The trauels of certaine Englishmen into Africa, Asia, Troy, Bythinia, Thracia, and to the Blacke Sea And into Syria, Cilicia, Pisidia, Mesopotamia, Damascus, Canaan, Galile, Samaria, Iudea, Palestina, Ierusalem, Iericho, and to the Red Sea: and to sundry other places. Begunne in the yeare of iubile 1600. and by some of them finished in this yeere 1608. The others not yet returned. Very profitable to the help of trauellers, and no lesse delightfull to all persons who take pleasure to heare of the manners, gouernement, religion, and customes of forraine and heathen countries.

A LETTER SENT from Ierusalem into England, where∣in relation is made of the voyage of fiue English∣men from Aleppo in Syria Comagena to Ie∣rusalem, and what famous Places, and memora∣ble Matters they saw in the way thither, and at Ierusalem. * * * *

Salutem (ex animo) in Authore salutis, &c.

WOrshipfull and my singular good friend, I being now (by the pro∣uidēce of God) at Ierusalem, Cap∣tus amore tui, raptus honore loci, for the loue I beare to you, and delight I conceiue in this famous place, where our swéet Sauiour Christ vouchsafed once his bles∣sed bodily presence; I could not but remember you with some sa∣lutation from hence, hauing such choice of messengers (by reason of the great concourse of people vnto this place at this present, from sundry places of Christen∣dome) to transport my Letters vnto you: Nothing doubting but that as my former letters (which I haue héeretofore writ∣ten vnto you both from Aleppo and other places) concerning my former voyages, and such things as (by diligent obserua∣tion)

I noted in my trauels, were acceptable vnto you; so that this shall be much more acceptable, both in regard of the Place from whence it came, as also of the Matter subiect héerein con∣tained; being my voyage from Aleppo in Syria Comagena to Ierusalem, vndertaken this present yéere 1600. not mooued as Pilgrimes with any superstitious deuotion to see Relikes, or worship such places as they account holy; but as Trauellers and Merchants, occasioned by dearth and sicknesse, pestilence and famine in the City where we soiourne: which two are such followlike companions, that the Graecians distinguish them but by one letter, calling the pestilence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the famine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: By reason whereof all trafficke was hindred, and those Mer∣chants whom they call Frankes or Freemen, either remooued to other places; or such as staied in the City, caused their gates to be shut vp, and came not abroad vntill Sol entered into Leo, which is vsually the twelfth or thirtéenth day of Iuly, at which time the plague still ceaseth in this place, though it be neuer so great, and all that are then sicke, amend; and such as then come abroad, néed not feare any danger. The Turkes, Moores, Ara∣bians, and other Mahometans, neuer remooue for feare of any sicknesse, nor refuse any mans company infected therewith; for they say euery mans fortune is written in his forehead, and that they shall not die before their time; not knowing what it is to tempt God, and to refuse ordinarie meanes. But in this in∣terim, from the beginning of this sicknesse (which was in March) vntill the expected and vndoubted end, when the Sunne enter∣eth into Leo, we whose names are subscribed (for causes aboue mentioned) tooke our voyage from Aleppo towards Ierusalem, hauing letters of commendation from Clarissimo Imo the Ve∣nice Consul, and sundry others of the chiefs Italian Merchants, to their Padres at Ierusalem, for our kinde vsage there, with li∣berty of conscience.

Anno Dom. 1600. March 9. after dinner we set foorth, guar∣ded with Ienesaries, and accompanied with sundry English, I∣talian, and French Merchants, who in kindnesse rode with vs seuen or eight miles, to bring vs on the way, and then retur∣ned to Aleppo. But most of our English Merchants brought

vs to Cane Toman,* 1.1 ten miles from Aleppo, where wée made merry with such good chéere as we brought with vs. For there was nothing to be had for money but goats milke, whereof we had as much as we would. Heere we purposed to haue slept all night, but hauing no other beds but the hard ground, with Iacobs pillow (a good hard stone) vnder our heads, vnaccusto∣med to such Downe beds, we could not sléepe, but spent the time in honest mirth vntill it was past midnight, and then our friends tooke their leaue of vs, and returned towards Aleppo, and we procéeded in our iourney towards Ierusalem. The night being darke, and the way dangerous and théeuish, our Ienesa∣rie, Byram Bashaw, willed vs euery one to take a match lighted in our hands, and to whirle it about, that the fire might be séene the further, to terrifie the théeues, lest they should surprise vs on the sudden. And when we came to suspicious places (as caues, rockes, barnes, or odde Cottages in the way) our Iene∣sarie vsed to ride before; and as fowlers beat vpon bushes for birds, so he (with his launce) would strike and beat vpon such places, lest wilde Arabs (which lie lurking in such places) should steale vpon vs on the sudden.

When the day appeared,* 1.2 our way was pleasant and comfor∣table vnto vs, vntill we came to a village called Saracoope, whi∣ther we came about noone, March. 10. And because our Seise∣nars or sumptor horses (which caried prouision for man and horse, as the custome of the Countrie is) were tyred, and wee our selues also (for want of sléepe the night past) wearied and hungrie, wee were constrained to lodge there all night on the hard ground by our horse héeles, in an old Cane distant from Cane Toman 28. miles.

March. 11. betimes in the morning we departed frō Saracoop, and came betimes in the afternoone to a fine Village called Mar∣rah,* 1.3 where there is a very faire new Cane builded by Amrath (commonly called Morat) Chillabee, sometimes Defterdare, that is, Treasurer of Aleppo, and afterwards of Damascus, who for the refuge of trauellers, & their protection against théeues, built a stately strong Cane like vnto Leaden-Hall in London, or ra∣ther the Exchance in London, where there are faire vpper

roomes for great men in their trauels, and the nether roomes are for ordinary trauellers and their horses, but in hot wether the best make choise to sleepe on the ground in lowe roomes, ra∣ther then in their chambers. The founder hereof also ordained that all Trauellers that way should haue their entertainement there of his cost. He alloweth them Bread, Pilaw and Mutton, which our Ienesaries accepted off; but we scorning reliefe from Tu••kes without money, sent vnto the village, where (besides our owne prouision which wee brought with vs) wee had also other good things for money. Marrah is distant from Saracoope 24. miles.

March 12.* 1.4 was a very rainy day, yet we trauelled all the forenoone vntill wee came to a village called Lacmine, which a farre off made shew of a very faire village; but when we came thither, we found it so ruinous, that there was not one house a∣ble to shroude vs from the extremitie of the shower: the inha∣bitants thereof hauing forsaken it and fled into the mountaines to dwell, for feare of the Ienesaries of Damascus, who trauel∣ling that way vsed to take from them, not onely victuals for themselues, and prouender for their horses without money, but whatsoeuer things els they found in their houses. Onely there was a little Church or Chappel there in good preparation, whereinto (for a little money) we obtained leaue to enter, our selues with our horses and carriage, and there we brought out our victuals, and refreshed our selues, and baited our horses, and rested vntill it left raining. After the shower, while our horses were preparing, we walked into the fields néere vnto the Church, and saw many poore people gathering Mallas and thrée leafed grasse, and asked them what they did with it: and they answered, that it was all their foode; and that they boiled it, and did eate it: then we tooke pitie on them, & gaue them bread, which they receiued very ioyfully, and blessed God that there was bread in the world, and said: they had not séene any bread the space of many moneths. We also gaue vnto them small pieces of siluer to relieue their necessitie, which they receiued gratefully, and wished that their Countrie were in the hands of Christians againe.

The shower ceasing, we rode from this Chappell and village of Lacke money (I should haue said Lacmin, but might say, lacke men and money too) and rode forward vntill we came vn∣to a village or towne called Tyaba, where (because it was neere night) we desired to lodge, but could not be admitted into any house for any money, whereupon our chiefe Ienesarie Byram B••shaw went into an house, and offred to pull man, woman, and childe out of the house, that we might bring in our horses, and lodge there our selues. But when we saw what pitifull la∣mentation they made, we intreated our Ienesarie either to per∣swade them for money, or to let them alone. And vnderstan∣ding that there w••s a faire City in our way, ten miles off, we fiue, with our Ienesarie being well horsed, rode thither, and left our carriage with the rest of our company at Tyaba, to come to vs betimes in the morning.

This City is now commonly called Aman, but of old it was called H••mat••, 2. King 17. Heere we lodged in a faire Cane, but on the cold ground, and vpon the hard stones, and thought our selues well prouided for, that we had an house ouer our heads to keepe vs day. Héere we met with victuals for money, and prouender for our horses. On the morrow, the rest of our company came vnto vs from Tyaba, and one of our horses be∣ing lame, we staied there all that day to buy another, and met there that day another swaggering Ienesarie of Damascus, of our old acquaintance at Aleppo, called Mahomet Bashaw, who came from Ierusalem with Italian Merchants, whom he had guarded thither. These gaue vs good directions for our voyage, and told vs what dangers they had escaped. Hamath is from Marrah about fiue and thirty miles.

On the fourteenth of March we trauelled from Hamath,* 1.5 a pleasant way, and a short daies iourney, to a fine towne called vulgarly Hems••, but formerly Hus, distant from Hamath but twenty miles. This is said to haue béene the City where Iob dwelt, and is to this day called by the Christians 〈◊〉〈◊〉 biting in those borders, Iobs City. And there is a fruitfull valley neere vnto it, called the v••lley of H••s▪ and a C••stle not f••rre off, in the way to ••••••poly,* 1.6 called Hu•• Castle to this day. But I make

some doubt whether Iob were euer at this place, for Iob is said to haue dwelt amongst the Edomites or wicked Idumaeans: and Idumae•• bordered vpon Arabia Foelix, and not néere Syria, where this City called Hus standeth, whence the Sabaeans came, which with violence tooke away Jobs Oxen and Asses. And Iob is said to come of the posteritie of Esay. And some thinke him to haue béene the sonne of Abram by Ketura. Yet might this City, now called Hemse or Hus, be the Land of one called by name Hus: for I doe finde in the Genealogies of the holy Scripture, thrée men of that name Hus:

One was Arams sonne, nephew to Noah, Gen. 10. 23.

A second was Nachors, Abrams brothers sonne by Milchah, Gen. 22. 21.

The third was of the posterity and kindred of Esau, as appea∣reth in his Genealogie, Gen. 3••. 28. Whence some gather, that Iob was an Idumaean, of the posterity of Esau. But others affirme him to haue béene the sonne of Abram by Ketura. And not vnlikely that some one of these thrée might haue dwelt at this place in Syria, called Hus, which by corruption of time was called Hemse.

On the fiftéenth day of March we went from Hus towards Damascus, which is foure daies iourney off, and all the way (vntill we came within ten miles of Damascus) is a desart, vn∣inhabited, and a théeuish way; onely there are erected in the way certaine Canes to lodge in. But if they bring not prouisi∣on with them both for man and horse, and some quilt or pillow to sléepe on, the hard stones must be their bed, and the aire their supper: for some of their Canes are nothing but stone wals to kéepe out théeues. In Cities they haue very stately Canes, but not for Trauellers, but for themselues to dwell in; for euerie rich man calleth his house a Cane. But the Canes that stand in high waies, are in charity erected by great men, for the prote∣ction of Trauellers; but most of them are very badly kept, and are worse than stables. Our first daies iourney from Hus was a very vncomfortable and dangerous desart: we saw no house all the way vntill we came vnto a village called Hassia, where we lodged in an old Castle distant from Hus 22.* 1.7 miles.

March 16. From Hassia, we rode to an ancient Christian Towne called Charrah,* 1.8 where our prouision being spent, wée made supply thereof, and bought bread and wine of the Christi∣ans there dwelling. It is inhabited by Greekes and Turkes, but gouerned by Turks only. There is but one Church in the Towne, which is dedicated to S. Nicolas, by the Christians, who first builded it. But both Christians and Turkes pray therein: the Christians on the one side or Ile of the Church, and the Turkes on the other. But the Christians are ouer ruled by the Turkes, and constrained to finde them oile to their lamps in the Church. For the Turkes not only burne lamps in their Churches euery night, but during the whole time of their Lent they beset the battlements of their steeples round about with lampes. But when their Lent is ended, they burne lampes in their stéeples onely once a wéeke, and that is on Thursday at night, which is the Eue before their Sabboth. After we had refreshed our selues héere, halfe the day being not yet spent, we rode from hence to a poore village called Nebecke,* 1.9 or (as they pronounce it) Nebhkeh, where we lodged in an old Cane, di∣stant from Hassio 27. miles.

And vnderstanding at this place, that the way that we were to passe on the morrow, was full of Arabs, and that two daies before, many men were found in the way killed by them, wée feared to goe any further. Yet meeting with company contra∣rie to expectation (March 17.) we went forwards, and saw no house nor company all the day long besides our selues, vntil we came to a village called Cotifey,* 1.10 where wee lodged in a very stately new Cane, built by Synan Bashaw; and not altogether finished. This Cane doth far exceed that at Marrah (before men∣tioned) for herunto is adioyned a fair new Church and a Bazar, that is a Market place where trauellers may buy many good things. Heere is also meat for trauellers, and prouender for their horses to be had of the founders cost. And in the middle of this Cane, there is a faire large fountaine of water, of hewed stones foure square, wherein there is excéeding good water for Trauellers to drinke, and chambers for their lodging: but if they will haue any beds, they must bring them with them, or

sléepe on the hard ground, as most men that trauell that way are wont to doe.

March 18. From Cotifey we had not much more than 20. miles to Dama••cus. The first ten miles was a desart and dan∣gerous way, and we hardly escaped danger; for an A••a••ian horsman seeing vs come, stood as a spie in our way, to view our strength, and marked euery one of vs very narrowly, and what weapons we had; and then rode vp an high mountaine as fast as if it had beene plaine ground, ••o acquaint his companions what a prey he had found for them. Whereupon our Ienesarie cast aside his vpper garment, being a gambe••looke, and bad vs all make ready our weapons, and he himselfe rode before vs with his launce on his shoulders, expecting there comming vp∣on vs suddenly: but they hauing esp••ed (from the top of the mountaine) fifty Ienesarie, of Dama••cus at the least, with their I••mmoglans comming after vs, came not, and so by the proui∣dence of God we escaped their hands.

The other part of our way to Damascus was a pleasant plain of ten miles in length, hauing many fruitfull oillages, fine ri∣uers, and pleasant gardens thereon. At our entrance into this plaine or valley, riding downe an hill, we beheld the prospect of Damascus ten miles off,* 1.11 whither we came about two of the clocke in the afternoone, and tooke vp our lodging in the middle of the City, at a Cane called in Mou••••••co, Cane Nebbe, that is, the Cane of the Prophet; but by the Turkes, Cane Haramin, where we hired three chambers for our mony, and our seruants bought our meat, and dressed it themselues, as they did also all the rest of the way where we could get any thing. To this end we tooke a Cooke with vs, and other seruants from A••eppo, to dresse our meat, and to looke to our horses. Héere we met with Frenchmen, and other Christians, staying for company to go to Ierus••lem.

At Damascus many Iewish Merchants, and Gréekes, and others, knew some of vs, and came to salute vs, and present vs with 〈◊〉〈◊〉 good things as they had, both wine, and bread, and 〈◊〉〈◊〉, ••nd fruit, &c. and lent vs very good beds, with sheets and 〈◊〉〈◊〉 surm••••••e, 〈…〉〈…〉 wellou•• w••••rie•• bod••es.

March 19. and 20. we staied at Damascus to rest our selues, and see the City.

Of Damascus.

DAmascus is a most ancient City, and as Esay spake of it in his time, The head of Aram is Damascus: Isa. 7. 8. so Da∣mascus is the chiefest City of Syria to this day. The situation thereof is most pleasant, being built on a plaine ground, strong∣ly walled about, and a strong Castle therein, with many fine riuers running on euery side of it, especially Abanah and Phar∣par, mentioned 2. King. 5. which now are diuided into many heads.

The Turkes say, that their Prophet Mahomet was once at Damascus, and that when he saw the pleasant situation of it, and beheld the stately prospect of it, excelling all others that e∣uer he saw before; refused to enter into the City, lest the plea∣santnesse thereof should rauish him, and moue him there to set∣tle an earthly Paradise, and hinder his desire of the heauenly Paradise.

It hath also many pleasant Orchards and gardens round a∣bout the Citie, and some waies for the space of a mile and more about the citie there are many Orchards, and great varietie of fruites: some called Adam, apples, and Ad••ms figs, & sundry o∣ther strange fruites. Damascus is called by the Turkes Sham, and they call it the garden of Turkey, because there is no place in all the Turkes dominions (especially in Syria, that yeeldeth such abundance of fruit. Heere we stated two daies and three nights to rest our selues, and see the Citie. And hauing a Greeke to our guide, hee •• hewed vs first a stately Muskia, or Turkish Church erected in the place where the Temple of Ry••∣mon stoode, mentioned 2 King. 5. And two other memorable matters, mentioned Act. 9. 25. viz. the place where the Disci∣ples let downe 〈◊〉〈◊〉 the night through the wall in a basket, whereof the Christ 〈…〉〈…〉 Keepe an eract memori∣all; taking vpon the ••••to demo: strate the very place of the wal; which we 〈…〉〈…〉 bek••ing, they confirmed it with this reason, that

Damascus was neuer ouercome; and that there haue béene Christians dwelling there euer since the time of Paul, and there∣fore might keepe a memoriall of the very place: But to let the place passe, the thing it selfe we know to be true.

He shewed vs also the house of Ananias, which is vnder the ground, whereinto we were led, downe a paire of staires from the stréete, as it were into a Celler; and the dore being vnlocked, wee entred with candels into the place, where wee sawe two darke chambers, where a man cannot see to reade in the day time without candels; here they say, he liued in secret for feare of the Iewes. Many Christians comming thither to sée that place, with a coale write their names on the wall, and there are so many names there already, that there is scarce roome for any other to set his name.

Some of them report Damascus to be built in the place where Kain killed his brother Abel. And some say it is néere it, and of∣fered to bring vs to the place; but we refused.

They take vpon them also at Damascus to demonstrate the place where S. George was buried, so they do likewise at Alep∣po, but I thinke the one to be as true as the other.

There is a fine towne néere vnto Damascus, about two or thrée miles distant on the side of an hill,* 1.12 called Salhia, from whence a man may behold the prospect of the Citie of Damascus most pleasantly, with the gardens and pleasant places about it.

At Damascus we met many thousand Turkes going on Pil∣grimage towards Mecha in Arabia to visit Mahomets sepulchre, as they vsually doe euery yéere about their Byram time; for they hold that whosoeuer once in his life time shall not goe on Pilgrimage to Mecha, to sée the sepulcher of their Prophet, shall neuer enter into Paradise. And therefore some of them goe thither often in their life time, partly for deuotion, and partly to buy merchandise. For there are brought thither at that time of the yéere, great store of commodities from India, Persia, and o∣ther places; and none may by or sell there but Mahome••ans. And it is forbidden to all Christians vpon paine of death to come néere Mecha within fiue miles: partly, lest they should marre their markets; but chiefly, lest they should see their folly

or rather madnesse in worshipping an iron sepulcher, after the sight whereof, many of their old men (which thinke neuer to come thither againe) vse to pull out both their eyes, after they haue seene so holy a sight (as they accout it) as their Prophets sepulcher, and thinke thereby to inherit heauen.

Tantum relligio potuit suadere malorum.

that is:

In such shamefull sort themselues to deface, Their Religion mooues them for want of grace:

And whosoeuer (say they) dieth in his pilgrimage thither, or returning from thence, is sure to goe to Heauen presently. And they that haue béene there but once, are alwaies after cal∣led Hogies,* 1.13 that is, Pilgrimes: and are called by that name in this manner.

If his name before were Mahomet, he is at his returne cal∣led Hogie Mahomet. If before Mustapha, he is alwaies after called Hogie Mustapha, &c. And they that haue béene often at Mecha and returne againe, are called great Hogies. And euery yéere when the Carauan of Pilgrimes returneth from Mecha, he that hath béene there oftnest is called The great Hogie: and is greatly honoured of them all, for he rideth before them all in more stately apparell then they, with flowers and garlands a∣bout his horse, and when they come néere any great Citie, the chiefest men in the citie ride foorth to méet him, and bring him into the Citie with great solemnitie.

They falsly affirme that this their Temple at Mecha in Arabia was built by Abraham, and they prepare themselues with grea∣ter care to goe to worship there, then many Christians do when they come to the Lords Supper; for they disburden their hearts of all hatred and malice, and reconcile themselues one to ano∣ther, &c. Otherwise they hold that all their labour is lost, and that they shalbe neuer a whit the better for their Pilgrimage. But if they forgiue one another, and repent them for their for∣mer sinnes, they thinke there to obtaine ful remission of all their sinnes, and that at their returne they are pure and without spot.

March 21. We departed from the City of Damascus, and a∣bout

fiue or six miles from the City, passed by a village called Daria,* 1.14 néere vnto which we saw a great multitude of men, wo∣men, and children on their knees in the high way: and by that tune they had ended their deuotion, we drew so neere as to sa∣lute them; and asking what they were, it was told vs that they were all Christians of sundry Nations, viz. Armenians, Greeks, Chelfalmes, Nostranes, and sundry others, who went to Ierusa∣lem to visit and worship the holy places there. We asked fur∣ther, what they meant to fall on their knées in that place: they answered vs, that it was the place where* 1.15 Paul was conuerted, and that it was their custome when they trauelled that way, to fall on their knees, and pray vnto God to conuert them. They were in number at the least foure or fiue hundred people. There was a Greeke Patriarke, and an Armenian Bishop in their company. Many of them knew vs, (hauing séene vs in Alep∣p••) and saluted vs by our names. We rode a while in compa∣ny together, and lodged all together that night at a Cane called Sassa,* 1.16 distant from Dama••cus 26. miles.

March 22. We rode before the rest of the company. Our way that we trauelled all this day was exceeding bad, rocky, watrish,* 1.17 and barren, called Arabia Pet••ea, where our horses often times stucke fast in the puddles and miry places, and sometimes ready to breake their owne legs, and their Riders necks among rocks and stones. It was neither pleasant go∣ing on foot, nor riding this way, for there was no path nor euen ground, but huge stones and rocks so néere together, that our horses could goe but a foot pace, and often times met with such marishes and quagmires, that we were constrained to goe farre about before we could finde better waies to passe ouer. It is also exceeding cold in this place alwaies (in respect of other places in that Country) for there are neither trées, nor houses, nor high hils to keepe away the violence and force of the winds. The Carauans that trauel vsually that way betwixt Damascus and Egypt, say that this daies iourney troubleth them more than all the rest, and that they neuer passe by that way, but they leaue two or three of their Cammels behinde them, some misfortune or other befalling vnto them. We saw also in sun∣drie

places this way, the carcases of many dead cammels which haue miscarried amongst the rocks. It is also a very théeuish way, full of wilde Arabs: yet (by the prouidence of God) wee came safely that day to Conetra, where we lodged in a good Cane, distant from Sassa 28. miles.

After our tedious trauell to Conetra, finding the place plea∣sant at our comming thither, we walked about to solace our selues in beholding the gréene pastures and running riuers nere vnto it, and in viewing the order of sundry Nations there as∣sembled together from sundry places. Some comming from Egypt, and bound to Damascus, pitched their tents without the Cane, néere vnto the riuer. Others comming from Damascus, and bound to Ierusalem, accommodated themselues (in such sort as they could) within the Cane. But especially in a Bazar (like vnto a cloister) adioining to the Cane, wee tooke plea∣sure to walke vp and downe some few turns, which the Turks beholding, wondred at vs: (for it is not their custome in those hot Countries to walke vp and downe as we doe in cold Coun∣tries, but to sit still on the ground like brute beasts) and one of them came vnto vs, and asked vs what we meant to walke vp and downe in such sort, and whether we were out of our way, or out of our wits. If your way (said he) lieth toward the vp∣per end of the cloister, why come you downwards? And if at the netherend, why goe you backe againe? We answered him, For our pleasure. He replied, that it was greater pleasure to sit still, than to walke vp and downe when we néed not. But their brutish sitting stil on the ground was as strange vnto vs, as our walking vp and downe was to them.

It séemed no lesse strange vnto them to sée a Christian with a cut dublet: and they called him foole, and asked him what hée meant to make holes in his coat: for they neither cut nor pinke any of their garments, but weare them all plaine, sparing for no cost to guard them with lace of siluer and gold if they be able.

And such as weare long haire on their heads, the Turkes call slouens, and account them sauage beasts; for they them∣selues weare no haire on their heads at all, but shaue them eue∣ry wéeke once, and kéepe them warme with a Turbant of white

shash made of cotten woole, which they neuer vncouer in their salutations to any man, but bow their heads, with their hands on their breasts.

But if a man haue a faire long beard, they reuerence him, and say he is a wise man, and an honourable personage. But if they haue no beards at all, they call them (if they be yoong) Bardasses, that is Sodomiticall boies. But if they be men grow∣en, and haue no beards, they call them fooles, and men of no credit; and some of them refuse to buy or sell with such, and say they haue no wit, and that they will not beléeue them, &c.

March 23. We had a more pleasant way; for the first ten miles wée rode thorow the fields and a very pleasant Parke. But when wée came out of this Parke or Forest, wee were somewhat troubled, partly by reason of the bad way, and part∣lie by bad people in the way. The way was stony and rockie (as the former daies iourney was) but yet dry, and not long, for it was but the descending downe a rockie hill, where though the way were dangerous vnder our féet, yet it was pleasant be∣fore our faces, for wée beheld the prospect of part of the holy Land, viz. Galile.

But at our desending downe this mountaine, the people did more trouble vs then the way; for there sate amongst the rocks in our way many Turks and Arabs, with maces of Iron and o∣ther weapons, who staied vs and demanded Caphar or tole mo∣ney; we were glad to giue them content that wée might passe safely by them, as Iacob was glad to send his brother Esau gifts, for a Ne noceat (as the Lawyers speake) that is, for feare of dan∣ger.

But the Carauan of Christians, who came after vs, though they were many hundreds, yet some of them being not able, some not willing to pay so much mony as they demanded, were shrewdly beaten with their iron mases. There was a Iesuite in their company, who escaped not without stripes, whereat (as I haue heard) he reioiced, and counted it meritorious, in that he suffered such misery in so holy a voyage. And in my hea∣ring, at Ierusalem one of his companions told him, that he meri∣ted much to susteine such trauell and labour, and be at so great

cost and charges, and suffer so many stripes for Christs sake: But I know, had it not béene more for loue of his purse than for loue of Christ, he might haue escaped without stripes, yea with these kinde speeches, Marhabbah Ianum, that is, Welcome my friend or sweet-heart.

At another place in my trauels I heard a Friar bragging of his good workes, and saying, that hée had done so many good workes, that if he should kill thrée men, his good works would make satisfaction, and merit remission for them all. To whom one in my company answered, that by his murder he might merit indéed a double reward, viz. death in this life, and dam∣nation in the life to come, for blood will haue blood; For whoso∣euer sheddeth mans blood, by man shall his blood be shed. But to let passe these Iesuiticall Iebusites, or Iebusiticall Iesuites: In that these trauellers were thus beaten for sparing their purses, and though they were many hundreds, durst not strike them againe,* 1.18 héere I may fitly take occasion to teach those that pur∣pose to trauell into Turkey, how to behaue themselues. If they be set vpon by théeues, they may defend themselues in their trauels, if they be strong enough; but if they be poling of∣ficers (as these were) they must not be contradicted. But nei∣ther in their Cities, nor in their trauels, may they strike againe though they be abused and beaten by any man (except they be théeues and robbers) for if they doe, they shall either be put to death, or haue their hand cut off. Neither if a man receiue a box on the eare at any of their hands, must he giue one bad word, or looke frowningly vpon him that smote him: for then he will strike him againe, and say, What, Goure? Doest thou curse me, and wish that the Deuill had me? But he must kisse his beard, or the skirt of his garment, and smile vpon him, and then he will let him passe.

Wherefore, trauellers into those parts must looke vpon the picture of a seruant as of old he was wont to be painted, that thereby they may learne how to behaue themselues in trauell.

I read, that of old they were wont to paint the picture of a seruant at the doores of their houses, that their seruants might sée how they should behaue themselues. And he was painted on

this manner; With the snout of a Swine, the eares of an Asse, the feet of an Hart, with hands open, with his garments clean∣ly, and on his head a bonnet, hauing on his backe a coulestaffe, with two vessels, the one hauing in it fire, the other water.

This description, though it be rude and homely, yet it tea∣cheth plainly seruants and trauellers their duties.

The Swines snout declareth that they must not be daintie mouthed, but must be content with any meat which God hath prouided for man.

The Asses eares, that they must patiently heare the sharpe speeches of their Masters, without answering againe.

The Harts féet, that they must be swift in doing their bu∣sinesse.

Their Hands wide open, that they must be faithfull, not deceitfull: They must doe nothing closely or secretly: They must haue their chests, their hands, their hearts open to their Masters eie and commandement, when it pleaseth him to call them to account.

Their garments comely and honest, which their bonnet de∣clares, that they must not be slouenly, but handsome and séem∣ly apparelled, and yet not proudly aboue their degrées.

The coulestaffe on their shoulder, that they must not refuse to doe any worke, no not to carry water.

And the fire and water, the one before them, and the other behinde, sheweth their discretion in their businesse: They must not mingle fire and water together.

Most of these qualities are required in Trauellers. In diet they must not be dainty, but eat what they can get. Their eares must not be nice, for they shall heare speeches enough to offend them. Their féet must be swift to flie from dangers: Their hands wide open to giue liberally: Their apparell also must be neat in Cities where they soiourne, for their credit: But when they trauell abroad, it must be simple, for their safe∣ty: for the baser their apparell is, the better shall they passe: for if they weare good apparell, their throats will be cut for their apparell, and hope of much money: for those that go braue they account rich. And whereas in seruants it is commendable

to haue asses eares; in trauellers it is néedfull to haue asses backes also, to beare all abuses in good part, and rather to beare an hundreth abuses then to offer one.

Wherfore seruants and trauellers must alwaies remember this Distichon, or couple of verses following.

Nobile vincendi genus est patientia, vincit Qui patitur: sivis vincere, discepati:

that is,

A noble kind of conquering is patience to see and heare: He which forbeareth, conquereth, If thou wilt conquer, learne to beare.

But to leaue these matters, and to procéede to my voiage. At the foote of this mountaine there is an old Cane where v∣sually trauellers lodge: but it béeing not yet noone, we resolued to trauell 18 miles further, to the Sea of Galile. At the foote of this stony hill, hard by this Cane, there runneth a pleasant ri∣uer, which diuideth Siria from Galile. And ouer this riuer there is a fair bridge, the one end whereof is out of the holy land, the other in it. This riuer is called Iordane,* 1.19 the head whereof commeth from Mount Libanus, and maketh three Seas.

The first is the waters of Maron which wee left on our right hand, about ten miles off. The other on the left hand, which lay in our waie as we should trauell.

The second is the sea of Galile, or Tiberias, or lake of Gene∣zereth.

The third is the Sea of Sodome, called Mare mortuum, where the riuer Iordan endeth.

The bridge that crosseth this Riuer Iordan at the entrance into the holy land, is called Iacobs bridge; for two causes.

First, it is said that there Iacob met his brother Esau.

Secondly, that there Iacob wrestled with an Angel.

A description of the Holy Land.

THE whole Holy Land of old was called Chanaan, and it was deuided into thrée parts, viz. Galile, Iudea & Pale••tina. Later writers haue called all by the name of Palestina. The first

part of Canaan called Galile,* 1.20 beginneth at this bridge, and to this day it is a very pleasant and fruitful Countrie. After wee were entred into Galile about 2. miles from the bridge, our Ie∣nesarie asked vs whether we would go vp to a mountaine, and so to Saphetta neere vnto mount Carmel, which is a place of lea∣ning for Iewes; or keepe the lower way, and goe by the sea of Galile, which is the pleasanter way: and thereof we made choise; and tooke Saphetta in our way afterwards.

About seuen miles from Iacobs bridge, our guide brought vs to a well, adorned with marble pillers, and couered with stone, which he said to haue beene the pit whereinto Ioseph was put when his brethren sold him to the Ishmalites. But it seemed to vs incredible: first, because that was a dry pit, and this is ful of sweet water.

Againe, Iacob dwelt at Hebron twelue miles beyond Ierusa∣lem, and his sonnes kept shéepe in Shechem. And that dry pit whereinto they put Ioseph was at Dothan (which we saw after∣wards) And this pit which they shewed vs with marble pil∣lars, was in Galile; not néere Dothan nor Shechem where Io∣sephs brethren kept their fathers sheepe.

But by others of better iudgement wee vnderstood that this also was called Ioseps pit, or well, because it was built by one Iosph, not Ioseph the sonne of Iacob, but some other. But the ignorant people which trauell that way, are apt to beleeue any things that is told them. About ten miles from this well, we came to a Cane called by the Moores Minium, but by the Turkes Missia, hard by the sea of Galile, where we lodged all night, hauing trauelled that day by computation 36. miles.

The foure and twentieth of March we rode along by the Sea of Galile, which, Iohn 6. 1. is called by two mames, viz. the Sea of Galile or Tiberias. Galile,* 1.21 because it is in Galile: and Tibe∣rias, because the City Tiberias was built by it, and Bethsaida an other ancient City; of both which we saw some ruinous Wals. And it is said in that Chapter (Iohn 6. 1.) that Iesus went ouer the Sea of Galile: and in an other place that he went beyond the Lake. And Luke 9. 10. It is said, that hée went into a slitary place, neere vnto a Citie called Bethsaida, which

place of Iohn I learned to vnderstand better by seeing it, then e∣uer I could before by reading of it. For, séeing that Tiberias and Bethsaida were both Cities on the same side of the Sea, and Christ went from Tiberias too, or neere vnto Bethsaida; I ga∣ther thereby that our Sauiour Christ went not ouer the length or breadth of that Sea; but ouer some Arme, bosome or reach thereof, viz. so farre as Tiberias was distant from Bethsaida; which is also confirmed in that it is said elswhere, A great mul∣titude followed him on foot thither; which they could not haue done if he had gone quite ouer the Sea, to the other side among the Gergelens, which is out of the holy Land. And therfore this Sea of Galile, is also called the Lake of Genesereth, because the Countrey of the Cergesens is on the other side the Lake, from whence the Swine ran headlong into the Sea and were choa∣ked therein: and as that place was out of the holy Land; so the people which then inhabited it, were as far from holines, when they requested our sauiour Christ to depart out of their Coasts. And such like holy people inhabite there still, viz. wild Arabs, and Turks, &c. We sawe also (neere vnto this Sea) the place where that Towne (mentioned Iohn 2. 1. called Cana of Galile stood, where our Sauiour Christ at a mariage turned water into wine; in place whereof there standeth now a poore village inhabited by Turks.

This sea of Galile is (by computation) in length 8. leagues, and in breadth 5. leagues, and euery league is thrée miles; and then it encloseth it selfe into a narrowe compasse, carrying but the breadth of an ordinarie riuer vntill it come to Sodome, where it endeth, which is called mare mortuum, that is, The dead Sea.

After we had rode about seuen miles by the sea of Galile, we left it on our left hand, and ascended vp a mountaine on the right hand.

This mountaine was not very stéepie, but excéeding plea∣sant and fertile, for (being the springtime) it was so beset with such varietie of flowers among the greene grasse, that they sée∣med to flire in our faces, and to laugh and sing (as the Psal∣mist speaketh) as we went. Psal. 65. 13.

This is said to bee that mountaine mentioned John 6. 9. where our Sauiour Christ wrought a miracle in feeding 5000. men with fiue Barley loaues, and two fishes.

When we came to the top of the mountaine, we saw Saphet∣ta on the right hand, a Vniuersitie of the Iewes where they speake Hebrew, and haue their Synagogues there. The Ci∣tie Saphet••a is situated on a very high hill with thrée tops, and so the Citie h••th three parts; one part is inhabited by Iewes, the other two by Tu••kes. We asked some Iewes whom we knew formerly to haue béene Merchants of Aleppo, what they meant to leaue their trade and to liue there: They answered, they were now olde and came thither to die, that they might bée néerer to heauen: wee told them, that howsoeuer they might seeme there to bee néerer to heauen whiles they lined, because they dwelt on an high mountaine, yet that they should not bee néerer vnto heauen when they died, vnlesse they repented and beléeued in Christ, &c. The Iewes haue here more libertie then in any part of the holy land. They dare not come to Ierusalem for feare lest the Christians there dwelling, stone them.

Whiles wee were at Saphetta, many Turkes departed from thence towards Mecha in Arabia. And the same morning they went, we saw many women playing with Tymbrels as they went along the stréete, and made a yelling or scriking noise as though they cryed. We asked what they meant in so doing? It was answered vs, that they mourned for the departure of their husbands, who were gone that morning on ••ilgrimage to Mecha, and they feared that they should neuer sée them again, because it was a long way and dangerous, and many died there euery yéere. It séemed strange to vs, that they should mourne with musicke about the stréetes, for musicke is vsed in other places at times of mirth, and not at times of mourning. But they did it but Paruae consuetudmis causa. For a litle customes sake. And I doubt not but many of them were glad for their departure, and would be glader if they would neuer come a∣gaine, they vse them so kindly.

And vnder pretence of deuotion, many trauell to Mecha to buy their Indian and Persian commodities: for many of them

see their palpaple ignorance, and in secret speake against it to those with whom they may be bold, and say, their religion is naught, yet (being merchants) to auoid pouertie they trauell thither amongst the rest. So true is that common and com∣mendable saying:

Impiger, ex tremos, currit mercator ad Indos: Per mare, pauperiem fugiens, per saxa, per ignes.

that is,

The Merchant man though slowe of soote, To th'Indian shoare doeth runne: By sea, by land, by fire, by sword, That pouertie he may shunne.

Yea there was one of their chiefe learned men in Constanti∣nople, Anno Dom. 1604. spake against their Alcoran, which is the booke of all their religion, but he lost his head for his labor, which he willingly and chéerefully yeelded vnto them.

All the way which we trauelled this day, was very pleasant; and all the ground both hils and dales very fruitfull, according as it is described by Moses. Deut. 8. 7. 8. and Deut. 11. 10 and, 11. And we came that day, about two of the clock in the afternoone to a village called in the Arabick tongue J-nel Tyger,* 1.22 that is (by interpretation) The Marehants eye, wherein there are two very faire Castles for trauellers to lodge in from danger of wilde Arabs, which abound in those parts: we tooke vp our lodging in the néerest castle which is the fairest.

After wee had refreshed our selues,* 1.23 and slept a while: beeing hard by mount Tabor, we desired to ascend to the top of it, and so much the rather because I had read that the Papists to prooue the primacie, or supremacie of Peter aboue the rest of the Apo∣stles, alledge this for one argument, after that Christ was transfigured vpon mount Tabor (as we read Matth. 17. 1. 2. &c.) and there appeared to them, Moses, and Elias, talking with him, Peter said to Iesus, Master, It is good for vs to bee heere, Let vs make heere three Tabernacles, one for thee, and one for Moses, and one for Elias. Which (say they,) at his request was done, and remaine there to this day: which to make triall of, wée tooke Ally (one of our Ienesaries,) and rode towards the mountaine. But

vnderstanding that it was very dangerous by reason of wilde Arabs which lodged in caues and rockes and bushes about the mountaine,* 1.24 we hired some of the principall Arabs to goe with vs and guard vs from the rest. And as we went, we beheld the prospect of the mountaine to be very pleasant, somewhat stéepy, but not very high (in respect of some other mountaines there∣about) nor very large, but a comely round mountaine, beset with trees and thicke bushes, which at that time of the yéere flourished greene: we rode so farre as we could for steepinesse and then left some of our seruants at the foot of the mountaine to keepe our horses, and tooke vpon vs to clamber vp on foot, which we should neuer haue been able to haue done, had there not beene very high grasse, sprigs, and bushes to hold by.

One of our Arabs went vp before vs, as fast as if it had been euen ground, but we came very slowly after, which he percei∣uing, would looke backe, and often vse these words to chéere vs, Gel, Gel, Gel, that is, come, come, come: And sometimes these, Ish halac Seeach; How do you masters. We were almost al out of breath, and one of our company cried, For the loue of God let vs returne, for I can goe no further, Oh I shall die, I shall die. Whereupon one of vs being néerer the top than he himselfe supposed, (to chéere the rest) said, Come chéerefully; I am on the top; which somewhat hartued the rest: otherwise they had all gone downe againe.

Being on the top, we rested a while to take breath; and then we walked vp and downe the top of the Mount, and saw onely one house, or rather low cottage, vninhabited, hauing onely two darke roomes in it, méet for foxes or iackals to lodge in, and saw no signe of any other tauerne or tabernacle. Only we vn∣derstood that (many yéeres since) there was a Monasterie there inhabited by Popish Friers, but being molested by the Arabs, tooke away the holinesse with them, and left the mountaine be∣hind them; yet still they call this mount Tabor in Italian Monte Santo, that is, the holy mountaine: as if there were some inherent holinesse in the mountaine.

And two daies after we had béene there, came a Iesuite and two Friers with a yong Gentleman of Parris in France, who

was a Protestant; and some other company with them,* 1.25 who had a desire to ascend to the top of this holy mountaine, & went all together vntill they were wearie which was at the foote of the mountaine, and in the heat of the day: wherefore the French Gentleman said, he would stay for them there vntill they returned, but was himselfe already weary and would goe no higher; the Iesuite and Friers reproued him, and called him foole, and told him he did not know what hee might merit by going to the top of that holy mountaine.* 1.26 Merit, (said the Gen∣tleman) what may I merit? Thou maiest merit (said they) 50. yéeres pardon. The Gentleman, to breake a iest with them, asked them whether he might merit fiftie yeeres pardon for the time past, or for the time to come: If (said he) for the time past, I am not so old (for he was but twenty two yeeres of age) if for the time to come, hée did not thinke hée should liue so long. They answered him, if he did not liue so long, he might giue the yéeres which remained to his friends. Yet could they not per∣swade him to goe vp any higher.

The same Iesuite called this French Gentleman, Heretike, because he did not professe himselfe a Romanist: He denied his argument; and although he was not able to dispute with him Scholar-like, yet he answered him Christian-like, and told him that he did abhorre the name of Rome, and the nature more: The Iesuite said, Thou scarce knowest the name, much lesse the nature of Rome. The Gentleman replied, I haue read of both. And that Rome had a name according to her nature, hée shewed by these verses following:

Roma quid est? Quod te docuit praeposterus ordo. Quid docuit? Iung as versa elementa, scies. Roma amor est: Amor est? Qualis? Praeposterus. Vnde hoc? Roma mares. Noli dicore plara: Scio.

The same in English:

Rome what is? A Loue. A loue? What loue? Contrary vnto kinde. How so? Rome loueth men. No more. Cease speech. I know thy minde.

He further told him, that he had béene at Rome, and both séene and heard there the manner of life which he and his fellow Iesuites lead, and that he was not ignorant how odious they were euen vnto other Papists, amongst whom one of them gaue him a Hymne made (by a Papist at Rome) against Iesu∣ites, a copy whereof he gaue vnto me, which I haue thought good héere to set downe, that the world may see that vnity both in Religion and Conuersation amongst them, whereof they make such boast, when as one sect of Papists maketh Rythmes and Hymnes to the disgrace of another, in such ridiculous ma∣ner as followeth:

Hymnus hic est modus vitae, Quo vtuntur Iesuitae.

O Pulentes ciuitates, Vbi sunt commoditates, Semper quaerunt isti Patres.

Bonum panem, melius vinum, Non recipiunt peregrinum, Neque surgunt ad matutinum.

Carne pingui vitulina, Per quam exul est vaccina, Plena est horum coquina.

Indij Galli atque pauones, Quorum cibus sunt* 1.27 macherones, Horum patrum sunt* 1.28 buccones.

Crocum, piper, cum amomo, Et quae nullus sanctus homo Habuit, habent isti in domo.

Quando vocant carcerati, Bonis omnibus priuati, Dicunt, Sumus occupati.

Sed sivocant potentes, Diuitijs affluentes, Rogant Deum & omnes gentes.

Diuitumque patrimonia, Magnatumque matrimonia, Ficta tractant sanctimonia.

Si quis diues infirmatur, Pro eius morte Deus rogatur, Quando hareditas speratur.

O lupinam feritatem, Praedicando charitatem, Nostram rapiunt haereditatem.

Habent opes Venetorum, Grauitatem Hispanorum, Et potenttam Romanorum.

Si quis quaerat regia officia, Ecclesiastica beneficia, Horum dantur amicitia.

Dominantur temporale, Dominantur spirituale, Dominantur omne: & vale.

The same in English:

This Hymne the vsuall forme doth giue, In which the Iesuites doe liue.

TO wealthiest Cities, where the rather They most commodities may gather, Flies euery Iesuitish Father.

Best wine they drinke, and eat good bread, With which no stranger sees them fed, Nor notes how long they lie in bed.

With grosse beefe they will neuer deale, But (for it) fat and tender veale; To their full kitchins still they steale.

Jndian Cocks and Turkeies great, Fed alwaies with the purest wheat, Are those bits that these Fathers eat.

Saffron, pepper, nourish them, And roses of Ierusalem, Of which no holy man doth dreame.

When prisoners for their charity call, They say, We are depriu'd of all, And must to our deuotion fall.

But when their mighty friends, and rich, Require their helps, they God beseech For them, and thorow all Nations preach.

Th'inheritances of rich heires, And Princes nuptiall affaires, Disposeth this fain'd zeale of theirs.

When rich lie sicke, and these men gape, To haue their riches feed their rape, They pray God they may neuer scape.

O wilde and woluish Cheuisance, That when they charity aduance, They rauish our inheritance.

Venetian wealth they still apply, Affect the Spanish grauitie, And build on Romes authoritie.

If princely offices be sought, By Iesuites they must be wrought, And with rich spirituall liuings bought.

In temporall state they beare the bell, In spirituall state as much excell, In all states they command. Farewell.

We our selues, when we had séene enough this Mount, re∣turned againe to the Castle with good stomacks to our supper, and wearied bodies, desiring rest. Tabor is distant from Galile not much aboue twenty miles.

March 25. being the Feast of the Annunciation of the Vir∣gin Mary, and (according to the computation of our Church of England) the first day of the yéere 1601. we trauelled ouer ve∣ry pleasant fields all the way, the fields of Basan, not farre from the Mount Basan,* 1.29 where there was excéeding good pasture, and fat cattell: only we wanted good water to drinke, and our wine was spent, and the day excéeding hot.

We saw in our way some remnants of that old Tower or Fortresse mentioned 2. King. 5. 24. where Gehazi the seruant of Elisha ouertooke Naaman, and tooke of him two tallents of siluer, and two change of garments. We saw also many other places worthy obseruation, but (for want of a good guide) we knew not the names thereof, for the Turkes inhabiting those Countries, haue giuen new names to most places. This was the pleasantest daies iourney we had in our whole trauell. I neuer saw more fertile ground and pleasant fields, and so much together, all the whole day from Mount Tabor to a village cal∣led vulgarly Ienine, but of old En-gannim,* 1.30 whereof we read Iosh. 15. 34. Néere vnto this village is the place where Ioel be∣headed Sisera, mentioned Iudg. 4. 21.

En-gannim is distant from Mount Tabor twenty two miles. It is a very pleasant place,* 1.31 hauing fine gardens, and orchards, and waters about it. We staied héere all the day (March 26,) because (the Turkes Romadan, which is their Lent, being en∣ded) on this day began their Feast called Byram; and our Jene∣sarie was loth to trauell on that day, being their Feast day, and so much the rather, because his name also was Byram.

March 27. Riding from En-gannim, we were endangered twice: First, by certaine théeues dwelling néere vnto En-gan∣nim, who made vs pay Caphar or pole money twice, once at En-gannim. And when we departed from thence, they pursued vs with bowes and arrowes, and other weapons: we with∣stood them long in parley; at length euery man prepared his in∣struments of death ready for battle. Our Ienesaries kinsman Fa••olla had his musket ready, and being about to giue fire, was staied by our Ienesarie, who saw not only these Arabs present very desperat, with their bowes and arrowes ready drawen, but messengers also sent to raise vp all the whole rabblement thereabout vpon vs: he told vs we were best giue them content or else we were all but dead men: wherefore to auoid further danger, we gaue them their owne desire, vpon condition, they would pursue vs no further, nor suffer any of their company to molest vs: the chiefest of them answered, Stopherlo, Stopherlo, that is, God forbid, God forbid we should do you any harme, if you pay vs what wee demaund; which we did with all spéed, and rode away from them being glad we were rid of them.

About ten miles from them we rode through a wood, (a very fit place to harbour theeues, who had killed certaine men tra∣uelling that way the day before, and tooke away both a man and horse from the Carauan which followed after; and a woman al∣so riding on an asse with their cariage) and (as our guide tolde vs) he neuer trauelled that way but he sawe some men killed: and therefore bade vs all charge our pieces and shoot off when he bade vs, though we saw no bodie, lest the wild Arabs should set vpon vs on the suddain, lying in ambush, which wee also did in a place most dangerous, to daunte the enemies before we saw each other. But before we came vnto the most dangerous

place, there ouertooke vs many Turkes well armed, who dwelt in Jerusalem, and were glad of our company thither. And short∣ly after we had discharged euery man his peece, we saw a great company of Arabs on an high mountaine neere vnto our way, yet out of the reach of our shot, who perceiuing vs to be too strong for them, durst not set vpon vs.

And so (by the prouidence of God) we came that night to an ancient and famous City,* 1.32 (situated in a fruitfull valley betwixt two mountaines) called Sychar, a City in Samaria, mentioned Iohn 4. Néere whereunto we saw Iacobs Well, where our Sa∣uiour Christ asked water of the woman of Samaria.* 1.33 We came thither in good time, for we were exceeding thirsty,* 1.34 and drunke thereof liberally and freely. The water thereof goeth downe ve∣ry pleasantly, like vnto milke.

From Iacobs Well we went into the City, and lodged in a very ancient & stately Cane, but very badly kept. It had béene better for vs to haue slept by Iacobs Well, as others did; for here we slept on the hard stones néere vnto a Chapel in the middle of the Cane, vnder two or thrée great figge trees and mulberry trées, where we were scarce safe from theeues; for we had some things stollen from vs in the night, whiles we slept vnder the trees on faire broad stones, whereunto we ascended by a faire stone paire of staires, six or seuen steps from the ground. Sy∣char is distant from En-gannim 27. miles.

March 28. We staied at this City in Samaria, called of old Sychar,* 1.35 but at this day commonly, Napolis; for the Holy Land hauing beene often conquered, hath had new names imposed vnto all the chiefe Cities, and most other townes and villages also: partly by God••rey of Bullome, who conquered that con∣trey in the yeere 1098. But chiefly by the Turkes, who con∣quering the Holy Land and al the Countrie about it, haue chan∣ged the names of places, to roote out all memoriall of reuenge in the hearts of posteritie (as they supposed.) Yet the chiefest Cities are still knowen by their ancient names, though other names haue béene giuen thereunto. As for example, Dam••s••••s which was so called of old, is still knowen by that name, though the Tucks call it Sha••. And Ieru••alem which they call Cu••,

or rather Kuds, comming (as I suppose) of the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Kadasch▪ which signifieth to sanctifie or to be holy: or of Kadosch, which signifieth holy. And (as they themselues say) the word Cuts or Kuds (whereby they call it) signifieth a holy City in their language.

The cause of our staying this day at Sychar, was this, it was told vs that 2. Emeers or great Lords in our way to Ierusalem were vp in armes one against an other, and therefore it séemed good to our Ienesary that wee should stay for the Carauan, that we might be the stronger and passe safer. But when the Carauan came, they pitched their tents by Iacobs well, and purposed to stay there two or three daies at the least. Wee were loath to stay so long being now but thirtie miles from Ierusalem, and therefore resolued to procéed in our iourney without any lon∣ger expectation for companie which was vncertaine.

March. 29. We departed from Samaria to Ierusalem, and met many souldiers in seuerall companies by the way, who know∣ing our Ienesary and other Turks in our company, let vs passe by them quietly, and gaue vs the salam alick, that is peace be vn∣to you.

The first part of this daies iourney was somewhat pleasant; but, the néerer we came to Jerusalem, the more barren and te∣dious our way was. About ten of the clock wee came to a great forrest or wildernes full of trées and mountaines. When wée were on the top of this mountaine, wée saw the maine sea on our right hand, and small Ships sayling towards Ioppa.

About thrée or foure of the clocke, we came to a ruinous vil∣lage called Beere,* 1.36 but of old (as it is reported) Beersheba, which in former times was a great Citie: And it is said to be the place where Joseph and Mary comming from Jerusalem (the feast be∣ing ended) missed the child Iesus, and sought him sorrowing; and returning to Jerusalem, found him in the Temple amidst the Doctors, hearing them and posing them. Our purpose was to lodge here all night, being all of vs weary and hungry, and all our prouision spent. But finding nothing here to bee had for money either for man or horse; and vnderstanding that Ierusa∣lem was but ten miles off, we went on in our way somewhat

faintly fiue or sixe miles,* 1.37 and then beholding the prospect of the Citie, wee were somewhat cheered and reuiued, and solaced our selues with singing of Psalmes, vntill we came neere vnto the Citie.

Many Gréekes dwelling in Ierusalem, seeing vs a farre off, came to meet vs, supposing their Patriarch had been in our companie, who came two or thrée daies after vs.

Wee dismounted from our horses at the west gate of the Ci∣tie* 1.38 called Ioppa gate, or the Castle gate; which is a very strong gate of iron, with thirteen pieces of brasse ordinance planted on the wall about the gate. Wee staied in the porch of this gate, and might not be admitted into the Citie, vntill we were sear∣ched by an officer (as the maner is.) In the meane time there came to vs two Italian Friers, viz. Padre Angelo, and Padre Aurel••o and kissed our hands, and bade vs welcome, and told vs that two other Englishmen were at their house, viz. master Timberley, and master Borell.

When we were searched without the gate by a Turkish offi∣cer, and deliuered vp our weapons to the porter to kéepe for vs in the gate-house vntill our returne (because no Christian may enter into Ierusalem with weapons) these two Padres led vs to their Monasterie; at the gate whereof wee were searched a∣gaine by another Turkish officer before wee might enter into the house. For the office of the former searcher at the gate of the Citie was onely to receiue the weapons of all Christians, and deliuer them safe to them againe at their departure. But this searcher went further and searched all our cariage which he caused to be opened, to see whether we had any gun-powder or any other engins there. For they are very suspicious of all Christians, fearing, lest for deuotion to the place, they should worke treason; therefore they suffer not Christians to enter in∣to the City weaponed, lest they make insurrection against them when they are many together, and conquer the Citie, as hereto∣fore they haue done,

To this end also is the Citie walled about with strong wals, and fortified with foure strong gates and a Castle, (built by Sultan Soliman) and euery gate well planted with ordinance for

feare of Christians. And partly for hope haue they enuironed this City with such strong wals, that Christians for deuotion to the place, might come and build within the wals and be subiect to the Turke. For though their walles bee large and strong, yet there is great roome within the wals to build more houses then are there, for there are fields of Corne within the walles of the Citie; and the houses stand very thin, scattered, and dispersed, héere one and there two or three together; there is not one faire stréet in all Ierusalem as it now is.

After they had thus narrowly searched al our cariage, euen to our Cases of Bottles, we were admitted into the Monastery; at the entrance whereinto, met vs master Timberley and master Boreel, and then Signior Franciscus Mannerba the Padre Guar∣dian of the monastery, and all the rest in order, and bade vs wel∣come, and led vs into a faire parler and set good chéere before vs, and serued vs themselues.

After supper wee deliuered them our letters which wee had brought from the Venice Consull of Aleppo and other Italian Merchants there in our behalfe. Which when they had read, the Guardian said, our custome is, when stangers come to vs, to call them the first night to Masse, and to Confession, and to giue euery man a candle to hold in his hand at Masse time; and at night to wash their feete and to bring them to bed, and to ma∣nie other ceremonies during the whole time of their continu∣ance there.

But as for vs, they vnderstood by letters what we were; and told vs that wee were so highly commended by their Patrones and Benefactors, the Venice Consul, and Merchants of Aleppo, that if they should shew vs halfe the fauour which was required at their hands, they should themselues lie without doores, and suffer vs to rule and dominier at our pleasures. And that ther∣fore they would not vrge vs to any thing against our conscien∣ces, but giue frée libertie both of persons and consciences as if we were in England, or in our own houses elsewhere: & so much the rather because they vnderstood our Merchants were rich, and hoped to gaine by vs. In regard wherof, although it were Lent, wherein they eate no flesh, yet offered vs Hens, Egs, Milke:

any thing that was there to bee had for money, they requested vs to command it.

And during the time of our continuance there, he commaun∣ded one Padre Aurelio to attend vpon vs, and sée that we wan∣ted nothing; and another of his brethren, one Padre Angelo, to be our guide abroad and to shew vs al ancient Monuments and places worth séeing either in the Citie or out of the Citie.

These kind speeches being vsed, they brought vs to our cham∣bers where we should lodge all night, & prouided for uery man seuerally a good neate bed with faire shéetes and all things very holesome and handsome, where we slept swéetly, and refreshed our wearied bodies all that night very comfortably.

But although they dealt thus kindly with vs (at the instance of their benefactors) in giuing vs liberty of conscience, yet they deale not so with others. For some I doe know who haue béen there, and made no conscience to doe as they haue done, accor∣ding to those verses:

Cùm fueris Romae, Romano vi••ito more: Cùm fueris alibi, viuito more loci.

That is,

When they are at Rome, they doe what there is done: When they are elswhere, they doe as they doe there.

But they should rather remember that which Baptista Man∣tuanus (an Italian) writeth of Rome:

Viuere qui sanctè cupitis, discedite: Romae Omnia quum liceant, non licet esse pium.

The same in English:

Wouldst thou liue well? depart from Rome: All things there lawfull be, Except to be a godly man, Which thing is rare to see.

The same Baptista Mantuanus writeth of them thus:

Venalia nobis Templa, Sacerdotes, Altaria, Sacra, Coronae, Ignes, Thura, Praeces, Coelum est venale, Deusque

The same in English;

Rome felleth Temples, Priests, and Altars,

Fires, Frankincense, and Praiers. Yea Heauen, and God himselfe, for gold, At Rome is to be bought and sold.

Wherefore,* 1.39 I admonish those who haue a desire to trauell to Jerusalem héereafter, to take héed to themselues, that they make not shipwracke of conscience; for if they come not well commended, or well monied, or both, there is no being for them, except they partake with them in their idolatrous seruices.

True it is, that the Turkes giue liberty of conscience vnto all that come thither; but they giue not entertainment vnto any Christians in their houses. And the Gréeke Patriarkes are poore, and not able to protect such as come vnto them for re∣fuge. These Padres, though they be Papists, yet haue they rich benefactors, and want nothing, and (for the most part) very kinde and curteous to strangers in all things, liberty of consci∣ence only excepted, wherein they séeke to make other like vnto themselues, and to seduce them from their faith, and to winne them to the Church of Rome: and offer vnto them who haue money in their purses, to make them Knights of the Sepulcher; but no good English Subiect will accept of that order of Knight∣hood; for at the receiuing thereof, they sweare to be true to the Pope, and to the King of Spaine, and to other things, which no man can doe with a good conscience.

And this kindnesse and liberty of conscience, which we found amongst them, we imputed not so much to the men, as to our owne money; for it cost vs charo, viz. 100. duccats for our en∣tertainment: for we knew them to be of the Court of Rome, and were not ignorant that,

Curia Romana non captat ouem sine lana.

that is,

The Court of Rome no sheepe doth receiue, Vnlesse to them her fleece she leaue.

And as one Iohn a Monke wrote of them,

Curia vult mar••as, bursas exhaurit & arcas; Si bursae parcas, fuge Papas & Patriarchas. Si dederis marcas, & eis impleueris arcas, Culpa solueris, quaque ligatus eris,

Intus quis? Tu quis? Ego sum. Quid quaeris? Vt intrem. Fers aliquid? non. Sta foris. Fero quo•• satis, Intra.

The same in English:

The Court of Rome doth aime at markes; It sucks the purse, and soakes the arkes. If that you minde to spare your arkes, Come not at Popes nor Patriarkes. But if you frankly giue them markes, And with good gold stuffe vp their Arkes, I warrant then you shall be free From any kind of penaltie. Who's within? Whose there? I per se I. Why, what would ye? Come in. Bring you ought? No. Stand still. But I doe. Goe ye then in.

The same Monke writeth, that Rome being founded by théeues, retaineth still somewhat of her old qualities. For (saith he) she is called Roma, quod rodat manum, of greasing the hand:

Roma manus rodit; Quod rodere non valet, odit. Dantes exaudit, non dantibus ostia claudit. Curia curarum genetrix, nutrixque malorum. Ignotos notis, inhonestis in aequat honestos.

The same in English:

Rome is a raker, and spightfull hater of the empty hand: She heareth the giuer, but others neuer, but letteth them stand. Her Court a cage of cares; of mischiefes eke the mother; She vseth knaues like honest men, and strangers like a brother.

Wel, though we were fléeced amongst them, yet had we libertie of conscience; and safety of persons, and had no way any wrong offered vs by them, either in word or déed; but by two or thrée Iesuiticall Iebusites (who were strangers there as well as wée) some vnkindnesse was offered vs behinde our backs (for they durst not any way deale with vs to our faces) in railing vpon vs and our Religion, as it was told vs at our departure by one who heard them: Especially by a Iesuite named (but vndeser∣uedly) Benedictus, and yet he could neither benedicere nor be∣nefacere, neither say well nor doe well, by any that were not of

their sect and sort: And therefore deserued not to be called Be∣nedictus, (but per Antiphrafin.) but rather Maledictus, à maledi∣cendo, as one of our company wrote vnto him in this manner, in méeter, although barbarously: truly, although not poetically:

Audi, tace, lege, benedic▪ benefac, Benedicte: Aut haec peruerte, maledic, malefac, Maledicte.

The same in English:

O Benedict, heare, hold thy peace, Doe well, say well (O Scorner) Else let thy name be Meledict, Peruerting all the former.

After we had rested one night in Ierusalem, the first day wée walked about the City our selues without our guide, onely to view the City, not inquiring of any place what it was, because on the morrow after, and euery day during our continuance, (which was about fourtéene daies) our guide either walked on foot,* 1.40 or rode with vs, to sée all things worthy obseruation. Only one thing I obserued and duly considered the first day I came, which was this; that where as we read in the Gospell, that when our Sauiour Christ was betraied, and brought into the High Priests Hall, Peter following him, stood by the fire, and warmed himselfe; the reason is there yéelded, because it was cold. And the memoriall néereof we obserue in March or Aprill. We being there at the same season of the yéere, found it excée∣ding hot, & hotter than it is vsually at midsommer in England: It seemed strange vnto me, how it should then be so cold, that Peter should créepe to the fire, and now (at the same season) so hot that we could not endure the heat of the Sunne. And on the sudden I knew not whether the season were altered, or the passion of Christ might be referred to some colder season of the yéere. But after I had béene there a few daies, the very place resolued that doubt: For there fall great dewes, and before the Sunne haue dried it vp, it is cold, and in the night season (a∣bout that time of the yéere) somewhat cold, as I felt by experi∣ence when I slept in the fields all night. And Peter hauing watched with Christ in the night, might well be cold in the morning, before the heat of the Sunne had expelled cold.

And yet another reason (in my iudgement) more effectuall than the former,* 1.41 may be yéelded for this matter, taken à simili, that as the same night that Christ was borne, there was great light at midnight, in token of comfort; And at the time of his death, great darknesse at noone day, in token of sorrow (for the Sunne put on his mourning garment, and was asha∣med to looke vpon that cruelty which the sonnes of men were not afraid to commit) So at the time of his betraying there might be extraordinary cold wether, in that an extraordinarie person suffered, and an extraordinary worke was in hand. And extraordinary things happened about the time of his passion, as we read in the Gospell, viz. How the graues did open: The dead bodies of Saints (which slept) arose: The veile of the Temple did rent in twaine from the top of the bottome: The earth did tremble, and the stones did cleaue asunder. These things decla∣red that a notable person suffered. The like alteration might be in the coldnesse of the aire, and alteration of wether. And al∣though we read it not in expresse words, yet (since I haue séene Ierusalem) it séemeth to me, that it may be gathered from that place of the Gospell, where it is said, Simon Peter warmed himselfe.

For (if we truly calculate the time) the season of the yéere was hot ordinarily; and Simon Peter at that season of the yéere was so cold, that he was driuen to the fire, and therefore it should séeme to be vnseasonable wether, and extraordinarily cold. These considerations haue satisfied my selfe (howeuer they satisfie others) vntill I heare or read some more sufficient reason.

Ierusalem is in Palestina.* 1.42 It was the goodliest City that euer was in the East parts of the world. It was first called Moria, where Adam was created of the red earth of Moriah, a Mount in Ierusalem: which Moriah was one of the heads of Sion Hill, where Isaac was offered, as a figure of Christ, the holy of holi∣est, Gen. 22. 2. Which place was afterwards called Salem, where Sem or Melchisedech dwelt, where afterwards Isaac was offered, and vpon his offering it was called Ierusalem, Gen. 14. 18. where was the threshing place of Araunah the

Iebusite. and of old Ierusalem was also called Iebus. 2. Sam. 24. 16. Where Salomon was commanded to build the Temple. 2. Chron. 3. 1. And it was called Hieron Solomonis, that is to say, Solomons Temple. And after by corruption Hierosolyma.

A particular declaration of such thing as we saw at Ierusalem, diuided into three parts.

AFter we had rested one day at Ierusalem, or walked for our pleasure vp and downe: All the rest of the daies of our con∣tinuance there, wee had our guide with vs, who had dwelt there fourteen yeeres, and shewed vs all such places as are wor∣thy viewing or visiting, both in Ierusalem, and many miles round about Ierusalem: and we gaue him the hearing of all, but did not beleeue all, for they seemed to me to be of three sorts. viz.

1 Either apparant Truths.

2 Manifest Vntruths.

3 Or things Doubtfull.

Those I account apparant Truths, which I could either con∣firme by reading, orie••son. The ch••e••est whereof I wil briefly set downe (for it were too tedicus to write ••ll) referring the rest to me next letters, or conference at our good méeting, which I hope in good time God will grant vs.

Apparant Truths.

And first of al it séemeth to me a manifest truth, that Ierusa∣lem (that now it) standeth in the same place where the old Ierusalem did: not in euery respect for length b bredth, but with some difference: for whereas we read in the Gospell, that they crucified our Sauiour Christ at Golgotha▪ without the Citie, néere whereunto there was a new Sepulcher wherein neuer man lay, and therein they laid his blessed body. Now both Mount Caluari•• where Golgotha (that is, The place of dead mens skuls was) and the Sepulcher (at least wise the place where the Sepulcher was) are all enclosed within the wals of

the City, which were built by Sultan Solyman, or Sultan Selim. So that, although some difference there be; yet it is not so great but that a man may boldly affirme, that part of this City is now in the same place where the old Ierusalem stood; and a part thereof somewhat remooued.

Yet some (who haue neuer béene there) haue presumed to af∣firme, that no man knoweth the place where old Jerusalem stood, and that no signe of the City is to be séene. But that the place is still the same, it is manifest by the situation thereof, which is described in the Scripture to haue beene néere vnto these mountaines, Moriah, Syon, Caluarie, Mount Oliuet, Be¦than••a, and Be••••p ••age; and not far••e from Bethl••hem: which Mountaines and places are there still to be séene, and called still by the same names.

And whereas they say no signe of the City is to bée séene, grounding their assertion upon a place of Scripture falsly appli∣ed, and say that Christ promised to destroy Ierusalem, and not to leaue one 〈◊〉〈◊〉 vpon another that should not be ouerthrow∣en: If they read the place Luke 21. 6. they shall finde that spoken of the Temple which they apply vnto the City. And I doe verily pe••swade nay selfe, that euen in Jerusalem that now is, there are stones vpon stones yet leaft, which we••e neuer o∣uerthrowen since the first building of the City: for on the foun∣dation of the wals in many places (especially towards Mount Oliue••) there are yet stones to be seene, which both for quantity and quality may be thought to haue beene there euer since the beginning: for they are of huge length and bredth, and of a blacke colour; like whereunto I neuer saw any in any other place of all my trauels. And ouer these old stones, the vpper part of the wals are a new building, differing both in colour and quantity from the foundation stones.

But of the Temple it is true which our sauiour Christ spake Luk. 21. 6. For when as the Prophets denounced Gods iudge∣ments vnto the Iewes, vnlesse they repented, they flattered themselues in their sinnes, and cried, Templum Domini, Tem∣plum Domini, The Temple of the Lord, The Temple of thy Lord. But through their prophanation, they made the Temple of the

Lord a Denne of Théeues. They cried, Lord, Lord, but they did not his will on whom they cried. For swéet grapes, they yeelded sowre; for hearty and sincere seruice, hypocriticall and painted shewes of Religion. Their glory was in the externall beauty of their materiall Temple: They wondred at the stones and goodly buildings, at the gorgeous furniture and pretious gifts, wherewith it was both outwardly and inwardly ador∣ned and enriched. Whereupon our Sauiour (to take away the cause of this vaine hope, and foolish ioy) tooke occasion thus to Prophecie of that glorious Temple: Are these the things that you looke vpon? The daies will come wherein there shall not be left a stone vpon a stone, which shall not bee destroied. This Prophecie was as euidently accomplished as it was made: for thirty eight yéeres after they had crucified Christ, their promi∣sed Messias, the Lord of glory; God raised vp the seruants of his wr••th Vespatian and Titus, Emperours of Rome, who besee∣ged, conquered, and razed their Ierusalem, made hauocke of the people as of dogges, murdered eleuen hundred thousand, man, woman, and childe, of that cursed Nation. Then was fulfilled they cry of those crucifiers, His blood be vpon our heads, and vp∣on our children. It hath béene, and shall be for euer.

Yea the violence of the Romans procéeded further, and pulled downe the Temple, and laid it flat with the ground, insomuch that (according to the expresse words of our Sauiours Prophe∣cie) they left not one stone vpon another. The Iewes sundry times, hauing obtained leaue of Iulian the Apostata, attempted to build it vp againe, but it would not be; for what their hand builded in the day, the hand of the Lord (most miraculously) hurled downe, and burnt with lightning by night, the founda∣tion thereof being shaken with earth-quakes. And at this pre∣sent day there is built in the place thereof a Muskia or Turkish Church, whereunto no Christian may haue accesse. It is not in the forme of Salomons Temple, but after the manner of their Turkish buildings: Not for the seruice of the true God, but of the false Prophet Mahomet.

Vnto the truth also of sundry other particulars (which they* 1.43 shewed vs) doe I subscribe. And first of all, that at Beth-lehem,

sixe miles from Ierusalem, is the very place where our Saui∣our Christ was borne: although now (honoris gratia) they haue made it more beautifull, being built of marble, at the cost of Queene Helena the mother of Constantine, (whome some report to haue béene an English woman, borne at Colechester) who hath there also erected a stately Church, which to this day is ve∣ry well kept. They told vs also that S. Hierome dwelt there, which cannot be denied.

From Beth-lehem we rode seuen miles further,* 1.44 to the desart of Ziph or wildernesse of Iudah, where Dauid hid himselfe when he was persecuted be Saul. We went also to the hill Countrie of Iudea, where the virgine Mary saluted Elizabeth the wife of Zacharias,* 1.45 mother of Iohn Baptist being great with child, and at her salutation the babe sprung in her belly.

From thence wee rode further to the wildernesse of Iudaea, where Iohn Baptist preached; and in the middle of the de∣scending of a mountaine, they shewed vs a chamber hewen out of a liuely rocke foure square, with a dore and a window, and a place for his bed and table, by which place there issueth a fine spring of water out of the rocke, at which place we dranke of the water.

From thence returning to Ierusalem, they shewed vs (in the way to Gaza) the water where Philip Baptized the Eunuch, Act. 8. 38.

At our returne to Ierusalem, they brought vs to mount Oli∣uet, from whence our Sauiour Christ ascended into Heauen, being from Ierusalem a Sabboth daies iourney, not two miles.

From the mount of Oliues, we went to Bethania and Beth∣phage, which are now ruinous villages. There are many figge trées still growing about these two villages, and many Oliue trées about the mount of Oliues: wee cut off some of the bran∣ches and carried some sprigs with vs.

Néerer Ierusalem, they shewed vs mount Sion and the mount Mo••••••h, on which Abraham offered his sonne Isaac; we saw also the valley of Iehosaphat, and the valley of Iehinnom and the brooke Cedron which is now in the Sommer time a drie chan∣nell. Some part of the tower of Sylo and the poole Syloam, and

the potters field bought with the thirtie pieces of siluer which Iudas had for betraying his master Christ; called Acheldama: which to this day is a place to bury strangers in.

Ascending vp Acheldama, we entred into a porch, and looked downe into a vault, where wee saw many dead bodies; couered onely with their winding sheet knit at the head and foot, with∣out any coffin: and some of their shéets were so white, that they séemed to vs to haue beene buried but few daies before we came.

The valley betwixt Acheldama and mount Syon, is called the vale of Iehinnom.

The valley of Iehosaphat is thrée miles in length, reaching from the vale of Ieh••••nom to a place without the Citie; which they call the Sepulcher of the Kings.

Lastly, they brought vs to mount Caluarie, to the place where Christ was crucified, ouer which there is now erected a stately building with many Iles, Chancels, or little Chapels, in it for sundry Nations, which were al there at that present time as we were, and lodged there on Saterday at night before Palme Sunday.

We entred into this Temple to sée the Sepulcher on Satur∣day after dinner, and came not foorth vntill Monday about ele∣uen of the clocke, for there are lodgings adioining vnto it, into which we entred through the highest Chancell or Chappell.

Before wee were admitted hereunto, euery man paied nine Shekines to see the Sepulcher, which money the Syniacke: or chiefe Ruler of the citie hath, who is a Turke. Into the Sepul∣cher we went but one at a time with our guide; the entrance thereinto is lowe and narrow. The place it selfe is but the length of an ordinary Sepulcher, it is now as high as an Altar or table, of faire marble stone, and there are lampes continually burning night and day.

That this Sepulcher standeth in the same place as the Sepul∣cher did wherein the bodie of our Sauiour Christ was laid, wée made no doubt, because it was agréeable to the circumstances of Scripture whereby the place is described.

But I asked our guide whether any part of the selfesame se∣pulcher wherein the blessed bodie of our Sauiour was laid,

were to be séene there? Hee answered me, that some part of it was at Rome, and some other part of it lay inclosed vnder that Altar; but not to be seene.

And further he told me, that at the first, after the resurrecti∣on of our Sauiour Christ, all the whole Sepulcher was to bee seene for many yeeres space, vntill strangers (who came to vi∣site it) began to breake off péeces and to cary them away: then it was inclosed with barres, and to be séene through the barres, but not to bée touched, as some Sepulchers in Saint Pauls Church in London are.

Yet they saw inconueniences héerein, in that many vsed to cast into it the first haire of their children, and some candles, and other things as an offering thereunto; so that the place could not be kéep neate. Wherefore Quéene Helena caused it to bée inclosed in such sort as it now is, and couered it with Marble.

But whether any part of the selfe same Sepulcher were vn∣derneath the same or not; it gaue me content that I had seene the selfe same place where the Sepulcher of our blessed Sauiour was; as I in heart did then, and do still perswade my selfe it is.

Many superstitious Papists exept on their knees to the Se∣pulcher, mumbling vp their praiers vpon heads as they went, according to the definition of Poperie, which is rightly defined by Baptista Mantuanus, to be a Religion:

Quae filo insertis numerat sua murmura baccis.

Poperie is a religion which vseth to patter, Aue Mar•• vpon beads, and the Pater noster.

Not far from thence is the Sepulcher of Godfroy of Bul••oyn•• and King Baldewyn, who conquered that countrey in the yéere 1098. And both of them lie there buried, with the whole proportion of their bodies in stone, with these Epitaphs about them.

An ••nscription written about the Sepulcher of Godfroy of Bulloyne at Ierusalem.

Hic iacet inclytus Godfridus de Bul'ion, qui totam hanc terram ac∣quisi••it cultui diuino, cuius anima requiescat in pace. Amen.

That is,

Heere lieth famous GOD••ROY of Bulloine, who got all this Land to the worship of God, whose soule resteth in peace. Amen.

And néere vnto it, about King Baldwines Tombe, these ver∣ses are written:

Rex Baldewinus Iudas alter Machabaeus, Spes patriae, vigor Ecclesiae, virtus vtriusque, Quem formidabant, cui dona, tributa ferebant, Caesar Aegypti Dan, ac homicida Damascus; Proh dolor, in modico clauditur hoc Tumulo▪

The same in English:

Another Iudas Machabaeus (King Baldwyn) heere doth rest, His Countries hope, the Churches strength, The vertue both possest: Whom murtherous Damascus fear'd, Egyptian Caesar Dan, Brought gifts and tribute: yet (alas!) This small Tombe holds this man.

This Godfrey of Bulloine was the first proclaimed Christi∣an King of Ierusalem, who refused to be crowned there, saying, that it was vnfit that the seruants head should there be crow∣ned with gold, where the Masters head had béene crowned with thornes.

Ierusalem is gouerned by Turkes, but inhabited by Christi¦ans of sundry Nations, whereof some come onely to visit and superstitiously to worship there, and so returne into their coun∣tries. Others come thither to dwell, and exercise their manu∣all arts, with a purpose there to die, thinking that they shall sooner goe to heauen if they die there, than in any other place.

There were at Ierusalem (when we were there) Christians of sundry Nations, especially Armenians, whereof some are called Georgians, and some Iacobites. Their Patriarke was not there, but least sicke, at Aleppo; but in his place he sent an Armenian Bishop.

There were also many Greekes, Chel••alines, Nostranes o••

Nazaritans, Cofties, and Abassens or Aethiopians of Prestar Iohns Country, whereof some of them dwelt néere vnto Catadupa, which is a place in Aethiopia, where the fall of the riuer Nilus maketh such a noise, that the people are made deafe therewith that dwell néere it: Besides many Italians, Frenchmen, Dutch∣men, and vs fiue Englishmen.

Many Turkes also visited the Sepulcher of Christ; for they both thinke and speake very reuerently of Christ. And though they doe not beleeue to be saued by Christ, yet they say hée was a great Prophet, but that Mahomet was greater. And vsual∣ly when they haue ended their Ceremonies at Meccha, at their returne they visit the Sepulcher of Christ at Ierusalem. For they haue an opinion, that vnlesse they visit the Sepulcher of Christ, and the Holy Land, as well as the Sepulcher of Maho∣met, their pilgrimage to Mecha were to no purpose, nor accep∣table to God.

But I saw not one Iew in all Ierusalem; for they are so hate∣full to the Christians there, that they seldome come thither.

Manifest vntruths.

BEsides these and many other matters which we there saw and heard, which I account manifest truths, because there is Scripture or reason for them, or both; they shewed and told vnto vs, and especially vnto others who would beléeue them, many things which were false and ridiculous, whereof (to a∣uoid tediousnesse) I will name onely some few, referring the rest to next Letters, or to our good méeting, which it may please God in good time to grant vs.

At Beth-lehem they brought vs into the place which at Christs birth was a Stable for Oxen and Asses, but now a beautifull place built of stone, and adorned with a manger of marble, and a crach ouer it, with an Oxe and an Asse of marble stone, and the blessed babe in the midst, and the Virgin Mary sitting by.

And looking vp to the roofe of the house, they shewed vs a hole made of purpose in the very top of the house, and told vs, that thorow that hole the Starre fell downe, which directed the three

Kings of Collen of Christ: Wherein they deliuered thrée Vn∣truths.

1 In saying that the starre fell downe into the roome, where∣as the Scripture saith, not that it fell downe, but stood ouer the place where the babe was, Matth. 2. 9.

2. Secondly, they erre in saying that they were thrée Kings of Colyn or Colonia Agrippina (as it is called) whereas the Text saith, There came wise men from the East to Jerusalem. Colo∣nia is not East from Ierusalem.

3. Thirdly, they erre in setting downe the number of them to be thrée, because they brought thrée gifts, which is not so to be taken, but only that they which came, presented vnto him the chiefest commodities of their Country.

Yet at Colonia they perswade themselues to this day, that thrée Kings went from thence to Jerusalem at the time of Christs birth, to worship him. For I hauing occasion to trauell thorow Germany, staied at Colonia Agrippina one day, and went into the chiefe Church of the City, where I saw these ver∣ses written on the wall:

Tres Reges Regi Regum tria dona ferebant, Myrrha homini, vncto Aurum, Thura dedere Dea. Tu tria fac itidem dones pia munera Christo, Muneribus gratus si cupis esse tuis. Pro Myrrha, lachrymas; Auro cor porrige purum; Pro Thure, humili pectore funde preces.

The same in English:

Three Kings vnto the Kings of Kings Three gifts at once presented; Which were Myrrh, Gold, and Frankincense, Gold, as he was anointed; Myrrh to him as he was a man. And Frankincense as God: So by thee in like sort must be Three zealous gifts bestow'd.

For Gold, present a per••ect heart; For Myrrh, admit him teares; For Frankincense, power from thy brest A ••ume of humble praiers.

I had conference there with some, who would bee counted learned, and they vnderstood that place, of three Kings who went from their Citie Colonia to Beth-lehem, to worship Christ at the time of his birth, and very obstinately and absurdly de∣fended it.

In the way betwixt Jerusalem & Beth-lehem, they take vpon them to shew the place (to ignorant trauellers) where the Angel tooke vp Abackuck the Prophet by the haire of the head, to carie meat to Daniel in the Lions den: but they might doe well first to prooue that there was such a thing done, before they demon∣strate the place where it was done.

Another matters of like sort they demonstrate in the way be∣twixt Ierusalem & Beth-lehem, which is the Terebinth or Tur∣pentine trée, vnder which the Virgin Mary sate when shee gaue her child sucke, trauelling on foote betwixt those two Cities.

And yet another in the same way as absurd as the rest, which is this. In the high way or lane betwixt Ierusalem and Beth-lehem, they shew a great broad stone immoueable, and euenwith the ground, (being a naturall rocke) where the Prophet Elias in his trauels was wont to sléepe: and shame not to say that hee slept so often vpon that stone, that the very impression of his bo∣die remaineth in that stone to be séene to this day.

Truth it is indéed that there are in a stone that way, some hollow places, but no formall proportion of a man; and who is so simple to thinke that it may not rather come by the often fal∣ling of the raine vpon it, then by often sléeping on it? according to that verse,

Gutta cauat lapidem, non vi, sed saepe cadendo.

that is,

The drops of raine make hollow the stone, By often falling thereupon.

Yea, they not onely told vs these false and friuolous matters, but also reade vnto vs as vaine and fabulous matters as the••e.

For whiles we were at table at dinner in Beth-lehem in com∣panie with many Friers, one of them read a Chapter out of their golden Legend in Latine, vntill the Guardian of Beth-lehem (perceiuing that wee gaue no eare thereunto, but confounded the parts of their meale) inioyned him silence.

For it is their custome to deuide their meales into thrée parts.

The first is Altum silentium,* 1.46 that is, Deepe silence; which is not onely whiles they are saying grace, but whiles one of them readeth a Chapter out of their Legend of Lies, which they call Legendarium aureum, the golden Legende; and say, that it ex∣celleth all other bookes, (yea the Bible it selfe) as farre as gold excelleth other mettals. But why that booke should be called a golden Legende (saith Viues) I doe not know, sith it was writ∣ten by a man of an iron mouth and a leaden heart.

The second is Stridor dentium, that is, Chapping and Chew∣ing; grinding and grating their meat with their teeth.

The third is Rumor gentium, that is, Chatting and Prating, talking and telling of newes.

But wee being wearie of walking foure miles on foote from Beth-lehem to Solomons Fish-ponds, and the fountaine inclo∣sed vnder the earth: at our returne to Beth-lehem wee were wearie and hungry, and were no sooner set at table, but after some short Silentium, we fell to Stridor dentium. And whiles the rest of the Friers were at their Altum silentium, giuing eare to the fables read out of their Legende; we were at the third part of our meale, viz. Rumor gentium; talking both of forraine and domesticall matters.

At Ierusalem on mount Caluarie in the house erected ouer the Sepulcher, they shew vnto strangers a marble piller where∣unto, they say, our Sauiour was bound when hee was whipt for our sakes: but who is so simple to thinke that there was any marble piller erected without the Citie for such a purpose to pu∣nish offendors (as they accounted our Sauiour Christ) at that day?

Or who knoweth the particular place where he was impriso∣ned at this day? Yet, say they, this is the place where Christ was imprisoned whiles they were making his Crosse.

And this is the place where (the Crosse being laid a long) our Sauiour was fastened or nailed vnto it.

And this is the place where the Crosse stoode: and haue made there two holes in signe of it, as though the nether parte of his Crosse consisted of two parts or pillers.

And néere vnto the tower of Sylo they shew a water comming from vnder a rocke, which they call the poole Syloam: and there (say they) did the Virgine Mary wash the childs clouts.

And neere vnto the Sepulcher there is a great stone, clouen with hammers, and set one piece a foot from another: and this (say they) is the vayle of the Temple which rent in sunder at the time of Christs suffering, which is most rediculous.

And although it be true (as we read Luke 19. 29. 30, &c.) that Christ rode on that Asse which his two Disciples brought from the village ouer against mount Oliuet, called Bethania or Beth∣phage, (for they are both together) and as hee rode from the mount of Oliues to Ierusalem, the people cried Hosanna, and spread their garments in the way, and cut down branches from the trées, and strawed them in the way.

Yet it is a rediculous matter, and a superstitious custome for their chiefe Frier called Padre Guardian, euery Palme Sun∣day in the morning to send two of his Friers from the mount of Oliues to Betha••ia to fetch the Colt of an Asse, and from thence (in an apish imitation of Christ) the great one rideth on the litle one towards Ierusalem, and the rest spread their garment on the Asse, and in the way; and cut downe branches from the trees, and straw them in the way.

Wiser are the Turkes herein then they, who although they suffer them to come with their Asse to the gates of Ierusalem; yet admit them not to enter into the gates in such manner.

And that Turke was to be commended, who (when the Fri∣ers followed their Guardian in such sort riding on an Asse) seeing a simple Christian woman strip her selfe so farre, as in modesty she might, and spread her garments in the way; tooke a cudgel and all to belabored her therewith, saying, Thou foole, art thou so mad to thinke that this is Christ?

I, with the rest of my companions was at Ierusalem on

Palme Sunday, but neither saw this, no heard of it vntill it was done; for it séemed that they were ashamed that any man of knowledge should behold such an absurd sight. But the Frenchmen and Dutchmen, and many others of other nations followed them, but not one Englishman, who could not pati∣ently endure to see their Sauiour Christ so dishonoured.

At Bethania and Bethphage are many fig-trées growing, and on this fig trée (say they) Zacheus (being a man of worship in a famous Citie) like a boy climed vp to see Christ as he passed by. Luke 19. 2, 3.

And at Ierusalem they take vpon them to shewe the place where Christ made the Pater noster, & where the Apostles made the Creed, and where S. Stephen was stoned, and where Iudas hanged himselfe. Pilats house. Peters prison. The garden where he was betrayed. Where the Virgine Mary was in an agony. Where Christ said to his mother, Ecce homo, and shee said vnto him, Ecce mulier.

On mount Oliuet there is a litle Chappell, and therein a stone, whereon (say they) our Sauiour Christ trode when he ascended into heauen; and the print of his toes remaine to be séene in that stone to this day. There is indéed a dint in a stone, like vnto the former part of a mans foote, but that it is the print or impres∣sion of our Sauiours féet, who will beléeue that he trode so hard to leaue any impression of his foot, or tipping of his toes behind?

At the foot of mount Oliuet, they shewed vs the valley of Ie∣hosapha; and there (say they) shall bee set a throne at the day of Iudgement, wherein Christ shall sit and kéepe his last iudge∣ment, and all nations shall appeare before him, euen in this very place, say they: as though any man could demonstrate the ve∣ry particular place.

The ground of this opinion they fetch from Ioel 3. 2. where God saith, I will g••ther all nations, and will bring them downe into the valley of Iehosaphat, &c. which place they doe not, or will not vnderstand. For it is to be vnderstood, either by the way of alluding, as hauing regard to the valley where God mi∣raculously slew the enemies of Jehosaphat: and so it may signi∣fie the valley of destruction prepared for the wicked.

Or the Lord hath respect vnto the word Iehosaphat, which signifieth pleading or iudgement: because God would in the day of Christ iudge the enemies of the Church, as then hee did in the valley of Jehosaphat. Wherefore, it is not to bee vn∣derstood of the materiall Josaphat, but of Josaphat so tearmed, because the iudgement which heere shall bee pronounced, shall resemble that which there was executed vpon the Moabites and Amonites and the inhabitants of Seir.

For what is Iosaphat (if you interpret it) but the iudgement of the Lord? And what is the valley, but the depth of that iudge∣ment? Into which Solomon doth assure the yoong man, that God will bring him after all the iollity of his youth, after hée hath chéered himselfe in the daies of his youth, and walked in the way of his heart, and in his sight, Eccl. 11. 9.

After conference had with their Padre Vicatio (who was ac∣counted the best learned amongst them) hauing told him thus much in effect as I haue héere written, he asked me a reason why the Prophet should specifie this place, if he meant not lite∣rally to teach the Church, that héere this Iudge was to be ex∣pected?

My answer was: Two reasons had he to make choice of it, by allusion to which he might shadow to the Iewes the day of Iudgement.

One was the freshnesse of that famous deliuerances memo∣rie which the Lord had wrought in it for them.

Another, the great resemblance that will be betwéene the ge∣nerall, and that particular iudgement of his.

For from the time of this Prophet, yet had there not a mans age passed, since (without stroke of theirs) the Lord had in this valley, within the sight of this City, dispatched thrée whole ar∣mies, which had ioined forces to beleager them: And further, in such sort, as in that generall iudgement he will dispatch the wicked. For as héere, though the Moabite, the Amonite, and the inhabitant of Seir, bound themselues against Iuda, and yet could not preuaile; so there, though the Moabitish flesh, the Amonitish world, the sauage inhabitant of Seir the Deuill, en∣ter a league against the elect, yet shall they haue no hand at

them. As theirs had, so shall these and their complices haue, swords of their owne consciences accusing them, to turne into their owne bowels.

And as the same place was to them a valley of iudgement, which to the Iewes was a valley of blessing; so shall that great day be to the wicked a day of iudgement, for they shall receiue that heauy doome, Goe you cursed; which to the godly shall be a day of blessing, for they shall heare that ioifull voice, Come you blessed, &c.

This Frier was not satisfied with this answer, but persisted obstinate in his errour, and therefore I leaft him as I found him, referring him to the triall thereof at the day of iudgement.

They say also, that the staires of the High Priests Hall, whereupon our Sauiour trod when he went to be iudged, are at Rome, and the nailes which nailed him to his Crosse. But the Ecclesiasticall History reporteth, that Constantine made of those nailes, when his mother had found them in the Mount where Christ was crucified, a bridle and an helmet for his owne vse. So bigge were the nailes, and such wide wounds they made in his blessed hands and féet, that they were rather digged than pierced: which also Dauid foreshewed by these words, Psal. 22. 16. Foderunt manus meas & pedes meos.

And in the way from that which they call the High Priests Hall, or the iudgement Hall, towards Mount Caluery, at the end of the Lane, on the right hand: Héere (say they) they met Simon of Cyren, and compelled him to helpe Christ to beare his Crosse when he fainted.

And going downe another Lane on the left hand, they poin∣ted vnto an house, and said, Héere the rich glutton dwelt, who refused to reléeue Lazarus, which is a Parable, and not an History. And though it were a true History, yet who can point with the finger at the particular place where the house stood, Ierusalem hauing béene so often altered and transformed?

From thence turning vp towards Mount Caluarie, on the right hand,* 1.47 they shew (vnto such as they thinke will beléeue them) the house where a woman called Veronica dwelt, who séeing our Sauiour Christ passe by her doore towards Mount

Caluarie, and all in a sweat, she brought foorth a Sudarium, that is, a napkin or handkerchiefe to wipe his face, which he recei∣ued, and hauing wipt his face therewith, gaue it to her againe: and therein (say they) remained the print of his face, and is to be séene at S. Peters house at Rome to this present day.

There is also a City in Spaine which braggeth of the same handkerchiefe: and the one is as like to be true as the other, but both cannot be true. If they haue it at Rome, it cannot be at Spaine: If at Spaine, not at Rome, if there were any such mat∣ter. For if both should be true, to which of them should that praier be said, which Iohn the 22. Pope of that name publish∣ed? and granted ten thousand daies indulgence to them that deuoutly say this praier following, beholding either the picture of Veronica, or the handkerchiefe, which (as they say) Christ gaue vnto her with the print of his face therein:

Salue sancta facies nostri redemptoris, In qua nitet species diuini splendoris, Impressa panniculo niuei candoris, Data{que} Veronicae signum ob amoris. Salue decus seculi, speculum Sanctorum, Quod videre cupiunt spiritus coelorum; Nos ab omni macula purga vitiorum, Atque nos consortio iunge beatorum. Salue vultus Domini imag•• beata, Ex aeterno munere mirè decorata: Lumen funde cordibus ex vi tibi data, Et à nostris sensibus tolle colligata. Salue robur fidei nostra Christiana, Destruens haereticos qui sunt mentis vanae▪ Horum auge meritum qui te credunt sanè, Illius effigie qui Rex fit ex pane. Salue nostrum gandium in hac vita dura, Labili, & fragili, citò peritura: Nos deduc ad propria, ô FELIXFIGVRA, Ad videndam faciem quae est Christi pura.

The same in English:

God saue thee HOLY FACE of our Sauiour, Wherein the forme of diuine light doth shine, Fixt in a little clout of snowy colour, Left on the Vernicle as thy loues signe. God saue thee WORLDS REPVTE, Mirror of Saints, Which the celestiall spirits desire to see: Cleanse vs from euery spot of vices taints, And range vs in their Ranke that blessed be. Of our Lords FACE God saue thee Image blest, Deckt wonderously with the eternall blesse, With power giuen to thee, lighten thou our brest, And free our senses from in comberances. God saue thee FORTRESSE of our Christian Creed, Who Heretikes destroist, with mindes misled: Of those beleeuing thee, augment the meed, By th'Image of thee made a King of Bread. Preserue our ioy in griefes life, which is this, Sliding, and fraile, soone gone, and most vnsure: O happy FIGVRE, lead vs to thy blisse, To see thy face (O Christ) which is so pure.

They take vpon them also to shew the place where Christ appeared vnto Mary, and said, Touch me not, for I am not yet ascended to my father, Ioh. 20. 15. which place (say they) is the Center or middle part of the whole world. And the place where Mary and Martha met Christ sitting on a stone, and said vnto him, Master, if thou haddest beene heere, my brother had not died. Also, the Castle of Lazarus, and many such like things.

Sic perhibent qui de magnis maiora loquuntur.

That is,

So they report which of mole-hils Would make a mountaine by their wils.

And with such lying wonders doe these lazie Friers bring silly strangers into a wonder and admiration.

And these are the men which euery third yéere are sent from Rome to soiourne in Ierusalem, by fifty or sixty at a time, & are royally maintained by the Pope and other Catholikes. And when their regiment of thrée yéeres is expired, then others suc∣céed them, and they returne home, and are preferred, some to be Bishops, and some to other Offices, because they haue béene at the holy City of Ierusalem, and returne from thence as holy as they went thither, according to that old verse (with a little inuersion:)

Iudeae multi veniunt, redeunt quo{que} stulti:

That is,

To Jury bad men haue recourse; And goe from thence as bad or worse.

These and many other false and friuolous matters, do they shew and perswade simple trauellers to belieue. And too many there are which giue credit thereunto, and publish the same to others for truth. It were better for such credulous persons to stay at home and learne the truth, then to come abroad and beléeue vntruts as many doe.

Doubtfull things.

BEsides these things already set downe, whereof some are true, some most vntrue: Other things there are which they shall doth see and heare whereof a man may suspend his iudge∣ment whether they be true or false, vntill he either sée them, or receiue further confirmation by reading, than he can by the af∣firmation of some few superstitious persons. Of which sorte are these following.

About a mile distant from the Citie, they brought vs to a rockey place, where there is a vault vnder the ground as it were a large, porch, from whence we entred into other intricate roomes as it were into a Laberinth, by a great doore of stone hewen out of the same place, hauing neither iron worke or tim∣ber worke about it; but in the same place where it grew, there it is squared, and made to turne about by the skilful Arte of cun∣ning Masons, and it is of a huge thicknesse and greatnesse. So

soone as we had passed that dore, we crept very lowe, as it were into an Ouen mouth, euery man with a Candle in his hand; and so came into a darke roome foure square, with Benches round a∣bout of stone, hollow, like vnto Mangers, and therin (they say) some of the noble famely of the Kings and Quéenes of Israel and Iudah were buried.

From thence they brought vs into another roome of like sort, and for like vse; & so from one to another, that (without a guide) it was impossible to find the way out. How many such roomes there are, I know not: but wee were in six or seuen, and they offered to bring vs into more, but being almost stifled for want of light and aire, we desired to returne.

I make no qustion, but they were places of buriall; for in the hollow benches of stone wee sawe bones of men: but whether they were the sepulchers of the kings of Israel and Judah or not, is my doubt.

At the entrance in the Temple where the Sepulcher is to bee séene, the first thing which they shew vnto strangers, is a faire marble stone, euen with the ground; and there (say they) the bodie of our Sauiour Christ was laid (when it was taken down from the Crosse) whiles it was preparing to be laid in the Se∣pulcher. And heere I saw many simple people (both men and women) knéeling round about that stone, wringing their hands wéeping, and crying, as if they had séene the dead bodie of our Sauiour Christ there present before their eies. And they all to be-kissed that stone. Yea, more then kissed it, for some of them rubbed their lips vp and downe vpon that stone very often, vn∣till they had rubbed off the skin and made their lips bléed. And some of them rubbed their beads vpon it, that some inherent ho∣linesse might come out of that stone, and rest vpon their beads. I censure this superstition of theirs ouer fauourably, in num∣bring this stone among doubtfull things, which I might rather haue reckoned amongst manifest vntruts. For if there had béen any such stone, it would haue béen either caried away by pieces, or remoued whole to Rome as other reliques haue béene. But this stone is too new to be of any such Antiquitie.

At Bethania they brought vs into a Celler vnder the ground,* 1.48

ouer which there was no house, where Lazarus lay dead when Christ raised him vp to life.

And at Bethphage they shewed vs the ruines of Simon the* 1.49 Phariseis house, where Christ sitting at dinner, Mary Magda∣lene came and powred ointment on his head, and washed his féete with her teares, and dried them with the haire of her head. For although no man denieth but that such things were done, yet a man may make doubt whether those were the particular places where they were done.

In Ierusalem they shewed vs Porta aurea,* 1.50 that is, The gol∣den gate; (or place where it stood) called in former times, The beautifull gate of the Temple: which the Turkes haue walled vp with stones, because of a prophecie, viz. that the Citie was once wonne there, and shall be againe wonne at the same place.

Walking betwixt the valley of Gehinnom and the walles of the Citie, our guide shewed vs a darke Chappell vnder the ground without windowes, wherein (he told vs) the idolatrous Iewes did offer & sacrifice their children vnto a brasen Image, called Moloch, which, being made hote, they inclosed them in the hollownesse thereof, and so slew them. And lest their crying should moue any to compassion towards them, they made a hi∣deous noise with Tabrets and Drums. Whereupon the place was called Tophet. Iere. 7. 31.

On the top of mount Oliuet,* 1.51 they shewed vs thirtie miles off the lake of Sodom, which vnto vs appeared to bee very neere. And they told vs thereof many strange matters. Not onely that which the wiseman Solomon reported of it in his daies. Wisd. 10. 7. that it smoaketh, (as if hell had there found a chinmey whereout to vent his smoake) and that the trées beare fruit that neuer commeth to ripenesse: but further, that it neither bréedeth nor preserueth any liuing creature. It is commonly called Mare mortuum, that is, The dead sea; being so contagious, as if a bird but flie ouer it, she is presently dampt, and falleth down dead into it. And as S. Ierome saith: If by the swelling of Ior∣dan, the fishes but flow ouer into it, they die straight and flote a∣boue the waters.

Yea, they further reported vnto vs of their owne knowledge,

hauing (as shey said) séene the same, that it casteth out continu∣al filthy vapours, by whose stinches and breath the mountaines and valleys many miles about, are (as it were) scorched, bla∣sted, and made vtterly barren: besides many vgly shapes and shewes of terrour in it: besides apples of goodly colour grow∣ing by it, which being touched turne all to smoake and ashes.

They also tolde vs that the piller of salt whereinto Lots wif•• was turned is yet standing.

But of these and many other things which they shewed vs, and told vs, I make doubt; either because I haue not séene them my selfe, or hauing séene them, doe not beléeue them.

When I shall with mine eyes behold them, I will more boldly make report of them, and of other matters which offer themselues vnto my sight in my returne, but which way to re∣turne we haue not yet determined.

And thus being loth to interrupt your serious domesti∣call affaires with forraigne and friuolous mat∣ters, I humbly take my leaue: and leaue you to him, who neuer lea∣ueth his.

From Ierusalem. Anno Dom. 160••. April 7.

Dominationi•• tuae obseruantissimus, GVILI••LMVS BIDDVLPHVS.

Witnesses hereof our companions in trauell,

• William Biddulph.
• Ieffrey Kirbie.
• Edward Abbot.
• Iohn Elkin.
• Iasper Tyon.

Notes

• * 1.1

  Cane Toman.
• * 1.2

  Saracoope.
• * 1.3

  Marrah.
• * 1.4

  Lacmine.
• * 1.5

  Hemse.
• * 1.6

  H••s.
• * 1.7

  Hassia.
• * 1.8

  Cha••rah.
• * 1.9

  Nebeck.
• * 1.10

  Cotifey.
• * 1.11

  Damascus.
• * 1.12

  Salhia.
• * 1.13

  Hogies.
• * 1.14

  Daria.
• * 1.15

  Mucro, furor Sauh, liber est conue••sio Pauli.
• * 1.16

  Sassa.
• * 1.17

  Arabia Petr••a.
• * 1.18

  An admoni∣tion for Tra∣uellers.
• * 1.19

  Iordan.
• * 1.20

  Iacobs bridge.
• * 1.21

  Galile.
• * 1.22

  I-nel Tyger.
• * 1.23

  Tabor.
• * 1.24

  Mount Tabor
• * 1.25

  Conference betwixt a Ie∣suite and a Protestant.
• * 1.26

  Merit-mon∣gers.
• * 1.27

  An Italian word, signi∣fying graine, wherewith they feede their Poultry sat.
• * 1.28

  An Italian word, signi∣fying bits, or morsels.
• * 1.29

  Mount Basan.
• * 1.30

  En-gannim.
• * 1.31

  En gannim.
• * 1.32

  Samaria.
• * 1.33

  Sychar.
• * 1.34

  Iacobs Well.
• * 1.35

  Napolis.
• * 1.36

  Beere,
• * 1.37

  Ierusalem.
• * 1.38

  Ioppa gate.
• * 1.39

  An admoni∣tion to such a•• trauell to Ierusalem.
• * 1.40

  Resolution of a doubt con∣cerning Pe∣ters warming himselfe in the high Priests hall.
• * 1.41

  2. Reason.
• * 1.42

  Antiquitie of Ierusalem.
• * 1.43

  〈…〉〈…〉.
• * 1.44

  Ziph.
• * 1.45

  Iudea.
• * 1.46

  A method in 〈◊〉〈◊〉
• * 1.47

  Veronica.
• * 1.48

  Bethania.
• * 1.49

  Bethphage.
• * 1.50

  Porta aurea.
• * 1.51

  Sodome.