of the Church come to kiss the new Patriarch's hands, and to complement him with the Polychronos ti Panagiotita sou, like the Cimplement to the Roman Pontiff Ad multos annos. After this, Com∣mand is sent to all the Greek Prelates throughout the Ottoman Empire, to satisfie without delay the Tax which the new Patriarch has impos'd upon them, unless they intend that others shall be sub∣stituted in their places. To such a miserable con∣dition has Schism, Vain-glory, and Simony, reduc'd the Greek Church, that it is now no more than the shadow of what it was formerly.

Of the Archbishops, Bishops, Caloyers, Priests, and other Officers of the Greek Church.

THE chiefest in Degree next the Patriarch are the Archbishops, who have under them several Suffragans; though as well the Patriarch, as the Archbishops and Bishops, ought all to be of the Order of Caloyers, and to observe the Rules which they profess'd in their Convents. And in∣deed all these great Prelates live after one and the same manner, abstaining from Flesh, performing the same Duties in the Church, and having the same Religious persons under them, that is to say, Regular and Secular Priests.

The Regular Priests, or Papas Hiereus, are such as never marry; the Secular Priests, or Cosmicos Hiereus, are admitted that liberty, but not above once in their lives, nor to above one Woman at a time: But both the one and the other perform the same Duties in the Church, and read the same Office. Which is so tedious, that it takes up at least six hours in a day to go through with it. Which is the reason that they easily dispense with the greatest part of it, either for want of time or good will, or else because they have not where∣withall to buy them Books enough to compleat their Breviary.

These Books are about six in number, all of them, but one or two, large Folio's, printed at Ve∣nice for the most part. The first is the Triodion, to be read in Lent; the second Eucologion, contai∣ning all their Prayers; the third Paraclitiki, com∣prehending

all the Hymns, Anthems, and Songs, in honour of the holy Virgin, of which they have a vast number; the fourth is the Penticestarion, where is the Office to be read from Easter to Whitsontide; the fifth is the Mineon, containing the Offices for every Month; and the sixth the Horologion, which ought to be read every day, in regard it contains all their Canonical Prayers.

The length of this Office, and the price of the Books, is the reason that hardly any of the Bishops, Priests, or Caloyers, ever put themselves to the trouble of reading it. There are none that think it worth their while, unless it be at Mount Athos or the Holy Mountain, Neomogni in the Island of Chio, and some few other well-govern'd Convents: For all the rest of the Greek Clergy presume to lay it aside of their own accord, without expecting a Dispensation from the Bishops, who not having leasure to read it themselves, set them an Example which they are no less willing to follow.

I should indeed have put the Order of Caloyers before the Bishops, nay the Patriarch himself, since there is not any who can pretend to those Degrees, unless he be a Caloyer. But in regard it is not the custom so to do among the Roman Catholics, these honest Caloyers shall give me leave for once to place them in the rank which best becomes their seeming Humility. Now this I must needs say, that take away their Ambition and their Vanity, the Caloyers lead most strict and exemplary Lives. Like the Religious Orders of the Church of Rome, they make the three Vows of Poverty, Chastity, and Obedi∣ence; and they observe them very exactly, espe∣cially in all the great Convents, Monte Sina, Sancta Saba, St. Michael of Ierusalem, and those before mention'd. To this purpose they never eat Meat,

but live upon Pulse, Herbs, and Fruits, which they manure themselves in the Lands adjoyning to their Convents. They who are near the Sea, may eat Fish, unless it be in Lent, and then it is a Sin so much as to mention the words Fish, Butter, or Cheese, with∣out the following Parenthesis, Timi tis agias Saraco∣stis; With respect to the holy Lent be it spoke. And by their Example, the people are no less observers of that abstemious Season.

All these Caloyers being compriz'd under the three Orders of St. Basil, St. Elias, and St. Marcel∣lus, wear the same Habit, and observe almost all the same Rule. Every one of these Convents have their Superiours, the Friers, and the Novices, with the Lay-Brothers. The Superiour is call'd Higou∣menos or Conductor, for the Title of Archiman∣dritis or Abbot, is not so much us'd among them. This Higoumenos is very much reverenc'd by the Monks, especially in the great Monasteries; for in the lesser where there are several of equal standing, they have much ado to preserve their Authority, especially when they enjoyn any displeasing Penance, farther than such a number of Genuflexions, or Fa∣stings. For as for any other more rigorous, the Superiours dare not so much as mention them; fearing if they should threaten the Monks with severer Punishments, lest they should drive them to a trick they have got, of not only renouncing their Superiours authority, but the Christian Religion, and to make some rash Oath to turn Turk by lifting their hands to Heaven; a Wickedness so frequent among them, that there is hardly any considerable Town in all the Ottoman Empire, where you shall not meet some of these Kachi's Muhammed, Papas Mustapha, Murat Carabache; that is to say, several Monks and Priests, Armenians, Syrians, Greeks, and

others, who throw away their Cassocks and Caps in exchange for the Turbant, which is of very ill consequence; for if these people are marry'd, and happen to have Children, all the Males above 15 years of age are bound to follow their Father's Religion: Though if they be of riper years, they are permitted to live at home with their Mothers and Sisters in the Christian Faith. So that the fear of losing absolutely those which they would only chastise according to their merit, causes the Superiours to be very cautious of inflicting severe Penances, unless upon such as are willing to submit to whatever they impose, or are very Criminal in∣deed. To this purpose I shall relate a short Story which happen'd in Syria while I was there.

Near to Damas stands a very fair Convent of Nuns and Monks (I put the Nuns first, because the place belongs properly to them.) This Monastry lies five or fix Leagues from Damas to the North∣west, dedicated to the holy Virgin under the name of Esseidé Saidnaia. It is seated one part at the foot of a Mountain belonging to the Monks, the other part at the top, belonging to the Nuns. Both the one and the other wear black, and obey the Order of St. Anthony. Now in regard these Nuns live much after the same rate of the Nuns of the Ave Mary at Paris, a young Frier weary of the solitude of his Convent, bethought himself (under pretence of the begging Trade, which those honest Virgins drive over all the Jurisdiction of the Patriarch of Antiochia) to take a mumping Ramble all over Syria, but not understanding the Limits to which the begging Trade of the Con∣vent of Saidnaia was confin'd, because he would not be known near home, he resolv'd to continue his vagabonding up as far as Ierusalem. To which

prupose he had counterfeited Letters from the Ab∣bess of Saidnaia, by vertue of which he had got together a considerable sum of Money, consi∣dering that Country was none of the most wealthy in the World. And thus encourag'd, he was in hopes to loyter on as far as Tripoli in Syria, where he might Embark either for Europe or for Constantinople, as he should see con∣venient. But coming to Dgebel Ageloun, a large Mountain encompass'd with small Christian Villages, he met there at the same time two of the Patriarch of Ierusalem's Money-Collectors, which that Prelate sends every year into those parts. Those fellows demanded of him for whom he begg'd? to whom the Caloyer answer'd, for the Abbess of Saidnaia. Thereupon the Ierusalem Col∣lectors, not enduring such an encroachment upon their territories, sent him to their Patriarch, who after he had wrote to the Abbess, and receiv'd her answer, detecting the Caloyers falshood, took from him his habit of Priest and seculariz'd him, as un∣worthy of his profession and the habit which he wore. And thus the Superiours of Monasteries in extraordinary cases, for the support of their dignity, will not stick with ignomy to deprive such Monks of their habit, who are either obstinately disobedient, or from whose behaviour they are afraid of some trouble or ill accident. For they regard not the Vows which they have made to live and dye under such an Order, since those Vows are not made, but at the good pleasure of the Patriarch and Superiours of the Convent.

The profess'd Monks and other Fathers make no scruple to do the same; for they quit their habit as they find most for their advantage. Nay, though they have been Noviciats at least two years before

Profession, they many times leave the Convent to live upon their own Demeanes; or else absolutely to quit both Habit and Order. For their Vows are rather a reciprocal engagement which they make with the Order which they embrace, upon the de∣position of a certain sum of Mony at their entrance, than any Vow, or any solemn obligation to live under the strict rules of the Order. Nevertheless these professed Monks, and all the rest of the Reli∣gious Fathers, labour altogether for the good of the Convent all the time they live in it. Some take care of the Fruits, others of the Corn, others of the Cattel, and generally of every thing that ap∣pertains to the house. To which purpose, they employ their Novices also more often in the fields than in the exercises of spiritual meditation and retirement, to which they apply themselves as little as to their studies. Which is the reason that the Caloyers are commonly so sottish and ignorant, that you shall scarcely meet with any in the biggest Convents who understand any thing of the Greek letters, in which character their service and all their Prayers are written.

Now the necessity which the Caloyers are in to manure their own Lands, causes them to receive a great number of lay-Brothers into their Convents, so many, that they almost equal the number of the Religious persons. These lay-Brothers spend their whole time abroad in the fields, never returning home till the evening; where notwithstanding their toyl and labour all the day long, they fail not to assist at a long Prayer, and to make a great number of Metaniai, or genuflections, bowing their knees to the ground, first down, then up again, then down again, with a motion so swift as is to be admir'd; which done, contented with a light Supper, they be∣take

themselves to their repose, which is upon a bed which is not much softer than the bare boards, ex∣pecting till early Matins and dawning daylight call them to their wonted labour.

Over all these Religious Monks there are Pro∣vincial Visitors, though much different from ours in Europe. For ours make their visitations to hear the complaints of the injur'd, theirs, whom they call Exarchi, never visit the Convents under their jurisdiction, but to demand the mony which the Patriarch sends for. So that these poor Caloyers have but an ill time of it, to moyl and sweat, and to cause their Lay-Brothers to toyl and labour: For no sooner have they got a little mony together for the necessities of their house, but the Patriarch sends his Visitors to discharge them of it. Yet notwithstanding all these Taxes which the Reli∣gious Greeks are bound to pay, there are some Con∣vents in Turkie very well endow'd, and some parti∣cular Monks so Rich, that they dare adventure sometimes to beard the Patriarch himself, and to buy him out of his Dignity, as I said before, espe∣cially being assisted by the Purse, and cunning advice of some Rich Merchant, who knows how to come by his Mony again with good Interest.

Next to the Orderly Caloyers and Religious Priests, follows that of the Seculars, or Cosmicos Hie∣reus. I have told ye, that all these sorts of Priests are usually Marry'd; but some circumstances rela∣ting to their Marriage I have not yet related. So soon as they have been under the hands of the Eccle∣siastical Barber, who trims generally as they do among the Catholicks, and that they have serv'd the Church for some Months, they are admitted into the number of the Anagnostai or Readers, being thereby capacitated to read Mattins, the Psalms,

and such other things which our Clerks generally sing. The Anagnostine perhaps may be the same with our four Minors, as comprehending all the Duties which the Anagnostai ought to exercise. But in regard there are other persons employ'd as Porters, Bell-ringers, and such like Officers, their imployment is only to read. When I speak of Bell-Ringers in the Greek Church, it is not to be imagin'd that they are such who Toll their Bells as for∣merly. No, for the Turks spoyl'd all the Steeple-Music in the Greek Church. Instead of which, a certain Instrument call'd a Simandron, serves turn, which is a long narrow piece of Board, upon which the Officer rattles with a wooden stick, till he make the Board groan again; the noise of which assembles the poor Christians together.

When the term of Clerkship is expir'd, the Bishop ordains him a Deacon, giving him power to officiate at the Altar, and sing the Epistle, after which, if the Deacon have a desire to Marry he is free so to do. Only he must give the Bishop notice of it, and tell him with all the name and place of the Virgins abode, to the end he may enquire of her good qualities, and take particular care that she is hand∣some. For it is requisite that a Greek Papa's Wife have three good properties, Dis••retion, Chastity, and Beauty. But why more beautiful than Laymen? The reason is plain. For the Lay-men may Marry as often and as many as the please, but the Papa can Marry but one, and but once all his life time. And therefore it is but reason that the Papa, who makes provision at once for all, should have all those good qualities in one person, which if a Lay-man misses in one, he may find in an other. And indeed they are generally very fortunate in their Chaces: For if there be e're a handsome young Girl in the whole

Quarter where a Matrimonical Priest is upon the hunt, every one strives to have him for a Son-in-law: As if the beauty in the Grecian women had been always consecrated, if not to God, yet to his Mini∣sters; by which the most charming Beauties being emptied to those whom it behoves to be most pure, it becomes a Proverb among the Greeks, that when they would praise or flatter a young Lady, they say, she surpasses in virtue and beauty the fairest Papadie. And true it is, that their beauty is gene∣rally grac'd with a most pleasing modesty, to which the white vail which they wear upon their heads, the neatness of their habit, and their harmless conversation, add such a luster, that it is impossible but that they should win the affections of their Husbands. For this reason the young Papa's are permitted to leave their severe employments for some time, to attend the more delightful pastime of courtship, and taking order for their Nuptials. The Ceremonies of which being over, they return to their Functions, and are admitted into the Order of Hiero- Deacons, with power to read the Gospel, and officiate at the Altar with the Priest, till he be in a capacity to be made a Priest himself.

These are the chief Degrees in the Greek Church, the meaner Officers are first, the Sacristans or Skeuophilakes, who take care of the sacred Vessels, and Church-utensils. The second are the Calonarki, that name the Anthems and Songs, and set the Tunes. The third are the Tyrori, or Porters, who take care to open and unlock the Church Doors; and the least are the Candilafti, that look after the Lamps.

Of their Offices.

AS to the Offices themselves, they differ accor∣ding to the custom and Revenues of the place. In great Convents the Monks rise at Midnight to read the Mesonyction. Which Office lasts generally two hours. But upon great Festivals the Mesonyction is chang'd into Olonyction, which lasts all night. The institution of that Office was prudently intended to prepare them for the devotions of the following day. But many are the abuses crept in, which might be easily Reform'd, had the Greek Church Pastors as wise and learned as the Latine. Some I will relate which I have observ'd.

The Feasts that follow this Holonyction are either Panigyri, which we call Fairs; or Polyeleon, which signifies plenarie Indulgence. To these Feasts there ••••ock great numbers of people: And in regard the most part go more out of custome than devotion, they carry along with them provision of good chear, to spend the night merrily. So that the singers themselves, being generally good fellows that will not refuse their Cups, fail not to meet with one good friend or other, that gives them frequent occasions to take breath, and to make pau∣ces and rests which they do not find in their prick∣song.

Being once at Nenita, a famous Town in the Island of Chio, upon St. Michaels day, there hap∣pen'd the feast of that Arch Angel call'd the Pane∣gyri, tou Taxiarchi. At what time a friend of mine would needs have me go and see the fashion of this Holonyction. The Town, not being above eight miles from Chio, we arriv'd there the Seventh of Sep∣tember, which was the Eve of the Feast (for in all the

Greek Churches they follow the ancient Kalenders) and after a slight Supper, being fasting night, we went to Church about Ten a Clock, by which time the Church was so throng'd that we had much ado to get to the Chanters seat, whither I was resolved to croud, that I might hear the Melody to the best advantage. It was near an hour before the Service began, and there was already such a horrid noise and confusion, that the Calonarchi not being able to raise their Voices to be heard by those that were to take the Tune from their Notes, and the Chanters not having their books before them prick'd and rul'd as in Europe, the Music which was not in very good order was forc'd to crease; so that the Proto∣psalti or Rector of the Quire grew angry, and at length his patience forsaking him, after he had struck several blows upon the Bench where he sate with his Dekaniki or Deans staff of Authority, he turn'd to the people and cry'd out as low'd as he could bawl, Sopotate Theocatarati; Curst of God, will ye never hold your Clacks?

The noise of the stick, and the thundering Voice of the Ephimerios or Master of the Quire, begat an indifferent silence for a while, and gave the Cho∣risters leisure to reharken to the Tune. But pre∣sently, after the Calonarchi reading and baulling one thing, and the Choristers Singing and answering quite another thing, as having sipp'd a little too much of the creature, put the multitude into such a hideous strain of Laughter, that now the whole Church was all in an uproar, nothing but noise and confusion, and the Choristers were once more forc'd to put up their Pipes. This hurly burly endur'd along while, till the Proto-psalti horn-mad began to lay on again with his Battoon, and redoub∣ling his fury, cry'd out a second time, Sopateda

Fourkismeni, Hang-Dogs be quiet. For you are to understand, that these Papa's are meer Clowns, and so regardless of the gravity and decency that belongs to their functions, that they make slight of cursing and giving ill Language in the very Church it self, as being their common way of reproving those that they find misbehaving themselves in the time of Divine service. Neither is it so much out of their zeal, but meerly out of an ill custome and habit of bad language, that they thus bespatter their Parishioners, which they will not scruple, in their fury, sometimes to call Rogue and Rascal in the midst of their Devotions for very slight mis∣carriages.

Thus the whole night was spent in an alternative variation of squealing and singing, ribble rabble, chat, noise and din, laughing and cursing, with some lucid intervals of silence and praying, till Morning slumber having seized the greatest part of the Congregation, wearied with talk and hard drinking, they said their Prayers in a little more tranquillity: Prayers being ended, they went every one to dress their Victualls, and dinner being ready they fell to eating and drinking, and so to jumping and dancing.

But in the better regulated Convents, this Holo∣nyction is observ'd with greater decency, in regard they are more carefull to keep out the multit••de which cause the disorder. After the Mesonyction Office is over, which lasts till within two hours of Morning, the Monks return to their Cells till Five of the Clock, at what time they begin their Mattins and Hymns, together with the Prime, which is always Sung at break of day; for they still so order the Service, that the Prime is always sung at Sun-rising. Which being done, every one retires to his Cell or

to his labour, till Nine of the Clock; at which time they return to Chappel to sing the Ten a Clock Noon Prayers, and to say Mass: Which finish'd, the Monks retire to the Refectory, where there is a Lecture read' em as they sit at Dinner. As they rise from Table, both Morning and Evening, the Cook falls upon his Knees, and as if he expected the reward of his pains or the pardon of his faults, he cryes out to the Monks as they pass by him, Eulogite Pateres, your blessing good Fathers! to which every one makes answer, Theos Syncoresi, God bless thee. Thence they retire to their Chambers, or to work, as they please, till Four a Clook, at what time the Simandron calls 'em again to Chappel, where they finish Evening Service, and go to Supper at six; Supper done, they return to Chappel, to read the Service which they call Apodipho, the after Supper-Service; which being concluded, at ••ight every one retires to his repose till Mid∣night. At what time they have no occasion to spend much time in dressing, in regard they lye in their Cloaths, putting off only their upper Gar∣ment: There being none but the Europeans that make use of Sheets in Turkie.

Now in regard the Caloyers are they who enjoy the principal dignities in the Greek Church, therefore all other Priests are conformable to their example; which is the reason they never say above one Mass in a day, let there be never so many Priests in the Convent. So that the Roga or Salarie of Twenty or Thirty Crowns a year, which the Church-Wardens pay to the Priest, is only for his assisting at the Office, and not for saying Mass, which the people hardly understand, so that a great number come when it is half over, and others when it is quite ended. Nor do they who come last any way

strive to excuse their sluggishness, believing it enough to go in and look upon the Church, and make a few genuflections and so home again; for they cry, God's compassionate, he'l be merciful to those that hear but half, and save those that come when all's done.

This may seem to be a kind of shadow of the ancient Divine Worship in the Temple of Sancta Sophia, if we may be permitted to take our obser∣vation from what is now in practice; but certain it is, that they are fallen into an infinite number of errours, through the extream ignorance of their Priests, who either uphold the people, or precipitate them into all the superstitious abuses of true Reli∣gion, which a disorder'd and irregular ignorance can be guilty of; either to satisfy the silly devotion of the ill-instructed multitude, or their own par∣ticular Interest, and profound sin of Avarice, which is too deeply rooted in the whole Priesthood. All which abuses may be mainly attributed to the little respect they shew to God in their Churches, and the extream obstinacy wherewith they persist in their opinions. The first plunges them into a great number of miscarriages under pretence of Religion, and the second will not permit them to acknowledge their errours. I shall here insert some few Examples both of the one and the other.

I came to the Island of Zant, during the time of the Greeks Easter, at what time rather at the Insti∣gation of my curiosity than devotion, I was re∣solv'd to stay the whole Office out, which they sing at that Festival. To this purpose I was oblig'd to go at Three a Clock in the Morning to the Greek Church, which is call'd il Domo de Greci, though it be not the Cathedral of that place, in

regard the Greek Bishop, in whose Diocess lyes the Island of Zant, resides as Cephalonia. That Mor∣ning the Proto-papas, or chief Priest, began the Office at Four a Clock in the Morning, which lasted till Nine; though in other places, where they are more pester'd with Turks, they begin at Midnight or sooner, to the end they may have done by break of day. But in all that time I did not observe, neither in the Gestures of the Priest, nor in the Prayers themselves, any thing that could inspire the least devotion into a man. Every thing was done with so little decency or Reverence, that I did not much admire at what afterwards happen'd. The Sun being up, and the Priest in the middle of the Office, I was strangely surpriz'd to hear the noise of so many Pistols and small fire Armes let off, and at the same time a confused cry, Christos Anesti, Christ is Risen: But this surprize of mine in a very short time turn'd into as violent a laughter, which I could not forbear upon this Occasion. A hairbrain'd sootish young fellow, who stood very near a Papa, taking no notice when he let off his Pistoll, that the good old man had a great head of hair and a stately long Beard, according to the custome of all the Greek Priests, fir'd his Pistol so near to the Papa's reverend bush, that his Locks and Beard were all in a suddain flame: Which caus'd such a vast disturbance in the midst of Divine Ser∣vice, not a little interrupted before by the noise of the Pistolls, that it would have afforded sport to any man, that had not been under the same con∣sternation of Bacon-singeing, that possess'd the poor afflicted Papa. This Ceremony, first brought into use to testify their joy as well for their being rid of a meager Lent, as for the hopes of Resurrection, which that Feast confirms to all Christians, is

observ'd not only in the Island of Zant, but also over all Turkie and the Ar••hipelago; and though it never be observ'd, without some fatal disorder, yet the Greek Priests never speak a word of sup∣pressing it as an abuse crept into the Church, no more than they do of another Ceremonious custom as idle, for the Priest to give about a cup of strong water to all persons that are so happy to stand in his quarter. On the other side, finding that the Toleration of these follies gains the affection, and opens the purses of their Parishioners, they are so far from abolishing the old, that they strive every day to introd••ce new superstitions that may any way contribute to satisfy their natural and in∣herent Avarice. Of which the Polykirion is an evident proof. This is a Ceremonie not unlike that which is us'd upon Candlemas day among the Latines, and falls out to be observ'd twice a year, upon the E∣phiphani and at Easter; for these being the two most noted Holy-days among the Greeks, and which therefore bring the greatest numbers of people to Church, the Priests took an opportunity to in∣troduce a Ceremony that every person should re∣ceive from them a Wax-Candle, which cost them no more than Three or Four Sous a piece, but for which the people Ten or Eight at least. 'Tis true they give the Children small pitiful Taylors fear∣ing Candles for nothing, which as their Parents take for a great favour, so it keeps them from diving into the Cheat.

The Papa's have another stratagem to milk their Parishioners by means of their Sphragides or mark'd Loaves. The secular Priests carry every one of them to Church a Houshould loaf, and the Clerks and Deacons having cut it into small pieces, the Priest blesses them, as he distributes to all the Con∣gregation.

This is observ'd upon all Holy-days and Sundays toward the people. But the Priests having thus engag'd the Multitude, and unwilling to lose by their charity and benedictions, put this trick upon 'em the first Sunday in every Lent, to reimburse themselves. For then every Family covetous of the Papa's Blessing, Bakes and brings to Church, a little Loaf made in the form of a Cross, of which the four extream parts are like a Lozenge, and the middle part round; and every part mark'd with the name of Iesus thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. These Loaves the Priest takes, and having blest them, breaks one Loaf into five parts, and gives them to five several people: Now in regard those pieces being thus blest are presently endu'd with secret vertues, equal to all the Charms, Antidotes and Amulets in the world, therefore the people are oblig'd to pay for every mark'd piece six blanks, by which means one blessed Bun, which costs them nothing, in regard every Family provides their own Loaf, produces them being divided to five persons, no less than Twelve or Thirteen Sous; which is a very good blessing-interest.

Yet notwithstanding all these petty cheats and several others which the Priests impose upon the people, to pinch mony out of their pockets, those poor Christians are the most zealous to obey their orders and injunctions of any people in the world, and to give them whatever they demand. They firmly believe that a Papa can never tell a lye, and that no Oracle spoke such truth as what a Greek Priest utters, whatever his ignorance, and how low and self Interested soever his soul may be. It is impossible to make a Levantine acknowledge, that the Bishops, Priests, and other Ministers of their Church, being so lumpishly dull and sottish as they

are, are uncapable of instructing them in matters of Faith which are above their reach. And there∣fore they choose rather blindly to obey their com∣mands, than to suffer themselves to be better taught, or convinc'd of their errours.

Of their Faith.

AS for what concerns their Faith, they neither know what they believe, nor what it is they ought to believe. Their Papa's never speak a word of Catechisms, Articles of Faith, of Hope, or Charity; or if at any time a Papa mounts the Pulpit, 'tis not so much to make a pious exhortation to the people, nor to direct them how to lead their lives like Christians, nor so much as to read a good Homily which is more easy, but to gain the Two Crowns which is generally given to the Preacher for his Sermon, which as the people do not understand, so neither do the Papa's know what they say. And which is more, they draul out their words at such a distance one from another, that though they stand a full hour in their Pulpits, yet they hardly utter Four Hundred words in all the time. Nevertheless they are in high esteem, and the poor people that understand not, nay some that heard not a word the Papa said, cry one to an other as they go home, Psila Emiliseno Didascalos. What a rare Preacher was this, what wonderful things has he said! Thereupon I once ask'd some of their Adorers what it was they so much admir'd, and what it was their Parson had told them, that was so charming to their ears? But when I found that not one of them could remem∣ber the least tittle of what they so highly commen∣ded, I made answer, Psila Emiliseno Didascalos diati∣den heptases. Most certainly your Preacher spoke Mysteries, for I find that none of you know what he said.

Of their Sacraments.

COncerning the Administration of the Sacra∣ments, they are by them administred after a manner so different and disagreeing from the first Institution of the sacred Mysterie, that you would swear they either believe not in what they do, or else that they take little care of what they are about. They number Seven Sacraments, but to make short work of it, they administer but Three. Baptisme, Con∣firmation, and the Eucharist; they give them all together to Infants Forty days after the birth; sometimes later, sometimes sooner, at the pleasure of the Parents, or as necessity requires. Penitence, Ex∣tream Vnction and the Eucharist, they make use of all together likewise, five times a year, at Easter, Saint Peter's, St. Paul's, the Assumption of our Lady, and Christmas; the Order and Marriage they confirm both together, and upon the same person.

Concerning Baptisme;* 1.28 when the Child is in a condition to be Baptiz'd, they make choise of a Godfather and Godmother, if it be a Boy; if a Girl, they many times content themselves with a Godmother only. Then the Infant is carry'd to Church, where he is plunged over head and ears in the Colymbitra or Font of Baptisme. Which done, the Godfather carry's the Child, Midwife-like, to the great door of the Sanctuary, where they anoint the Childs head, neck, stomach, shoulders, armpits, hands, elbows, leggs and feet: Which done, they put upon the Infant a white shirt, and wastcoate, and such other accoutrements as are re∣quisite, which they never put off in eight days after. At what time the Godfather and Godmother carry the Child again to Church, there to have all

the Childs swaths and linnen wash'd, which he has foul'd during the eight days. All which is done in a little stone Vessel, bored through in the middle, lest the sacred Oyls that besmear'd the Infants Cloaths should be profan'd by powring away the water that wash'd them upon the Ground.

This Oyl is highly esteem'd among the Eastern Christians, especially among the Armenians, who some while since, had a great dispute in Law upon this very subject. Their Patriarch, who generally resides in the upper Armenia, lives in a large con∣vent, which the Armenians in their Language call Echemiazin, the Turks in regard of its three Churches Vscha Klisia, and the Europeans, the Three Churches. It is seated in a large Plain at the foot of the famous Mountain Ararat. This Patriarch was wont always to make the Myron (for so is the holy Oyl call'd) and sent it from time to time to all the Armenian Bishops, as well those in Persia and Turkie, as to all the rest who had not permission to make this Oyl, which was a priviledg only belonging to the Patriarch. But it happen'd that about Ten years since, the Bishop of Ierusalem having an Am∣bition to make himself Patriarch, for that Iacob Vartabiet, the present Catholicoës or Patriarch of Armenia, had given over his trade, by an immediate power from the Grand Signor, fell to work him∣self, and made such a quantity of the holy Oyl, as 'tis thought would suffice all the Armenians in Turkie for several years, which new Ierusalem Myron has caus'd such a schism among the Armenians, that all those who live in Turkie are now separated from their ancient Brethren, and refuse the Bishop of Ierusalem's Myron, who by the authority of the Grand Signor had usurp'd the Patriarchship of the Armenians, and maintains his ground notwith∣standing

all the suits in Law commenced against him, and great sums of mony expended by the former Patriarch, who thereupon came the last year to Constantinople, to try whether he could bring the Ierusalem Bishop to an accommodation, and to take his Myron of him again as he did before.

This Oyl is boyl'd in a great Kettle with several odoriferous herbs and drugs, and the wood that feeds the fire is all sacred fuel, as the Relicks of broken Images, torn books, and such other Church-moveables as have been formerly consecrated to pious uses. Nor will all this serve, unless it be made and bless'd by the Patriarch himself, and three or four Metropolitan Bishops, who in their ponti∣fical habits, and with their devoutest Prayers con∣tinually attend the Composition from the Vespers of Palm-Sunday, till Holy-Thursday Mass, which is celebrated upon the great Jar, where this precious Oyl is put up for use.

And this is that holy Oyl employ'd in all Unctions of Baptisme and Confirmation, which is never twice apply'd to the same person. But there is another Oyl which they call Eukoloon, or the blessed Oyl of Prayer, which the Greeks frequently make use of to anoint those who are in perfect health, but the Latines never but only to the gasping. The Greeks also give it at great feasts to those who have confess'd and receiv'd the Communion, but then they apply it only to the forehead and hands, and the Priest when he performs the Cere∣mony, repeats the end of the seventh verse of the 122 Psalm, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Net is broken, and we are escap'd.

The fourth sort of Unction in the Greek Church is that which is given to the Priests,* 1.29 whether Ca∣loyers, single men, or Marry'd; for the Sacrament

of the Order is common to both. Therefore when any person desires to be ordain'd a Priest, he is first examin'd whether he can Write and Read; for it is now adays a very great accomplishment among the Greeks to have study'd so far, there being several admitted to the Priesthood that can do neither. Being thus examin'd by his Pneuma∣ticos or Confessor, who is many times as ignorant as himself, he is presented to the Bishop; who, upon the report of the spiritual Father, gives him his Orders, yet so as the ceremonie is not compleated in less than Three days one after another; nor till the Bishop be satisfy'd of his life and conversation, nor till he is proclaim'd in a full Congregation axios, or worthy.

The Sacrament of Penitence* 1.30 among the Greeks at this day consists only in rehearsing their sins to the Pneumaticos, and undergoing the penance enjoyn'd. However this recital is made without any serious examination of the confession last made, nor accom∣pa••y'd with any act of true sorrow or contrition 'Tis sufficient that they sit down in a Cha••r by the Confessor, and in that commodious posture make him a rehearsal of their faults themselves, or else tarry to hear what questions their Confessor will ask them, and then patiently receive his injunctions of mild Penance; which amounts to such a number of knee-bendings, or so many Almes, which is more welcome. The next morning, or it may be the same day, after the Priest has receiv'd himself, he sings with a loud voice at the great door of the Sanctuary, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Approach in the fear of God, in Faith and Charity; and then all the Communicants crowd to the said door, at what time the Priest taking up the Cha∣lice in his left hand fill'd with Wine and sops of

Bread, and a Spoon in his right hand, which they call Labidi, he distributes a spoonful of Bread and Wine to very one, not excepting the young Lads of Thirteen or Fourteen years of age, at which years the Greeks think 'em able to advise them∣selves; more especially seeing that it would be unreasonable to deny the Communion to such, when they administer it to sucking Infants.

The people throng in great numbers to this Me∣talambasis or Communion,* 1.31 which they receive with∣out ever kneeling. And indeed there is no other posture at Church in fashion, than that of standing among the Greeks. And for this reason it is, that instead of Seats and Pews, you see nothing in their Churches but your Dekanikiai, which are a certain sort of staves about four and five foot in length, headed like Crutches, and upon these Crutches they lean and rest themselves when they are weary with standing up right. And in this posture they also receive the Communion, under both kinds, of Bread and Wine mix'd together in the same Poti∣rion, and with the same spoon, without any thing of squeamishness or distast one of another, not be∣lieving that any one who approaches the Eucharist can receive harm or infection of his Neighbour. Yet the Priests are so civil, that if they see any one with an apparent pair of scabbie chops, or that has any other foul disease about him, they will forbear to nauseat the stomachs of the rest, but order them to stay and receive a-part; though if they should be so clownish as to make no dictinction, 'twould be reckon'd no great crime.

In other respects there is that disorder in the ad∣ministration of the Sacrament, that the crowd of people thronging in upon the Priest, cause him many times to spill the sacred liquor upon their

Cloaths; and often upon the ground. Which proves a sad accident to the poor Priest; who cannot perhaps help the unruliness of the Multi∣tude. For the Bishop being inform'd of this mis∣chance, presently suspends the unfortunate Papa many times for five or six years. The Person thus suspended is called Argos; as it were to teach the Priest, that he who will undertake to hold such a blessed Liquor in his hand ought to have Argus's eyes in his head, and that if he miscarry in his duty, he deserves no less than the punishment of that same drousie Guardian.

As concerning Marriage,* 1.32 the Ceremonies of per∣formance vary according to the custom of the Country, though the essential part of the Sacrament be the same. But the same Person cannot Marry above three times; insomuch that a person that has been Marry'd above three times is pointed at as we point at Cut-purses or common Shop∣lifters in the street. Now when two young couple are to be Marry'd, supposing they be pass'd the Age of Thirteen years, their Parents agree together and make up the Match without ever acquainting the young couple, unless it be at Chios and some other places in the Archipelago, where the young couple are too yare for their Parents, and agreeing upon the business between themselves, are Marry'd several Months many times before their Parents know any thing of the matter. And as these sort of private alliances are very frequent, it is observa∣ble that they fall out much more to the content and felicity of both parties, than those which are made by the Parents without the consent of the Children. But however it happen, the Wedding-day being come, and the Contract being sign'd before the Papa, the person to be Marry'd goes to the Cadi, to

whom he gives a Crown for a Koget, or License to Marry such a person, of whose name and habita∣tion he gives the Cadi a note; which done, either in the Morning or Afternoon the Bridegroom and the Bride go separately to the Church, where the ceremony is performed much after the European manner, only with this difference, that in the Contract which is made before Marriage the Husband cannot give to his affianc'd Mistress as a present above Fifty Crowns in Silver, leaving him at liberty however to augment the sum if he pleases afterwards, though there is no obligation laid upon him.

This Law was made to the end that Virgins might not be hindred from Marrying to the first that courted them, upon hopes that another would give more; and for their Dowry they take the fourth part of the houshold Goods which the Husband leaves at his death, though perhaps she brought to her Husband very little or nothing; it may be some few Cloaths, Cushions, Coverlets, or Quilts, which are very much us'd among the Eastern people.

The Ceremonies of the Contract, and of the Church being over, the Bride and Bridegroom, their Godfathers and Godmothers, their Parents and Guests invited, return home to the Brides house, and there begin their feasting and jollitie, which according to the quality of the person con∣tinues till the eighth day after the Wedding; in which time the Marry'd couple many times eat themselves out of house and home, and pawn their Goods to support the glory of the Ceremony. They also observe two other Feasts during their lives, that is to say, their own Birth-days, and those of the death of their Parents. And in some parts of Turkie, there is a laudable custom among the Christians to

feast all their friends, when their Sons being arriv'd at the age of Fourteen years begin to pay the Ca∣rache or Tribute which the Turks set upon the head of every Christian; as if they rejoyc'd with the Apostles that they were accompted worthy to suffer ignominy for Christ's sake.

Of their Festivals.

We May also add to the number of the Grecian days of Merriment, the Festivals which they observe through the whole year, espe∣cially in the Islands, where the Christians enjoy far more liberty than upon the Terra Firma. The most remarkable of these Festivals are St. Andrew, St. Nicholas, the Forty Martyrs, and St. George. The first of these Festivals is solemniz'd by the Greeks upon the accompt that St. Andrew, being an Elder Apostle than St. Peter, was the first that Christ call'd to the Christian Faith. They also believe him to be the Eldest Apostle, because he first Preached the Gospel in Greece, where some will have him to be the Founder of the Church at Constantinople, and give him the Title of Proto-Pa∣triarchis or first Patriarch. But the manner of keeping his Holy-day, is no way correspondent to that honour which they pretend to bear him. 'Tis true they go to Church in the morning, but all the day after, they feast one another, and the Women do not believe they have done St. Andrew right, if they do not Fry for the whole Family a certain sort of Fritters and Pancakes, which they call Ti∣ganites, fry'd in a pan with Oyl. The same chear they have upon St. Nicholas day, only that they throw into the Batter a Temin, which is a small piece of mony worth five Sous, or else a Para which is

another piece of money to the value of Eighteen Deniers, of which one makes the tenth part of an English Peny; and that person of the family who finds that piece of money is esteemed very for∣tunate; a ceremony much like our chusing of King and Queen.

Hagii Sarande's is another of their Holy-days, which though it fall out in Lent, yet the Greeks make no scruple to honour it with the best chear they can make; especially in the Islands and out-Villages, where they dance and frisk it like the Maids about a May-Pole. I have often admir'd why the Greeks are so jocund upon this Holy-day, consi∣dering the almost natural Antipathy between them and the Armenians, in whose Country it was that these happy Saints laid down their Lives for the Faith of Christ, as being the Forty Saints that were put to death at Sebastia in Armenia. Nor are they less merry upon St. Georges day. So that the Greek Holy-days are spent rather in Feasts and dancing than in exercises of devotion. Nor do they repeat upon those days their Pater Noster half so often, as the following verses, which serve to regulate the movement of their dances,

Ascore Psomai Kai asinai Ton Hagion Sarandon inai.

Let us dance and spend at leisure Forty-Martyrs-day in pleasure.

Besides these more solemn Festivals, the Greeks have also several Holy-days that will make a Traveller laugh let him be ne're so serious. About the middle of March I came to the Island of Mitylene, which is the ancient Lesbos, where the great Pittacus one of the seven wise men of Greece was born,

and walking one day through the City, I saw the Women at several Windows, some laying on with good big sticks upon skillets, others upon copper pans, or the covers of Kettles, others upon other sorts of Kitchin furniture, and all to make a noise. Wondering at the meaning of such a dismal noise, I went into the house of a friend of my fellow Tra∣vellers. There I found the Children dancing in the chamber to the barbarous melody their Mother made upon her brass Kettle-Drum at the Window, at the end of every Verse of a Ballad, which two of the family sung well enough, considering they were never taught at a Boarding-School, the whole Choir came in with the burden of the Song, which was to this effect.

Oxo psili kai cori mesa Martis kai chara.

March behind and give us ease, Driving hence our Knats and fleas.

For the Women believe that by vertue of this ce∣remonie, every year perform'd upon St. David's day, the Fleas will never come near a house were they hear such a horrid noise about their ears, at the beginning of the Spring. But wofull experience will teach a Traveller the vanity of this charming superstitiou. For there are such a world of Knats over all the East, that the best charm a man can make use of is only a Psilo-diogma or a good Fly-flap, to Murder as fast as he can those profest enemies of his rest. 'Tis true the young Greeks, who are loath to carry the marks of their stings upon their tender skins, have found out another sort of Persecution for their destruction. For

every night before they lye down, they wash their necks and arms with Vinegar, to secure at least those parts which are expos'd most to publick view.

The Religious Exercises of the Turks in Sancta Sophia, and elsewhere.

AFter that Mahomet the Second had taken the City of Constantinople, and had made his Entry into the Church of Sancta Sophia on Horse∣back, that same sacred Temple, which the Christians had formerly Dedicated to the Eternal Wisdom of the Son of God, ceas'd to be a place for the celebration of the Divine Mysteries of the Christian Religion; so that after the 29th of May, in the year 1453. the former melodious sounds of those sacred Hymns and Songs that accompany the Worship of God, was chang'd into the hoarse discords of the Turkish Namas, which is the ordi∣nary Prayer of the Mahometans. But in regard this Namas may be consider'd with respect to him that prays, as it concerns his Neighbour, and with respect ot God himself, it may not be amiss to take a short view of a good Musselmans Duty, before he goes to his Prayers, while he is at his Prayers, and after he has finish'd his Devotions, to the end he may acquit himself well in reference to himself, his obligations toward his Neighbour, and his duty towards God.

The Preparatious requisite for a Turk, before he goes to Prayers are five; the first is to believe the Articles of the Mahometan Faith. The second, to be Circumcis'd. The third, to forgive his Enemies, The Fourth, to hasten to the

Mosquee when he is call'd. And the fifth is to wash, which is the preparation just before Prayers.

Of the Faith of the Turks.

ALL the Articles of the Mahometan Faith may be reduc'd to two; namely, that there is but one God, and Mahomet his peculiar Prophet or Messenger. For the word Resul-alla signifies rather a Messenger than a Prophet of God. The belief of only one God happen'd by chance to the Turks; if we may credit Iacoub Elkindi, an Author whose Works are to be seen in Syriac, who assures us, that the Alcoran being written, Sergius sent Mahomet to some of the Arabian Idolaters, who ador'd a huge Statue they call'd by the name of Hachar, which signifies great or vast of bulk, to tell them, that being commissionated of God, he did by his command advertise them no longer to adore any more Idols, but to acknowledge the only true and one God which had sent him. But those Idolatrous Arabians, devoted to the worship of their Hachar, would give no heed to his message; for, said they very gravely and considerately, if we must adore one only God which is thine, what shall become of our Hachar? Mahomet, not knowing what answer to make to such a difficult and puzsling objection, return'd back again, to consult with the Monk Sergius. Who considering of what Impor∣tance it was to bring over those Arabians to the Law which he was going about to establish, in regard they were very numerous and neighbouring upon Mount Sinia, where he had been a Monk, sent back the new Legislator to acquaint 'em, that he had consulted the Divinitie concerning their

answer, and that he was satisfy'd they should have the same esteem they had before for their old friend Hachar, provided they would adore God too, in testimony whereof, he was content that from thence forward all the true Musselmen should be call'd to their Prayers in the name of God and Hachar. Upon this condition, that Hachar might go Partners with God, the Arabians were content to worship God, and follow the Law of Mahomet, and from that time forward they made their joynt sup∣plications to God and Hachar; till Mahomet being grown into greater power, order'd poor Hachars Idol to be taken out of the Temples and to set up in his room in great Arabian Characters, these words, ALLA HOV HAC HER, God and Hacher, which is the cry that the Mahometans have ever since us'd to call the people to Prayers. And this is the Relation of that ancient Author Iacoub Ebni Issaac Elkindi, who liv'd about the year Eight Hundred, about two Hundred years after Mahomet.

Wh••ch if it be true, according to the report of this same Author who was a Christian, the Cry of the Muezins is easily expounded. Though it be true on the other side, that the most skilful in the Arabic Language, and most knowing in the Alcoran, assure us, that we must not read the words Alla hou ei Hacher, God and Hacher, but Alla hou Hachar, without the Article el, which is then no more than God is powerfull, and by maintaining that the words were never otherwise written or pronounc'd, avoid the reproach of being the Off∣spring of Idolatrous Ancestors, and of being con∣strain'd to change their first Religion for a new Doctrine.

The 〈◊〉〈◊〉 therefore give divine adoration to none but 〈◊〉〈◊〉, the only Creator of Heaven and

Earth, and absolute Lord of the World. And this is the reason they will not suffer in their Mosquees the Image or representation of any living thing either in sculpture or painting; or if there be any left remaining in Mosaic work, which the ancient Christians made for the Ornaments of their Churches, they are either in places so ob∣scure or so high where they are not taken notice of, or if they are once discover'd 'tis because they are unwilling to be at the charge of Scaffolds to pull 'em down or deface 'em. But where such prohi∣bited things are within their reach, they are either disfigur'd and demolish'd, or quite daub'd over with the Masons Trowel.

The second Article of the Mahometan Faith com∣prehends, in epitome, all the vain dotages and ex∣travagances of the Alcoran, in believing Mahomet to be the Messenger of God, and that there was never any truth more certain than what that Im∣postor has convey'd to 'em, as well by Tradition as Writing. Which Article, being the source and foun∣tain of all the rest, it will be needless to repeat here their trifling Conceits concerning the creation and preservation of the World, or the method which God has taken to sanctifie and save mankind, with many other fantastical and irrational opinions, wherewith their brains and writings are stuff'd. Nor shall I say any thing concerning their leud con∣jectures of Paradise, celestial in respect of the Beatific Vision of God, of which they assure their believers; but beastial in regard of those brutish pleasures which they hope there to enjoy with a full swinge, and the Apartments which they allow therein to several Beasts, such as Abrahams Ram, Moses's Heifer, Solomons Ant, the Queen of Sheba's Parrot, Esdras's Ass, Ionas's Whale, the Seven

sleepers Dog, and Mahomets Camel. Nor need I speak of the number of their Prophets, of which they have a vast scrowl, though none so famous as Moses, Issa Peccamber or Christ, whose Filiation and Death they deny, and Mahomet their chief; and therefore passing over these Absurdities of their belief, I come to

The Circumcision of the Turks.

THe Law of Mahomet being the product of dull earthly humane Invention, that had nothing of sublimity or tendency toward immaterialty in it, but such as thought it sufficient to bound it self within the limits of voluptuous Sense, had need of some remarkable character to distinguish it from other Laws. The Christians, whom it concerns to worship God in spirit and truth, and not with wrie faces and antic Gestures, do not think it ne∣cessary to maim any part of the body which Nature has made perfect; and therefore it was the opi∣nion of many Interpreters, that the proselyte Gentiles were not oblig'd to the paring off so tender a part as the Preputium, since that God not having given any positive command for it, it was left at liberty. But Mahomet who was obstructed by a Phimosis in the satisfaction of his brutal Lusts, being constrain'd to cut off his Foreskin, ordain'd that all his adherents should be circumcis'd, whether it were that he might the better be able to distinguish the Body's of his Musselmen that should be slain in fight, for the propagation of his Law, and to honour them as Martyrs; or whether to ensnare the Jews, and win them the more easily to embrace his er∣rours through the resemblance of Ceremonies; or whether it were that that salacious Legislator

affecting an outward cleaness to conceal the inward filthiness of his soul, commanded those who had already embrac'd his errours to mangle their Pre∣putiums, lest any defilement sticking to the part, should render their persons less acceptable to Heaven, is uncertain; though the middlemost rea∣son seems to be the most prevailing in point of Policy, especially among those who look upon Mahomet to have been a Machiavillian.

This same act of Circumcision, which the Turks call Shoonet, is only a mark of their obedience to the verbal commands of Mahomet, there being no such injunction in his Alcoran; only it was a thing by him afterwards appointed, finding that he had many followers, to distinguish his party from the Christians who never Circumcis'd, and the Jews who Circumcis'd after another fashion. Now in regard it is a mark of disobedience to the••r Law to be uncircumcis'd, therefore they never admit any to their publick Prayers that are not distinguish'd so; that is to say, neither Christians, nor Children of five or six years of age. However I never heard of any Inspectors that ever stood to search at the Entrance of the Temple; besides that, I knew my self two Christian Travellers that perfectly understood the Arabic and Turkish Lan∣guages, who pass'd for as good Musselmen as any were in Turkie, and were well receiv'd where ever they went, as being in the habit of Derviches, and because they knew how to mumble over the Turkish Prayers in the Mosquees, when they could not avoid going thither. But had it been known that those persons were not Circumciz'd, they had not only been refus'd admittance, but burnt alive, or else empal'd upon a stake.

Now they never Circumcise any till they come to six or seven years of age: Elder than these are often Circumciz'd, but never younger, sometimes at twelve, fifteen years or more, according to the pleasure of the Parents: Especially if they be poor people, for then not being able to defray the charges of a private, they must stay till the Rich make a publick Circumcision of their own. The day for the Ceremony being appointed, the Master of the house prepares a great Feast, and makes his Son as fine as his quality will reach; then the boy being mounted upon a Horse or Camel, is led in triumph through the Village, or only that quarter of the City where his Parents live, if it be large. His School-fellows and friends wait upon him on foot, hollowing and hooping for joy that he is going to be admitted into the number of true Musselmen. The Cavalcade being thus finish'd, and the guests re∣turn'd back to the house, the Iman makes a pithie Harangue upon the operation that is to ensue; at the end of which comes a Chirurgion, who having plac'd the lad upon a Sopha or Turkish Table, two Servants holding a linnen napkin before him, draws out the Preputium in length as far as he can pull it, and so keeping it from running back, by clapping a pair of little Pincers at the head of the nut, takes off the surplusage with a sharp Razor, and then holds it up in his fingers to be seen by all the Company, who cry out at the same time, Alla Hecher ia Alla Alla. Which done he dresses the Wound, not a little to the torment of the party Circumciz'd, who by his roaring convinces the standers-by what pain he endures by the wounding so sensible and tender part of his body. But his friends are so far from compassionating his lamentations, that they presently come all to congratulate his admission

into the number of the Faithful, and then take their places at the Sopha, or Turkish Table, where they are entertain'd according to the quality of the Parents.

And often the liberality of Rich men at their Child's Circumcision amounts to large sums. For besides the Almes which they give to a great num∣ber of poor Children which are Circumciz'd, fre∣quently at their charges, at the same time, they also distribute considerable Almes to the poor of the Neighbourhood, to the end they may obtain the blessing of God upon the new Circumciz'd Lad, and all the rest of their Family.

The Ceremony of Circumcising Renegado's is almost the same. Only if they be very poor, they have Basons carry'd after 'em to Collect the Almes of the Spectators, who never refuse to give more or less. They also as others do, carry an Arrow upright in their left hands, with the point downwards, to let the people understand that they will rather be stuck with a Thousand Arrows than renounce the Mahometan Faith. However experience tells them, that there are many who having slightly quitted their Religion, because perhaps they never had any, with the same inconstancy abandon what they so solemnly and with so much pain have embrac'd at their expences; which is the reason that the Turks have a kind of Proverb, Er kim fena Giaur ol∣michidi eche ei Musulman olur. He that has been an ill Christian will never make an honest Turk. In short, it may be said that all the mischief which is done in Turkie is done by the Renegado's, and not by the Turks, who are naturally civil and tractable enough, especially where they meet with persons conforma∣ble to their fashions, and that carefully avoid giving scandal or offence. And indeed it may be

said that the number of Renegado's is greater than that of the Turks; for that the most part of the Basha's and their Retinue are Deserters of the Christian Faith or Judaisme.

Now there are three sorts of Renegado's. The first are those whose misfortune it is to be of the number of the Tribute-Children, which the Grand Signor exacts over all his Empire. The second are those who voluntarily change their Re∣ligion, out of hopes to raise their Fortunes; and the last, such as are forc'd thereto, out of fear of such punishments which perhaps they have justly deserv'd, or through the ill usage of a Tyrannical Patron, who make the smallest number; for the Slaves in Turkie are not so ill us'd, as people imagine; being as it were many times Vice-Masters of the Family; and I have known my self some so well us'd by their Aga's, that after they have had their liberty given them, and coming home into Europe, and not finding there what they expected, have return'd back of their own accord to a more pleasing Servitude. It may be said, that those Slaves are happy in the midst of their Mis∣fortune, who being Masters of some piece of Inge∣nuity meet with a king Aga in a great City. For such are cherish'd by their Masters, who will never deny them going to Church, and to practice their own Religion: Many times also they get the good will of their Mistresses, who out of that com∣passion which is natural to their Sex, do very much asswage the Rigours of their Captivity, by obli∣ging them with Presents and Gratuities from time to time.

But to return to the Turkish Circumcision: I forgot to observe, that as there is no set place for this bloody Ceremony, so is there no time

prefix'd, neither is a man ty'd to the choise of his Operator. It may be done in the Bath, or at home, by the Iman, or by the Chirurgeon; for being only a mark of Mahometanisme, it admits of all sorts of persons to do the work, as also of all places and Ages. Nor do they defer naming the Child till the time of the Ceremony; and though they have Godfathers provided, yet is it not their business to name the Child, which is done by the Parent, as soon as it is born; at what time the Father taking the Infant in his Arms, lifts it up toward Heaven, as it were an Offering to God, and then putting some few Corns of Salt in the mouth of it, names the Child in uttering these words, May it please God (Ibrahim, or what he pleases) that his holy name may be as savoury to thee, as these Corns of Salt which I now put into thy mouth; and that he may preserve thee from tasting with delight the things of this world. As for them that dy before Circum∣cision, they beleive them to be sav'd by that of their Parents. Only they break one of their little fingers, before they bury them, to mark them for uncircumcis'd.

Of Pardoning Enemies.

THe Pardoning and forgiveness of our enemies is a thing not only of advantage to the Tran∣quility of Mankind, but is also enjoyn'd by the sacred Command of the Saviour of our Souls. So that it is no wonder if the Turkish Laws, which are only a corrupted Collection of what is partly good, partly bad, partly indifferent, among Christians, Jews and Idolaters, have commanded the Musselmen to pardon also their particular enemies: For they are oblig'd to be otherwise affected toward the

Enemies of their Religion and Country. So that there are very seldome any Grudges between Turk and Turk; or if there happen any quarrel among them, it behoves them not to let Friday (which is their Sunday) Sun to set before they are perfectly reconcil'd, or if they cannot do that, they are oblig'd the same morning to begin their devotions with that Prayer wherein they make a protestation to God to pardon their Enemies, or else they believe that all the rest of their Prayers will be in vain.

Upon these Grounds, and for these reasons, the Mahometans are severely commanded to do no injury to their Neighbour, either in word or deed: Reproachful Language as well as hard blows are equally forbidden. The wronging his Neighbour in his Goods or Estate, by himself or at the in∣stigation of another, lyes under the same restraint of punishment and forfeiture. The drubbing-stick (which the Turks believe to have descended from Heaven, because it imprints a deeper awe in their minds, and keeps them within the bounds of their duty beyond all the most sacred Laws they can make) is the only pen with which they ingross their Sentences against criminal Offenders. 'Tis enough for the Sou-Bachi to walk now and then through the streets, to put the people in remem∣brance, what they must expect from the least grumbling or murmer that shall be heard among them; no less than a shower of Bastinadoes, not only upon the Authors, but the spectators of the Infant-Tumult; without any regard to their roa∣ring, and reiterated cryes of Toba Sult••num, which is the lamentable ejaculation of the party under Correction.

The dread of this punishment keeps every one upon his Guard. They whose fingers itch to be striking, dare not discharge their choler, for fear of being constrain'd to empty their Purses of some Millions of Aspers, upon complaint made to the Divan; much less dare they presume to strike, for fear of undergoing a more painful sort of basting. Besides that they who are sensible of anothers malice, and perceive a quarrel in the wind, being oblig'd under the same Penalties to part the fray with all the speed that may be, never stir from the place till all be quiet. And many times they make the two passionate Antagonists friends upon the place, and oblige 'em to renew a friendship which perhaps had never been, had they suffer'd their fury to have taken its full swinge.

If the persons that are scolding or fighting will not give over, notwithstanding all means us'd, and the repetition of a wholesome and pertinent sen∣tence out of he Alcoran, they draw 'em away by main force, crying out Charae ulla, by the Law of God, and carry 'em before the Cadi, who fails not to condemn them to the punishment of their obsti∣nacy. And so the Sentence being pass'd, they lay the Criminal upon his back, and after they have giv'n him at least Two Hundred drubs upon the soles of his feet which are ty'd to a Falaque, they force him to pay Two or Three Thousand Aspers besides for his contempt.

The Rigour of these Laws does not only restrain the Turks from doing injury one to another, but it has the same effect upon those that swear and pro∣fane the holy name of God, which in other places (where the Laws pretend to a more divine Origi∣nal) goes unpunish'd. Which is the reason that the greatest Oath which you shall hear among the

Turks, when they would seriously affirm a truth, is valla hebilla, by the God whom I adore. Nay you shall find that the Tnrks who live at a great distance from Constantinople, and are consequently more frequently in the Christians Company, make use of the Christian and Greek Oaths, not having any so proper in their own Language, which yet they make use of rather by way of flattery and caress. However we must confess they do not always ob∣serve this moderation, especially among the vulgar sort, or when they discourse with people of a different Religion; for then instead of those in∣dearing appellations of janum, iki gusum, cardache, my heart, my two eyes, my Brother, and the like, they will give ye the outragious Complements of Giaur, Kupec, dinsis, or Infidel, Dog, and faithless. But such as are better Educated than the common sort are much more civil and courteous, and as little as they care for strangers, they are as kind and obli∣ging to such, as if they were natives of their own Religion, especially if they can discourse with them in the Turkish Language.

I was one day at Boursa with Monsieur Vaillant, Mr. Bellocier de S. Sauveur, and two other French Travellers, where passing by a certain place, a slave belonging to a Turkie Merchant having spy'd us, and perceiving us to be strangers, and more than that French-men as well as himself, very civilly ac∣costed us, and invited us to his Masters House. He told us, that his Master having a great affection for him, was glad to see any person at his house, that he affirm'd to be his Country-man; for proof of which he would treat us after the Turkish mode, to shew us that a slave in Turkie, who knows how to gain his Patrons affection, is not always the most miserable person in the world. To this purpose,

he gave his Master notice of our coming, giving him withall to understand that we were his own Country-men, and therefore besought him that he might have the credit of entertaining us. The Merchant consented, bid him invite us the next day, and provide what he thought fit. In short, the slave omitted nothing which he could procure to be dress'd after the French fashion, and the Master spar'd not for his Turkish Ragou's so that we had an entertainment which sufficiently testify'd our welcome, and that there are persons in all places and of all Religions, in the most barbarous of Nations, that out of their innate honesty and goodness can distinguish between rudeness and civility.

Nor can I pass by the kind entertainment which this honest Merchant gave us, without giving him this due commendation; that besides the moral virtues which he practis'd, he wholly resign'd him∣self up to the will of God: Which is more usual with the Turks than with any other Nation, in regard of their opinion touching predestination. Of which to give us some proof, he gave us a short story of his life. Wherein after he had given us a brief accompt of some misfortunes that had be∣fall'n him upon the accompt of Trade, and the breaking of some of his Debtors, sickness and death of his Cattel and Servants, and the like, per∣ceiving that we compassionated his Misfortunes, he concluded with this expression, Alla kerim, said he, beulai alla ister beulai olsun. God is all powerful; and it was his will it should be so.

Nor was this the only civil person that I have met withall among the Mahometans. I have been often in their Caravans, presented with Coffee, Fruits and Sherbet, Among other times Travelling

in the Caravan between Aleppo and Dierbeker, the capital City of Mesopotamia, in regard I was the only European among them, I was oblig'd to strike into Company with five or six Turkish Mer∣chants, persons of a good jolly humour, in regard they had a Tent to pitch at resting times, which I being alone had not the convenience to carry. Now in regard the Passengers are oblig'd to keep senti∣nell every night by turns, for fear of being sur∣priz'd by the Arabian Robbers, or Karakersi's, when it came to our turn we made use of the Moon to light us to our divertisements, playing at Quoits all our time round about the Caravan. The next company that reliev'd us, finding that we were then enow to make up a Company for a dance or two, undertook to sing us a Song, which put us all into motion. In this manner the frolick went round; every one sung his Song, some in Turkish, some in Arabic, which when they had all done, they desir'd me to sing one in French; which when I had concluded they all fell a laughing one at another, because they could not repeat my Song as I had theirs, and so were forc'd to give over the Dance, and to listen to another that play'd upon his Taboura, and sang a new Aire, which pleas'd 'em much better than my seeming Gibbrish. And thus we continu'd all the Journey, harmlessly, loving∣ly, and freely merry.

Of the Notice of Prayer-Time.

THe whole Mahometan Religion being chiefly grounded upon frequent Prayer, 'tis no won∣der the Turks are so diligent in that sort of devotion. They believe that the Christians and Jews not having obey'd the precept of God, who enjoyn'd

them the duty of frequent Prayer; he commanded Mahomet to prescribe to the Musselmen a task of no less than Fifty Prayers and Vows a day. But Mahomet foreseeing that the task would prove too hard, so far prevail'd with God Almighty, as to be contented with a tenth part of the homage; in so much that the frightful number of Fifty was reduc'd to Five. Now in regard that Bells and Clocks were forbidden, there was a necessity to appoint certain persons, who by the strength of their Voices should give the people notice of the Prayer time. These Proclaimers are call'd Muezins from two Arabic words Muaz and zin or a sound in the ear. These Muezins therefore are bound to get up to the tops of the Towers of the Mosquees five times a day every day, and there stopping their eares, to Proclaim as loud as they can tare their Throats Alla* 1.33 Hecber. This they do at break of day, at Noon, at Three in the Afternoon, at Sun-Set, and One of the Clock at night. Of these set∣times for Prayer, the first is call'd Salem, or Sabah namasi; the second Euylai namasi; the third Kindi namasi, the fourth Accham namaci; and the last Ya∣tisi namasi, or Bedtime∣Prayer. The Turks seldom fail at all these times, but never at the first and two last. For should they miss these three of only five that are enjoyn'd them, it would cost them a severe and exemplarie punishment. Nor is there any excuse to be made, for if they are not in a con∣dition to go to the Mosquee, they are bound to pray in the place where they are; nay even to light from their Horses, if they chance to be Travelling upon the Road at that time. If they are in a Ca∣ravan the Master is bound to make a stand, and to give notice himself of the time as soon as it comes, turning his Caravan to the point of Koblè or toward Mecca.

Besides these five prefix'd times of Prayer, of which the Muezins give notice upon the Steeple tops, there are also two others, Friday or Sunday Prayers, and Ramazan or Lent Prayers. The first of these appointments is call'd Salah, at Nine of the Clock in the Morning every Friday, or giuma guni; the second is call'd Taravié Namasi beginning at Midnight all the time of Ramazan Month, and upon the full of the Moon of the two Months pre∣ceding, that is to say, upon the Fifteenth of Regeb, and the Fifteenth of Chaban: However the Prayers which are said all these times, never last above half an hour, and sometimes they chop'em up in less than a quarter. So soon as Friday's Salah is done, the Tradesmen and Shopkeepers may all attend their employments and go to work if they please; for all Prayer and no work would turn but to very little profit.

The words which the Muezins baul out at Con∣stantinople are not many; no more than Alla Hecber, but they repeat these words several times and at several quarters of the Galleries which surround the Towers, concluding at last with these words, Ahia Elsela, Ahiah Elsela, as much as to say, Come away to Prayers, I have given ye notice sufficient. Upon great Festivals and during Bairam, you shall have a whole consort of these Cryers all in one Gallery baulling their Alla Hecbers in different tones, like so many Cats upon the Tiles; which to the Turks, that know no better, sounds more pleasantly than the Scotch Bagg-pipes to a Foot Company. While I was at Constantinople one day in Bairam, at what time a whole Kennel of these Muezins were yelling at the top of a large Tower, a young Christian Greek Lad passing by the Mosquee, and not liking their Musick, began to mock them with an imita∣tion

of his own; which the Mahometans that were going to the Mosquee over-hearing, they laid hold of the Child, and endeavour'd to per∣swade him to turn Turk; using at first fair words and large promises, which not prevailing, they put the poor Child in Prison; and yet all their torment could not move the resolute Lad, who out of a generosity truly celestial, chose rather to suffer the Bastinado, and the loss of his life, which the merciless Turks took from him by cutting off his head, than to renounce the Christian Faith, only breathing out with his last Breath these words, which the Greeks frequently make use of in their Prayers, Christ have mercy upon us. A rare example of cruel superstition in the Turks and of Christian constancy in the Child.

Now though it is impossible their Cryers should make such a noise with their throats as the Bells with their Clappers, yet in regard there are no Coaches at Constaninople, and few of those Trades that deafen the eares, their Voices being clear and strong may be heard a great way, even to the mo••t remote Quarters of the City, and into the Fields adjoyning, where I have heard them my self at a good considerable distance. Besides there is such a vast number of these Muezins that they never want a full cry to make a noise, it being lookt upon as an act that merits pardon of their sins, to proclaim the Hour of Prayer to the Good Musselmen.

Of the Purification of the Turks.

THe last preparation of the Turks for Prayer is that of washing. Which Ablutions are of five sorts, and call'd by five several names. The first, which is the most general, as being made use

of as well by the Christians as Turks, is in the ordinary Bath, which they call Amam. The second is what necessity requires, and is call'd Taharet; which signifies cleaness. The third is to cleanse themselves from any defilement which they may have fallen into by day or night, which they call Gousla, or Purification. The fourth is to wash away all the contaminations contracted in the day time through the Organs of the five senses. For which they are forc'd to borrow a name from the Persians, who call it Abdest, which signifies ablution. And the last is the Bath provided for dead Body's which they call Eulu-i akmakh, or the washing of the Dead.

Of their Baths.

Over all the world there is no Nation that affects cleanliness so much as the Mahome∣t••ns, as well Persians as Ottomans. So that I may say the essential part of their Religion consists in these outward Ceremonies. For which reason they have been forc'd to Build a great number of Bathing houses, that they may have the liberty to wash their body's all over. Hence it comes to pass, that there are a great number of these houses all over Turkie, and some not inferiour to the anci∣ent Thermae of the Roman Emperours. You need no more than take a view of those in the City of Boursa, which are all of hot water, contain'd in a large receptacle, encompass'd with seats. They are cover'd with two very fair Domo's, under which are two large Chambers, where the Air and the Water afford a different heat: With another large Room somewhat cooler; where you undress before you go into the Bath. So that every one

of these Buildings require at least three large Rooms. The first where you enter and undress, where the Air is Temperate, yet not so cool as in the street. The second warmer than the first; and the third so hot, that it sets you presently in a sweat.

All sorts of persons are admitted into these Baths, as well Christians and Jews as Turks, in regard they are Built for the publick good and for the com∣mon health of all people. I am perswaded that these Baths are in good part the Cause that the Ottomans are not so subject to Diseases as the Europeans, and that they would be more healthy than they are, but that they frequent them too much. For these Baths, as all sorts of Physick, are only to be made use of in case of necessity, otherwise they become more prejudicial than advantageous to the health. I was acquainted in Persia with a Capuchin Fryer, who notwithstanding that he was above Fourscore years of Age, was nevertheless very vigorous and healthy, because he never was wont to drink Wine, but when he found himself not very well. For when he perceiv'd himself indispos'd, all the Physic he took was only a large glass of generous Wine, which restor'd him to his former temperament. The same may be said of the Eastern Baths, there could be nothing more wholesome, were they mo∣derately made use of, that is to say, not above once a month; but in regard the Turks Bath themselves almost every day, their brains are thereby so over moisten'd, that they are generally troubled with a continual Rheume in their eyes. But such is their superstition, that they choose rather to prejudice their health, than to give any Example of disobe∣dience to their Law.

It would require a good revenue, to use the Baths so frequently as they do, were it as dear Bathing in Turkie as in France, and they would have as much reason to complain as Martial of the exaction of the Age;

Balnea post decimam lasso centumque petuntur Quadrantes.—

Then weary to the Baths he hasts, and payes A hundred Quadrants for his future ease.

But in regard there is set no price, only every man gives, as at a Barbers shop, what he thinks fitting himself, the pleasure becomes cheap without ex∣action, and he's a good customer of a Turk that gives the value of Two Sous a time; for the Franks and Europeans are more generous. All sorts and Sexes pay, Masters, Mistresses, and slaves; only little Children till they come to be seven years of age are exempted. The time appointed for the Men, is from break of day till Noon. After which time there is no occasion for that admonition of Hesiod,

Neque in muliebri balneo corpus abluito vir.

Nor is't for Men in those same Baths wherein The Women Bath, to wash their courser skin.

For the Women are allowed to take their turns, though more out of wantonness than necessity; it being the chief place where the Gossips meet and spend the Afternoon in tatling and junketting, according to that of Ovid,

Condunt furtivos balnea multa jocos.

Full many a want on prank the Baths conceal.

All the while, the Women are every one attended with an old she slave, that looks to her Mistresse's Cloaths in the outward Room. As it was the custome in Martials time,

Supra togalam lusca sederet anus.

When Blear-ey'd Female slave quite out of date, Over her Mistress Mantle brooding fate.

While these are upon the Guard, their Mistresses are busied in the Bath with their Companions in co∣louring their Locks, the nails of their toes and fin∣gers, with the powder of an herb which the Arabians call Elbanna, the Turks Alkana, which makes them look red, and gumming and dying the hair of their eylids, to render themselves the more ami∣able to their Spouses, at their return home, which is about Eight of the Clock at night, at what time the Bagno is shut up till Four the next morning. Nor is this a custome of the Turkish Women only, it being also observ'd of old by the Roman Ladies, according to that of Iuvenal.

Illa supercilium madida fuligine tactum Obliqua producit acu, pingitque trementes, Attollens oculos.—

Then on her brows the fucus rudely lay'd, With needles point is far more neatly spread: Which makes her trembling eylids still to fear The frequent touches of each single hair.

But as to the washing and scrubbing of men, the Turks have a particular dexerity. For after the man has undress'd himself in the first Hall, he tyes about him a large Napkin, which they call Fota or Pestemal; and in that equipage he passes through the second Room into the third, where he is to sweat. To which purpose he layes himself flat upon his belly in the middle of the Room, upon a place pav'd

with Marble, and somewhat rais'd, which is the hottest part of all the Bath; where after he has sufficiently sweat, he comes to one of the Atten∣dants in the stove, who takes him by his Arms, and having pull'd and stretch'd them out with all his force, and turn'd them backward and forward, and then also observ'd the same method of stretching and pulling the leggs, with his hands and his feet, smooths over his backs and thighs with a wonder∣ful agility; which done he presently carry's the party thus prepar'd to another part of the Room, where are several Cocks of hot water; there he washes him all over, and rubs him with a Camlet, Grogram, or some such kind of course rubber, after which the Tender sopes him and rubs him again.

These Grogram rubbers are come in place of the* 1.34 ancient Strigiles or Scrapers: Not so much for the form or matter, for these rubbers are square, and serve only to cleanse away the filth that lyes in the skin, but the Strigiles were to scrape the skin: And certainly the former are much more commodious, and manageable, than those Instruments of Metal which had a handle and were made almost like a pruning hook. The Turks have the same liberty as to their Rubbers, which the Romans had in refe∣rence to their scrapers: For that every one may have his rubber to himself, and carry it with him to the Bath for his own particular use, and thus Crispin in Perseus sends for his own Scrapers;

I, puer, & strigiles Crispini ad balnea defer.

Go Boy, fetch Crispins scrapers to the Bath.

But in regard the Turks are nothing nice in eating or drinking after one another in the same dish or cup, they are as little scrupulous in suffering

themselves to be rubb'd with another man's or a common rubber, though the person were never so nasty, provided they see themselves that he was well washed.

The frequent injunctions which the Law of Mahomet has impos'd upon his followers to Bath often, has occasion'd several persons to erect Baths in their own houses, where they may be tended by their own slaves, or wash themselves without being oblig'd to go to the public stoves; and these Buil∣dings serve for a good excuse to the men, to deny their Wives the liberty of gadding abroad under pretence of going to the Baths. They are so well contriv'd, that without going into the Kitching, or being troubl'd with the steams of the pot, one fire serves at once both to heat the Amamgick or stove, and dress dinner. Now in regard these sort of Buildings are of great use in houses of any value, especially in the Country, I do shortly intend to publish to the world a Draught of the outside and inside of one of them, to the end they that are so minded, may understand how to erect one in their own houses for the use of themselves and their friends.

Of the Tahara or cleanliness of the Turks.

THe Mahometans affect cleanliness after such an extraordirary manner, that fearing to be defil'd by any sort of excrement which Nature expells, they are not content to wash the universal Emunctory of the skin, but also to cleanse all the issues of Nature, and that as often as they discharge the last con∣coction of their nourishment. So that the Bason▪

or Embrik is never out of their hands to clean all parts of their Body from whence any excrement proceeds, which makes it a very pleasant sight to see the postures of a Turk that is troubled with a looseness, or such a one as cannot hold his water, he needs no other business to do; he has employment enough for his hands, and can never complain that he knows not how to spend his time. They know not the meaning of a Spunge-Carrier, and it would be a crime unpardonable to make use of Paper; lest being written it should have any Letters in it that might compose the name of God: or being clean, might be fit to have the name of God written upon it. And for this reason it is, that Paper is in such high esteem among the Maho∣metans. They never make use of it for trifling oc∣casions, nor can they endure to see it trod upon. If they find any bit of Paper in the street, they take it up, kiss it, fold it up decently, and very devoutly put it in some hole in the wall. This high value for paper certainly proceeds from the great vene∣ration they have for the Alcoran, which they never carry below their Girdles; or else from their great love of Learned men, which are very much esteem'd among them.

This same cleanliness, so religiously observ'd, has employ'd the Mahometan Architecture in all Quarters of the City, especially near the Mosquees, to build a great number of necessary houses, which in their Language they call Adepkana, or the house of shame, whence that reproach so usual among them, that when they would denote a person without shame, they call him Adepsis. These public Conveniencies are very beneficial; for besides the great care which they take to keep them neat and sweet, which is the business of the Maidagi, or

public Scavenger, who cleanses them every Thursday in the week, there is a Fountain always running in every one of the Partitions, or else a Cock to turn, and ready to supply every one's necessity.

I must confess, we have nothing so commodious, nor any thing of this conveniency in any part of Europe; and yet at the same time nothing so necessary, especially in great Cities, were it but only for decency, which is a principal Ornament. You shall never see in Travelling over all the East, what is dayly observ'd and suffer'd in our Cities, the Walls of our Churches stain'd with Urine, and bedeck'd at the bottom with the excrements of those who it behov'd to have approach'd those places with more respect. Nor is any body there oblig'd to prejudice his health, by retaining his natural evacuations for want of a conveniency.

I never heard so many invectives against the Go∣vernment of the Europeans upon this accompt, as was utter'd by a Turk at Constantinople, who had travail'd to Marseilles, and thence to Paris. He was wont accor••ing to the custome of his Country to eat great plenty of Fruits, Salads, and among the rest of Cucumbers half ripe, together with their stalks, a dyet very proper to break a French horses belly, yet very much us'd among the Eastern people, whose digestion tames it well enough. This Turk lodg'd, as he told me, in the quarter of St. Eustachius, during the heat of the Summer, which he found more fierce than in his own Country (Damasco in Syria, though it lye fifteen degrees more to the South) and therefore to cool himself, he resolv'd to eat a great dish of Milk and Cucumbers, and so to walk to the Fauxburgh St. Marcel, where he had some business.

[illustration]

Returning back, the motion of his body, the coldness of the Cucumbers, and the heat of the sea••on, falling at variance, and not being able to compose the quarell, just as he came to Place Mau∣bert; the Cucumbers were so civil as to de••ire to part Company, and knockt at the Turks back-door to let 'em forth, where they might find a more quiet Lodging, upon which the Turk entreating them to stay till he got to his Lodging, doubl'd his pace. Nevertheless the Cucumbers, not brooking delays, and urging hard for liberty, he search'd about for one of those Adepkana's, so well wash'd and so convenient as in his own Country. But not being able to discover any thing but shops open, and streets throng'd with people, wherein it was not so proper to discharge a burthen of that importance as his was, you may believe him to have been perhaps one of the most disconsolate men in Paris, not knowing what course to take in such a disorder of his body.

This bitter affiction caus'd him with sighs to wish himself in the Geroon of Damasco, which is a great place wall'd in, containing near Forty of these necessary houses. He curs'd all the streets of Paris, and would have given the whole City, as rich and populous as it is, for his own dispeopled lowsie Antiochia. He long'd for one of the Turkish Mosquees, rather out of respect to their Adepkana's, than out of any devotion at that time. At last, as he told me, in the height of his extremity he thus lamented his misfortune. Were I now (said he to himself) at Grand Cairo, my pains would find redress, by only bowing the head and crying, accor∣ding to custome, to the Passengers, Kouf nadarak ja sidi, or, Pray (Sir) look another way. But here in Paris, where there are more people than stones in the

street, what shall a man do in my forlorn condition? But all these sad complaints little avail'd the distressed Syrian. For before he could get over Pont au change, the Cucumbers grew so importunately outragious, that they forc'd open his back doors, and breaking Prison vi & armis, gave the disconso∣late Syrian to understand, that Milk and Cucum∣bers was not so sweet as Milk and Honey. What would he now have given for the hot and wholesome Baths in the Island of Milo, where he might have stript himself privately, and spent his time like one of the Muses in Helicon, till his Cloaths might have been wash'd, or new habit fetch'd? But there was no help; therefore he must endure the smell, as he had made several others as he pass'd along.

I will not here repeat all the Curses, with which he laded also the City of Marseilles, where a man in a morning, if he take not a great care to carry his Ears with him when he goes abroad, may happen to be well moistn'd with a sort of very thick and very ill smelling showers. But among all his reproa∣ches, besides that of Bokier, I cannot omit this one, very proper to the Subject of which I have been discoursing, concerning the Taharat or cleanliness of the Turks, which was, that all the Giaurs, or Infi∣dels, (for so the Turks call the Christians) were Taharatisis, a sort of unclean and nasty people.

Of the Turks Gouslu or Purification.

Nor is it enough for the Turks to wash them∣selves all over in their Baths, after Abdest (of which I shall discourse in the next place) they are

obliged to rinse their bodyes, in some particular Bath, after any extraordinary evacuation in the night, whether they have lain alone, or with company. This purification is perform'd in a great square Tub or Vessel, fill'd every morning, and not empty'd till night. This is that Vessel which the Ancients call'd Labrum or Oceanum, and the Turks Aouz Gousli. Now in regard they never make use of this Purification, till they have been in the Bath, and us'd the Abdest, they soon make an end of this Ceremony; for they do no more than plung•• themselves three or four times in the water, and so give way to another, till they have all done that needed such Purification.

Now though the number of these Rinsers be very great, considering the Marry'd men are ty'd to this Purification as well as the Batchelours, nevertheless they never change the water, till every one has rins'd himself, and in the action said the usual Prayer, La illa illalla, Allam dulilla, Alla hecher, or some other to the same purpose.

Of their Abdest or Ablution.

THe fourth and last preparation for Prayers is the Abdest: And this may be done with herbs or stones, where there is no conveniency of water. They believe that God (who regards the inside, and not the outside of men) would not hear their supplications, if they had not appeas'd him before-hand, at least to the utmost of their power, by this Abdest: And also that their Prayers put up in that state of impurity would rather draw down the wrath of Heaven upon them, than procure the blessings of God, without the assistance of Abdest. For which reason they never erect any Mosquee

without the convenience of Fountains, as I have shew'd already.

It will be needless therefore to relate in what manner this Abdest is perform'd. All people know well, that they wash the best part of the head and neck, the arms to the Elbows, their feet, the end of the Priapus, and the posteriour Orifice. However I must needs, tell ye, that these severe injunctions of washing so often, are very trouble∣some to those that live in dry places far remote from water, and to those that live in the Northern cold Climates; which is the reason that several Turks could wish with all their hearts that they might be permitted to change their Religion, which tyes them to so many inconvenient slabberings.

To this purpose I will relate what I heard said by one of those Turks, who they call Raphasis-ler, these are a sort of Mahometan Hereticks, very numerous in Syria, and several parts of lesser Asia. This person, in obedience to some Religious Vow, had oblig'd himself to undertake a journey to Mecca, to which the honest Musselmen are bound, at least once in their lives. He being in the same opinion with the rest of the Caravan, that they should meet with water at such a certain Well or Cistern upon the Road, (which the heat of the Sun had dry'd up, contrary to their hopes,) had made use of the best part of his provision of water as the rest had done, upon this Ceremony of Abdest, which the devotion of that Pilgrimage fre∣quently requires. By which means finding themselves in the midst of the Sands, Deserts, and Heats of Arabia, they knew not what course to take in that extremity of drowth which tormented them to impatience. Nor was he of the number of those who had over much Gold, to purchase of those

who had been more provident: And indeed they had too much need themselves, for him to hope, they would be perswaded to give gratis to others. So that the poor Raphasis found himself reduc'd to endure a scorching drowth, and ready to be buried alive in the stifling Clouds of Sand, which the Wind raises in that miserable Road.

The remembrance of this extremity, from which nothing but the natural strength of his Body had preserv'd him, inspir'd him with more execrations of Mahomet and his accursed errours, than the most zealous of the Eastern Christians could have in∣vented for him. He said,

He did not wish the Devil had taken him, for he did not believe him so unjust as to let that Impostor scape his fury, who being the sole cause of the death of so many Millions of people as perish'd in going to Mecca, justly deserv'd to suffer as many deaths in Hell, as he had caus'd poor creatures to suffer torments in his infamous cruel Pilgrimage; but he wish'd with all his heart, that Heaven had Thunder struck from above, and that Hell had then swallow'd in flames, the first contrivers of that accursed Alcoran, and the unfortunate Propagators of the Law of Mahomet; or that it had been his fortune to have been a Christian like us.

I was strangely surpriz'd to hear a Turk Blaspheme his own Religion in that manner before two Christians; and therefore fearing he had some treacherous design upon me, could he have but heard me speak any words upon which he might lay hold, I ask'd my Companion, who that Rapha∣sis was? and wherefore he talk'd after that fashion? He told me, the reason was, because those Raphases being neither Christians nor Turks, had not the liberty to declare themselves for the one nor the

other. That outwardly they conform'd to all the exercises of the Mahometan Religion, but that in their hearts they believ'd not one tittle of it, and that moreover they were all at this lock, that if any among them renounc'd his Raphaisme to become a sincere Mahometan, they receiv'd his abjuration, but pursu'd him afterwards to death, with no less malice, than if he had turn'd Christian.

The fifth sort of Turkish washing is that which they call Eulu-iak maghi, or the washing of the dead, of which I shall say nothing till I have done with their Ceremonies before Prayer, this not being in practice till after the decease of the party.

Now therefore after a true Musselman has per∣form'd all his purifications, it behoves him to go to Church with his eyes fix'd upon the ground, and to bear in mind the profound reverence which he ought to pay to that place, and to make his entry bare foot, or only cover'd with his Trouses. Which necessity of pulling off their shoes so often, has caus'd the Eastern people to invent a sort of shoes or slippers which they call Papouches, with one single sole, and the upper leather of Goats skin tann'd, and dy'd yellow, red, violet, or black. The Turks and Franks usually wear them yellow, the Armenians red, the Jews black, and the Greeks violet. But none of these Nations are permitted to wear them green in any part of the Turkish Dominion, which they may do in the Persian Territories. It would be a great crime for a Christian to wear upon his feet a colour which the Mahometans look upon as sacred, in regard it was the colour which their Prophet so much affected, and which the Turks therefore never put, but with great respect upon their heads, as serving to distinguish their Emirs,

who are allow'd to wear a green Bonnet, as a mark of their being ally'd to their great Prophet and Legislator.

Which puts me in mind of the witty answer that the great Sha Abbas gave to the Grand Signors Em∣bassadour. This Elchi, or Embassador, from the Ottoman Port, being very much troubled to see the Christians as well as Turks, over all Persia, wearing green shoes and Trouses, in the name of his Master, requir'd Sha Abbas to forbid his Subjects any longer to prophane a colour, which all true Mahometans ought to have a greater veneration for; that he very well understood, that it being the Prophets pe∣culiar colour, it did not behove the happy observers of his Law, to cover any other part of the body with it than the head, or at least the more decent parts of the body above the wast, and that it became him not with such an insupportable contempt to trample under foot a colour so sacred, as his Subjects not only did, but also the Giaurs, the Chifoutlers, or Jews, and all other Mordars, or impure Nations, over all his Dominions, un∣punish'd.

Sha Abbas, who was the most accomplish'd Prince in all the East, whose noble qualities gain'd him the affection of all the world, perceiv'd hereby the injustice of the Ottomans, which was to hinder all men, if it were in their power, to make use of that colour, of which Nature it self had made them a Precedent, and set them so fair an ex∣ample to wear at their discretion, as being the universal Carpet which she has spread upon the surface of the Earth for man to tread upon, which made him resolve to make a Jest of the Ridiculous proposal of the Embassador.

At first therefore he made a shew of consenting to the Grand Signor's desire, and promis'd the Em∣bassadour That he would take order that his Subjects should no longer prophane the Prophets colour, hoping that the Grand Signor would issue forth the fame orders over all his Dominions, to restrain within his own Territories the abuse of that sacred colour, for which he seem'd so zealous. For, (said the Prince to the Embassador) your Master beholds every day a greater propha∣nation of that colour, and yet suffers it to go un∣punish'd. My Subjects only wear the colour dead upon their shoes and trouses, but all the Beasts in Turkie dung without any penalty upon the Grass, which is the living colour that Mahomet lov'd. Therefore if he will prohibit all the Beasts in Turkie from defiling the green Grass with their excrements, which they do continually, then I will take care my Subjects shall wear green shoes no longer. The Elchi finding by the answer of Sha Abbas, that he did but laugh at the folly of his Pro∣position, with-drew forthwith out of the Talare, or Room of State where the Persian Kings give publick audience to Embassadors, to admire his own yellow Papouches, which he had left at the door, according to the custome, when the Turks enter into any Mosquee or Room of Grandeur which deserves their veneration; and left the Per∣sians to their own liberty.

Of the Turks behaviour during Prayer time.

IT were to be wish'd, that all Christians who are wanting in their duty at Church, and little heed the Prayers they make, might sometimes observe

after what manner the Turks acquit themselves, of that strict obligation which tyes all men to put up their supplications to Heaven with all humi∣lity and attention. Certainly they might learn from them, not to enter the Church of God so irreverently, with a soul defil'd with the conta∣minations of sin, when they observe how careful the Turks are to wash away what ever defilement their bodies or habits may have contracted: They might learn to leave at the Church doors all their worldly entreagues, and not to make the places ap∣pointed for Prayer, their rendevouses for discourse, and particular designes, when they observe the Turks leaving their shoes at the Mosquee door, and keeping silence with so much awe and modesty during Prayer time, that can never be too much commended.

In consideration of which Prayers, perform'd and said with so much modesty, the Ottomans believe that God has made them Ma••ters of the most fertile parts of the world: But that we may not only believe what comes from the Mouth of a Mahometan, I will relate what a Greek Christian one day told me, in discourse about the Prophanation of the Church. He was born at Constantinople, and about Fourscore years of age, whose Father and Grand father had also counted an Hundred successively. He liv'd near Sancta Sophia, and having observ'd me, several times, going into the Portico of that Mosquee, the fear which he had lest my frequent visits of the Turkish Temple, might produce in me, a desire to change my Religion, or endanger me to be constrain'd so to do, oblig'd him out of his charitable zeal to ac∣cost me, and to ask me, if it might not seem an im∣pertinent question, what it was that mov'd me to go so frequently to Sancta Sophia? I answer'd him, that it

was the beauty of the Mosquee that drew me thither, and that I could not forbear viewing so ancient a Temple, which had so long entertain'd the sacred Mysteries of Christianity.

The good old man, trembling, took me by the hand, and with tears in his eyes, Ah Son (said he) had our Forefathers never enter'd into Sancta Sophia, but with that reverence which now the Turks observe, we had still been Masters both of Church and City. But, continu'd he, God who is always jealous of the honour of his own house, has punish'd more grievously this sin of the Greeks, than all the other Offences which ever they committed. After which he told me what his Grand-father had long before observ'd upon this subject, and confirm'd to me, that the vain-glory of the Greeks was arriv'd at such a height in the Reigns of the last Christian Emperours, that persons of Quality, and such as had any Estates, were wont to ride into the Church on Horseback, or else were carry'd into it in Litters, where their Horses and Mules frequently dung'd. He added also, that Mahomet the II. who took Constantinople, had not pre∣sum'd to have enter'd the Temple in that manner, but that he was over perswaded, that if the Greeks made no scruple of riding into the Church, he might do it as well as they, and not alight till he came to the Altar, which he first made use of in stead of a Horse-block, and then fell to Prayers upon it.

But the Mahometans behave themselves after another manner. They never come to Prayers, but in a posture so modest and so humble, that it is impossible to imagine a submission more profound. For after they have perform'd all their ceremony's of washing, and put off their shoes at the door of the Mosquee, they endeavour to place themselves as

near the Iman, as they can; yet not so as to crowd or thrust those that stand before them; there they kneel and sit upon their heels, which is the posture that the Ottomans believe to be the most humble, ex∣pecting in that form the beginning of Prayers, no man daring all the while so much as to Whisper to his next neighbour.

Prayer time being come, the Iman rises, and standing upright, carries his two hands open to his head, and stopping his Ears with his Thumbs, casts his eyes up to Heaven, and sings very loud and very distinctly the Prayer, while the people follow him with a low voice and imitate all his Postures. I shall not hear repeat the words of the Prayer, as well for that there are few who understand them, as that I may not give the Eastern Christians occasion to blame me as they have done some other Travellers, who have written them down in their Relations, accusing them as if they had an intention to teach the Christians to pray to God after the Turkish manner, beside the danger that may happen, lest any one finding the Namas or Turkish Prayers in our Relations, and getting them by heart, should afterwards be heard to repeat them (never thinking of the danger of so doing) in any part of the Turkish Dominions, in Mahometan company; which would be a crime not to be forgiven, but by the change of his Religion. It shall therefore suffice to tell the signification of the Arabic words which the Turks pronounce in their Prayer, which are taken out of the first Chapter of the Alcoran, having first repre∣sented the posture mark'd with the figure I.* 1.35 which is the posture the Turks observe at the beginning of their Namas.

The Turks lifting up their eyes and hands to Heaven at the first beginning of their Divine

Worship, cry twice, Milla hirrakhman irrahimi, that is to say, in the name of God, gracious and merciful, then letting fall their hands below the Girdle, as in the second posture mark'd 2, they say (with their eyes fix'd upon the earth) the Prayer which they call the Fatiche or Fatha, which signifies the preface, as being taken out of the Exordium of the Alcoran, in these words following.

Praise be given to God, who is the Lord of worlds, all love and mercy. O great King of the day of judgment, we adore thee, we trust in thee, preserve us, (seeing we invoke thy name) in the right way of those whom thou hast elected, and whom thou cherishest with thy favours, and not in the way of those against whom thy wrath is kindled, nor of Infidels and wanderers from thy truth. Amen.

This Prayer being said, they bow their bodies, clapping their hands upon their knces, as in the posture mark'd with the direction 3. saying Alla heu Hecber, and the rest as follows.

God is great; O my God let Glory be given to thee, and together with thy praise may thy name be blessed, and thy Grandeur be advanc'd. For there is no other God but thee.

After this, accompanying the Iman, or the person that reads prayers, they cry out with a loud Voice Alla Hecber, O great God. And prostrating them∣selves upon the earth, they kiss it twice; as in the Posture mark'd 4. crying out as many times, Alla Herber, O great God.

These bowings of the body they call Rekiets, differing in number according to the hours of Prayer-time. In the Morning six times; at Noon eight; six at Kimdi; eight at evening Prayer; and as many at midnight; when the solemnities of Regeb, Chaban, or Ramazan, oblige them to rise at

midnight to betake themselves to the Mosquee.

When the first of these Bowings is over, they rise again and repeat the Fatha preceding, which they say standing upright, without putting their thumbs in their eares. Afterwards they always continue the same Prayer, till they have repeated as many Genuflexions, as the hour of the day requires. Which done, they return to their first posture of sitting upon their knees, looking in their hands open'd, as if they were reading their own fortunes, as in the postures mark'd 5, 6. and recite a certain number of benedictions and praises to God, which they count upon the joynts of their fingers. Which Benedictions and Praises are certain Thanksgivings to God for having heard their Prayers, sometimes they address themselves to Mahomet, crying out often Resul Alla, which signifies the Messenger of God. But usually they make their Applications to God alone; saying, Subhan alla, God be prais'd. Allem dullila, or praise to God. La illa ill alla. There is no other God but God.

Having thus finish'd all their Rekiets, and done kissing the Ground, at the conclusion they take themselves by the beard, and turning to the right and left hand salute the two Angels whom they beleive to be attending always upon them, the one to incite them to virtue, the other to accuse them for the evil they commit. These Angels they reckon to be one good the other bad: The one white, the other black: The dull and material apprehensions of the Turks rather distinguishing those incorporeal substances by their colour, than by their spirituality. I shall not here insist upon the dreams and fables which they report concerning these two Angels, or of the Visions of Gabriel, who as they say always appear'd to their Cheiks and Derviches for the revela∣tion

of some new mystery. It is enough to shew you in the postures, mark'd 7 8. the gestures which the Mahometans observe when they salute those two Angels.

When the Musselmen have ended their Prayers, which never last longer than half an hour, certain chanters meet together in the small Balcones,* 1.36 mark'd in the description of Sancta Sophia with the letter D. and sing in counterpoint notes certain Songs which are not unpleasing; after which, on Mondays, Wed∣nesdays and Fridays, a Preacher mounts the Pulpit, and expounds to the Auditors, some point of the Alcoran after his own manner. sometimes likewife they Preach in the Market places; and they always conclude their devotions with certain Prayers for the prosperity of the sultan, and his Arms against his enemies, to which the people being present, make no other answer than Amen.

What the Turks do after Prayers.

THe worship of God being the chiefest of all humane Actions, of which Prayer is the principal part, it may be hence concluded, that all the other affairs of the Turks, as well as of all other people, are to be postpon'd to Prayer. But in regard that all men follow different employments, according to the diversity of their Genius; I shall reduce all the business of the Mahometans into three particular Heads. The Ecclesiastical Affairs, the Business of the Divan, and the popular Employments. To the first appertains the Duty of Prayer; to the second the Execution of Justice; to the last belong the Trades of the People and their Military Exer∣cises.

To every one of which I shall say something briefly without stopping at any thing which others perhaps may have said before me.

of the Turkish Mosquees or Temples.

AT what time the Turks begun to set up the first exercise of their Religion, they perform'd their Divine Worship in the open fields, and before all the world, as they still continue to do in such places where they have no Mosquees. But after their Empire began to enlarge, and that they had won several Towns from the Christians, they also made use of their Churches to practice therein the ceremonies of their own Religion: And when they had occasion to. build Mosquees, they took their Models from those of the Christians, not being Architects skilful enough to erect them after their own proper and particular manner. And this is the reason that all the Mosquees in Constan∣tinople are but imperfect copies of Sancta Sophia. They have only added some Towers and Portico's adorn'd with Fountains after their custome. As may be easily observ'd in the Draught of the three fairest Mosquees in Constantinople hereunto annex'd. Of which I shall only explain the Directions, there needing no more than only to observe the platform and the out-side work for the more easie appre∣hending what is most remarkable.

The New Mosquee, situated in the Hippodrome.

SUltan Achmed's Mosquee may pass for o••e of the most beautiful as to the out-side, which ever the Turks erected, it being the only Temple of all that ever I saw in the East, which has six Towers, whereas the rest have not above Two or Four at most. These Six Towers are very high, having every one three Galleries a piece, so wrought that you may see through them in divers places, though they are built of white hard stone, not much unlike to Marble. Every one of these have within them a pair of winding stairs.

Now in regard these Towers are very high, and the winds very boysterous at Constantinople, it may be thought such sort of Buildings should be subject to frequent downfalls; this cosinderation caus'd Monsieur Colbert, whose knowledge of things is as general, as of large extent, to ask me whether they did not often tumble down? I answered him, that those Towers being wrought very smooth and round, they did not make resistance sufficient to give the Winds power to shake them: Besides that the Stones are mortass'd one within another, and bound together with a very strong and stiff cement, so that there has not been observ'd the fall of any Tower erected upon the Ruins of the Chri∣stian Buildings, for above these two Hundred years.

This Mosquee Built by Sultan Achmet, is situated in the largest Piazza belonging to the City of Constantinople, formerly call'd the Hippodrome, because it was the place where they ran their Horse-Races; and being still made use of for the same purpose, the Turks give it the name of At∣meidan,

The place for the Horses. This Piazza, which I have not describ'd as being already done by others, lyes to the west of the Temple, as also the famous Serraglio of Ibrahim Basha, which is a far better piece of Architecture in some of our Romances, than it appears to be in the Hippodrome; to the North-East and South-East side of it, toward the Channel of the Black-Sea, lye the delightful Landskips of Scutari, Calcedon, Fanari-sckio, and of the Plains, Hills and Valleys, that environ them. The Isles of the Princes and the Propontis appear to the South, with a part of the City; and upon the North and North-West side stands the Church of Sancta Sophia, the Serraglio, the City of Gelata, the Haven of Constantinople, and all the Suburbs which are very large: So that the top of this Mosquee, and the Towers that environ it, afford one of the most delightful prospects in the whole world.

Although the Hippodrome, which is a Piazza almost twice as big as the Place Royal in Paris, ly just before the Mosquee; yet there is also another large square, to enclose the Building, which is se∣parated from the Atmeidan by a low wall, about Fourscore ••athom in length, having in it Seventy two Windows with Iron Grates, and three Gates, of which one stands in the middle, and the other two at each end of the wall, being all three barricadoed with Iron chains, like the doors of all the rest of the Mosquees. This Church-yard, if it may be so call'd, is planted with Trees, making several straight walks, especially on the North-side where the Founder lyes entomb'd, as also that un∣fortunate Prince Sultan Osman, who was put to death in the Seven Towers.

Now though this Mosquee may be said to be the most beautiful in Constantinople, if not in all the

East, yet there is not any more irregularly built in all the Ottoman Empire, not only against the Laws of Architecture, but also contrary to the Mahome∣tan injunctions.

'Tis true, that in regard it requires a vast expence to erect a Mosquee, therefore the Grand Signors are expresly forbid to undertake so difficult an enterprize until they shall have won from the Infi∣dels, Cities, Provinces, or Kingdoms sufficient to defray the excessive charges of such magnificent Piles. However Sultan Achmet, though he had not by any conquest extended the bounds of the Em∣pire, resolv'd to Build a Mosquee, to the end he might eternize his name, since his atchievements did not suffice to recommend him to posterity. And though the Mufti, the Mulla's the Cheiks, and other Doctors of the Law, laid before him the sin of undertaking to erect such a costly fabrick, since he had never been in any other Combats, than those which are daily to be seen for the exercise of the pages, and divertisement of the Prince, nevertheless he gave little heed to their admonitions, but carried on the work with a vigour answerable to his resolutions; and when he had finish'd the Pile, because he had slighted his Chaplains exhorta∣tions, call'd it Imansis Gianisi, or the Temple of the Incredulous. It is also call'd the new Mosquee, as being one of the last that was Built.

The whole body of this Mosquee is of a square figure, cover'd with a Domo, not so proportionable as it should have been to the rest. It is suppor∣ted within, by Four large thick round Pillars, and the Arches which, winding over them, sustain the four half Domes that encompass the great one, are the occasion that the Building is neither very Roomy, nor over light. Before you enter the

Mosquee you must pass through a very lovely Court, surrounded with a Cloister▪ supported with Six and Twenty Arches, which have every one of them their Roof and their Cupola cover'd with Lead. All these little Domes are supported by Twenty Six Columns of speckl'd Egyptian Marble very neatly turn'd, but their Chapters are after the Turkish manner; all the space which they environ is pav'd with square Marble, in the midst of which stands a Fountain of an Hexagon figure, built of the same stone. This prostile or Court is rais'd very high; there being no less than Thirteen steps up to it. The rest of the Building may better be seen and understood in the following Plate, to which I refer you for farther satisfaction.

An Explanation of Figure XI.

A. The Circumference and Elevation of the Grand Dome.

B. The four great round Pillars that support the great Dome. They are over-topp'd by Four little Hexagon Towers, which appear without at the Direction B.

C. Four Semi-Domes, resting upon the Grand Cupola.

D. Four little Domes at the four corners of the Mosquee.

E. The great door of the Mosquee, whose Cupola is higher than the rest.

F. A great number of Fountains under Galleries sup∣ported with Marble Pillars.

G. The Court surrounded with Galleries cover'd with Thirty small Cupola's, resting upon Twenty Six Pillars of speckl'd Marble.

[illustration]

THE PROSPECT OF SULTAN ACHMED's MOSQUEE

H. Two doors having several steps to enter into the Court, one to the North, and the other to the South.

I. Two other doors with steps opening into the Mosquee.

K. The outward Galleries that give admitance into the inward Galleries that answer to them, mark'd in the Plat form with the letter K.

L. The place where the Maharab or Mirabe stands.

M. The Six Towers, each of which has Three Balconies for the Muezins to call the people to Prayer.

N. The great door of the Church-yard.

O. The chief entrance into the Cloyster.

P. A hexagonal Fountain cover'd with its Dome.

Of the Solimany.

IF ever Emperour of the Turks merited accor∣ding to their Law to erect a Temple, in regard of the Conquests he had made upon the enemies of the Ottoman Grandeur, assuredly Sultan Soliman was the person, the second who bore that name, and the Fourteenth Emperour of the Musselmen. All the three parts of the Hemisphere serv'd only to be the large▪ Theater where he acted the fatal Tragedies of War. The unfortunate Rhodes was one of the first places in Asia, that became the de∣plorable subject of his Triumphs. A good part of the Kingdom of Persia, of which he took upon him the Imperial Diadem at Bagdat, submitted to his fortune, after he had won Herzeron, Irivan, Thauris, and several other places. He also made himself Master of Tunis and Tripoli in Africa, and wrested a great part of Hungry from the European Poten∣tates, taking the Cities of Buda, Alba Regalis, and the Fort of Sigeth some days even after his death at Quinque Ecclesiae.

This Prince, (who was Proclaim'd Emperour of the Turks the same year that Charles the V. was

Crown'd Emperour of the Germans) after his return to Constantinople from the Conquests of Rhodes, and Bagdat, caus'd that stately Mosquee to be erected, to which he gave his own name, to the end that it might remain to Posterity a faithful and eternal Monument of his Victories. This Temple is one of those where Mahometan Architecture has follow'd the strictest Rules of Art, being no less beautiful within than without, and Built like the rest upon a square Foundation, cover'd in the middle with a large Domo, no way inferiour ei∣ther in beauty or figure to that of Sancta Sophia. This Domo is sustain'd with four large Pillars mark'd in the Draught Fig. XIII. with the letter D. and between these Pillars to the North and South, stand two great massie speckl'd Marble Columns, all of a piece, that form three Arches, which bear a piece of the wall, and strengthen the great Arch of the great Pillars which stand at a very wide distance.

To these Four great Pillars within, there are Two others that answer without, to which they serve as buttresses, so far however from deformity, that they rather please the eye; as you may observe in the Plate of the outside, Fig. XII. at the letter D. Within these outermost Buttresses runs up a little pair of stairs leading to the Roof, and Domes of the Temple, to which you may easily ascend by another pair of stairs that are above without side, mark'd by the letter B.

Between these Buttresses are three Windows that enlighten the sides of the Church, under which Windows are two very fair Galleries, roof'd and cover'd with Lead, and supported with several Marble Pillars, with their Chapters after the Turkish manner, as at the letter G. and a little lower at

F. are the ••ountains wherein to wash before Prayers begin.

On the right side of these Fountains, at the letter E. stands a little round door, at the foot of several steps, leading up to a little lattic'd Gallery, through which the Grand Signor ascends into his Closet, alighting first from his Horse upon a stone cut into steps, and mark'd with the letter Q. A little beyond, at the direction L. is the Garden where Sultan Soliman the Founder and his Wife lye interr'd, and into which you may enter through the door mark'd H. or another which is opposite to it; which door is barricado'd with a chain, as you may see in the Draught of the North part, Fig. XII.

I have already told the Reader, that the Eastern people know no such evil custom as that of Burying their Dead within the walls of their Churches, let their Quality or Wealth be never so considerable. But for all that, the Emperours many times dispense with that custom so far, as to reserve to themselves a Burying place near to the Mosquees of their own Erecting. And therfore Soliman, than whom no man had a greater care of infringing the laudable customs of good Government and Order, would not have his bones laid within the Temple, but re∣serv'd for himself a Sepulcher in the Garden behind his Mosquee, which in the Draught is mark'd with the letter I. This Tomb is the most regular and best piece of workmanship in all Constantinople, being of an Octagon figure, encompass'd without with a Gallery, of which the roof is supported with Fifteen small Marble Pillars; and within is also another small octangular Gallery, having a green Marble Column erected at each Angle, with their Pedestals and Chapters of white Marble, which form as many Arches, that support the Domo. In

the midst of this Sepulcher is the Tomb it self of Soliman and his Son, at the foot of which stands a large Taper in a Candle-stick of Copper. Round about are several woodden Lecterns or high Desks, where the Softa's lay their books, when they come to pray for his Soul.

In the same Garden is also the Sepulcher of Soliman's Wife, mark'd with the letter K. For as the Turks never admit their Wives to pray with 'em when they are alive, so they never suffer them to lye with 'em in the same Tomb, when they are dead. Believing their old Wives shall never be admitted to accompany them into Paradice, where they hope to find far younger and handsomer, leaving their cast-terrestrial Wives to make much of the Giaurs, whose lot they pretend it will be to stand without doors. Not far off are the Houses of Easement for the Softa's, of whom there are a vast number employ'd to take care of Soliman's future happiness, as one that left great Pensions behind him for that purpose.

But besides these necessary conveniencies, there are also adjoyning to all your Royal Foundations certain Timarkana's or Almes-Houses, where there is a daily distribution of Bread and Chorva, which is a certain sort of Pottage, or some other sort of Almes, which extends not only to the men, but also to the dogs, who are a great object of Turkish Charity. For though they will rather build kenels for them in the street than suffer them to come within their doors, or to lick the same dish wherein, men have eaten before, (for which depraved custome of the Europeans, the Turks reproach them with the name of Kupekler) yet they will admit the poor Currs to partake of their Almes very freely. On the left side of this Mosquee are several little Domes, which

[illustration]

The Solimannie Built by Soliman the Magnificent.

reach from the Two great Towers to the Two little ones, whose Cupola's cover the Arches, and all the compass of the Cloister that lyes before the entrance into the Temple. In the midst of which is a large Water-work, that feeds Ten Fountains for the use of the Musselmen in their continual dablings.

The Two Towers next the Mosquee are crown'd with three very high Galleries, but they which stand at the end of the Court are lower, and circled only with Two Galleries, for the use of the Muezins. These two little Towers terminate the whole Building, which is in the middle of a large Court, planted round with Trees, environ'd with a Wall, wherein are several open Windows grated and Barr'd, as may be seen in the Draughts of the Elevation and Platform.

An Explication of Figure XII.

A. The great Domo, not much less than that of Sancta Sophia, and almost as much weather-beaten.

B. The steps-leading to the Gallery round about the Dome.

C. Other little Domes that are plac'd round about the Temple.

D. Buttresses having stairs within, the Cupola's which cover them being only for outward Ornament, as giving no light into the Temple.

E. doors and steps where the Grand Signor ascends into his Closet.

F. The Fountains where the Turks wash.

G. Galleries for the Sultan's principal Officers.

H. The entrance into the Garden, which contains the Sepulchers of Soliman and his Wife.

I. Soliman the Founders Sepulcher.

K. His Wives Tomb.

L. Several Trees which make the walks that beautify this Garden.

M. The Two great Towers.

M*. Two other lesser Towers at the West end of the Cloister, circled with only Two Galleries, and lower than the other.

N. The North entrance into the Mosqu••e.

O. The small Cupola's that cover the Gallery that runs round the Court.

P. The Dome which covers the Fountain in the middle of the Court.

Q. A large stone cut into steps, where the Grand Signor alights, when he comes to Prayers.

An Explanation of Figure XIII.

A. The Domo, one of the fairest and neatest, next to that of Sancta Sophia.

B. The Mirabe or Maharab, in the midst of the Temple, standing here in its right situation toward Koble.

C. The Mufti's Mamber.

D. The four great Pillars that sustain the great Dome.

E. Four large speckl'd Marble Columns, very high and all of a piece.

F. The little Galleries within the Mosquee.

f. The Fountains under the outer Galleries.

G. The outer Galleries, through which the Grand Signors Train enter into those within.

g. The door at which the Grand Signor enters.

H. The little Pillars that support the two Cupola's, which supply the defect of the Grand Dome, between which Pillars are also little Galleries supported with little Marble Pillars.

[illustration]

THE PLATFORM OF THE SOLIMANIE

I. The great door of the Mosquee in the midst of the Cloister.

K. The doors to the North and South sides.

L. Six Domes of a middle size.

l. Four lesser Domes.

M. The Four Towers with their stairs.

m. Six other pair of stairs to ascend into the Galleries without at the top of the structure.

N. The two entrances of each side of the Court.

O. The great door.

P. The Fountain in the Court.

Q. The floor pav'd with marble, as is the whole Mosquee.

R. Twenty Eight little Cupola's that cover the Arches, supported by Twenty four Columns all of a size.

S. The Seven doors of the Enclosure answering to as many avenues.

T. The Solimanny, being built upon one of the Hills in Constantinople, causes an ascent to the North, for which reason the North doors have each a pair of stairs, leading up to the Platform, adorn'd with rails, and shaded with several Trees.

t. The Adepkana's or Houses of Easement.

V. The same conveniences for the Priests belonging to the Sepulcher.

X. The Church-yard wall'd in, opening with Nine doors, and planted round with Trees.

Y. The Platform of Soliman's Sepulcher.

Z. His Wife's Tomb.

✚. A little Chappel where Passengers or the Officers of the old Seraglio retire to pray for the Founders.

Of the Mosquee of Validea, built by the Sultaness, Mother of the present Grand Signor.

'TIs not a usual thing in Turkie, for the Sulta∣nesses to build Mosquees. Only this was a peculiar priviledge which the Mother of the Grand Signor now Raigning, obtain'd by her extraordi∣nary wit and cunning, as having by the same Arti∣fices obtain'd an entire freedome, and credit over all the Ottoman Empire. This Temple which is the last Monument of Mahometan piety, to my thinking is one of the most elegant and most exact pieces of workmanship of all the rest which are in Constantinople. And indeed it was no more than might be well expected from the Sultaness Validea, the Wife of Ibrahim the I. and Mother of Mahomet the IV. who being one of the most aspiring and ac∣complish'd Lady's that ever enter'd the Seraglio, would most certainly spare for no cost, when she had once design'd to eternize her memory by a curiosity in Architecture. To which intent she could not have chosen a situation more advantageous or more favourable to her purpose, as intending there∣by to oblige all the Ottoman Princes descending from her issue, and all the people in subjection to their Laws, together with all such strangers as should come to Constantinople, to bear her in remem∣brance, while the one admir'd the sublimity of her parts in carrying on, and bringing to perfection a work so rarely thought of by those of her sex among the Turks, and from the other she procur'd to her self that happiness which she expected by vertue of the supplications of those, who beholding

the beauty of her female Fabrick, would be con∣tinually praying for the eternal rest of her soul. She therefore made choice for the situation of her Mosquee, of a piece of ground not far from the Seraglio, and at a very little distance from those lovely Kioscs, which the Grand Signor erected to give his Sultanesses the pleasure of viewing the Port of Constantinople, and all the Vessels that sail'd in and out.

This Temple is erected upon a square Founda∣tion in a large circuit of ground, environ'd by the walls of the City to the North and West: The south space is taken up with a Bazar or Market-house, and her own Sepulcher, both which she added to her Religious structure. The East part is en∣clos'd with another wall, wherein is the principal entrance into the enclosure, in such a place as an∣swers to one of the Gates of the City, not far distant from the Seraglio Gardens.

Having therefore describ'd the several parts of the preceding Mosquees, I shall make no farther de∣scription of this, in regard that excepting its par∣ticular beauty, it differs in other respects little or nothing from the rest. For, like those others, it shews its Galleries high and low, its fountains under∣neath, two Towers with three Balcones a piece, several Semi-Domes, Cupola's and Lanterns, as also its Court before the Grand Entrance: Only it excells all the rest of her sister Mos∣quees in the beauty of its situation. For it is seated by the Sea shore, near to one of the lesser Harbours of Constantinople, and which is the most frequented of all, by reason of the Custome-house close by, and the neighborhood of the New Bazar, or Market-house erected by this Prin••ess for the con∣venience of Merchants, and therefore for the rest

[illustration]

Validea Built by the present Grand Signor's Mother.

I refer the Reader to the Draught, and the expl••∣cation of the Directions.

The Explanation of Fig. XIV.

A. The Grand Domo cover'd with Lead, and topp'd with aspire of Gilded Brass.

B. Little ••anterns to adorn the out-side only, and to facilitate the ascent to the Dome.

C. Two great Semi-Domes answering to two other on the other side.

D. The outermost Galleries answering to those other in the inside.

E. A large Kiosk for the Grand Signor to rest himself when he comes to this Mosquee, and the two small Towers appearing like Chimneys above it, denote it to be a Royal Fabrick.

F. The Fountains where the Turks wash, there being as many on the other side.

f. The door by which the Grand Signor enters.

G. The Entrance to the North.

H. The North door of the Court.

I. A stair-case, and door leading from the Sea-side to the Court, barricado'd with a chain.

K. The principal entrance into the Cloister and Mosquee, where all the Cupola's that appear about the Cloister, cover so many Arches supported by Marble Pillars.

L. The Trees planted all along upon the south side of the Mosquee, in the midst of which is the Sepulcher where the Sultaness lyes. Behind the Trees appear the Cupola's of a very fair Timarkana or Hospital Founded by the Princess.

M. The Two Towers surrounded with Three Galleries a piece.

N. This ••uddle of Domo's is a large Bazar or Market-house, with shops and lofts, call'd Validea's Bazar, as being by her Built.

O. At the Two chief entrances into this Fabrick are Two Sebilkana's or Water Almes-Houses, where the people drink water gratis. That on the other side is much larger, where the Sebilkar, or person imploy'd to distribute the Water, during all the heat of Summer, cools his pots in Buckets of Snow, where you shall hear the poor people after they have drank cry out, Rakmet ulla alla men aoukaf. God be merciful to her, through whose goodness we enjoy this kindness.

P. The Custome-house of Constantinople: right against which on the other side lies that of Galata.

Q. The descent from the Harbour of Validea.

R. Certain Fruiterers shops.

Now in regard this Mosquee is most of all expos'd to the view of those that come to Constantinople, therefore it is that the Turks most usually solemnize their publick thanksgivings in this Mosquee. The Grand Signor no sooner wins any Victory over his enemies, but the Towers of Validea are the first that with their Bonfires and fire-works give notice thereof to the people. The Galleries which are very large being all hung round with lighted Torches, and the combustible matter so dispos'd upon Lines and Chains, that you may read in the very flames the name of the Grand Signor, and the Conquests he has gain'd. But flying Fire-works, as Squibs and Rockets, are utterly forbid, to prevent firing of Houses, especially when the Kara-iel or North-East Wind blows.

This Wind blowing frequently at Constantinople, is never so much to be fear'd as when any fire breaks

out, so that if any person had a design to reduce this great City to ashes; he need set but any one house on fire near Validea, when this Wind rages, by one private way or other, of which many might be found out, and he would certainly see the sad but assured success of his enterprize.

They call this wind Kara-iel or the black wind, not only because it blows from the Black-Sea, but in regard of the fatal effects which it produces, it being the occasion of dismal losses to those that Sail from Cuffa in Crim-Tartarie to Constantinople. For confirmation of which, I one day there saw the ruins of one of the most deplorable shipwracks that had happen'd in those parts of a long time.

Several Vessels of different Burden set ••ail from Caffa, to the number of Eighteen, with a good Wind; but in a short time that pleasant Gale not able to keep the field, was forc'd to give way to a Kara-iel so rude and boystrous, that hardly the like had rag'd in those Seas. The miserable Vessels were now in the midst of those merciless waves, when this Tempest surpriz'd them, and not knowing where to cast Anchor, they were forc'd to quit their helmes, and commit themselves purely to the compassion of the wind, in expectation of nothing but Death. In short, the wind having thus got them within his power, some he brake one against another, others he dash'd against the Rocks, so that of all the whole number, only Two escap'd, which by good fortune arriv'd at Constan∣tinople without Sail, Mast, or Rudder, as if the Sea had only spar'd those two to carry tydings what was become of the rest.

All the Houses of eight and twenty Towns that ly upon the Thracian Bosphorus, some in Asia, some in Europe side, had not Windows sufficient to hold

the Spectators that throng'd to view the miserable estate of these shatter'd Vessels, driving along toward the Haven. Which so mollifi'd the Beholders hearts, that some made Vows for their safe arrival in Harbour, others wept, and all deplor'd their condition till they saw them safe in the Port.

The Vessels which ly in the Harbour of Constan∣tinople fear not so much this black wind, from which they are shelter'd by the Hills of Pera and Tophana, as they do Gun doghisi, or Gun batisi ocusguiar, that is to say the Eastern and West••rn Winds, especially when they blow hard. For then they knock the Ships one against another, after such a surly manner, that the Mariners are constrain'd to a very hard labour, not inconvenient to them∣selves alone; for they must be very drousie that can sleep in any of the Houses adjoyning to the Port, by reason of the hideous noise which the Sea-men make a-board the Ships. There is nothing to be heard but a confusion of Voices, which spreading through the streets over all the Neighbouring Hills, allarm's all the Dogs in the City, who each putting in for a share to make up the dismal consort, cause such a dreadful disorder in the Air, that you would think the dissolution of Nature were at hand: Enough to terrifie the most daring resulution, in a person that never had heard the same before.

Besides these Four Mosquees, there are several others very considerable, to which they give the title Dgiameler, or Royal Mosquees, every one bearing the Names of those Emperours that built them; nor are they consecrated by any other Title than that of their Founder; Sultan Bajazet, Sultan Mahomet, Sultan Selim, Sultan Morat Giamisi.

But if a Basha were the Founder, they are distinguish'd by the word that denotes his Em∣ployment, and that other word Meschit, and thus that Mosquee which the Basha of Caramania Built, is call'd Caraman Pacha Meschit. But the word Dgiami being more honourable, it is given indiffe∣rently to all the Turkish Mosquees, so that custom will rather have it. Mahomet Pacha Dgiamisi, than Isouf Aga Meschit.

The number of Mosquees is very great over all Turkie, in regard the Turks are very punctual in coming to Prayers at least thrice a day. In the City of Constantinople alone there are reckon'd to be Four Thousand Nine Hundred Sixty Five. And a certain Dervich told me one day, there were no less than Fourteen Thousand in all Turkey; though I fear he was out of his tale, if not six, yet five Thousand at least: They are all kept well in repair, as being all well endow'd, besides that one or other Godly Musselman dyes every day, leaving a pious morsell behind him for his souls benefit. The usual Foundation-rate for the Softa to read Prayers five or seven times in a day, is Eight or Ten Aspers per diem: He that leaves such a Legacy does well; others leave so much for the main∣tenance of a Lamp, or so much quarterly to the Poor; of all which Legacies, the Kesler Agasi, or Superintendent over the Ladies of the Serraglio, is Disposer General, and next to him the Katib, or Curate of the Mosquee.

Now among the great number of those that repair to the Mosquees, there are some who out of a desire to be accompted holy, are not content to abide in the Mosquee all day, but beg to stay there also all Night long in the exercise of their Devo∣tions, among the rest a 〈◊〉〈◊〉, who was lookt

upon in the neighborhood where he liv'd as a very sober religious person, begg'd leave from the Director of a small Mosquee, that he might some∣times tarry all night to satisfie his devotions. The Director, who in those little Mosquees is both Iman, Porter and Lamp-lighter, embody'd all in one Office, willing to gratify the good mans zeal, granted his request, as often as he desir'd, not Dreaming that his design was to devour more Oyl in one than would feed Twenty Lamps in a fcore of Nights. For he knew him to be a man that few had observ'd ever to eat but very sparingly, and therefore judg'd him to be a most sanctify'd soul. But he was ignorant it seems, that he slept all day, and took his repasts gratis at Night: But at length, finding that his Oyl wasted at an ungodly rate, and not knowing whom in the world to suspect, he order'd one night two of his friends to watch this same pious Dervich, and if they found him peccant, to strap him wellfavourdly. For he shrewdly suspected this holy Votary to be the Zetiegi or Oyl-licker, and absolutely clear'd the Rats as innocent of the crime.

To this purpose, the Iman having plac'd his friends in a convenient corner, lock'd the Mosquee door and went his way. Presently the devout Dervich believing all was safe, drew out his loaf from his bosome and fell to work, and ever and anon, as he dipp'd his bread in one of the Lamps which was full of excellent Oyl, he would thus reason with his conscience touching the scruples which it weakly offer'd to defer him from stealing the joy of his stomach. Whatever (said he) comes from God is common, this Temple and all that is in it comes from God; this Oyl comes from God; this bread comes from God, and I am the servant of God, and

therefore I may make use of what comes from God, and so fell a sopping, like a Rat that dips his tail in a Sack-but. The Iman's two friends having observ'd him, and mad to see how greedily the holy Dervich lick'd up the sacred Oyl, stole upon him without being perceiv'd, while he was busie at his bou allactan guelur, which he repeated every time he sopp'd his bread, and giving him some half ascore good licks over the shoulders, crying out at the same time Bou daha allactan guelur, This also comes from God, turned him out of the Mosquee, where he was never permitted to sop more.

Of the Mahometan Ecclesiastical Officers.

AS for the Ecclesiastical persons that officiate in the Turkish Mosquees, thus in short. The Mufti is the chief, being as it were the Patriarch of the Turks, and principal Governour of all the Mosquees, as also chief President of all the Divans. His authority extends over all Turkie, as being a person of great merit and well vers'd in Law; for which reason he is consulted in all affairs most knottie and difficult to resolve. The question is propounded to him in writing, and the business is determin'd by his Olur or Olmaz, it may, or may not be, which he subscribes at the bottom of the Fetfa, or demand, with his name, and addition of Fakir or Poor, which he affects above all other.

Next to the Mufti is the Katib or Curate, who reads Prayers upon Fridays and other Holy-days: Under him are the Imans, of which there are

several belonging to the Cathedral Mosquees: And next to them the Belligler or Singing men. The Ovazes, or Nasijetgis, who are the Preachers, and mount the Pulpit Three times a week, to instruct the people in the points of Religion, and what they ought to believe and do. The Sokta's or Softa's and Mulla's, who are sort of hirelings, that never say Prayers but when they are pay'd for it, or else when they are sent for to sing the praises of the dead. The Mucktars who take care of the Lamps; the Klingiler, who looks after the Carpets; the Kaimgiler, or Supurgiler, whose business it is to clean the Carpets, as also the rest of the Temple. The Capigiler or Porter; the Muezins or Cryers; and several sorts of Derviches, Cheiks, and Santons, a sort of people that resort to the Mosquees, rather to share in the Almes, than for any service which they perform there.

All the Officers are well pay'd, and have good Salaries, to encourage them to be careful to keep the Mosquees neat and clean from all manner of filth and defilement, and more especially to keep out the Dogs. Only Cats are priviledg'd, as well to the end they may kill the Mice, which many times make bold with the Carpets, as for that they were Mahomets good friends, being generally a very cleanly creature: Add to this a third reason, because they sing upon the Tiles so like to his Musitianers.

Of their Hospitals.

YOu may cast into the number of Mosquees, those other places which the Turkish Piety has Founded in Constantinople. For there are in that City above an hundred considerable Timar∣kana's or Hospitals for the infirm and distracted; and Takiakana's, or places to lodge the poor, where they have every day an allowance of Bread and Porridge. The Khans or Caravansera's are great houses built much like the Colledges in Paris, and founded by rich persons, to lodge strangers, where they may remain secure, and at small expences, as long as they please, paying only one or two Aspers a day, which is no more than a Sous at most. There are of these Karavansera's about Four Hundred and Seventeen, with their Fountains and store-houses, and some have their Mosquees, and Baths too within themselves.

The strict prohibition of Wine among the Turks, makes them take great care in providing store of Fountains as well for their Religious as necessary uses. Insomuch that the number of Fountains in Constantinople and the Suburbs is reckon'd to amount to Five Thousand Nine Hundred Thirty Five, as well those belonging to the Mosquees, as in other parts of the City, from whence the Water-bearers fetch it in great Brazen Tankards, holding the quantity of two of our Buckets, and carry it home to the houses of such as want it. The water which supylyes these Foun∣tains, is brought from Belgrade, a City distant from Constantinople about Four or Five Leagues.

Of the Divan, or the Turks Courts of Iustice.

AS among all the Nations in the world, it will be a difficult thing to find any one that bears a greater reverence to the places ap∣pointed for Divine Worship, than the Turks, so may it likewi••e be as certain that there are not any people more submissive to the decrees and sentences that issue out of the Divan, in point of Justice. There is no requiring a second Sum∣mons to cite the party to appear before the Judge. He that believes himself most guilty, fears not to go and receive his Sentence, as if he believ'd the proverb absolutely true, which sayes, that the hand cut off by Iustice does no evil. Yet does not this proceed from the integrity of their Judges, nor the equity of their Laws, for there is nothing more unjust or more Tyrannical, but it proceeds from the fear of the Battoon, and the cruel Fines which they lay upon people, who neither dare nor can appeal to any superiour Justice, which can only be expected by the Cai∣macan or Grand Vizier himself.

The Court of Justice is call'd the Divan, and there is one at least in every City, how small so ever it be, where it is kept of due right in the Cadi's house. But where there is a Basha, he does all he can to deprive him of that priviledge, and to take the Cognizance of all business to him∣self. As for the Constantinopolitan Divan, it is held in the great Serraglio four times a week, Saturday, Sunday, Munday and Thursday. Upon

every one of these days, the principal Offic••••••▪ that is to say, the Grand Vizier, or in his absence the Caimacan, sits in the middle, the Nichandgi Bachi, or the Keeper of the Seals, upon his right hand; the Cadile squiers, or Superintendents of Justice, upon his left hand; and the Defterdars, or Protho∣notaries, some on the one side, some on the other. The Capigi Bachi or chief Porter, and Chaours Bachi or chief Usher, guard the Entrance.

The chief Affairs under the Cognizance of this Chamber are the publick Revenue, then the Mili∣tia, next the political Government, and distribu∣tion of Justice over the whole Ottoman Empire. Then they examine the Negotiations of Em∣bassadours, what they demand, and what answer to give. Afterwards they make dispatch of Priviledges, Grants, Passports, Letters to the absent Basha's, and condemn Criminals, or those whom they believe to be so, to death. This done, they hear the business and complaints of particular persons, doing quick justice, and with a conscio∣nable equity, especially if the Grand Signor be in Town. For then the Judges are afraid, lest he should be listning at a certain Window that looks into the Divan, having only a black Cyprus Cur∣tain drawn before it, and being himself a witness of their injustice, should send for their heads as soon as they rise from the Tribunal.

It will be needless here to tell you what crimes deserve burning, what empaling, what hanging, what merit casting into the Sea, and what offences are punish'd with drubbing. 'Tis suffi∣ciently known, that all Offenders against Maho∣metanism are only burnt and empal'd; Murder and Robbery is punish'd with hanging and behea∣ding; Adultresses are thrown into the Sea; but as

for drubbing every small fault procures it. And therefore since I can add nothing but what has been abundantly discours'd already, I shall only relate a short but pleasant story concerning the Justice of the Turks.

It is the custome of the Turkish Judges, to cause the party that brings his cause before them to swear the truth of the matter alledg'd by laying his hand upon the Alcoran, with this farther pe∣nalty, if what he swears to be true prove false, he shall be forc'd to part with his Wife to the Embraces of another, at least for such a time, which custome is more especially observ'd in Syria. One time while I was at Antiochia, a young Mer∣chant of that City, who was lately Marry'd to a beautiful Phoenician Damsel of Damascus, whom he passionately lov'd, had some occasion of suit with a Merchant of Aleppo, at what time to confirm the justice of his cause, he happen'd to let fall certain words, that he wish'd another might enjoy his Wife, if the thing he had sworn were not true. Whereupon the Judge gave judgment in favour of the young Marry'd Merchant, and condemn'd his Adver∣sary.

He understanding well the penalty which the Law inflicted upon those that swear a false Oath, would not abide by the first Sentence, but brought about the business again, in hopes of a revenge, if he could so order the matter that the young Merchant might be parted from his Wife, though it were for no longer than Twenty Four Hours, long enough a conscience for a man to be fairly Cornuted. To which purpose he made it his business to find out some Knight of the Post, to swear that what his adversary had sworn was false. This was no difficult thing to obtain, for

among the Turks, there are several who will sell their consciences at a cheap rate.

Nor was it long before the Aleppo Merchant being furnish'd for his Money, brought Witnesses to swear according to his mind and direction. Which being solemnly done, the Cadi turns the scale of Justice, and condemns the amorous Antio∣••hian according to the Law, as a person who not regarding his word, was unworthy to possess so fair a Treasure, to lose his Wife, and orders him to deliver her up to his disposal. The unfortunate young man, heavily afflicted at the thought of a loss so insupportable, made his Addresses to a certain Cheik, who had the repute of a very wi••e and learned man, and to whom frequent applications were made in difficult cases, desiring him to find out a knack to puzzle the Law. He unfolded his condition to him, and besought him to invent some way to mitigate the rigour of the Law, and to speak to the Cadi in his behalf; withal, to Oyl the wheels of his Invention, he gave the Cheik Ten Sequins in hand, to the value of Three and Twenty French Crowns. The Cheik, who was no fool, but a person of a quick wit, and sharp Imagination, told the young Merchant, that it was an enter∣prize of great difficulty to move against the power of the Law, however he made no question to find out some favourable interpretation of it, and so to order the matter that the Cadi should confirm his exposition, provided he would not be wanting on his part to prepare the Judge for an Alteration of his opinion, by anointing the palm of his hand with a small present of that effectual Balsom which men call Gold.

The Merchant of Antiochia, who would have parted with all Syria, rather than his dear and

beautiful Wife, was not unmindful of the Cheik's wholsome admonition. So home he went, fetches Twenty Sequin•• more, and returnes to his Law-Doctor. When the Cheik beheld the fair Tempta∣tion ready, away he carry's the young afflicted Lover to the Cadi, who having order'd the Client and his Council admittance, Sir, said the Cheik, you have given sentence against this person, which I cannot deny but to be conformable to Law; however, in regard it is a great affliction to him, and that he is my particu∣lar friend, I come here to beseech ye, that for my sake you would receive the little small present which he makes ye, and permit me to construe this Law according to my slender opinion. The Law is, that whoever he be that shall swear a false Oath, shall be for ever parted from his Wife, or at least that another man shall enjoy her for Twenty Four hours, and ly with her in the presence of her Husband. I confess, the Law is a good Law, and the sentence you have given is a just sentence. But, Sir, let me begg that it may be thus put in execution. The Merchant Wife shall be parted from him for Twenty Four Hours as you have determin'd▪ But he that enjoys her, and that shall embrace her in the presence of her Husband, shall be if you are so pleased to decide it, the River that washes the Walls of Antiochia, he has all the qua∣lities which the Law requires, he is call'd Orontes, and is of the Masculine Gender. The Cadi surpriz'd at the ingenious Evasion which the Cheik had found out to help him to the Twenty Sequins, chang'd his former opinion, and pronounc'd Sentence of Execu∣tion according to the cunning Advocates more gain∣ful intimations, and dismiss'd both Parties out of the Court, to the great joy of the young Marry'd Merchant.

Of the Employments of the Turks.

MAn was born for Action, and those Nations are most worthy of praise, who best imploy themselves, and are most in business. True it is, that the final causes of the Turkish industry, are the same with those of all other people, necessity, profit, and pleasure; but in regard they are contented with very little, therefore they are not much per∣plex'd with an eager thirst after wealth, not think it worth the breaking their Brains in the study of Arts and Sciences. So that it is no wonder if you meet among them, with no more than what is absolutely necessary for humane being; indis∣pensable in the course of Trade, or but meanly assistant to the divertisements of the Mind, or recreations of the Body, or to pass away the time, which always grows tedious to persons so lumpish and so little studious as the Mahometans.

Those Employments to which necessity con∣strains the Turks are Agriculture, Baking, dressing Victuals, and Building. As to the first, the Chri∣stians are only they that Till the Earth over all the Ottoman Empire. The Turks never put their hands to the Plough, unless extremity constrain them; for there must be neither Christians nor Armenians in that Village, where the Turks trouble their heads either with Sowing or Reaping. As to the second, there are in Constantinople not above seven Hundred Bakers that keep publick Ovens, where those that make their bread themselves may carry their dough to have it bak'd. These Bakers, whom they call Ecmekgiler, generally keep a Mill in their own houses, which Mills, to the number of Six

Hundred, are turn'd by several sorts of beasts, according as they are in bigness. There are nei∣ther Water nor Windmills belonging to the City, nor to any of the adjacent parts. Neither is their bread well tast••d nor good for any thing, but when it is hot, or only of one days baking; for it being made up in flat round Cakes, presently grows hard and dry.

Their Cookery is much like that in the Kitchen of Alexander the Great, who refus'd the Cooks which the Queen of Caria sent him, saying, that his Governour Leonidas had left him two, the best in the world at making Sawces to quick'n the Appe∣tite, that is to say, stirring in a Morning to sharpen the stomach against Dinner, and Evening exercise to beget an Appetite for Supper; and indeed those are the best sawces to make a man relish the Maho∣metan Ragou's. Pilaw, or Rice boyl'd in the Broath of flesh, or else with Water and Butter, is one of their choicest dainties, and without which the greatest feast in the world would signifie little. With this they frequently mix a sort of curdled Milk, which they call Ioghourt, Saffron to colour it, Honey or Pekmes to sweeten it, and several other Ingredients, such as the fantasticalness of a deprav'd relish dictates to their humour. Their Roastmeats, which they call Kiabab, of which they seldome make use, are neither larded nor stuff'd, unless it be with the fat of huge Caramania Mutton, and little better tasted than their Boyl'd; and then lastly, in regard the pleasure of Prohibited Wine never keeps them long carowsing after meals, they have snapp'd up their Dinners and folded up their Sofra or Napkin, before a French man has supp'd up his first mess of Pottage; a thing which the Turks never heard talk of.

This temperance, which would never agree with a German's or a French-mans stomach, is of great advantage to the Turks, especially in War. For they never burden their Camp with any other provisions, than Rice, Butter, or some few dry'd Fruits, nor carry along with them an un∣profitable train of people, to provide and dress a Hundred varieties of dishes; nor are their Sol∣diers put to it, to hazard their lives, by straying from their Body, in search of dainties to satisfy their intemperance: And at home, a Tun of Rice, with a small quantity of Butter, and dry'd fruits, will serve a numerous family for a whole Twelve-month. For my part I cannot attribute the strength and plumpness of the Levantines to any other cause than to their temperance. So that were they per∣mitted to enjoy large possessions of their own, and to receive the Rents of them to their own use, that sparing course of life would enrich more Families in a year, than the Kitchen-expences of France have ruin'd Families in that Kingdome in several. For the Kitchen in a House, is like the spleen in a mans body, the larger it grows, the more it occasions the rest of the Vitals to dwindle away.

I must confess, in favour of Galen, that the greatest part of the Eastern people, especially the Merchants, Handicraft-Tradesmen, Travellers, and such like, eat little at Dinner, but make their full meals at supper, contrary to the custome of the Europeans, who according to the precepts of the Salern School, follow the advice of Hippocrates. But notwithstanding this dispute between the Two Princes of the Faculty of Physick, Custome (which is a second Nature) is the best arbitrator of this difference. However, to say no more of the Turkish

Cookery, I cannot forbear at Paris to entertain my friends now and then with a dish of Pilaw, Doulma, Bourek, Chorba, and other Eastern Ragous, to shew that I have dieted with all the Eastern people.

Now as for their Architecture, if they have any certain Rules among themselves, they never make use of them for their private edifices. There are none but their publick structures, as Mosquees, Baths, Hospitals, Caravansera's, Basars, and Bese∣stins, which have anything passable to commend their Art. For in their other private Buildings you shall hardly meet with any thing, but only some Rooms Wainscoted, gilt and fretwork'd, and those also but very few, and without any other furniture than Sopha, spread with its Minders and Coverlets. So that whoever considers the Turks frugal manner of living, will easily believe their grand Design to be rather the enlargment of their Dominions, than to establish the prosperity of what they have won already. So vain a thing it is, among them to seek for Amphitheaters, Paintings, Sculptures, or any other rarities, which are the products of noble Arts. They are the sworn enemies of ingenuity, not having any thing among them, but what their own natural stupidity prompts them to, for the meer support of humane life: So far are they from the ancient quaintness and in∣genuity of the sedulous. Egyptians, Arabians, and Greeks, whose Territories they now Lord over, tyrannizing over their posterity with so much cruelty, that they will not suffer them to improve those Arts or Sciences among themselves, which their Ancestors first found out, nor to make use of that knowledge which they have gain'd elsewhere, though in the practice of Physic, which they so

much admire. So that should an Akin or Physician but attempt the Anatomie or dissection of any Creature, for the discovery of some new benefit to Mankind, he might assure himself, notwithstanding the respect they bear to his profession, of such an unreasonable amercement, as would consume in one day, the gains of all his life before.

But I must forbear to speak any more in the dispraise of this Barbarous people, lest they should revenge themselves upon me with Interest when they find me next in their clutches, especially being upon the point of undertaking another Voyage to the same places, that nothing may escape me which is worthy observation in those parts. I shall therefore conclude with my Prayers to the supream Lord of all things, that he would be pleas'd to inspire the most puissant Monarch in the Universe, with a design, which would not fail of success, under the conduct of his Piety, and supported by the Valour of a Prince who justly merits the Title of most Christian King, and happily Victorious.

FINIS.

Notes

• * 1.1

  Fig. 1.
• * 1.2

  10 Sols make an English Shilling, and 12 Blanks a Sols.
• * 1.3

  Lampsa∣cus.
• * 1.4

  Magne∣sia.
• * 1.5

  Myus.
• * 1.6

  Gallipoli.
• * 1.7

  Fig. I.
• * 1.8

  Cyzicum.
• * 1.9

  Nice.
• * 1.10

  Apanea.
• * 1.11

  Nicome∣dia.
• * 1.12

  Chalce∣don.
• * 1.13

  Rodosto.
• * 1.14

  Perin∣thus.
• * 1.15

  Isles of Marma∣ra.
• * 1.16

  Iles of the Princes.
• * 1.17

  Fig. II.
• * 1.18

  Rather Manasses
• * 1.19

  Note, That in all places of this Book the Leagues are French.
• * 1.20

  Fig. III.
• * 1.21

  Fig. IV.
• * 1.22

  Note that the measures▪ in this Book are French.
• * 1.23

  The toi∣se de charpen∣tier is five Foot and a half The petit pi∣ed is some inchesless than the Carpen∣ters foot.
• * 1.24

  〈◊〉〈◊〉. VI.
• * 1.25

  or two French Crowns and a half.
• * 1.26

  Fi. VIII.
• * 1.27

  Fig. IX.
• * 1.28

  Baptisme
• * 1.29

  Order
• * 1.30

  Peni∣tence.
• * 1.31

  Eucha∣rist.
• * 1.32

  Marri∣age.
• * 1.33

  This word is mistaken in the foregoing Pages and Printed Hecher.
• * 1.34

  See the form of them in Petro∣nius Arbiter.
• * 1.35

  Fig. X.
• * 1.36

  See Fig. VIII.